Patanjali’s Yoga Sutras by Pātañjali (author), Vyāsa (commentaries), Vāchaspati Miśra

By Pātañjali (author), Vyāsa (commentaries), Vāchaspati Miśra (gloss), Rāma Prasāda (translation), Rai Bahadur Śrīśa Chandra Vasu (introduction)

This ebook kinds one of many six Darsanas of historical Indian philosophy. the most function of this publication is to reveal the key doctrines of Yoga, provide the partical wisdom to the aspirant and consultant him to the conclusion of the person Self to the belief of the excellent Self.

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By Pātañjali (author), Vyāsa (commentaries), Vāchaspati Miśra (gloss), Rāma Prasāda (translation), Rai Bahadur Śrīśa Chandra Vasu (introduction)

This ebook kinds one of many six Darsanas of historical Indian philosophy. the most function of this publication is to reveal the key doctrines of Yoga, provide the partical wisdom to the aspirant and consultant him to the conclusion of the person Self to the belief of the excellent Self.

Show description

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Q m Anurnbna, inference. WT: agam& and verbal cognition, competent evidence. mf Prsmbpitni, kinds of real cognition, (or proof Sj . * + 6. Real Cognition, Unreal Cognition, Imagination, Deep Sleep and Memory. 7. Percey tion, Verbal Cognition and Inference are real. cogni tions. vrtisa. These painful and non-painful modifications are of five descriptions :-Real Cognition, Unreal Cognition, Imagination, Sleep and Nemory. The Real Clogni tions are Perception or sense-cognition ; Inference or Sequential Cognition and Verbal Cognition.

Objective Essence and t h e P u r u ~ awhich Thus there are two forms of clesirelessness. T h e former desirelessness exists when tshemental essence (sattva) has been rendered free from inertia (tamas), by t h e manifestation of i t s essential naturo (the sattva), but t h e r e still remains a trace of t h e dirt of disturbing energy (rajas). This view is common t o t h e Taustilias, those who are addicted t o enjoyment in the states. It i s by that of course t h a t they become Prakpitilayas.

Because t h e mental irnpressio n (the act of knowledge) takes ibs origin from the, object of knowledgo, the former is colour%l by fhe latter. , illuminatns the form, that is the appearance of bobh t h e object and the act of knowledge. That which brings anythillg into rnanife:tstim, i s its cause (vyaiijaka, manifester). ' The question arises, what is the d%erence between the memory and t h e intellect (buddhi), if they have t h e same form as far as their genesis is cowerned ? , known. Hence by this is described t h e knowing of the yet unknown, which is iutsllection.

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