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The Yoga Sutras of Patanjali -
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|
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| This might be of interest:
The Yoga Sutras of Patanjali
w/commentary by DK/AAB is on the web here:
http://laluni.helloyou.ws/netnews/bk/patanjali/toc.html
It seems to be an extremely useful work to study. It only takes about
10 mins. to read book 1 - which is apparently what some people dwell on
and study for years, until they're ready to go on to book 2.
=========================================================
"Sacrifice comes from a word meaning to make whole, to make holy - not
holy in the sense of being good. It is wholly, that which is concerned
with the whole, the complete thing." Alice Bailey
| |
| Sevenhundred Elves 2005-08-08, 5:59 pm |
| RH wrote:
> This might be of interest:
>
> The Yoga Sutras of Patanjali
> w/commentary by DK/AAB is on the web here:
> http://laluni.helloyou.ws/netnews/bk/patanjali/toc.html
>
> It seems to be an extremely useful work to study. It only takes about
> 10 mins. to read book 1 - which is apparently what some people dwell on
> and study for years, until they're ready to go on to book 2.
>
> =========================================================
>
> "Sacrifice comes from a word meaning to make whole, to make holy - not
> holy in the sense of being good. It is wholly, that which is concerned
> with the whole, the complete thing." Alice Bailey
The URL provided is Alice Bailey's translation. I prefer Vivekananda's.
But don't take my word for it: I'll post Swami Vivekanandas translation
here as soon as I can type it in, and you can all compare and see for
yourselves.
In fact, I'll start at once, but I'm leaving out all the commentary, not
because I don't like Vivekananda's commentary, on the contrary, but just
so it will be more easy to compare the two translations.
I also edited the headers, so this will be seen only in this NG. Perhaps
I shouldn't have done that, but I fear that it might get noisy here
otherwise.
======================
The Yoga Sutras of Patanjali
Chapter 1
CONCENTRATION: ITS SPIRITUAL USES
1. Now concentration is explained.
2. Yoga is restraining the mind-stuff (Chitta) from taking various forms
(Vrittis).
3. At that time (the time of concentration) the seer (Purusha) rests in
his own (unmodified state)
4. At other times (other than that of concentration) the seer is
identified with the modifications.
5. There are five classes of modifications, (some) painful and (others)
not painful.
6. (These are) right knowledge, indiscrimination, verbal delusion, sleep
and memory.
7. Direct perception, inference and competent evidence, are proofs.
8. Indiscrimination is false knowledge not established in real nature.
9. Verbal delusion follows from words having no (corresponding) reality.
10. Sleep is a Vritti which embraces the feeling of voidness.
11. Memory is when the (Vrittis of) perceived subjects do not slip away
(and through impressions come back to consciousness).
12. Their control is by practice and non-attachment.
13. Continuous struggle to keep them (the Vrittis) perfectly restrained
is practice.
14. It becomes firmly grounded by long constant efforts with great love
(for the end to be attained).
15. That effect which comes to those who have given up their thirst
after objects, either seen or heard, and which wills to control the
objects, is non-attachment.
16. That is extreme non-attachment which gives up even the qualities,
and comes from the knowledge of (the real nature of) the Purusha.
17. The concentration called right knowledge is that which is followed
by reasoning, discrimination, bliss, unqualified egoism.
[Please note that "egoism" is used in a rather technical sense here,
meaning something along the lines of "sense of ego still remaining" and
so is "qualities" in the preceding paragraph (it's about the Gunas). In
fact, I believe that a beginner MUST read some comments on the sutras
before they can be sufficiently understood by him or her. If I have the
time, I'll put a commented version on the WWW. -- 700 Elves]
18. There is another Samadhi which is attained by the constant practice
of cessation of all mental activity, in which the Chitta retains
only the unmanifested impressions.
19. (This Samadhi when not followed by extreme non-attachment) becomes
the cause of the re-manifestation of the gods and of those that
become merged in nature.
20. To others (this Samadhi) comes through faith, energy, memory,
concentration, and discrimination of the real.
21. Success is speedy for the extremely energetic.
22. The success of Yogis differs according as the means they adopt are
mild, medium or intense.
23. Or by devotion to Ishvara.
24. Ishvara (the Supreme Ruler) is a special Purusha, untouched by
misery, actions, their results, and desires.
