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YSP Karambelkar
YSP Karambelkar
schools and the specific aspect about its nature may also
be variable.
SS. -
WM. - kIesa=Klesa.
mula (h)=Root i. e. rooted in.
Karmasaya (h->o)= Karmasaya, the repository of
karmas in the form of their
samskaras i. e. residual impre-
ssions.
drsta= Perceived i. e. being experienced at the
time.
adrsta=Not perceived at the moment.
janma=Birth, life.
vedaniya (h)=Liable of being experienced.
TR. - Klesa (s) is (are) the root-cause of Karmasaya
(and its consequences are) to be experienced in the lives,
(182)
SS. -
SS. -
SS. -
TL. - Paripama-tapa-samskara-duhkhair-guna-vrtti-
virodbac-ca duhkham-eva sarvam vivekinah, II 15.
SS. -
TR. - The pain and misery which has not as yet come
( i . e. of the future ) can be avoided;
SS. -
LT - drastr=drsyayoh samyogo heya-hetub, II : 17.
WM. - drastr=Drasta ( seer).
drsya( yob.) = Drsya, seen ( Of the two ).
samyoga (h-»-o )=Samyoga, joining, union, getting
connected ( i s ) .
heya=That which is to be avoided and done away
with
hetu( h )=Cause( is ).
SS. -
three gunas are not only three qualities, but the fundamental
aspects or warp and woof of which the prakrti is compo-
sed. All the three gunas are thus essentially present in
everything that is prakrtika. In other words drsya is prakrti
itself, made up of all three gunas : sattva, rajas and tamas,
i. e. the whole creation, manifested as well as unmanifested
Drsya can be divided into two main and distinct
groups of things • (1) those composed of merely the elements i.
e. the five mahabhutas and (2) those having organised structu-
res i. e. possessing organs ( indriyas). These two groups are
clearly one of the nonsentient things, which have no functi-
onal organisation in their structure and are mere conglomera-
tion of the five mahabhutas; the other is of sentient or
living things, who are also composed of the same five ele-
ments, but they have in them structures, which depict clear
organisation having definite functions and so are called
organs or indriyas. Thus the drsya includes all living as
well as non-living things.
SS. -
SS. -
TL. - drasta drsimatra suddhopi pratyayanupasyah, I I : 20
WM. - drasta=Drasta, seer, perceiver.
drsi=Drsi, potentiality of seeing i. e. perceiving.
matra=Mere.
suddha (h->-o)= Pure, untainted, unblemished.
api=Yet.
- pratyaya=Experiehce or content of citta.
anu=Through the agency of, via.
pasya (h)=One who has Seen or perceived.
TR. - Drasta (the perceiver) is mere potentiality of percei-
ving and though pure, yet (becomee) one, who has perceived
through the content of (i. e. the agency of) citta.
CE. - As explained under sutra I : 3, the term drasta,
usually employed for purusa is not precise. This is done
on account of the erroneous identification of citta with it.
When drsya is present before it, it 'sees' the drsya, but
completely aloofly. It sees the drsya as though it is 'not
seeing*. That means that it is in no way affected by the
(201)
ss. -
TL. - tad-arth eva drsyasyatma, II: 21.
WM. - tat (->d)=It.
artha=For the purpose of.
eva=Only.
drsya (sya)=Drsya, seen (Of).
atma=Soul. here essence, essential
purpose.
SS. -
SS. -
SS. -
SS. -
SS. -
SS. -
SS. -
SS. -
TL. -. yama-niyamasana-pranayama-pratyahara-dharana-
dhyana-samadhayo stavangani, II : 29.
WM. - yama=Yama (Rules of self-restraint).
niyama=Niyama (Rules of observances).
asana=Asana (Posture).
pranayama=Pranayama (Expansion i. e. control of
prana through control of breathing).
pratyahara=Pratyahara (Withdrawal and total sub-
jugation of. senses).
dharana=Dharana (Restraint of citta so as to have
a constant contact of citta with the sub-
ject of meditalion).
dhyana=Dhyana (A totally uniform experience of
the subject of meditation).
samadhi (..dhayah->dhayo)=Samadhi(s), (A state
of citta where the subject of
meditation is experienced devoid
of its form and in its subtle
essence) (are).
asta (h->-o=av) =Eight.
anga (ani)=Limb (s), member (s), part (s).
TR. - Yama, niyama, asana, pranayama, pratyahara, dha-
rana, dhyana (and) samadhi (are) the eight members (of
the systematic discipline of yoga, as presented here by
Patanjali).