patanjali yoga sutras sanskrit

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The thinker, the thought process and the thought fuse with the subject of thought. Prasaṅkhyāne'pyakusīdasya sarvathā vivekakhyāterdharmameghaḥ samādhiḥ||29||, One who, having attained discriminative (viveka) knowledge (khyāteḥ) in the highest degree and at all times (sarvathā), does not take an interest (akusīdasya) even (api) in (that) omniscience resulting from "Vivekajaṁ jñānam" or "Knowledge arising from discernment" --See III 54-- (prasaṅkhyāne), (experiences a type of) Samādhi or Perfect Concentration (samādhiḥ) (known as) Dharmamegha --i.e. Yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo'ṣṭāvaṅgāni||29||, Yama (yama), Niyama (niyama), Āsana (āsana), Prāṇāyāma (prāṇāyāma), Pratyāhāra (pratyāhāra), Dhāraṇā (dhāraṇā), Dhyāna (dhyāna) (and) Samādhi --samādhi-- (samādhayaḥ) (are) the eight (aṣṭau) limbs --aṅga-- (of Yoga) (aṅgāni) --after this statement, Patañjali will describe each of them in detail--||29||, अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥ Michele Desmarais (2008), Changing Minds: Mind, Consciousness and Identity in Patanjali's Yoga Sutra, Motilal Banarsidass. Dhāraṇā, Dhyāna and Samādhi-- (trayam) on a single object (ekatra) is Saṁyama (saṁyamaḥ)||4||, तज्जयात्प्रज्ञालोकः॥५॥ Tadevārthamātranirbhāsaṁ svarūpaśūnyamiva samādhiḥ||3||, Perfect Concentration (samādhiḥ) is just (eva) that (condition) (tad) in which only (mātra) the object (of concentration) (artha) shines forth (nirbhāsam), and the self (sva-rūpa) is absent (śūnyam), as it were (iva)||3||, त्रयमेकत्र संयमः॥४॥ Vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ||15||, Despite sameness (sāmye) of objects (vastu), there is a different (vibhaktaḥ) way or path (panthāḥ) to them both --i.e. Puruṣa-- (prabhoḥ) of that --i.e. Yet the two works are completely different in subject matter and in the details of language, grammar and vocabulary, as was compellingly pointed out long ago by Louis Renou. He has conducted seminars for a wide variety of religious and faith communities on the issues of family, marriage, the sanctity of life and transcending death. Tadapi vahiraṅgaṁ nirvījasya||8||, (In turn,) that very triad (tad api) is external (vahiraṅgam) in respect of Nirvīja or seedless concentration --i.e. See: Taimni, p. 6. [126][129] Isvara is defined here as "a distinct Consciousness, untouched by afflictions, actions, fruitions or their residue". There is only oneness, samadhi.[76][83][84]. [4] It was with the rediscovery by a British Orientalist in the early 1800s that wider interest in the Yoga Sutras arose in the West. "Fear of death may be found in the ignorant as well as in the learned people"--||9||, ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥ Prayatnaśaithilyānantasamāpattibhyām||47||, By means of relaxation (śaithilya) of effort (prayatna) and absorption --samāpatti-- (samāpattibhyām) in the infinite --i.e. "in the infinite space around"-- (ananta) (Āsana or Posture is perfected)||47||, ततो द्वन्द्वानभिघातः॥४८॥

Śabdārthapratyayānāmitaretarādhyāsātsaṅkarastatpravibhāgasaṁyamātsarvabhūtarutajñānam||17||, Through the reciprocal (itaretara) imposition (adhyāsāt) of word (śabda), meaning (artha) (and) idea --pratyaya-- (pratyayānām), an intermixture appearing in the form of a unified impression (saṅkaraḥ) (is brought about).

Peter Heehs (2002), Indian Religions: A Historical Reader of Spiritual Expression and Experience, New York University Press. "birth, span of life and experience"-- (te) (appear as) the fruits (phalāḥ) of pleasure (hlāda) or pain (paritāpa), (respectively)||14||, परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥ to the body-- (tad) through Saṁyama (saṁyamāt) on the (visible) form (rūpa) of (that very) body (kāya), when the Yogī has (thus) gone beyond (asamprayoge) the range of the eyes (cakṣuḥ-prakāśa), (there is) invisibility (antardhānam)||21||, सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा॥२२॥ Grahaṇasvarūpāsmitānvayārthavattvasaṁyamādindriyajayaḥ||47||, Through Saṁyama (saṁyamāt) on receptivity (grahaṇa), essential nature (sva-rūpa), I-sense (asmitā), inherence (anvaya) (and) objectiveness (arthavattva) (of the Indriya-s --i.e. According to Ian Whicher, the status of ananda and asmita in Patanjali's system is a matter of dispute.

Pratyahara empowers one to stop being controlled by the external world, fetch one's attention to seek self-knowledge and experience the freedom innate in one's inner world. "other Puruṣa-s also might use it even after its having been utilized by one of them previously"--||22||, स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः॥२३॥ [125] Patañjali's Yoga Sutras accept the Samkhya's division of the world and phenomena into twenty-five tattvas or principles, of which one is Purusha meaning Self or consciousness, the others being Prakriti (primal nature), Buddhi (intellect or will), Ahamkara (ego), Manas (mind), five buddhindriyas (sensory capabilities), five karmendriyas (action-capabilities) and ten elements. [7][8] However, the appropriation - and misappropriation - of the Yoga Sutras and its influence on later systematizations of yoga has been questioned by scholars such as David Gordon White,[5] but reaffirmed by others such as James Mallinson.

by the previous explanation-- (etayā) (the Samāpatti-s or Engrossments known as) Savicārā (savicārā) and (ca) Nirvicārā (nirvicārā), whose objects (viṣayā) are subtle (sūkṣma), are also (eva) explained (vyākhyātā)||44||, सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्॥४५॥ Etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā||44||, By means of this --i.e. "[41] Bryant states that, to Patanjali, "Yoga essentially consists of meditative practices culminating in attaining a state of consciousness free from all modes of active or discursive thought, and of eventually attaining a state where consciousness is unaware of any object external to itself, that is, is only aware of its own nature as consciousness unmixed with any other object.

I.1): 'yoga' in Patañjali's sutra has the meaning of 'integration'.

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