Jag har ett pågående projekt där jag studerar denna källskrift. Är det någon annan som studerat den?
Som en liten introduktion till ämnet tänkte jag skriva ner de första 24 sutrana där Patanjali behandlar lite olika ämnen, yoga, sinnets fluktuationer, supramedveten extas och Gud. Totalt består den av 195 sutras. Översättningen är från boken Four Chapters on Freedom av Swami Satyanada Saraswatis disciplar. Den innehåller några sanskritbegrepp som inte är översatta till engelska.
1. Now, therefore, complete instructions regarding yoga.
2. To block the patterns of consciousness is yoga.
3. Then the Seer is established (abides) in his own essential nature.
4. Or there is identification with the modifications of chitta.
5. Modifications of mind are fivefold; they are painful or not painful.
6. The fivefold modifications of mind are right knowledge, wrong knowledge, fancy, sleep and memory.
7. Direct cognition, inference and testimony are the sources of knowledge.
8. Wrong conception is false knowledge which is not based on its own form.
9. Following upon knowledge through words but empty of an object is fancy.
10. Sleep is the vritti of absence of mental contents for its support.
11. Not letting the experienced objects escape from the mind is memory.
12. The stopping of that (five vrittis) by repeated practice and vairagya.
13. Of the two 'to be established in the endeavour' is abhyasa (practice).
14. It becomes firmly grounded by being continued for a long time with reverence, without interruption.
15. When an individual becomes free of craving for the sence objects which he has experienced as well as those of which he has heard, that state of consciousness is vairagya.
16. That is highest in which there is freedom from the desire for gunas on account of the knowledge of purusha.
17. Samprajnata yoga constitutes association respectively with reasoning, reflection, bliss and sence of individuality.
18. The other samadhi (asamprajnata) is preceded by a continued study of stopping the content of mind. In it the mind remains in the form of traces.
19. The videha and prakritilaya yogis have birth as the cause of asamprajnata samadhi. (This is bhavapratyaya asamprajnata samadhi.)
20. Others attain to asamprajnata samadhi through the stages of faith, strong will, memory and intelligence derived from samprajnata samadhi respectively.
21. Those who have an intense urge attain asamprajnata samadhi very soon.
22. With the intensity of urge rising through the mild, medium and strong conditions, asamprajnata samadhi can be achieved sooner.
23. Or by devotion to the Lord.
24. God is a special soul untouched by afflictions, acts, their traces and their fruits.
Yoga Sutra av Patanjali
Moderator: Moderatorgruppen
Och här kommer en mycket bättre översättning av första boken av meditationsinstruktionernas eviga mästare.
http://www.americansanskrit.com
Now, the chapter on samadhi
1. Now, the instruction of yoga.
2. Yoga is the nirodha -process of ending of the vrtti -definitions of citta -the field of consiousness.
3. Then the abidance of (I) the seer (drastr) in (my) own nature (svarupe).
4. Otherwise, there is conformity (identification) to vrtti -definitions.
5. Vrttis -definitions (of the field) are five-fold. They are either klista -obstructing/causing pain or aklista -non obstructing.
6. They are: evaluation (valid meanings of learning), misperception, conceptualization, sleep and memory.
7. Pramana -valid means of evaluation are: direct perception, inference and testimony (scripture).
8. Viparyaya -misperception is mistaken knowledge, founded on an appearance which is not that.
9. Vikalpa -conceptualization is without an (actual) object, relying upon concept in language.
10. Nidra -sleep is a vrtti depending on a pratyaya -the immediate arising thought towards non-wakefullness (absence).
11. Smrti -(the act of) memory is the non-escaping of visaya -experienced objects.
12. The nirodha -process of ending of those (vrtti) occurs by abhyasa -practice and vairagya -non-attachment.
13. Abhyasa -practice is vigilance (effort) in remaining there (as I, the seer abiding in my own nature, seeing).
14. Moreover, that abhyasa -practice has a firm ground when attended to for a long time without interuption, and with devotion to truth.
15. Vairagya -non-attachment is the full knowledge (declaration) of (one's own/the seers) mastery (on the part of one who is) not clinging to visaya -objects, (already) experienced or descibed (by others).
16. The higher (vairagya -non-attachment) is the non-clinging to the gunas (primary forces of creation) due to identity with purusha -the self.
17. (Nirodha -the process of ending vrtti is) samprajnata -cognitive, when connecting with forms which are sencepercieved or subtle, having a feeling of bliss or the (individual) sence of 'I am'.
18. The other (nirodha -process of ending), preceded by the practise (abhyasa) of the pratyaya (immediate arising thought) of virama -cessation, has a residuum of sanskara -subliminal activators.
19. In the case of those who are out of body, or absorbed in prakrti -unmanifest primary matter, it (the other nirodha) (is preceded by) the pratyaya -immediate arising thought (directed towards) becoming.
20. In the case of the others, it (the other nirodha), is preceded by faith, energy, memory (aklista -unobstructed), samadhi -cognitive absorption and prajna -primary insight.
21. In the case of those whose frequensy is intense, it (the other nirodha) is near.
22. Because of degree of mild, moderate or extreme (frequency), thence there is also a difference (in nearness).
23. Or, because of ishvara-pranidhana -the perfect aligning of attention in ishvara -the ultimate seer (there is a difference in nearness of the other nirodha).
