Patanjali Yoga Sutra Transcribed from Parisamvad at The Yoga Institute.
Chapter 2, Sutra 19
Visesa Avisesa Lingamatra Alingani GunaparvaniVisesa: specialized, particularizedAvisesa: unspecialized, unparticularizedLingamatra: undifferentiatedAlingani: without a mark, undifferentiated, subtleGunaparvani: state of the gunasThe Stages Of The Gunas, The Defined, The Undefined, The Indicated Only And The Irresoluble Primary Matter
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Check this out on ChirbitDr. Jayadeva Yogendra:“We are thinking with the Samkhya. This is a system - Samkhya and Yoga. So we are thinking from that point, about this external world, how it is made; there are discussions of that kind. There are things that are Vishesha - seen in form, colour, size and shape in the material world. And then there are Avishesha which have none of these characteristics but which are there, in the nature of awareness, consciousness, they are there. So these mix up the world and once we understand it, then problems are less. We get unnecessarily get bungled up in changeful things, pain at loss, happiness at gain and that kind of fluctuation goes on all our life. So Samkhya makes us understand that these kinds of external changes go on happening. They are not the reality.”
Patanjali Yoga Sutra Transcribed from Parisamvad at The Yoga Institute.
Chapter 2, Sutra 18
Prakasa Kriya Sthiti Silam Bhutendriyatmakam Bhogapavargartham DrsyamPrakasa: lustre, brilliance, brightnessKriya: of activitySthiti: steadinessSilam: having the nature ofBhuta: the elements (earth, water, fire, air, space)Indriya: mental sense organsAtmakam: consisting ofBhoga: experienceApavarga: liberation, freedomArtham: for the purpose of Drsyam: the seenThe Seen (Objective World) Is Of The Nature Of Intelligence, Activity And Inertia, It Consists Of The Elements And Organs (Powers Of Sensation), Its Purpose Is Experience An Release (Of The Self)
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Check this out on ChirbitDr. Jayadeva Yogendra:“We are studying what is called as ‘Samkhya’, This and Yoga , they go in combinations, it is a Shastra. See it has to deal with numbers- Sankhya. There are categories, out of them the chief is ‘Prakriti‘- matter. So we are trying to study, in good details about material life, the material world and its nature and as a result realize its insignificance and create a little distance. Otherwise we are too attached to matter. Considering that as the only thing, the most important thing, which is wrong. See matter is for us to observe, to see, once we have done that then there is no significance. It is we who see, that is important. But we forget all that. We get lost into things, get affected by them and our whole life is a mixture of pleasure, pain. So this is what this Sutra is trying to tell us about the three basics. The three basics in Samkhya are Prakash, Kriya, Sthithi. Stithi is the stablest stable thing. This table is steady. My movement of the hand is movement –Kriya- and the eyes give me the visión -Prakash. So these are the three units, and they make up my whole world. If the vision is not there nothing exists. If I’m not trying to exert, no action. If external elements are not there to provide me light, again, no progress. So there is a mixture. The material objects, the individual and knowledge. I don’t know if these things are clear.”
Patanjali Yoga Sutra Transcribed from Parisamvad at The Yoga Institute.
Chapter 2, Sutra 17
Drastrdrsyayoh Samyogah HeyahetuhDrastra: to the seerDrsyayoh: of the seenSamyogah: unionHeyah: to be avoidedHetuh: the causeThe Bond Of The Seer And The Seen Is The Cause Of The Pain That Is To Be Avoided
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Check this out on ChirbitDr. Jayadeva Yogendra:
"See what we are doing are technical books containing philosophy, metaphysics. But the essence if practical. We misunderstand, misconstrue, have wrong ideas and live a totally wrong life. The external world is here, we take each item as ultimate and sacrifice ourselves all our life, that's a lie. So that's what the sutra tells us. See the real form, the Swaroop. If you do that, then you'll recognize the differences. Consciousness is different and materiality is different. If we are to maintain just pure consciousness, there is no problem, but we lose that and get mixed up. And there is our problem.”
Patanjali Yoga Sutra Transcribed from Parisamvad at The Yoga Institute.
Chapter 2, Sutra 16
Heyam-Dukham-AnagatamHeyam: to be avoidedDukham: pain, sufferingAnagatam: which has not yet comeThe Pain Which Is Yet To Come Is To Be Avoided
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Check this out on ChirbitDr. Jayadeva Yogendra:
"See the pain that is yet to come, that is the problem. Pain that has happened, is not a problem. That is the sutra.”
Patanjali Yoga Sutra Transcribed from Parisamvad at The Yoga Institute.
