The Yoga-system of Patañjali: Or, The Ancient Hindu Doctrine of Concentration of Mind, Embracing the Mnemonic Rules, Called Yoga-sūtras, of Patañjali, and the Comment, Called Yoga-bhāshya, Attributed to Veda-Vyāsa, and the Explanation, Called Tattva-vāicāradī, of Vāchaspati-Miçra |
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action aids to yoga arises aspects guna ātman atom attain avidyā balanced-state becomes belonging Benares Bhāmatī Bhāṣya Bikaner birth body Brahma Calc cease central-organ coarse conscious of objects consciousness Consequently correlation described discriminative discernment distinct dwindled effect Energy of Intellect enters into mutations essence existence experience external-aspects feeling-of-personality five hindrances fruition generic-form hindrances Içvara idea infatuation inference intended-object intuitive intuitive knowledge Isolation kind knowledge latent-deposit of karma length-of-life Mahābhāṣya Master means mind mind-stuff mutation non-sight object-of-sight objector says organs pain Pañcaçikha particular passionlessness Patanjali perception perfection permanent phenomenalized pleasure point-of-space predicate-relation presented-idea primary matter primary-matter process-of-knowing produced purpose rajas and tamas reason reference relation reply restriction result of constraint round-of-rebirths Samkhya Sanskrit sattva Seer self-castigation sense sequence Similarly single sounds sources-of-valid-ideas subconscious-impressions subjugation subliminal subliminal-impressions substance subtile object sūtra syllables tamas thing thinking thinking-substance time-forms time-variation tion undifferentiated-consciousness Vasubandhu verbal-communication Vijñāna water-jar words yogin
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Page 384 - Prakrit (Nagari letters), with a glossarial index and an essay on the life and writings of the poet, by STEN KONOW, of the University of Christiania, Norway ; and translated into English with notes by CR LANMAN.
Page 121 - Coarse stains are removed by shaking; burned seed is destroyed by inverse of the hindrances would be the Elevation (prasamkhyana). In view of this inferiority the Elevation has been called very slight. 12. The latent-deposit of karma has its root in the hindrances and may be felt in a birth seen or in a birth unseen.
Page xxii - We must now proceed to the two great poems which were produced at the end of the eleventh or beginning of the twelfth century.
Page 36 - He describes passionlessness. 15. Passionlessness is the consciousness of being master on the part of one who has rid himself of thirst for either seen or revealed objects. He describes this riddance from thirst for seen objects whether animate or inanimate in the words beginning with «women.
Page xxxv - Abstinence' from injury and from falsehood and from theft and from incontinence and from acceptance of gifts are the abstentions. Of these [five] abstinence from injury means the abstinence from malice towards all living creatures in every way and at all times.
Page 296 - The word <deliverer * (tdraka)> means that it arises out of its own vivid light without further suggestion. For it has all things for its object. This means that there is nothing that is not its object. It has all times for its object. This means that it has intuitive knowledge at all times of one whole (sarvam), past and future and present, with [the sum of] its states.3 <[An inclusive whole] without sequence> means that it grasps one whole, striking upon [the thinking-substance] at one moment,...
Page 286 - As a result of passionlessness even with regard to these [perfections] there follows, after the dwindling of the seeds of the defects, Isolation. When, after the dwindling of hindrances and of karma, [intuitive knowledge] comes to him thus, ' This presented-idea of discrimination is an external-aspect of the sattva. And sattva is to be reckoned with those things that are to be escaped. The Self moreover is immutable, undefiled (fuddha) [by the aspects], and other than the sattva...
Page 344 - ... process-of-knowing. In this case •when it has become rid of defilement by any of the defilements of the covering, it becomes endless. In consequence of the endlessness of knowledge what is yet to be known amounts to little, to no more than a firefly in the sky. On which point this has been said a " A blind man pierced a jewel ; one without fingers strung it on a cord ; one without a neck put it on ; a dumb man paid honour to it.