24. Ishvara is a distinction of purusha -self, untouched by accumulations of the frutions of karma -action (arising) from klesa -root obstructions.
25. There (in ishvara), the seed of omniscience is unsurpassed.
26. That (ishvara), being unlimited by time, is also the teacher of the ancients.
27. The expression of that (ishvara) is OM (pranava - primary sound frequency of creation heard as an inner ringing sound current).
28. The repitition of that (OM/pranava) (leads to) the realizing of its meaning.
29. From that (comes) the attainment of inward directed consciousness, and also the disappearane of the blocks.
30. Sickness, density, doubt, carelessness, lethargy, sexual preoccupation, erroneous perception, failure to obtain grounding (in abhyasa -yoga practice), and instability are disruptions in citta -the field of consciousness. These are the blocks.
31. They (the blocks) have the accompanying discuptions of pain, depression, restlessness of the body, inhalation and exhalation.
32. In order to prevent those blocks, the abhyasa -practice of a single truth.
33. The clarification of citta -the field comes about due to the realization of friendship with regard to the experiences of happiness, compassion with pain, elation with virtue, and neutrality with non-virtue (negativity).
34. (Citta -the field is clarified) also by the holding in or out of breath.
35. Also, a pravrtti -cognition which has arisen, related to a sensory object, holding the steadiness of the mind (, clarifies citta).
36. Also, (a pravrtti) which is sorrowless and luminous (clarifies citta).
37. Also, citta (whose) visaya -object is that which transcends attachment (is clarified).
38. Also, (citta is clarified) having as its supporting object the knowledge of dreams or sleep.
39. Also, by dhyana -meditation as desired (the citta is clarified).
40. The mastery of this (dhyana and hence desirelessness for its objects) extends from the greatest magnitude to the greatest minuteness.
41. In the case (of a citta) whose vrtti -definitions have diminshed, which is like a perfect gemstone, samapatti -cognitive blending is the focusing on that (object) and the saturation by that in reference to the experiencer, the experience, and what is experienced.
42. There (in such a case), samapatti -cognitive blending which is savitarka -with thought, is mixed with words, meaning, knowledge and conceptualization.
43. Upon the purification of memory, samapatti -cognitive blending is nirvitarka -beyond thought when, as if empty of its (citta's) own form, it shines for as the object alone.
44. Specifically, by this (the previous two sutras) savichara -with reflection and nirvichara -beyond reflection, samapatti -cognitive blending is explained with regard to subtle visaya -objects.
45. And the subtlety of objects extends to alinga -the unmanifest state of primary matter.
46. These particular (samapatti) constitute sabija samadhi -cognitive absorption with seed.
47. The clarity of the higher self occurs in the lucidity of the nirvichara samapatti -samapatti beyond subtle reflection.
48. There, prajna -insight is truth-bearing.
49. Due to the nature of its purpose being distinction (between purusha -self and the gunas -primary forces of creation), that prajna -insight has another visaya -object than both the insights from tradition and inference.
50. The sanskara -subliminar activator, born of that (prajna - insight) checks other sanskara.
51. Upon the nirodha -ending of even that (sanskara born of insight), owing to the nirodha of all (sanskara), nirbirja samadhi (samadhi without seed).
http://www.americansanskrit.com
Now, the chapter on samadhi
1. Now, the instruction of yoga.
2. Yoga is the nirodha -process of ending of the vrtti -definitions of citta -the field of consiousness.
3. Then the abidance of (I) the seer (drastr) in (my) own nature (svarupe).
4. Otherwise, there is conformity (identification) to vrtti -definitions.
5. Vrttis -definitions (of the field) are five-fold. They are either klista -obstructing/causing pain or aklista -non obstructing.
6. They are: evaluation (valid meanings of learning), misperception, conceptualization, sleep and memory.
7. Pramana -valid means of evaluation are: direct perception, inference and testimony (scripture).
8. Viparyaya -misperception is mistaken knowledge, founded on an appearance which is not that.
9. Vikalpa -conceptualization is without an (actual) object, relying upon concept in language.
10. Nidra -sleep is a vrtti depending on a pratyaya -the immediate arising thought towards non-wakefullness (absence).
11. Smrti -(the act of) memory is the non-escaping of visaya -experienced objects.
12. The nirodha -process of ending of those (vrtti) occurs by abhyasa -practice and vairagya -non-attachment.
13. Abhyasa -practice is vigilance (effort) in remaining there (as I, the seer abiding in my own nature, seeing).
14. Moreover, that abhyasa -practice has a firm ground when attended to for a long time without interuption, and with devotion to truth.
15. Vairagya -non-attachment is the full knowledge (declaration) of (one's own/the seers) mastery (on the part of one who is) not clinging to visaya -objects, (already) experienced or descibed (by others).
16. The higher (vairagya -non-attachment) is the non-clinging to the gunas (primary forces of creation) due to identity with purusha -the self.
17. (Nirodha -the process of ending vrtti is) samprajnata -cognitive, when connecting with forms which are sencepercieved or subtle, having a feeling of bliss or the (individual) sence of 'I am'.
18. The other (nirodha -process of ending), preceded by the practise (abhyasa) of the pratyaya (immediate arising thought) of virama -cessation, has a residuum of sanskara -subliminal activators.