25. In Him becomes infinite that all-knowingness which in others is
(only) a germ.
26. He is the Teacher of even the ancient teachers, being not limited by
time.
27. His manifesting word is Om.
28. The repetition of this (Om) and meditating on its meaning (is the
way).
29. From this is gained (the knowledge of) introspection, and the
destruction of obstacles.
30. Disease, mental laziness, doubt, lack of enthusiasm, lethargy,
clinging to sense-enjoyments, false perception, non-attaining
concentration, and falling away from the state when obtained, are
the obstructing distractions.
31. Grief, mental distress, tremor of the body, irregular breathing
accompany non-retention of concentration.
32. To remedy this, the practice of one subject (should be made).
33. Friendship, mercy, gladness, and indifference, being thought of in
regard to subjects, happy, unhappy, good, and evil respectively,
pacify the Chitta.
34. By throwing out and restraining the Breath.
35. Those forms of concentration that bring extraordinary
sense-perceptions cause perseverance of the mind.
36. Or (by meditation on) the Effulgent Light, which is beyond all
sorrow.
37. Or (by meditation on) the heart that has given up all attachment to
sense-objects.
38. Or by meditating on the knowledge that comes in sleep.
39. Or by the meditation on anything that appeals to one as good.
40. The Yogi's mind thus meditating, becomes unobstructed from the
atomic to the infinite.
41. The Yogi whose Vrittis have thus become powerless (controlled)
obtains in the receiver, (the instrument of) receiving, and the
received (the Self, the mind, and external objects),
concentratedness and sameness, like the crystal (before different
coloured objects).
42. Sound, meaning, and resulting knowledge, being mixed up, is (called)
Samadhi with question.
43. The Samadhi called "without question" (comes) when the memory is
purified, or devoid of qualities, expressing only the meaning (of
the meditated object).
44. By this process, (the concentrations) with discrimination and
without discrimination, whose objects are finer, are (also)
explained.
45. The finer objects end with the Pradhana.
46. These concentrations are with seed.
47. The concentration "without discrimination" being purified, the
Chitta becomes firmly fixed.
48. The knowledge in that is called "filled with Truth".
49. The knowledge that is gained from testimony and inference is about
common objects. That from the Samadhi just mentioned is of a much
higher order, being able to penetrate where inference and testimony
cannot go.
50. The resulting impression from this Samadhi obstructs all other
impressions.
51. By the restraint of even this (impression, which obstructs all other
impressions), all being restrained, comes the "seedless" Samadhi.
=================
I hope the formatting will survive the transfer to your newsreaders.
I'll post the next chapter another time, OK?
Namaste
S.
| |
| Dave C?C? 2005-08-09, 9:04 am |
| I prefer to have a hard text of anything that I want to study.
This allows me to highlight text and (if necessary) make notes in the book.
My edition is:
Yoga Philosophy of Patanjali
By: Swama Hariharananda Aranya
rendered into English by: P.N. Mukerji
ISBN: 0873957296
--
Namaste
Dave C?C
"Ego sum quis ego sum quod ut est quicumque ego sum"
http://www.howdydave.com
"Sevenhundred Elves" <sevenhundred@elves.invalid> wrote in message
news:icRJe.143439$dP1.497568@newsc.telia.net...
> RH wrote:
>
>
>
>
> The URL provided is Alice Bailey's translation. I prefer Vivekananda's.
> But don't take my word for it: I'll post Swami Vivekanandas translation
> here as soon as I can type it in, and you can all compare and see for
> yourselves.
>
> In fact, I'll start at once, but I'm leaving out all the commentary, not
> because I don't like Vivekananda's commentary, on the contrary, but just
> so it will be more easy to compare the two translations.
>
> I also edited the headers, so this will be seen only in this NG. Perhaps
> I shouldn't have done that, but I fear that it might get noisy here
> otherwise.
>
> ======================
>
> The Yoga Sutras of Patanjali
>
> Chapter 1
>
> CONCENTRATION: ITS SPIRITUAL USES
>
> 1. Now concentration is explained.
>
> 2. Yoga is restraining the mind-stuff (Chitta) from taking various forms
> (Vrittis).
