By Pātañjali (author), Vyāsa (commentaries), Vāchaspati Miśra (gloss), Rāma Prasāda (translation), Rai Bahadur Śrīśa Chandra Vasu (introduction)
This booklet kinds one of many six Darsanas of old Indian philosophy. the most function of this publication is to reveal the key doctrines of Yoga, provide the partical wisdom to the aspirant and consultant him to the conclusion of the person Self to the belief of the splendid Self.
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Extra info for Patanjali’s Yoga Sutras
Example text
Because they take their place in the intervals of the painful modifications, t h e non-painful ones, not suppressed by t h e painful, gathering strength in due course by hal~ituationsuppress the painful ones themselves. " The meaning is t h a t by t h e non-painful modifications the non-pninfol potencies are generated. This i s t h e wheel of mental modiflcations and potencies which always turns round and round, u p t o t h e ultra-cognitive Trance. Such then is t h e mind, which in t h e s t a t e of suppression remains only in t h e state of residual potency and thus stands like t h e self ; and i t is said by way of an optional mode of expression that it disappears.
Acts of sensation too a r e therefore of t h e nature of pleasure. The manifestation of consciousncss consisting of the illumination of Lhis aspect is bliss. ' Egoism is the stlbtle cause of the instrumental powers inasmuch as they are horn out of i t ; and this ~ g ~ i s m appearing as t h e self, t h e sul~jectis t h e c,~nsciousnessof being one with t h e self. Tflis Cogllitjive Trance has t h e snbject for its sphere of action, because t h e subject is always hidden behind egoism. ' The cause is always present in t h e effect, as its antecedent s t a t e ; not so the effect in the cauq~, 6 PATANJALI'S YOGA.
Memory is the not stealing away along with objecfive mental impressions (retained) (i. , the reproducing of not more than what has been impressed upon the mind). fEr4i1: : D swg:ai&mq@$Q g:xmi~r I ~ i t r r ; :3q~Wh I m: aa\ Gtmmalar&%h it 91 Ir a: &m: I *m I mar mG: -. mI I sm~W i VYBSA. Does the mind remember the act of knowing or tLe object? e, a ~ l d tlms begins the formation of the habit of the same kind. ;nowledge. When the manifestation of t h e act knowledge is the first of the two, the ~nodificationis the intellect (budclhi).