19. In the case of those who are out of body, or absorbed in prakrti -unmanifest primary matter, it (the other nirodha) (is preceded by) the pratyaya -immediate arising thought (directed towards) becoming.
20. In the case of the others, it (the other nirodha), is preceded by faith, energy, memory (aklista -unobstructed), samadhi -cognitive absorption and prajna -primary insight.
21. In the case of those whose frequensy is intense, it (the other nirodha) is near.
22. Because of degree of mild, moderate or extreme (frequency), thence there is also a difference (in nearness).
23. Or, because of ishvara-pranidhana -the perfect aligning of attention in ishvara -the ultimate seer (there is a difference in nearness of the other nirodha).
24. Ishvara is a distinction of purusha -self, untouched by accumulations of the frutions of karma -action (arising) from klesa -root obstructions.
25. There (in ishvara), the seed of omniscience is unsurpassed.
26. That (ishvara), being unlimited by time, is also the teacher of the ancients.
27. The expression of that (ishvara) is OM (pranava - primary sound frequency of creation heard as an inner ringing sound current).
28. The repitition of that (OM/pranava) (leads to) the realizing of its meaning.
29. From that (comes) the attainment of inward directed consciousness, and also the disappearane of the blocks.
30. Sickness, density, doubt, carelessness, lethargy, sexual preoccupation, erroneous perception, failure to obtain grounding (in abhyasa -yoga practice), and instability are disruptions in citta -the field of consciousness. These are the blocks.
31. They (the blocks) have the accompanying discuptions of pain, depression, restlessness of the body, inhalation and exhalation.
32. In order to prevent those blocks, the abhyasa -practice of a single truth.
33. The clarification of citta -the field comes about due to the realization of friendship with regard to the experiences of happiness, compassion with pain, elation with virtue, and neutrality with non-virtue (negativity).
34. (Citta -the field is clarified) also by the holding in or out of breath.
35. Also, a pravrtti -cognition which has arisen, related to a sensory object, holding the steadiness of the mind (, clarifies citta).
36. Also, (a pravrtti) which is sorrowless and luminous (clarifies citta).
37. Also, citta (whose) visaya -object is that which transcends attachment (is clarified).
38. Also, (citta is clarified) having as its supporting object the knowledge of dreams or sleep.
39. Also, by dhyana -meditation as desired (the citta is clarified).
40. The mastery of this (dhyana and hence desirelessness for its objects) extends from the greatest magnitude to the greatest minuteness.
41. In the case (of a citta) whose vrtti -definitions have diminshed, which is like a perfect gemstone, samapatti -cognitive blending is the focusing on that (object) and the saturation by that in reference to the experiencer, the experience, and what is experienced.
42. There (in such a case), samapatti -cognitive blending which is savitarka -with thought, is mixed with words, meaning, knowledge and conceptualization.
43. Upon the purification of memory, samapatti -cognitive blending is nirvitarka -beyond thought when, as if empty of its (citta's) own form, it shines for as the object alone.
44. Specifically, by this (the previous two sutras) savichara -with reflection and nirvichara -beyond reflection, samapatti -cognitive blending is explained with regard to subtle visaya -objects.
45. And the subtlety of objects extends to alinga -the unmanifest state of primary matter.
46. These particular (samapatti) constitute sabija samadhi -cognitive absorption with seed.
47. The clarity of the higher self occurs in the lucidity of the nirvichara samapatti -samapatti beyond subtle reflection.
48. There, prajna -insight is truth-bearing.
49. Due to the nature of its purpose being distinction (between purusha -self and the gunas -primary forces of creation), that prajna -insight has another visaya -object than both the insights from tradition and inference.
50. The sanskara -subliminar activator, born of that (prajna - insight) checks other sanskara.
51. Upon the nirodha -ending of even that (sanskara born of insight), owing to the nirodha of all (sanskara), nirbirja samadhi (samadhi without seed).
På forumet www.magiskamolekyler.org har jag en mer genomarbetad Patanjalitråd.
Länk till den.
Om du är intresserad kan du där läsa ett par till översättningar av första kapitlet. I Vyaas Huostons översättning, som jag tycker är den överlägset bästa av de jag studerat, har jag för närvarande kommit till slutet av det tredje kapitlet i den tråden.
Jag klistrar in de två kapitlen här också. Om någon här någon gång har lust att gå på djupet med Patanjali så är jag mycket intresserad av en diskussion.
--Now, the chapter on sadhana (spiritual practice).
1. Tapas -intensity in spiritual practice, svadhyaya -learning and application of personal mantras, and ishvara-pranidhana -the perfect aligning of attention in the omniscient seer within (ishvara) is Kriya Yoga.
2. It has the purpose of realizing samadhi -cognitive absorption, and also the purpose of weakening the klesha -root causes of pain.
3. Avidya -absence of self-awareness, asmita -sense of "I am", raga -attachment, dvesa -dislike and abhinivesha -the will to live, are the klesha -root causes of pain.
4. Avidya -absence of self-awareness is the field for the others, They can be prasupta -dormant, tanu -weakened, vichinna -interrupted, or udara -aroused.
5. Avidya is an identification of permanance in the impermanant, purity in impurity, happiness in pain, and self in non-self.
6. The sense of "I am" is the seeming single identity of the two (distinct) powers of the seer and the act of seeing (something).