>
> 3. At that time (the time of concentration) the seer (Purusha) rests in
> his own (unmodified state)
>
> 4. At other times (other than that of concentration) the seer is
> identified with the modifications.
>
> 5. There are five classes of modifications, (some) painful and (others)
> not painful.
>
> 6. (These are) right knowledge, indiscrimination, verbal delusion, sleep
> and memory.
>
> 7. Direct perception, inference and competent evidence, are proofs.
>
> 8. Indiscrimination is false knowledge not established in real nature.
>
> 9. Verbal delusion follows from words having no (corresponding) reality.
>
> 10. Sleep is a Vritti which embraces the feeling of voidness.
>
> 11. Memory is when the (Vrittis of) perceived subjects do not slip away
> (and through impressions come back to consciousness).
>
> 12. Their control is by practice and non-attachment.
>
> 13. Continuous struggle to keep them (the Vrittis) perfectly restrained
> is practice.
>
> 14. It becomes firmly grounded by long constant efforts with great love
> (for the end to be attained).
>
> 15. That effect which comes to those who have given up their thirst
> after objects, either seen or heard, and which wills to control the
> objects, is non-attachment.
>
> 16. That is extreme non-attachment which gives up even the qualities,
> and comes from the knowledge of (the real nature of) the Purusha.
>
> 17. The concentration called right knowledge is that which is followed
> by reasoning, discrimination, bliss, unqualified egoism.
>
> [Please note that "egoism" is used in a rather technical sense here,
> meaning something along the lines of "sense of ego still remaining" and
> so is "qualities" in the preceding paragraph (it's about the Gunas). In
> fact, I believe that a beginner MUST read some comments on the sutras
> before they can be sufficiently understood by him or her. If I have the
> time, I'll put a commented version on the WWW. -- 700 Elves]
>
> 18. There is another Samadhi which is attained by the constant practice
> of cessation of all mental activity, in which the Chitta retains
> only the unmanifested impressions.
>
> 19. (This Samadhi when not followed by extreme non-attachment) becomes
> the cause of the re-manifestation of the gods and of those that
> become merged in nature.
>
> 20. To others (this Samadhi) comes through faith, energy, memory,
> concentration, and discrimination of the real.
>
> 21. Success is speedy for the extremely energetic.
>
> 22. The success of Yogis differs according as the means they adopt are
> mild, medium or intense.
>
> 23. Or by devotion to Ishvara.
>
> 24. Ishvara (the Supreme Ruler) is a special Purusha, untouched by
> misery, actions, their results, and desires.
>
> 25. In Him becomes infinite that all-knowingness which in others is
> (only) a germ.
>
> 26. He is the Teacher of even the ancient teachers, being not limited by
> time.
>
> 27. His manifesting word is Om.
>
> 28. The repetition of this (Om) and meditating on its meaning (is the
> way).
>
> 29. From this is gained (the knowledge of) introspection, and the
> destruction of obstacles.
>
> 30. Disease, mental laziness, doubt, lack of enthusiasm, lethargy,
> clinging to sense-enjoyments, false perception, non-attaining
> concentration, and falling away from the state when obtained, are
> the obstructing distractions.
>
> 31. Grief, mental distress, tremor of the body, irregular breathing
> accompany non-retention of concentration.
>
> 32. To remedy this, the practice of one subject (should be made).
>
> 33. Friendship, mercy, gladness, and indifference, being thought of in
> regard to subjects, happy, unhappy, good, and evil respectively,
> pacify the Chitta.
>
> 34. By throwing out and restraining the Breath.
>
> 35. Those forms of concentration that bring extraordinary
> sense-perceptions cause perseverance of the mind.
>
> 36. Or (by meditation on) the Effulgent Light, which is beyond all
> sorrow.
>
> 37. Or (by meditation on) the heart that has given up all attachment to
> sense-objects.
>
> 38. Or by meditating on the knowledge that comes in sleep.
>
> 39. Or by the meditation on anything that appeals to one as good.
>
> 40. The Yogi's mind thus meditating, becomes unobstructed from the
> atomic to the infinite.
>
> 41. The Yogi whose Vrittis have thus become powerless (controlled)
> obtains in the receiver, (the instrument of) receiving, and the
> received (the Self, the mind, and external objects),
> concentratedness and sameness, like the crystal (before different
> coloured objects).
