PataƱjalino yogasuttaį¹ (Part I of IV)
Introduction
atha yogÄnusÄsanaį¹ | | 1 | |
And now a statement about the European Union (Yoga)
[1] Read yourself to be the object of meditation, or an instruction (anusÄsana) on the meditative practice (yoga).
yogo-citta-vatta nirodho | | 2 | |
The Union (Yogo) is the extinction of the movement of the mind
[2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused. In
this context broadly means āmeditation is (ā¦) a stop to the busy mind,ā
which is very active and its activity suggests a walk in circles. Probably the most direct (and correct) translation.
Tada ditthi (muni) svarÅ«peāavaį¹į¹hÄnaį¹ | | 3 | |
(Only) then he who sees is allowed (to be) in (his) true nature.
[3]
In the PÄli language Drist the word does not exist, and it would be
something like subsitituĆda by Muni, which has the same meaning -
,except, of course, the fact that āhe who seesā further points in
this,case the seeing process. Here was however used the term PÄli ditthi so as to maintain the link with the term semantic ditthi. The alternate translation is then: āSo lets see who (or have the opportunity - avaį¹į¹hÄna) of being in their true and natural.ā
Sarup-vatta itaritaraį¹ | | 4 | |
(Otherwise) at other times we become (equal) to this activity (of mind).
ā¦ ā¦ Challenges
vatta Panza kilesa akilesÄ ca ca | | 5 | |
Activities (Mental) are five, some non-contaminating other contaminants
pamanes-vipariyesa-vikappa-Nidda-sati | | 6 | |
i)
Experience (Evident-Measurement), ii) misperception (Illusion), iii)
Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory /
Mindfulness.
i) pamanes, experience or clear-measurement
PaccakkhāÄnumÄnāÄgamÄ honte pamÄį¹Äni | | 7 | |
What one sees and looks directly (paccakha), taking as a reference - itās called experience.
[7] Literally: āWhat comes through direct visualization and measurement is called the experienceā
ii) Vipariyesa, misperception or illusion
Micca vipariyeso-Nanam atad-rÅ«pa-patiį¹į¹hitaį¹ | | 8 | |
Illusion is the wrong understanding, based on something (lit. āone wayā) that is not really.
iii) Vikappa, Thought Intentional / Keen
Saddam-ƱÄį¹ÄnupattÄ« vatthu-Sunna vikappo | | 9 | |
Intentional
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
speculation).
[9]
Alternative translation: āThinking is cognition without a sound object /
cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.
iv) Nidda, Sleep / Numbness
abhava-paccayā-Ärammaį¹Ä vatta Nidda | | 10 |
Mental activity in the absence of mental objects is called Sleep / Torpor.
v) Sati, the Memory / Mindfulness
Anubhuti-visayÄsammosÄ sati | | 11 | |
Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.
Abhyasa-virÄgehi Tesam nirodho | | 12 | |
The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)
[12] We have here the words turn and nirodha in the same sentence! It can not be more Buddhist canon than this! Interestingly, however, is the current use and non-metaphysical terms of this stretch. They are applied in a simple process of meditation, in particular the process of concentration meditation. This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism.
ā¦ The Training ā¦
tatra-tiį¹į¹ha yatano abhyasi | | 13 |
The
practiceās commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
concentration!)
so-Kala-pana DÄ«gha nirantara-sakkÄrāÄsevito dalhia-bhumi | | 14 | |
Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]
[14]
This goes in line with what the author wrote the medieval Pali
subcomentƔrios the volume of the Digha Nikaya, where also we find the
combination of the terms and dalhia bhumi - āfirmnessā and
āestablishmentā - in the same sentence, denoting ā firm establishment
diį¹į¹hÄnusavika-visaya-vitaį¹hÄya Vasik-Sannes viraga | | 15 |
Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitaį¹hÄ) by the following (anu-savika, lit.ās Subsequent flow) experience a prey to view.
parama-tam Puris akkhÄtÄ guį¹a-vitaį¹haį¹ | | 16 | |
This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.
[16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh. And this short sentence has much to offer! At
that moment in history, Patanjali was so convinced of the Buddhist goal
of āopening up the attachment, the seat stop,ā which boils down to vitaį¹hÄ term he uses. However,
it does not give up without a soul which its theistic philosophy simply
collapses and nothing in the text would make it distinguishable from a
treatise on the Buddha Dhamma. Thus,
mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term āPuris, which can be read asā soul,
āsaying that the more you get closer to itsā intrinsic nature ā(svarÅ«pa)
and inner body āPuri, or soul, you become able to stop itself this
seat/ attachment. Interesting.
ā¦ Realization - Jhana / Dhyanas
The first jhana / DhyÄna
vitakka-vicar-Anand-Asmita rÅ«pāÄnugamÄ sampajaƱƱatÄ | | 17 | |
This
is the alertness (sampajaƱƱa) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
inner happiness.