7. Raga -attachment is holding on to (prior) happiness.
8. Dvesa -dislike is holding on to (prior) pain.
9. Abhinivesha -the will to live, is carried on by its own inclination, rooted in that way even in the wise.
10. Those (klesha -root causes of pain), (in their) subtle (form), are to be ended (heya) by pratiprasava -inverse propagation (non activation).
11. Vrtti - definitions (of citta -the field) (arising from) those (klesha) are to be ended (heya) by dhyana -meditation.
12. Having its root in the klesa -root causes of pain, the accumulation of karma -actions can be experienced in births, seen and unseen.
13. As long as the root (of karma -actions) exists, there is fruition from that - birth, life-time, and life-experience.
14. These (birth etc.) have delight or distress as results, according to the virtuous or non-virtuous nature of their cause.
15. Because of the pains caused by sanskara -subliminal activation of suffering due to change, and on account of the obstruction of vrtti -activity due to the guna -primary forces of nature - to the discerner, all is but pain.
16. Pain, not yet come, is to be ended (heya).
17. The cause of heya -what is to be ended, is the sanyoga -correlation between the drastr -seer and the drsya -the seeable.
18. Drsya -the seeable, has the characteristics of brightness (sattva-guna), activity (rajas-guna), and inertia (tamas-guna). It is embodied in the bhuta -elements and indriya -sense organs, and exists for the (dual) purpose of experience and emancipation.
19. The phases of the guna -primary forces of creation, are the particularized (visible), the unparticularized (atomic), the linga - only indicated (primary manifestation) and alinga -the unmanifest (prakrti -primary matter).
20. The drastr -seer is drsi-matra -seeing alone. It is pure, even (when) witnessing pratyaya -thoughts directed towards an object.
21. The existence of drsya -the seeable, is solely for the purpose of that (drastr -seer).
22. With regard to that (drastr -seer) whose purpose is accomplished, (drsya -the seeable) has ceased - although (at the same time) it has not ceased since it is common (to others).
23. The sanyoga -correlation (between drastr -seer and drsya -seeable) is the cause of the apprehension of the svarupa -distinct essences of the powers (shakti) of the master (I, svamin-drastr), and what is mine (my domain - drsya).
24. The cause of that (sanyoga -correlation) is avidya -absence of self-awareness.
25. Owing to the disappearance of that (avidya -absence of self awareness), there is the disappearance of the sanyoga -correlation, the hana -end (of what is to be ended -heya). That is kaivalya -the aloneness of seeing.
26. The unceasing viveka-khyati -identification of viveka -distinction between drastr -seer and drsya -seeable, is the way to the hana -end.
27. Of that (hana-upaya -way to the end), there is sevenfold prajna -insight, as the final stage.
28. By practicing the (eight) limbs of yoga - upon the diminishing of impurities, there is a light of knowing, up to (leading to) viveka-khyati -the identification of viveka.
29. Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi are the eight limbs.
30. Ahinsa -non-hurtfulness, satya -truth, asteya -non-stealing, brahmacarya -spiritual resolution of desires, and aparigraha -non-possessiveness are the yama -universal disciplines.
31. Irrespective of life state, place, time, and circumstance, these (yama) are universal - the great vow.
32. Shauca -purity, santosa -contentment, tapas -intensity in spiritual practice, svadhyaya -learning and practice of personal mantras, and ishvara-pranidhana -perfect aligning of attention in the omniscient seer within (ishvara) are the niyama -internal disciplines.
33. Upon the suspending of vitarka -opposing beliefs - there is realization of (their) opposites.
34. Vitarka -opposing beliefs such as hinsa -hurtfulness etc. whether done, caused to be done, or approved of, are conditioned upon greed anger, and confusion, are mild, moderate, or excessive, and have their unending results in pain and ignorance. Thus the realizing of their opposites.
35. Upon being established in ahinsa -non-hurtfulness - there is a relinquishing of hostility in the presence of that (ahinsa).
36. Upon being established in satya -truth - there is surity in the result of actions/practice.
37. Upon being established in asteya -non-stealing - the attainment of all prosperity.
38. Upon being established in brahmacarya -spiritual resolution of desires - the obtainment of vital energy.
39. Upon a foundation in aparigraha -non-possessiveness - the understanding of the wherefore of birth.
40. Owing to shauca -purity, there is a desire to protect one's own body, being the non-contact with whatever is adverse (to that).
41. And (due to shauca -purity), there is the clarity of sattva (the primary force of brightness/intelligence), inspiration, one-pointedness, mastery of the sense organs, and readiness for the seeing of the self.
42. Owing to santosa -contentment, there is an unexcelled attainment of happiness.
43. The perfection of the body and sense organs is due to tapas -intensity in spiritual practice, being the elimination of impurites.
44.Owing to svadhyaya -learning and application of personal mantras, there is union with (one's) beloved deity (source of inspiration).
45. The perfection of samadhi -cognitive absorption is due to ishvara-pranidhana -perfect aligning of attention with the omniscient seer within (ishvara).
46. Asana -posture is that which is stable and comfortable.
47. Asana -posture (becomes stable and comfortable) owing to the relaxation of effort and samapatti -cognitive blending with the infinite.
48. From that (asana), non-affliction from the pairs of opposites (pleasure and pain, etc).
49. That (asana) being achieved, pranayama -breath regulation is interruption of the (normal) motion of inhalation and exhalation.