>
> 42. Sound, meaning, and resulting knowledge, being mixed up, is (called)
> Samadhi with question.
>
> 43. The Samadhi called "without question" (comes) when the memory is
> purified, or devoid of qualities, expressing only the meaning (of
> the meditated object).
>
> 44. By this process, (the concentrations) with discrimination and
> without discrimination, whose objects are finer, are (also)
> explained.
>
> 45. The finer objects end with the Pradhana.
>
> 46. These concentrations are with seed.
>
> 47. The concentration "without discrimination" being purified, the
> Chitta becomes firmly fixed.
>
> 48. The knowledge in that is called "filled with Truth".
>
> 49. The knowledge that is gained from testimony and inference is about
> common objects. That from the Samadhi just mentioned is of a much
> higher order, being able to penetrate where inference and testimony
> cannot go.
>
> 50. The resulting impression from this Samadhi obstructs all other
> impressions.
>
> 51. By the restraint of even this (impression, which obstructs all other
> impressions), all being restrained, comes the "seedless" Samadhi.
>
> =================
>
> I hope the formatting will survive the transfer to your newsreaders.
> I'll post the next chapter another time, OK?
>
> Namaste
>
> S.
| |
| Sevenhundred Elves 2005-08-09, 9:04 am |
| Dave C?C? wrote:
> I prefer to have a hard text of anything that I want to study.
Me too, but I'll keep on doing this just the same :-) Like I said, it's
just to let people compare different translations. It isn't easily
penetrated without explanatory comments, at least not for a Westerner.
> This allows me to highlight text and (if necessary) make notes in the book.
>
> My edition is:
>
> Yoga Philosophy of Patanjali
> By: Swama Hariharananda Aranya
> rendered into English by: P.N. Mukerji
> ISBN: 0873957296
The quotes I presented is from Vivekananda's Raja Yoga. Half the book is
devoted to a translation and commentary of Patanjali's Yoga Sutras. It's
about ten times more commentary than translation, which is good. No ISBN
number in my edition. Maybe those new-fangled ISBN numbers hadn't
reached Tibet at the time of printing.
S.
| |
| Sevenhundred Elves 2005-08-09, 9:04 am |
| Here is chapter two.
======================
The Yoga Sutras of Patanjali (To English by Swami Vivekananda in his
book Raja Yoga, commentary left out.)
Chapter 2
CONCENTRATION: ITS PRACTICE
1. Mortification, study, and surrendering fruits of work to God are
called Kriya-yoga.
2. (It is for) the practice of Samadhi and minimising the pain-bearing
obstructions.
3. The pain-bearing obstructions are -- ignorance, egoism, attachment,
aversion, and clinging to life.
4. Ignorance is the productive field of all these that follow, whether
they are dormant, attenuated, overpowered, or expanded.
5. Ignorance is taking the non-eternal, the impure, the painful, and the
non-Self for the eternal, the pure, the happy, and the Atman or Self
(respectively).
6. Egoism is the identification of the seer with the instrument of
seeing.
7. Attachment is that which dwells on pleasure.
8. Aversion is that which dwells on pain.
9. Flowing through its own nature, and established even in the learned,
is the clinging to life.
10. The fine Samskaras are to be conquered by resolving them into their
causal state.
11. By meditation, their (gross) modifications are to be rejected.
12. The "receptacle of works" has its root in these pain-bearing
obstructions, and their experience is in this visible life, or in
the unseen life.
13. The root being there, the fruition comes (in the form of) species,
life, and experience of pleasure and pain.
14. They bear fruit as pleasure or pain, caused by virtue or vice.
15. To the discriminating, all is, as it were, painful on account of
everything bringing pain either as consequence, or as anticipation
of loss of happiness, or as fresh craving arising from impressions
of happiness, and also as counteraction of qualities.
16. The misery which is not yet come is to be avoided.
17. The cause of that which is to be avoided is the junction of the seer
and the seen.
18. The experienced is composed of elements and organs, is of the nature
of illumination, action, and inertia, and is for the purpose of
experience and release (of the experience).
19. The states of the qualities are the defined, the undefined, the
indicated only, and the signless.
