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Yoga Philosophy of Patanjali: Containing His Yoga Aphorisms with Vyasa's Commentary in Sanskrit and a Translation with Annotations Including Many Suggestions for the Practice of Yoga
0873957296|9780873957298. Yoga Philosophy of Containing His Yoga Aphorisms with Vyasa's Commentary in Sanskrit and a Translation with Annotations Including Many Suggestions for the Practice of Yoga published in the year 1983 was published by State University of New York Press. View 10290 more books by State University of New York Press. The author of this book is Swami Hariharananda Aranya . d page displaying collection of Swami Hariharananda Aranya books here. This is the Paperback version of the title "Yoga Philosophy of Containing His Yoga Aphorisms with Vyasa's Commentary in Sanskrit and a Translation with Annotations Including Many Suggestions for the Practice of Yoga ". Yoga Philosophy of Containing His Yoga Aphorisms with Vyasa's Commentary in Sanskrit and a Translation with Annotations Including Many Suggestions for the Practice of Yoga is currently Available with us.
483 pages, Paperback
First published June 30, 1984
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July 16, 2023
A MODERN SANSKRIT/ENGLISH TRANSLATION OF THESE IMPORTANT TEXTS
The back cover of this 1983 book explains, “The yoga Sutras of Patanjali are universally acknowledged as the fundamental text on yoga and meditation in the Indian classical tradition. This English translation … is widely regarded as the most authoritative and authentic that has been available in recent times. It is a serious and clear presentation of Patanjali’s sutras and Vyasa’s ‘Bhasya,’ providing these basic texts both in the original Sanskrit and in readable and accurate English. These classical works are augmented by the commentary of Swami Hariharananda Aranya, a scholar and yogi of great repute, who, in his lifetime, was the foremost exponent in India of the Samkhya Yoga system of which the Yoga Aphorisms of Patanjali are the principal work.”
The Introduction states, “The absence of any mention of historical dates in the ancient Indian treatises makes their chronological placement extremely difficult…The names of the authors of the different works do not offer any chronological clue either, as these do not refer to specific individuals… Unlike Pravrtti-dharma (creed of worldliness) which has been prevalent in all parts of the world, Nivrtti-dharma (creed of renunciation) originated in, and belonged exclusively to, India. The ultimate aim of Pravrtti[dharma is attainment of heaven and for this purpose it enjoins (i) worship of God or saints and (ii) practice of charity, benevolence, compassion and like virtues along with performance of good deeds. Nivrtti-dharma points out that one’s attainment of heaven does not ensure freedom from the cycle of births. This freedom can be achieved only through perfect knowledge of one’s real self.” (Pg. xi-xii)
He outlines, “The teachings of the Samkhya philosophy may be summed up as follows: (i) Moksa or liberation consists in the complete and permanent cessation of all sufferings, (ii) In the state of Moksa… one abides in one’s immutable and attributeless Self which is Purusa, (iii) in the state of Moksa the mind… goes back to its original cause, Prakrti, (iv) Cessation of the mind… can be brought about by renunciation and supreme knowledge acquired through Samadhi. (v) Samadhi is attainable by observance of the prescribed codes of conduct and practice of meditation, concentration, etc. (vi) Moksa brings about cessation of the cycle of births. (vii) This cycle is without a beginning and is the result of latent impressions left by Karma … performed in countless previous births. (viii) Praktri and Purusas (countless in number are respectively the constituent and efficient causes of the creation . (ix) Praktri and Purusa are non-created realities with neither a beginning nor an end. (x) Isvara is the eternally free Purusa. (xi) He has nothing to do with the creation of the universe or life. (xii) Prajapati or Hiranyagarbha or the Demiurge is the lord of the universe and the whole universe is being held and sustained by Him.” He adds, “These teachings were accepted by all the later religious and philosophical systems of India either in their entirety or in parts.” (Pg. xiv-xv)
He summarizes, “True Yoga is practiced with a view to attaining salvation. The stoppage of the fluctuations of the mind or its modifications implies the art of keeping only one idea before the mind’s eye and shutting out all other ideas or thoughts. In an advanced state of practice, it is possible to suspend all ideation. The two important features of Yoga to be noted are (i) that there is the suppression of the will, of the modifications of the mind and (ii) that it is not causal but has been developed into a habit through constant practice, not for gaining a personal end, but in a spirit of renunciation. If without any effort, independently of any volition there is at any time a quiescence of the cognitive faculty of the mind, that is not Yoga.” (Pg. xvii)
He continues, “When success in Yogic concentration is attained, knowledge and will-power reach their fulness. One who has not got such proficiency cannot be regarded as having attained the highest perfection in Samadhi. It may be thought that a person having attained such perfection may not like to display his enlightenment or will-power. That may be true, but those who while trying to apply their knowledge and will-power are unsuccessful and still claim to be proficient in Samadhi must be laboring under a delusion. The fruits of Yoga are the cessation of the three-folds misery. When one can control the cognitive faculty fully and rise at will above the perception of externals and attachment to the body and the senses, then only can one rise above all afflictions.” (Pg. xix)
He notes, “What is commonly called a ‘trance’ is a state of mental inactivity … it is a … torpid state. Mere cessation of mental activity is, therefore, not Yoga. It would be Yoga if mental activity could be stopped at will and the mind could be fixed intently on one or other of the previously mentioned three classes of objects… In ordinary trance, the mind is not voluntarily occupied with any of them. As a result of anesthesia, the mind appears also to be reduced to a state of inactivity, but it is really a state of unconsciousness. Hysteria and other similar mental diseases are of the same nature. These are involuntary and torpid states, while Yoga is a voluntary and conscious state. Outwardly there is some likeness between the two states, and hence people get confused but the actual state of the mind and the ultimate result in the two conditions are as different and contrary as darkness and light.” (Pg. xx)
This book will be of interest to anyone seeking a modern translation of these writings.