50. (Pranayama has) external, internal or suspended modifications, (which become) long and subtle, when observed by means of location (of the breath's motion in the body), time (length of inhalation, exhalation and intervening spaces), and number.
51. The fourth (modification) trancsends the reference to external and internal.
52. Due to that, the covering of light is dispersed.
53. And readiness of the mind for dharana -focusings.
54. Pratyahara -sense withdrawal is as if imitating citta's svarupa -essential nature (sattva-guna -brightness, clarity) on the part of the senses, in disconnecting with their sensory objects.
55. From that, the perfect mastery of the senses.
--Now the chapter on powers.
1. Dharana -focusing is fixation of chitta -(the energy of) the field of consciousness within a focal point.
2. The single directionality of a pratyaya -the immediate arising thought there (to the chosen focal point) is dhyana -meditation.
3. That (chitta) specifically, reflecting as the object alone, as if empty of its own form, is samadhi -cognitive absorption.
4. The group of three (dharana, dhyana and samadhi) (practiced) together as one, is sanyama -the perfect regulation of chitta.
5. Owing to the success of that (sanyama), the brilliance of prajna -insight.
6. Its (sanyama's) application is in stages.
7. The group of three (dharana, dhyana and samadhi) is the inner limb(s), distinct from the previous (five lims of yoga).
8. That (inner limb) however is an external limb of nirbija -the seedless (samadhi -cognitive absorption).
9. The submergence of the sanskara -subliminal activator of externalization and the emergence of the sanskara of nirodha -the act of ending (chitta-vrtti) is the nirodha-parinama (nirodha-transformation) which is connected to chitta -the energy field of consciousness at the moment of nirodha.
10. The calm flow of that (nirodha-parinama -transformation) occurs due to the sanskara -subliminal activator (of nirodha).
11. The disappearance of sarvarthata -all-objectedness and the arising of ekagrata -one-pointedness is samadhi-parinama (samadhi-transformation) of chitta -the energy field of consciousness.
12. Then again, when the shanta -quieted and the udita -arisen are the same pratyaya, there is ekagrata-parinama -one-pointedness transformation of chitta -the field.
13. By this are explained the parinama -transformations of dharma -characteristic form, laksana -potential change and avastha condition in regard to the bhuta -elements and indriya -sense organs.
14. The form substratum (dharmi) conforms to the charactreistic form, which may be quieted, arisen, and indistinguishable (past, present, and future).
15. The separateness of the krama -sequential progression (of each chitta -field) is the reason for the separateness of parinama -transformations.
16. Due to sanyama (perfect regulation of citta by dharana, dhyana, samadhi), on the three transformations (dharma -characteristic, laksana -potential change, avastha -condition) there arises knowledge of the past and future.
17. The confusion of words, meanings, and pratyaya is due to the super-imposition of one upon the other. By sanyama on the inherent distincness of these, there arises knowledge of the sound of all beings.
18. By direct perception of sanskara -subliminal activators, knowledge of previous birth.
19. (By direct perception) of a pratyaya - knowledge of the citta of another.
20. And it is not that (citta) together with its supporting object, due to its (the citta's) nature of being that which has no object.
21. By sanyama on the form of the body, while suspending its ability to be seen, that is, disconnecting of the light to the eye - there arises invisibility (placement within).
22. Karma is either sopakrama -with the advance of krama -sequential progression (fast in frution) or nirupakrama -against the advance of krama (slow in frution). The knowledge of time of death may be known by sanyama upon that or by signs.
23. (By sanyama) on friendship, etc. - strengths.
24. On strengths - the strengths of an elephant, etc.
25. By projecting the brilliancy of the pravrtti -finer activity (of citta), knowledge of the subtle, concealed, and distant.
26. By sanyama on the sun - knowledge of the worlds.
27. On the moon - knowledge of the organization of the stars.
28. On the pole star - knowledge of their motion.
29. On the navel cakra - knowledge of the organization of the body.
30. On the well in the throat - the ceasing of hunger and thirst.
31. On the tortoise duct (tortoise), steadiness.
32. On the light in the top of the head - vision of the perfected ones.
33. From pratibha -the flash of illumination, all knowledge.
34. On the heart - full knowledge of citta -the field.
35. Experience is a pratyaya which does not distinguish sattva (guna of brightness, a primary constituent of matter) and purusha -the self as absolutely unmixed. By sanyama on what exists for its own sake (purusha) distinct from that (sattva) which exists for the other - the knowledge of purusha.
36. From that arise pratibha -the flash of illumination, suprasensory hearing, feeling, seeing, tasting, smelling and intelligence.
37. These siddhi -attainments in the externalized state are obstacles in reference to samadhi -cognitive absorption (nirbija -seedless).
38. By the relaxation of the cause of relationship (to the body), and the experience of going forth, citta's entry into another body.
39. Through mastery of udana -non-contact, and rising above with regard to water, mud, thorns, etc. (*)
40. Through mastery of samana (vital energy (prana) moving up to the navel and carrying equally (sama) to all parts of the body) - radiance.
41. By sanyama on the interrelation between hearing and akasa -space/ether - divine hearing.
42. By sanyama on the relation between the body and akasa -space/ether, and samapatti -cognitive blending with light objects like cotton - traversing akasa.
43. The non-imaginary (actual) external vrtti -activity (defining citta) is the great out-of-body state. From that, the dispersing of the covering of light.