20. The seer is intelligence only, and though pure, sees through the
colouring of the intellect.
21. The nature of the experienced is for him.
22. Though destroyed for him whose goal has been gained, yet it is not
destroyed, being common to others.
23. Junction is the cause of the realisation of the nature of both the
powers, the experienced and its Lord.
24. Ignorance is its cause.
25. There being absence of that (ignorance) there is absence of
junction, which is the thing-to-be-avoided; that is the independence
of the seer.
26. The means of destruction of ignorance is unbroken practice of
discrimination.
27. His knowledge is of the sevenfold highest ground.
28. By the practice of the different parts of Yoga the impurities being
destroyed, knowledge becomes effulgent up to discrimination.
29. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and
Samadhi are the eight limbs of Yoga.
30. Non-killing, truthfulness, non-stealing, continence, and
non-receiving are called Yama.
31. These, unbroken by time, place, purpose, and caste rules, are
(universal) great wows.
32. Internal and external purification, contentment, mortification,
study, and worship of God are the Niyamas.
33. To obstruct thoughts which are inimical to Yoga, contrary thoughts
should be brought.
34. The obstructions to Yoga are killing, falsehood, etc., whether
committed, caused, or approved; either through avarice, or anger, or
ignorance; whether slight, middling, or great; and they result in
infinite ignorance and misery. This is (the method of) thinking the
contrary.
35. Non-killing being established, in his presence all enmities cease
(in others).
36. By the establishment of truthfulness the Yogi gets the power of
attaining for himself and others the fruits of works without the
works.
37. By the establishment of non-stealing all wealth comes to the Yogi.
38. By the establishment of continence energy is gained.
39. When he is fixed in non-receiving, he gets the memory of past life.
40. Internal and external cleanliness being established, arises disgust
for one's own body, and non-intercourse with others.
41. There also arises purification of the Sattva, cheerfulness of the
mind, concentration, conquest of the organs, and fitness for the
realisation of the Self.
42. From contentment comes superlative happiness.
43. The result of mortification is bringing powers to the organs and the
body, by destroying the impurity.
44. By the repetition of the Mantra comes the realisation of the
intended deity.
45. By sacrificing all to Ishvara comes Samadhi.
46. Posture is that which is firm and pleasant.
47. By lessening the natural tendency (for restlessness) and meditating
on the unlimited, posture becomes firm and pleasant.
48. Seat being conquered, the dualities do not obstruct.
49. Controlling the motion of the exhalation and the inhalation follows
after this.
50. Its modifications are either external or internal, or motionless,
regulated by place, time and number, either long or short.
51. The fourth is restraining the Prana by reflecting on external or
internal object.
52. From that, the covering to the light of the Chitta is attenuated.
53. The mind becomes fit for Dharana.
54. The drawing in of the organs is by their giving up their own objects
and taking the form of the mind-stuff, as it were.
55. Thence arises supreme control of the organs.
======================
| |
|
|
| Sevenhundred Elves 2005-08-09, 11:54 am |
| Here are the last two chapters, three and four.
======================
Chapter III
POWERS
1. Dharana is holding the mind on to some particular object.
2. An unbroken flow of knowledge in that object is Dhyana.
3. When that, giving up all forms, reflect only the meaning,
it is Samadhi.
4. (These) three (when practised) in regard to one object is
Samayama.
5. By the conquest of that comes light of knowledge.
6. That should be employed in stages.
7. These three are more internal than those that precede.
8. But even they are external to the seedless (Samadhi).
9. By the suppression of the disturbed impressions of the
mind, and by the rise of impressions of control, the mind,
which persists in that moment of control, is said to attain
the controlling modifications.
10. Its flow becomes steady by habit.
11. Taking in all sorts of objects, and concentrating upon
one object, these two powers being destroyed and manifested
respectively, the Chitta gets the modification called
Samadhi.
12. The one-pointedness of the Chitta is when the impression
that is past and that which is present are similar.
13. By this is explained the threefold transformation of
form, time and state, in fine and gross matter and in the
organs.
14. That which is acted upon by transformations, either
past, present, or yet to be manifested is the qualified.
15. The succession of changes is the cause of manifold
evolution.
16. By making Samayama on the three sorts of changes comes
the knowledge of past and future.
