Patanjali Yoga Sootras - Chapter II - Saadhana Pad - Sootra 12 - 20
Saadhana-Pad
Sootra 12 - Sootra 20
Sootra 12 - Sootra 20
12. क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ।
KLESHAMOOLAH KARMAASHAYO DRUSHTAADRUSHTAJANMAVEDANEEYAH
KLESHAMOOLAH=ROOT OF SUFFERING; KARMAASHAYO=ACCUMULATED KARMA; DRUSHTA=SEEN; ADRUSHTA=UNSEEN; JANMA=LIFE; VEDANEEYAH=PAINFUL
The roots of suffering are the accumulated Karma (impressions of experiences in mind) of the seen (Present) and the unseen (Past) lives.
What we call Karma are actually memories of past experiences and the beliefs, judgments and emotions attached to those experiences.
Although we may not remember them consciously so they may be unknown to us, but they produce thoughts with corresponding emotions which in our subconscious mind become seeds of manifestation of future similar life experiences. This is the root cause of suffering in our life.
13. सति मूले तद्विपाको जात्यायुर्भोगाः ।
SATI MOOLE TADVIPAKO JATYAYURBHOGAAH
SATI=BEING, BECOMING; MOOLE=AT THE ROOT; TAT=ITS; VIPAKO=FRUIT; JATI=KIND; AYUR=LIFE; BHOGAAH=EXPERIENCES
They (the impressions) being at the root, there ought to be fruit or outcome in some kind of life experiences.
As long as there are causes of suffering at the root, the fruits of past actions or Karma are going to culminate into similar future experiences.
14. ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ।
TE HALAADAPARITAAPAPHALAH PUNYAAPUNYAHETUTVAAT
TE=THEY; HLAADA=PLEASURE; PARITAAPA=LAMENTATION; PUNYA=GOOD DEED; APUNYA=NOT SO GOOD DEED; HETUTVAAT=CAUSED BY
They are pleasure and misery as fruits caused by Punya or virtues and Apunya or non-virtues.
Memories of our past deeds or past Karma create thoughts with the corresponding emotions. The emotions are positive or negative depending on whether we believed them to be good deeds or Punya or not so good deeds or Apunya. These thoughts and emotions are manifested into similar future experiences. That is why they are called as fruits of Past Karma.
15. परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच् च दुःखम् एव सर्वं विवेकिनः ।
PARINAMATAAPASANSKAARADUHKHAIRGUNAVRUTTIVIRODHAAT CHA DUHKHAM EVA SARVAM VIVEKINAH
PARINAMA=RESULT; TAAPA=PAIN; SANSKAARA=IMPRESSIONS, BELIEFS; DUHKHAIH=BY MISERIES; GUNA=QUALITIES; VRUTTI=EMOTIONS; VIRODHAAT=OPPOSING; CHA=AND; DUHKHAM=MISERY; EVA=ONLY; SARVE=ALL; VIVEKINAH=FOR AN INTELLECTUAL
According to a wise person, the impressions on mind of painful experiences of the past, kine of nature one is born with, and opposing tendencies of mind will result only in Misery.
The Gunas are the mixture of three types of qualities a person is naturally born with.
Each person is born with these three in different proportions
16. हेयं दुःखम् अनागतम् ।
HEYAM DUHKHAM ANAAGATAM
HEYAM=AVOIDABLE; DUHKHAM=MISERY; ANAAGATAM=FUTURE
Future Misery is avoidable.
Effect of Karma causing future misery can be avoided.
17. द्रष्टृदृश्ययोः संयोगो हेयहेतुः ।
DRASHTADRASHYAYOH SANYOGO HEYAHETUHU
DRASHTA=DREAMER, SEER; DRASHYA=DREAM, SEEN; SANYOGO=UNION; HEYA=AVOIDANCE; HETU=CAUSE, INTENT
The union of the Seer and the Seen is the cause to be avoided.
Identification with the dreamlike external world has to be avoided.
The one who perceives the external world through sense organs is the Seer.
The Seer is the conscious being and this illusive universe is what is Seen.
As long as the Seer thinks that this dreamlike universe is real and identifies with everything that is perceived, there is a connection between the Seer and the Seen and then there are judgments based on past beliefs and impressions and also resulting emotions. So new impressions or Karma are formed. So the Seer should avoid the identification with what is Seen, knowing that it is just a dream or illusion of mind.