44. By sanyama on (their) gross state, svarupa -essential nature, subtle state, interconnectedness and nature of serving a purpose - mastery of the bhuta -elements.
45. From that, the emergence of such powers as becoming minute, etc., perfection of the body, and non-affliction by its constituents.
46. Beauty, gracefulness, strength, and adamantine firmness is the perfection of the body.
47. By sanyama on (their) process of perception, svarupa -essential nature, the sence of "I am", (their) interconnectedness and nature of serving a purpose, mastery of the indriya -sense organs.
48. From that, the swiftness of the mind, the state of transcending the sense organs, and mastery over pradhana -the primary matrix of matter (prakrti).
49. Of (that citta -field), having only the identification of the separateness of sattva guna, and purusha -self, there is supremacy over all states, and omniscience.
50. Through vairagya -non-attachment even to this (supremacy and omniscience), upon the disappearance of the seeds of the impediments (klesha), there is kaivalya -the aloneness (of the power of seeing-the seer).
51. Upon the invitation of the high-placed, (there should be) no cause for contact or pride because of the renewed, undesired inclination.
52. By sanyama on the ksana -moment and its krama -sequential progression - the knowledge born of viveka -discernment (between sattva guna and purusha -the self).
53. From that, the ascertainment of the difference between similars (not normally distinguished), due to not being restricted in their separateness by means of category, potential, and position.
54. (This knowledge born of viveka is) taraka -causing to cross beyond (klesha/karma etc.), sarva-visaya -omni-objective (encompassing all objects of perception), sarvatha-visaya -omni-temporal (encompassing objects in all conditions), and is akrama -non-sequential. Thus concludes the knowledge born of viveka -discernment.
55. Upon the equal purity of sattva and purusha - kaivalya -the aloneness (of seeing).
Länk till den.
Om du är intresserad kan du där läsa ett par till översättningar av första kapitlet. I Vyaas Huostons översättning, som jag tycker är den överlägset bästa av de jag studerat, har jag för närvarande kommit till slutet av det tredje kapitlet i den tråden.
Jag klistrar in de två kapitlen här också. Om någon här någon gång har lust att gå på djupet med Patanjali så är jag mycket intresserad av en diskussion.
--Now, the chapter on sadhana (spiritual practice).
1. Tapas -intensity in spiritual practice, svadhyaya -learning and application of personal mantras, and ishvara-pranidhana -the perfect aligning of attention in the omniscient seer within (ishvara) is Kriya Yoga.
2. It has the purpose of realizing samadhi -cognitive absorption, and also the purpose of weakening the klesha -root causes of pain.
3. Avidya -absence of self-awareness, asmita -sense of "I am", raga -attachment, dvesa -dislike and abhinivesha -the will to live, are the klesha -root causes of pain.
4. Avidya -absence of self-awareness is the field for the others, They can be prasupta -dormant, tanu -weakened, vichinna -interrupted, or udara -aroused.
5. Avidya is an identification of permanance in the impermanant, purity in impurity, happiness in pain, and self in non-self.
6. The sense of "I am" is the seeming single identity of the two (distinct) powers of the seer and the act of seeing (something).
7. Raga -attachment is holding on to (prior) happiness.
8. Dvesa -dislike is holding on to (prior) pain.
9. Abhinivesha -the will to live, is carried on by its own inclination, rooted in that way even in the wise.
10. Those (klesha -root causes of pain), (in their) subtle (form), are to be ended (heya) by pratiprasava -inverse propagation (non activation).
11. Vrtti - definitions (of citta -the field) (arising from) those (klesha) are to be ended (heya) by dhyana -meditation.
12. Having its root in the klesa -root causes of pain, the accumulation of karma -actions can be experienced in births, seen and unseen.
13. As long as the root (of karma -actions) exists, there is fruition from that - birth, life-time, and life-experience.
14. These (birth etc.) have delight or distress as results, according to the virtuous or non-virtuous nature of their cause.
15. Because of the pains caused by sanskara -subliminal activation of suffering due to change, and on account of the obstruction of vrtti -activity due to the guna -primary forces of nature - to the discerner, all is but pain.
16. Pain, not yet come, is to be ended (heya).
17. The cause of heya -what is to be ended, is the sanyoga -correlation between the drastr -seer and the drsya -the seeable.
18. Drsya -the seeable, has the characteristics of brightness (sattva-guna), activity (rajas-guna), and inertia (tamas-guna). It is embodied in the bhuta -elements and indriya -sense organs, and exists for the (dual) purpose of experience and emancipation.
19. The phases of the guna -primary forces of creation, are the particularized (visible), the unparticularized (atomic), the linga - only indicated (primary manifestation) and alinga -the unmanifest (prakrti -primary matter).
20. The drastr -seer is drsi-matra -seeing alone. It is pure, even (when) witnessing pratyaya -thoughts directed towards an object.
21. The existence of drsya -the seeable, is solely for the purpose of that (drastr -seer).
22. With regard to that (drastr -seer) whose purpose is accomplished, (drsya -the seeable) has ceased - although (at the same time) it has not ceased since it is common (to others).
23. The sanyoga -correlation (between drastr -seer and drsya -seeable) is the cause of the apprehension of the svarupa -distinct essences of the powers (shakti) of the master (I, svamin-drastr), and what is mine (my domain - drsya).