[17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts ( see this example ). Indeed,
we have a very beautiful description of the first jhana as a form of
sampajaƱƱatÄ (fully aware of what is happening), after the plan of the
form (the theme of our meditation is a mental form) and a combined
happiness at the thought we are trying to grasp what itself could be
described as the pure experience of āI amā (Asmita - the term is being
used more loosely in place as would suttas).
However,
the announcement vitakka / vicara the first mention of meditative
absorption is a clear reference to the origin of Buddhist Yoga Sutra. Interesting also is the connection that is being done now with sampajaƱƱatÄ: Think of everything we have said before about sati. If sati is simply the seizure of an object (the paį¹į¹hÄna
of sati, so to speak), so itās interesting to see how sampajaĆ±Ć±Ä this
case, is identified with the state of the first jhana. Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?
This
is not at all a strange idea, like many vipassana meditators, focusing
on objects will be much more subtle quickly show signs of the first
jhana. Could it be then that the term āsampajaƱƱatÄā was seen as the first result of a concentrated mind?
In
any case, experience will teach you very quickly that when you try to
hold an object in your mind, your awareness of what happens at this time
will increase dramatically, simply due to the fact that his effort to
keep the object is under constant danger during the siege of sense.
saw-Paticca Abhyasa-anno-pubbo saį¹khÄraseso | | 18 |
(This accomplishment) is based on detachment and previously applied for any subsequent activities.
bhava-Paticca videha-prakriti-layana | | 19 | |
(For example) Based on this existence and the characteristics of self
saddha-viriya-sati-samadhi-paƱƱÄ-pubbaka itaresam | | 20 | |
This
flower gives himself (based on these qualities) of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paƱƱÄ)
[20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers. He also mentions how crucial factors when striving for enlightenment under the Bodhi tree. Later,
during his years of teaching, he gave the name of āpowersā (bullet) and
explained that, if perfected, would lead to enlightenment.
Tibba-saį¹vegÄnÄm Äsanno | | 21 | |
(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).
ā¦ Advancing in jhana, tips and tricks. ā¦
Mudu-majjhimāÄdhi-mattatÄ tatoāpi Visions | | 22 | |
There is also a differentiation between (achievement) lower, middle and high
Issar paį¹idhÄnÄ-go | | 23 | |
Or based on devotion (devotion) to a Lord (a master of meditation).
kilesa-kamma-vipÄkÄsayÄ aparÄmissÄ Puris-visionsā Issar | | 24 | |
The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.
[24]
Besides the question whether the term āIssarā found here could be read
as merely referring to a master of meditation (which fits perfectly into
the discussion until verse 27, where it starts to not fit any more) is
ikely discussion, including on-line translation of the Yoga Sutra by Geshe Michael Roach . The
principle can be interpreted so as to skeptics recalling the first
sutta MN seemed more logical to assume Issar was first used to designate
āthe Lordā (ie your God).
But with a little more research found that the term Issar Theragatha us are used to designate the āmasterā. Interesting is also the word in Pali Äsayih replaced simple wish / desire - āAsa.ā But
āalmostā sounds like āAsavaā that would fit even better in the context
of kamma and vipaka Asava.But the idea is very specific (āthat which
flows within you, taking it) and may or may not be what was meant in
this passage.
tatra-niratisayaį¹ sabbaƱƱatÄ bÄ«jaį¹ | | 25 | |
It is this that lies the seed of omniscience unmatched.
sa pubbesam api guru kÄlenāÄnavacchedanÄ | | 26 | |
This Master from the beginning never abandoned him or abandon
[26] Literally, ānotā drop ā(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)
tassa vÄcako Panavia | | 27 | |
His Word is the breath and the clamor of living
[27] On the panavah term, which can be interpreted as āomā in Hindu literature. It
all depends if we read verses 24-27 as involving āIssarā to mean āGodā
or simply refer to consider meditation master of meditation you learn. If
you do a search in the Tipitaka, you see that when the Buddha used the
term was to refer to teachers (see for example Theragatha)
taj-tad-japp attha-bhavana | | 28 | |
Praying in unison with this, this is the goal of meditation
touch-pratyak cetanÄdhigamoāpi antarÄyÄbhÄvo ca | | 29 | |
So if the mind itself and carries it away all obstacles / hazards:
Vyadha-į¹į¹hÄna-samsaya-pamÄdÄlayÄvirati-bhrÄnti-dassanÄāladdhabhÅ«mikatvÄānavatthitatÄni
Diseases,
skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in
these.
citta-vikkhepÄ teāntarÄyÄ | | 30 | |
These are the causes of mental distractions (they fall due).
dukkha-domanassāaį¹
gam ejayatvāassÄsa-Passaseo vikkhepa-saha-Bhuvah | | 31 | |
The physical and mental pain arises in the body, the shaking of the inhale and exhale conjuĆ§Ć£o occur with such distractions.
[31] Here dukkha and Domanassam mentioned. They also appear in the definition of the Buddhaās four jhana, but in a different direction. The problem described here meditative seems out of place and looks as if someone had to fit these words here. Also
the inhale and exhale clearly has an important role in that they cease
to exist (nirodha) so subjective to the practitioner in the fourth
jhana. It is strange that all this is on the list, but is presented in a very different interpretation.