17. By making Samayama on word, meaning and knowledge, which
are ordinarily confused, comes the knowledge of all animal
sounds.
18. By perceiving the impressions, (comes) the knowledge of
past life.
19. By making Samayama on the signs in another's body,
knowledge of his mind comes.
20. But not its contents, that not being the object of the
Samayama.
21. By making Samayama on the form of the body, the
perceptibility of the form being obstructed and the power of
manifestation in the eye being separated, the Yogi's body
becomes unseen.
22. By this the disappearence or concealment of words which
are being spoken and such other things are also explained.
23. Karma is of two kinds -- soon to be fructified and late
to be fructified.
24. By making Samayama on friendship. mercy etc. (I. 33),
the Yogi excels in the respective qualities.
25. By making Samayama on the strength of the elephant and
others, their respective strength comes to the Yogi.
26. By making Samayama on the Effulgent Light (I. 36), comes
the knowledge of the fine, the obstructed, and the remote.
27. By making Samayama on the sun, (comes) the knowledge of
the world.
28. On the moon, (comes) the knowledge of the cluster of
stars.
29. On the pole-star, (comes) the knowledge of the motions
of the stars.
30. On the navel circle, (comes) the knowledge of the
constitution of the body.
31. On the hollow of the throat, (comes) cessation of
hunger.
32. On the nerve called Kurma, (comes) fixity of the body.
33. On the light emanating from the top of the head, sight
of the Siddhas.
34. Or by the power of Pratibha, all knowledge.
35. In the heart, knowledge of minds.
36. Enjoyment comes from the non-discrimination of the soul
and Sattva which are totally different because the latter's
actions are for another. Samayama on the self-centered one
gives knowledge of the Purusha.
37. From that arises the knowledge belonging to Pratibha and
(supernatural) hearing, touching, seeing, tasting and
smelling.
38. These powers are obstacles to Samadhi; but they are
powers in the worldly state.
39. When the cause of bondage of the Chitta has become
loosened, the Yogi, by his knowledge of its channels of
activity (the nerves), enters another's body.
40. By conquering the current called Udana, the Yogi does
not sink in water or in swamps, he can walk on thorns etc.,
and can die at will.
41. By the conquest of the current Samana he is surrounded
by a blaze of light.
42. By making Samayama on the relation between the ear and
the Akasha comes divine hearing.
43. By making Samayama on the relation between the Akasha
and the body and becoming light as cotton-wool etc., through
meditation on them, the Yogi goes through the skies.
44. By making Samayama on the "real modifications" of the
mind, outside of the body, called great disembodiedness,
comes disappearance of the covering to light.
45. By making Samayama on the gross and fine forms of the
elements, their essential traits, the inherence of the Gunas
in them and on their contributing to the experience of the
soul, comes mastery of the elements.
46. From that comes minuteness and the rest of the powers,
"glorification of the body", and indestructibleness of the
bodily qualities.
47. The "glorification of the body" is beauty, complexion,
strength, adamantine hardness.
48. By making Samayama on the objectivity and power of
illumination of the organs, on egoism, the inherence of the
Gunas in them and on their contributing to the experience of
the soul, comes the conquest of the organs.
49. From that comes to the body the power of rapid movement
like the mind, power of the organs independently of the
body, and conquest of nature.
50. By making Samayama on the discrimination between the
Sattva and the Purusha come omnipotence and omniscience.
51. By giving up even these powers comes the destruction of
the very seed of evil, which leads to Kaivalya.
52. The Yogi should not feel allured or flattered by the
overtures of celestial beings for fear of evil again.
53. By making Samayama on a particle of time and its
precession and succession comes discrimination.
54. Those things which cannot be differentiated by species,
signs, and place, even they will be discriminated by the
above Samayama.
55. The saving knowledge is that knowledge of discrimination
which simultaneously covers all objects in all their
variations.
56. By the similarity of purity between the Sattva and the
Purusha comes Kaivalya.
======================
Chapter IV
INDEPENDENCE
1. The Siddhis (powers) are attained by birth, chemical
means, power of words, mortification, or concentration.
2. The change into another species is by the filling in of
nature.