24. The cause of that (sanyoga -correlation) is avidya -absence of self-awareness.
25. Owing to the disappearance of that (avidya -absence of self awareness), there is the disappearance of the sanyoga -correlation, the hana -end (of what is to be ended -heya). That is kaivalya -the aloneness of seeing.
26. The unceasing viveka-khyati -identification of viveka -distinction between drastr -seer and drsya -seeable, is the way to the hana -end.
27. Of that (hana-upaya -way to the end), there is sevenfold prajna -insight, as the final stage.
28. By practicing the (eight) limbs of yoga - upon the diminishing of impurities, there is a light of knowing, up to (leading to) viveka-khyati -the identification of viveka.
29. Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi are the eight limbs.
30. Ahinsa -non-hurtfulness, satya -truth, asteya -non-stealing, brahmacarya -spiritual resolution of desires, and aparigraha -non-possessiveness are the yama -universal disciplines.
31. Irrespective of life state, place, time, and circumstance, these (yama) are universal - the great vow.
32. Shauca -purity, santosa -contentment, tapas -intensity in spiritual practice, svadhyaya -learning and practice of personal mantras, and ishvara-pranidhana -perfect aligning of attention in the omniscient seer within (ishvara) are the niyama -internal disciplines.
33. Upon the suspending of vitarka -opposing beliefs - there is realization of (their) opposites.
34. Vitarka -opposing beliefs such as hinsa -hurtfulness etc. whether done, caused to be done, or approved of, are conditioned upon greed anger, and confusion, are mild, moderate, or excessive, and have their unending results in pain and ignorance. Thus the realizing of their opposites.
35. Upon being established in ahinsa -non-hurtfulness - there is a relinquishing of hostility in the presence of that (ahinsa).
36. Upon being established in satya -truth - there is surity in the result of actions/practice.
37. Upon being established in asteya -non-stealing - the attainment of all prosperity.
38. Upon being established in brahmacarya -spiritual resolution of desires - the obtainment of vital energy.
39. Upon a foundation in aparigraha -non-possessiveness - the understanding of the wherefore of birth.
40. Owing to shauca -purity, there is a desire to protect one's own body, being the non-contact with whatever is adverse (to that).
41. And (due to shauca -purity), there is the clarity of sattva (the primary force of brightness/intelligence), inspiration, one-pointedness, mastery of the sense organs, and readiness for the seeing of the self.
42. Owing to santosa -contentment, there is an unexcelled attainment of happiness.
43. The perfection of the body and sense organs is due to tapas -intensity in spiritual practice, being the elimination of impurites.
44.Owing to svadhyaya -learning and application of personal mantras, there is union with (one's) beloved deity (source of inspiration).
45. The perfection of samadhi -cognitive absorption is due to ishvara-pranidhana -perfect aligning of attention with the omniscient seer within (ishvara).
46. Asana -posture is that which is stable and comfortable.
47. Asana -posture (becomes stable and comfortable) owing to the relaxation of effort and samapatti -cognitive blending with the infinite.
48. From that (asana), non-affliction from the pairs of opposites (pleasure and pain, etc).
49. That (asana) being achieved, pranayama -breath regulation is interruption of the (normal) motion of inhalation and exhalation.
50. (Pranayama has) external, internal or suspended modifications, (which become) long and subtle, when observed by means of location (of the breath's motion in the body), time (length of inhalation, exhalation and intervening spaces), and number.
51. The fourth (modification) trancsends the reference to external and internal.
52. Due to that, the covering of light is dispersed.
53. And readiness of the mind for dharana -focusings.
54. Pratyahara -sense withdrawal is as if imitating citta's svarupa -essential nature (sattva-guna -brightness, clarity) on the part of the senses, in disconnecting with their sensory objects.
55. From that, the perfect mastery of the senses.
--Now the chapter on powers.
1. Dharana -focusing is fixation of chitta -(the energy of) the field of consciousness within a focal point.
2. The single directionality of a pratyaya -the immediate arising thought there (to the chosen focal point) is dhyana -meditation.
3. That (chitta) specifically, reflecting as the object alone, as if empty of its own form, is samadhi -cognitive absorption.
4. The group of three (dharana, dhyana and samadhi) (practiced) together as one, is sanyama -the perfect regulation of chitta.
5. Owing to the success of that (sanyama), the brilliance of prajna -insight.
6. Its (sanyama's) application is in stages.
7. The group of three (dharana, dhyana and samadhi) is the inner limb(s), distinct from the previous (five lims of yoga).
8. That (inner limb) however is an external limb of nirbija -the seedless (samadhi -cognitive absorption).
9. The submergence of the sanskara -subliminal activator of externalization and the emergence of the sanskara of nirodha -the act of ending (chitta-vrtti) is the nirodha-parinama (nirodha-transformation) which is connected to chitta -the energy field of consciousness at the moment of nirodha.
10. The calm flow of that (nirodha-parinama -transformation) occurs due to the sanskara -subliminal activator (of nirodha).
11. The disappearance of sarvarthata -all-objectedness and the arising of ekagrata -one-pointedness is samadhi-parinama (samadhi-transformation) of chitta -the energy field of consciousness.
12. Then again, when the shanta -quieted and the udita -arisen are the same pratyaya, there is ekagrata-parinama -one-pointedness transformation of chitta -the field.