The back cover of this 1983 book explains, “The yoga Sutras of Patanjali are universally acknowledged as the fundamental text on yoga and meditation in the Indian classical tradition. This English translation … is widely regarded as the most authoritative and authentic that has been available in recent times. It is a serious and clear presentation of Patanjali’s sutras and Vyasa’s ‘Bhasya,’ providing these basic texts both in the original Sanskrit and in readable and accurate English. These classical works are augmented by the commentary of Swami Hariharananda Aranya, a scholar and yogi of great repute, who, in his lifetime, was the foremost exponent in India of the Samkhya Yoga system of which the Yoga Aphorisms of Patanjali are the principal work.”
The Introduction states, “The absence of any mention of historical dates in the ancient Indian treatises makes their chronological placement extremely difficult…The names of the authors of the different works do not offer any chronological clue either, as these do not refer to specific individuals… Unlike Pravrtti-dharma (creed of worldliness) which has been prevalent in all parts of the world, Nivrtti-dharma (creed of renunciation) originated in, and belonged exclusively to, India. The ultimate aim of Pravrtti[dharma is attainment of heaven and for this purpose it enjoins (i) worship of God or saints and (ii) practice of charity, benevolence, compassion and like virtues along with performance of good deeds. Nivrtti-dharma points out that one’s attainment of heaven does not ensure freedom from the cycle of births. This freedom can be achieved only through perfect knowledge of one’s real self.” (Pg. xi-xii)
He outlines, “The teachings of the Samkhya philosophy may be summed up as follows: (i) Moksa or liberation consists in the complete and permanent cessation of all sufferings, (ii) In the state of Moksa… one abides in one’s immutable and attributeless Self which is Purusa, (iii) in the state of Moksa the mind… goes back to its original cause, Prakrti, (iv) Cessation of the mind… can be brought about by renunciation and supreme knowledge acquired through Samadhi. (v) Samadhi is attainable by observance of the prescribed codes of conduct and practice of meditation, concentration, etc. (vi) Moksa brings about cessation of the cycle of births. (vii) This cycle is without a beginning and is the result of latent impressions left by Karma … performed in countless previous births. (viii) Praktri and Purusas (countless in number are respectively the constituent and efficient causes of the creation . (ix) Praktri and Purusa are non-created realities with neither a beginning nor an end. (x) Isvara is the eternally free Purusa. (xi) He has nothing to do with the creation of the universe or life. (xii) Prajapati or Hiranyagarbha or the Demiurge is the lord of the universe and the whole universe is being held and sustained by Him.” He adds, “These teachings were accepted by all the later religious and philosophical systems of India either in their entirety or in parts.” (Pg. xiv-xv)
He summarizes, “True Yoga is practiced with a view to attaining salvation. The stoppage of the fluctuations of the mind or its modifications implies the art of keeping only one idea before the mind’s eye and shutting out all other ideas or thoughts. In an advanced state of practice, it is possible to suspend all ideation. The two important features of Yoga to be noted are (i) that there is the suppression of the will, of the modifications of the mind and (ii) that it is not causal but has been developed into a habit through constant practice, not for gaining a personal end, but in a spirit of renunciation. If without any effort, independently of any volition there is at any time a quiescence of the cognitive faculty of the mind, that is not Yoga.” (Pg. xvii)
He continues, “When success in Yogic concentration is attained, knowledge and will-power reach their fulness. One who has not got such proficiency cannot be regarded as having attained the highest perfection in Samadhi. It may be thought that a person having attained such perfection may not like to display his enlightenment or will-power. That may be true, but those who while trying to apply their knowledge and will-power are unsuccessful and still claim to be proficient in Samadhi must be laboring under a delusion. The fruits of Yoga are the cessation of the three-folds misery. When one can control the cognitive faculty fully and rise at will above the perception of externals and attachment to the body and the senses, then only can one rise above all afflictions.” (Pg. xix)
He notes, “What is commonly called a ‘trance’ is a state of mental inactivity … it is a … torpid state. Mere cessation of mental activity is, therefore, not Yoga. It would be Yoga if mental activity could be stopped at will and the mind could be fixed intently on one or other of the previously mentioned three classes of objects… In ordinary trance, the mind is not voluntarily occupied with any of them. As a result of anesthesia, the mind appears also to be reduced to a state of inactivity, but it is really a state of unconsciousness. Hysteria and other similar mental diseases are of the same nature. These are involuntary and torpid states, while Yoga is a voluntary and conscious state. Outwardly there is some likeness between the two states, and hence people get confused but the actual state of the mind and the ultimate result in the two conditions are as different and contrary as darkness and light.” (Pg. xx)
This book will be of interest to anyone seeking a modern translation of these writings.
November 26, 2018
Straightforward translation with great insights and explanation of the sutras. The kind of book I will keep on my desk to open to a random page when it feels right. The yoga sutras of Patanjali are a constant guide in my life. It’s such a privilege to be able to draw on the wisdom and experience of saints from the past.
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