3. Good and bad deeds are not the direct causes in the
transformations of nature, but they act as breakers of
obstacles to the evolutions of nature, as a farmer breaks
the obstacles to the course of water, which then runs down
by its own nature.
4. From egoism alone proceed the created minds.
5. Though the activities of the different created minds are
various, the one original mind is the controller of them
all.
6. Among the various Chittas, that which is attained by
Samadhi is desireless.
7. Works are neither black nor white for the Yogis; for
others they are threefold -- black, white, and mixed.
8. From these threefold works are manifested in each state
only those desires (which are) fitting to that state alone.
(The others are held in abeyance for the time being.)
9. There is consecutiveness in desires, even though
separated by species, space, and time, there being
identification of memory and impressions.
10. Thirst for happiness being eternal, desires are without
beginning.
11. Being held together by cause, effect, support, and
objects, in the absence of these is its absence.
12. The past and future exist in their own nature, qualities
having different ways.
13. They are manifested or fine, being of the nature of the
Gunas.
14. The unity in things is from the unity in changes.
15. Since perception and desire vary with regard to the same
object, mind and object are of different nature.
16. Things are known or unknown to the mind, being dependent
on the colouring which they give to the mind.
17. The states of the mind are always known, because the
lord of the mind, the Purusha, is unchangeable.
18. The mind is not self-luminous, being an object.
19. From its being unable to cognise both at the same time.
20. Another cognising mind being assumed, there will be no
end to such assumptions, and confusion of memory will be the
result.
21. The essence of knowledge (the Purusha) being
unchangeable, when the mind takes its form, it becomes
conscious.
22. Coloured by the seer and the seen the mind is able to
unnderstand everything.
23. The mind, though variegated by innumerable desires, acts
for another (the Purusha), because it acts in combination.
24. For the discriminating, the perception of the mind as
Atman ceases.
25. Then, bent on discriminating, the mind attains the
previous state of Kaivalya (isolation)
26. The thoughts that arise as obstructions to that are from
impressions.
27. Their destruction is in the same manner as of ignorance,
egoism, etc., as said before (II. 10).
28. Even when arriving at the right discriminating knowledge
of the essences, he who gives up the fruits, unto him comes,
as the result of perfect discrimination, the Samadhi called
the cloud of virtue.
29. From that comes cessation of pain and works.
30. Then knowledge, bereft of covering and impurities,
becoming infinite, the knowable becomes small.
31. Then are finished the successive transformations of the
qualities, they having attained the end.
32. The changes that exist in relation to moments and which
are perceived at the other end (at the end of a series) are
succession.
33. The resolution in the inverse order of the qualities,
bereft of any motive of action for the Purusha, is Kaivalya,
or it is the establishment of the power of knowledge in its
own nature.
===========================
S.
| |
| Sevenhundred Elves 2005-08-09, 5:59 pm |
| hbkta@aol.com wrote:
>
> Sevenhundred Elves wrote:
>
Thanks for providing these links to Yoga Sutras. I'll give my
impressions of them.
>
> http://www.totallyok.com/yoga/sutras/sutras.htm
Oshos translation and commentary. Some of the commentary is a bit too
"New Agey" for my taste, but the translation is done with consistency:
Where Vivekananda sometimes uses the Sanskrit term, and sometimes an
English word, Osho more consistently uses the Sanskrit term.
>
> http://www.rainbowbody.net/HeartMind/Yogasutra.htm
An ambitious project, very much along the lines of what I thought was
needed. However, now that I've seen it, I've changed my mind. It's just
too chatty and confusing.
>
> http://www.dailyreadings.com/sutras_1.htm
On that site, they translate "Atha yoganushasanam" as
| Now, when a sincere seeker approaches an enlightened teacher,
| with the right attitude of discipleship (viz. ,free of preconceived
| notions and prejudices, and full of intelligent faith and receptivity)
| and with the right spirit of inquiry, at the right time and the right
| place, communication of yoga takes place.
Or is it a comment? It isn't clear. Anyway, I don't like it.
> http://www.lifepositive.com/Body/yoga/sutra.asp
I'll check it out some other day. I think their server may be overloaded
or something.
>
> http://www.swamij.com/yoga-sutras.htm
I liked this one. Good layout, verbatim translation, insightful
commentary.
Thanks again.
S.
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