18. प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ।
PRAKASHAKRIYASTHITISHEELAM BHOOTENDRIYAATMAKAM BHOGAAPAVARGARTHAM DRASHYAM
PRAKASH=BRILLIANCE; KRIYA=ACTIVITY; STHITI=INERTIA; SHEELAM=HAVING PROPERTY OF; BHOOTA=BASIC ELEMENTS OF NATURE; INDRIYA=SENSE ORGANS; ATMAKAM=HAVING NATURE OF; BHOGA=GOING THROUGH EXPERIENCE; APAVARGAARTHAM=FOR FREEDOM FROM LIFE AND DEATH CYCLE; DRASYAM=WHAT IS SEEN BY THE SEER, PERCEPTIONS
The SEEN, having the three basic qualities of nature viz. brilliance, activity and inertia, and the five basic elements and sense organs is (meant for the SEER) to go through the experiences for the sake of freedom from life and death cycle.
Our body consists of 5 basic elements such as earth, space, light, air and water.
The three Gunas or qualities one is born with, the body consisting of 5 basic elements, and the sense organs together help the Seer to go through the experiences of the Seen which are necessary freedom from taking different forms again and again and going through the life and death cycle of suffering.
19. विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ।
VISHESHAAVISHESHALINGAMAATRAALINGAANI GUNAPARVANI
VISHESHA=SIGNIFICANT; AVISHESHA=NONSIGNIFICANT; LINGAMATRA= FORMS; ALINGAANI=FORMLESS; GUNA=QUALITIES; PARVA=TRANSFORMATIONS
Transformations of (three Gunas) qualities are into forms which are non-specific forms reducible into other forms, specific irreducible forms, forms with gunas in balance and forms without gunas.
The external universe is born with three qualities or Gunas. When the Seer experiences the Seen, these three Gunas intermingle and different forms are manifested as per required for the sake of the Seer's experience. They are irreducible state, reducible state, different forms and formless.
20. द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ।
DRUSHTA DRUSHIMATRAH SHUDDHAH API PRATYAYAANUPASHYAH
DRISHTA=SEER; DRUSHI=SEEING; MATRA=ONLY; SHUDDHAH=PURE; API=YET; PRATYAYA=IMPRESSION; ANUPSHYAH=APPEARS TO SEE;
Seer although seeing only purity, yet appears to see through impressions of mind.
Although the seeing only purity but the Seer appears to see through impressions of the mind.
The Seer like in a dream, sees as per the impressions of mind instead of seeing the pure and perfect Universe, which has emerged from Ishwara, Almighty, the One source of all, the Supreme Being.
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KLESHAMOOLAH KARMAASHAYO DRUSHTAADRUSHTAJANMAVEDANEEYAH
KLESHAMOOLAH=ROOT OF SUFFERING; KARMAASHAYO=ACCUMULATED KARMA; DRUSHTA=SEEN; ADRUSHTA=UNSEEN; JANMA=LIFE; VEDANEEYAH=PAINFUL
The roots of suffering are the accumulated Karma (impressions of experiences in mind) of the seen (Present) and the unseen (Past) lives.
What we call Karma are actually memories of past experiences and the beliefs, judgments and emotions attached to those experiences.
Although we may not remember them consciously so they may be unknown to us, but they produce thoughts with corresponding emotions which in our subconscious mind become seeds of manifestation of future similar life experiences. This is the root cause of suffering in our life.
13. सति मूले तद्विपाको जात्यायुर्भोगाः ।
SATI MOOLE TADVIPAKO JATYAYURBHOGAAH
SATI=BEING, BECOMING; MOOLE=AT THE ROOT; TAT=ITS; VIPAKO=FRUIT; JATI=KIND; AYUR=LIFE; BHOGAAH=EXPERIENCES
They (the impressions) being at the root, there ought to be fruit or outcome in some kind of life experiences.
As long as there are causes of suffering at the root, the fruits of past actions or Karma are going to culminate into similar future experiences.
14. ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ।
TE HALAADAPARITAAPAPHALAH PUNYAAPUNYAHETUTVAAT
TE=THEY; HLAADA=PLEASURE; PARITAAPA=LAMENTATION; PUNYA=GOOD DEED; APUNYA=NOT SO GOOD DEED; HETUTVAAT=CAUSED BY
They are pleasure and misery as fruits caused by Punya or virtues and Apunya or non-virtues.
Memories of our past deeds or past Karma create thoughts with the corresponding emotions. The emotions are positive or negative depending on whether we believed them to be good deeds or Punya or not so good deeds or Apunya. These thoughts and emotions are manifested into similar future experiences. That is why they are called as fruits of Past Karma.
15. परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच् च दुःखम् एव सर्वं विवेकिनः ।
PARINAMATAAPASANSKAARADUHKHAIRGUNAVRUTTIVIRODHAAT CHA DUHKHAM EVA SARVAM VIVEKINAH
PARINAMA=RESULT; TAAPA=PAIN; SANSKAARA=IMPRESSIONS, BELIEFS; DUHKHAIH=BY MISERIES; GUNA=QUALITIES; VRUTTI=EMOTIONS; VIRODHAAT=OPPOSING; CHA=AND; DUHKHAM=MISERY; EVA=ONLY; SARVE=ALL; VIVEKINAH=FOR AN INTELLECTUAL
According to a wise person, the impressions on mind of painful experiences of the past, kine of nature one is born with, and opposing tendencies of mind will result only in Misery.
The Gunas are the mixture of three types of qualities a person is naturally born with.
Each person is born with these three in different proportions
- Sattva which is pure consciousness or brightness, which is a divine quality. A person who has more of this quality believes in being rather than doing.
- Rajas which is I consciousness creates activity, out of materialism. A person born who has more of this quality, is more in doing.
- Tamas which is not conscious at all is without any activity or darkness or lack of divinity. A person with more of this quality tends to be lethargic, negative and evil.
16. हेयं दुःखम् अनागतम् ।
HEYAM DUHKHAM ANAAGATAM
HEYAM=AVOIDABLE; DUHKHAM=MISERY; ANAAGATAM=FUTURE
Future Misery is avoidable.
Effect of Karma causing future misery can be avoided.
17. द्रष्टृदृश्ययोः संयोगो हेयहेतुः ।
DRASHTADRASHYAYOH SANYOGO HEYAHETUHU
DRASHTA=DREAMER, SEER; DRASHYA=DREAM, SEEN; SANYOGO=UNION; HEYA=AVOIDANCE; HETU=CAUSE, INTENT
The union of the Seer and the Seen is the cause to be avoided.
Identification with the dreamlike external world has to be avoided.
The one who perceives the external world through sense organs is the Seer.
The Seer is the conscious being and this illusive universe is what is Seen.
As long as the Seer thinks that this dreamlike universe is real and identifies with everything that is perceived, there is a connection between the Seer and the Seen and then there are judgments based on past beliefs and impressions and also resulting emotions. So new impressions or Karma are formed. So the Seer should avoid the identification with what is Seen, knowing that it is just a dream or illusion of mind.
18. प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ।
PRAKASHAKRIYASTHITISHEELAM BHOOTENDRIYAATMAKAM BHOGAAPAVARGARTHAM DRASHYAM
PRAKASH=BRILLIANCE; KRIYA=ACTIVITY; STHITI=INERTIA; SHEELAM=HAVING PROPERTY OF; BHOOTA=BASIC ELEMENTS OF NATURE; INDRIYA=SENSE ORGANS; ATMAKAM=HAVING NATURE OF; BHOGA=GOING THROUGH EXPERIENCE; APAVARGAARTHAM=FOR FREEDOM FROM LIFE AND DEATH CYCLE; DRASYAM=WHAT IS SEEN BY THE SEER, PERCEPTIONS
The SEEN, having the three basic qualities of nature viz. brilliance, activity and inertia, and the five basic elements and sense organs is (meant for the SEER) to go through the experiences for the sake of freedom from life and death cycle.
Our body consists of 5 basic elements such as earth, space, light, air and water.
The three Gunas or qualities one is born with, the body consisting of 5 basic elements, and the sense organs together help the Seer to go through the experiences of the Seen which are necessary freedom from taking different forms again and again and going through the life and death cycle of suffering.
19. विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ।
VISHESHAAVISHESHALINGAMAATRAALINGAANI GUNAPARVANI
VISHESHA=SIGNIFICANT; AVISHESHA=NONSIGNIFICANT; LINGAMATRA= FORMS; ALINGAANI=FORMLESS; GUNA=QUALITIES; PARVA=TRANSFORMATIONS
Transformations of (three Gunas) qualities are into forms which are non-specific forms reducible into other forms, specific irreducible forms, forms with gunas in balance and forms without gunas.
The external universe is born with three qualities or Gunas. When the Seer experiences the Seen, these three Gunas intermingle and different forms are manifested as per required for the sake of the Seer's experience. They are irreducible state, reducible state, different forms and formless.
20. द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ।
DRUSHTA DRUSHIMATRAH SHUDDHAH API PRATYAYAANUPASHYAH
DRISHTA=SEER; DRUSHI=SEEING; MATRA=ONLY; SHUDDHAH=PURE; API=YET; PRATYAYA=IMPRESSION; ANUPSHYAH=APPEARS TO SEE;
Seer although seeing only purity, yet appears to see through impressions of mind.
Although the seeing only purity but the Seer appears to see through impressions of the mind.
The Seer like in a dream, sees as per the impressions of mind instead of seeing the pure and perfect Universe, which has emerged from Ishwara, Almighty, the One source of all, the Supreme Being.
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