13. By this are explained the parinama -transformations of dharma -characteristic form, laksana -potential change and avastha condition in regard to the bhuta -elements and indriya -sense organs.
14. The form substratum (dharmi) conforms to the charactreistic form, which may be quieted, arisen, and indistinguishable (past, present, and future).
15. The separateness of the krama -sequential progression (of each chitta -field) is the reason for the separateness of parinama -transformations.
16. Due to sanyama (perfect regulation of citta by dharana, dhyana, samadhi), on the three transformations (dharma -characteristic, laksana -potential change, avastha -condition) there arises knowledge of the past and future.
17. The confusion of words, meanings, and pratyaya is due to the super-imposition of one upon the other. By sanyama on the inherent distincness of these, there arises knowledge of the sound of all beings.
18. By direct perception of sanskara -subliminal activators, knowledge of previous birth.
19. (By direct perception) of a pratyaya - knowledge of the citta of another.
20. And it is not that (citta) together with its supporting object, due to its (the citta's) nature of being that which has no object.
21. By sanyama on the form of the body, while suspending its ability to be seen, that is, disconnecting of the light to the eye - there arises invisibility (placement within).
22. Karma is either sopakrama -with the advance of krama -sequential progression (fast in frution) or nirupakrama -against the advance of krama (slow in frution). The knowledge of time of death may be known by sanyama upon that or by signs.
23. (By sanyama) on friendship, etc. - strengths.
24. On strengths - the strengths of an elephant, etc.
25. By projecting the brilliancy of the pravrtti -finer activity (of citta), knowledge of the subtle, concealed, and distant.
26. By sanyama on the sun - knowledge of the worlds.
27. On the moon - knowledge of the organization of the stars.
28. On the pole star - knowledge of their motion.
29. On the navel cakra - knowledge of the organization of the body.
30. On the well in the throat - the ceasing of hunger and thirst.
31. On the tortoise duct (tortoise), steadiness.
32. On the light in the top of the head - vision of the perfected ones.
33. From pratibha -the flash of illumination, all knowledge.
34. On the heart - full knowledge of citta -the field.
35. Experience is a pratyaya which does not distinguish sattva (guna of brightness, a primary constituent of matter) and purusha -the self as absolutely unmixed. By sanyama on what exists for its own sake (purusha) distinct from that (sattva) which exists for the other - the knowledge of purusha.
36. From that arise pratibha -the flash of illumination, suprasensory hearing, feeling, seeing, tasting, smelling and intelligence.
37. These siddhi -attainments in the externalized state are obstacles in reference to samadhi -cognitive absorption (nirbija -seedless).
38. By the relaxation of the cause of relationship (to the body), and the experience of going forth, citta's entry into another body.
39. Through mastery of udana -non-contact, and rising above with regard to water, mud, thorns, etc. (*)
40. Through mastery of samana (vital energy (prana) moving up to the navel and carrying equally (sama) to all parts of the body) - radiance.
41. By sanyama on the interrelation between hearing and akasa -space/ether - divine hearing.
42. By sanyama on the relation between the body and akasa -space/ether, and samapatti -cognitive blending with light objects like cotton - traversing akasa.
43. The non-imaginary (actual) external vrtti -activity (defining citta) is the great out-of-body state. From that, the dispersing of the covering of light.
44. By sanyama on (their) gross state, svarupa -essential nature, subtle state, interconnectedness and nature of serving a purpose - mastery of the bhuta -elements.
45. From that, the emergence of such powers as becoming minute, etc., perfection of the body, and non-affliction by its constituents.
46. Beauty, gracefulness, strength, and adamantine firmness is the perfection of the body.
47. By sanyama on (their) process of perception, svarupa -essential nature, the sence of "I am", (their) interconnectedness and nature of serving a purpose, mastery of the indriya -sense organs.
48. From that, the swiftness of the mind, the state of transcending the sense organs, and mastery over pradhana -the primary matrix of matter (prakrti).
49. Of (that citta -field), having only the identification of the separateness of sattva guna, and purusha -self, there is supremacy over all states, and omniscience.
50. Through vairagya -non-attachment even to this (supremacy and omniscience), upon the disappearance of the seeds of the impediments (klesha), there is kaivalya -the aloneness (of the power of seeing-the seer).
51. Upon the invitation of the high-placed, (there should be) no cause for contact or pride because of the renewed, undesired inclination.
52. By sanyama on the ksana -moment and its krama -sequential progression - the knowledge born of viveka -discernment (between sattva guna and purusha -the self).
53. From that, the ascertainment of the difference between similars (not normally distinguished), due to not being restricted in their separateness by means of category, potential, and position.
54. (This knowledge born of viveka is) taraka -causing to cross beyond (klesha/karma etc.), sarva-visaya -omni-objective (encompassing all objects of perception), sarvatha-visaya -omni-temporal (encompassing objects in all conditions), and is akrama -non-sequential. Thus concludes the knowledge born of viveka -discernment.
55. Upon the equal purity of sattva and purusha - kaivalya -the aloneness (of seeing).
-
Jonas Nystrom
- Inlägg: 709
- Blev medlem: 04 jan 2004 23:04
- Ort: errrr... Ahhh... it's all coming back now...
Återgå till "Kultur - konstarterna"
Vilka är online
Användare som besöker denna kategori: 6 och 0 gäster