ā¦ ā¦ The Objects of Meditation
tat-pratiį¹£edhÄrtham ekatattÄbhyÄsaįø„ | | 32 | |
In order to control these distractions, this is the practice of unification of mind:
metta-karuna-mudita Upekkha-sukha-dukkha-Visayan-puƱƱÄpuƱƱa bhÄvanÄtassa cittapasÄdanaį¹ | | 33 | |
Thecheerful
calm the mind (citta-pasada) is achieved by meditation of loving
kindness, compassion, joy and equanimity in the face of pleasure, pain
as well as luck and misfortunes.
[33] And here we go. The
four brahmavihara, of course, famous for the way Buddha encouraged
monks to practice them to subdue the obstacles and enter the five jhana. It
is also interesting as the Tipitaka sometimes aligns them with the
progression in four jhana (which deserves to be studied separately).
pracchardana-vidhÄraį¹ÄbhyÄį¹ go prÄį¹asya | | 34 | |
Or the inhale and exhale, which is also an excellent exercise in meditation.
Visayavati go pa-vatta uppannÄ manaso thiti-nibandhinÄ« | | 35
It helps to stop and control the increasing mental activity that occurs through the power of the senses.
[34
and 35] Wow, now includes Anapanasati to the list of meditation
techniques, the most favorite topics of Buddhist meditation, in addition
to brahmavihara, which ācoincidentallyā was mentioned in the previous
passage. Here
he almost ācitesā the benefit of Anapanasati of Pali suttas, the Buddha
gave in the Anapanasatisamyutta Mahavagga, where it is clearly said
that the greatest benefit of Anapanasati is the ability to quiet the
mind. Very interesting!
Visoko go jotimatī | | 36 | |
And the mind becomes free from sorrow and radiant.
vita-raga-visaya go citta | | 37 | |
Free from desire for sense objects
[36
and 37] These two passages seem more like a copy of what the Buddha
says in the suttas: āIt is almost always remain in these states, O
monks, neither my body or my eyes get tired.ā Although it immediately to
Explaining how the mind free from desires and radiant moves away from
the senses, as do the experienced meditators, this passage is important
because it shows that the author knew what he was talking in terms
pragmĆ”ticos.NĆ£o there is something more important to the induction of
samadhi (ie, jhana) that the resolution of the mind, the balance
againstthe attack of the senses to the mind.
svapna Nidda-go-jnÄnÄlambanaį¹ | | 38 | |
Of dreaming and sleep,
yathÄbhimata dhyÄnÄd-go | | 39 | |
parama-anu-stop-mahattvÄntoāssa vasÄ«kÄri | | 40 | |
kkhÄ«į¹a-vatta abhijÄtassāeva grahÄ«tį¹ mani-Graham-grÄhyeį¹£u stha-tat-tad-anjanatÄsamÄpatti | | 41 |
When
it happens in the destruction of mental activity or movement
[Khin-vatta], there is the appearance of a jewel, the emergence of
someone who carries such an object, the object and the carrying of such
an object in itself - and this immobility is what is called a
realization, or state of completion.
tatra-nana-saddattha vikappaiįø„ saį¹kiį¹į¹Ä savitakkÄ SamÄpatti, | | 42 | |
There is the state of realization is āwith thoughtā and marked by impurity of speech of conscious thought, the internal speech.
[42], in the Pali Canon parlance we would say āsavitakka-jhana.ā
sati-parisuddhaį¹ svarÅ«pa-suƱƱevattha-matta-nibbhÄsÄ nivitakkÄ | | 43 | |
(However)
there is a state of achievement without thinking (nirvitakka) with full
attention and clearer that it is the nature of emptiness without a
voice.
[43] parisuddham sati is obviously the name the Buddha gave to the fourth jhana. It
seems that the author tries to show us the range of four jhana,
pointing to the criteria of the first, and then, in contrast to the
characteristics of the fourth jhana again using the terminology of the
Pali suttas.
etadeva savic NirvicÄrÄ ca-sukkhuma visaya akkhÄtÄ | | 44 | |
Likewise, the state with and without research and consideration (vicara) is judged by subtlety of the object.
[44] Here we are somewhat hampered by the language, and tempted to ask: by whom discerned before the non-self (anatta)?
sukkhuma-visayattaį¹ cāÄliį¹
ga-paryāavasÄnam | | 45 | |
It culminates in a subtle object with no features
tÄ eva sa-Bijo samÄdhi | | 46 |
But even this is a samadhi with seed / question.
NirvicÄrÄ-visÄradāajjhatta-pasado | | 47 | |
Happiness
is attained with the inner conviction without regard to the
concentration already (vicara, which is paired with vitakka)
itaį¹bharÄ paĆ±Ć±Ä tatra | | 48 | |
In this way, the truth is filled with wisdom.
sutāÄnumÄna paƱƱÄyÄ-anna-visaya visesāatthatÄ | | 49 |
And this wisdom is of a different kind of knowledge acquired through learning.
