Wednesday, 13 February 2013

Patañjali's yogasūtra 1:19 & 20

Ramanna Maharshi: a bhavapratyaya yogi
Sūtras 1:19 and 1:20 inform us of the differentiation between two kinds of yogis. Those who reach samādhi as a result of self discipline and regular practice, and those to whom it comes naturally, i.e. by virtue of birth. They are bhavapratyaya (from birth) and upāyapratyaya (through practice) yogis. 

I am not completely clear as to what videha means in the context of samādhi and invite comment on it. 


भव प्रत्ययो विदेहप्रकृतिलयानाम्

bhavapratyayo videhapraktilayānām

भव: प्रत्ययः विदेह प्रकृतिलयानाम् 

Birth is the cause of those who are 'videha' and those who are mergeg in 'prakti'

भव: - being, birth; masc noun from bhū (1P)

प्रत्ययः - ground, cause (hetu) masc noun 

विदेह - bodiless, incorporeal; adjective

प्रकृतिलयानाम् - of those who are merged, dissolved, absorbed in prakti; layānām genitive plural of  laya from lī - to cling, to stick, to disappear into. 

Some practitioners possess the capacity to pass into a yogic trance effortlessly, as a result of their physical and mental constitution - i.e. what they are born with.  


श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्

śraddhavīryasmṛtisamādhiprajñāpūrvaka itareṣām

श्रद्धा वीर्यम् स्मृति: समाधि प्रज्ञापूर्वक इतरेषाम् 

For these [the others] samādhi is preceded by faith, energy, memory and higher intelligence.

श्रद्धा - faith, belief, trust; fem noun

वीर्यम् - virility, bravery, power, valour, energy; neuter noun

स्मृति: - memory, mindfulness, thinking upon; fem noun

समाधि: - intense contemplation, trance; masc. noun

प्रज्ञापूर्वक - preceded by prajñā viz. keen intellect, higher knowledge, insight; fem noun

इतरेषाम्इतः एषाम्  इतः - this, here; एषाम् genitive plural of इदम् = of these [people, persons] Here the genitive operates as the dative - 'For these' i.e. the others with reference to the previous verse.


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Anonymous said...

Rohini -
I am here to applaud you efforts - I believe the classical Sanskrit texts can be translated (YS, Upanishads, Gita) but for me sAmaveda is beyond translation - the way you are going about YS translation will I am certain be of great use to those willing to dig in and do some work.
All I wish to say re: YS20 is that apart from "understanding" it would prove enlightening to meditate on its component parts
Meditation on shraddhA will yield the meaning of shraddhA much more deeply than attemping to approach via the avenue of the word "faith" a word highly charged with so many vibes from our "socialization" that for many most of its positive aspects have flown the coop....
With great respect-

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