Chapter 2, Sutra 15
Parinama-Tapa-Samskara-Duhkaih-Gunavritti-Virodhat-Ca-Dukham-Eva-Sarvam-VivekinahParinama: of change, transformationTapa: anxiety, anguish, tormentSamskara: imprints in the unconsciousDuhkaih: by reason sorrowsGuna: of the qualitiesVrttih: activities, fluctuations, modifications, changesVirodhat: contradictoryCha: andDuhkham: because sorrowEva: is onlySarvam: allVivekinah: to one who discriminates(Material Objects) Being Of The Nature Of Pain, Resulting From Changes, Anxiety, And Memory-Potential And By Reason Of The Opposition Of The Modifications Of The Qualities - To The Discriminating All Is Nothing But Pain.
Commentary taken from 'The Yoga Sutras of Patanjali - Stray Thoughts of Dr. Jayadeva Yogendra & Hansaji'
"The changefulness of things becomes a factor contributing to pain. A wise Yogi sees this. The fool does not. The presence of impressions becomes a source of unhappiness. One cannot forget the earlier pleasure. Old memories remain and cause sadness. The very nature of the Gunas is changing and while Sattva is pleasant, Rajas is painful and Tamas us dulling. These keep on changing and all these things make the wise man understand the nature of the external world.
Patanjali Yoga Sutra Transcribed from Parisamvad at The Yoga Institute.
Chapter 2, Sutra 14
Te-Hlada-Paritapa-Phalah-Punya-Apunya-HetutvatTe: theyHlada: pleasant, delightParitapa: pain, agony, anguishPhalah: fruitsPunya: virtuousApunya: non-virtuousHetutvat: having as their cause (the punya or apunya)They Have Pleasure Or Pain As Their Fruit, By Reason Of Virtue And Vice
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Check this out on ChirbitDr. Jayadeva Yogendra:
“The emphasis is on good and bad actions. You see, if we have done good acts then there is happiness. Unfortunately, we mention about the bad happenings during the day. We don’t recognize the bad actions that we are doing. This is what the verse is trying to tell us.”
Smt. Hansaji J. Yogendra:
"Recently we have been doing the sutras which talk about the actions done under the influence of Kleshas, because of ignorance, or ego, attachment, hatred, selfishness or fears. So if these Kleshas are the base of any of our actions, then these actions are labelled as bad actions and they are going to give you pain. But if we do good actions with proper knowledge, level-headedness, no attachment but understanding our duty with care, compassion and full faith, then these actions would give us happiness.
Patanjali Yoga Sutra Transcribed from Parisamvad at The Yoga Institute.
Chapter 2, Sutra 13
Sati-Mule-Tadvipakah-Jati-Ayuh-BhogahSati: being presentMule: at the rootTat: thatVipakah: ripening, maturationJati: type of birthAyuh: span of lifeBhogah: experiencesAs Long As This Root (Deposit) Exists, It Will Ripen Into Life State, Length Of Life And Life Experience (Of Pain And Pleasure)
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Check this out on ChirbitDr. Jayadeva Yogendra:
“These sutras are very ancient and tell us about the continuity of life. We are not aware. Things go on happening one after the other and as a result, life and death and a continuity. So this is a general broadening that is given at the start.”
Smt. Hansaji J. Yogendra:
"These are very important sutras talking about how humans would suffer in life because of Kleshas and their root in ignorance. Under the influence of ignorance we do our actions. Whenever we do actions / Karma, we are not aware of the root of our actions, which are ignorance, attachment, hatred, selfishness. Are these the reasons to do the actions? And if yes, then we are going to face the consequences of our actions.
Patanjali Yoga Sutra Transcribed from Parisamvad at The Yoga Institute.
Chapter 2, Sutra 12
Klesamulah-Karmasayah-Drsta-Adrsta-Janma-VedaniyahKlesamulah: having Klesa (affliction) as its origin, rootKarmasayah: repository of KarmaDrsta: seen, experienced consciously Adrsta: unseen, only experienced unconsciouslyJanma: in birthsVedaniyah: to be experiencedThe Latent Deposit Of Karma Has Its Origins In Afflictions And Has To Be Experienced In Lives Visible And Invisible
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Check this out on ChirbitDr. Jayadeva Yogendra:
“You see, actions, apparently they are actions, maybe the intentions are different. It is the intention that decides. And as a result an action we consider as good, bad or indifferent. The Yogi’s intentions are always clear. He has no bad intention and he does actions with clear ideas, one-pointed mind and sails through life without problems. That is the approach.”
Patanjali Yoga Sutra Transcribed from Parisamvad at The Yoga Institute.
Chapter 2, Sutra 11
Dhyanaheyah-TadvrttayahDhyanA: MeditationHeyah: to be overcome, or reducedTat: thatVrttayah: activities, fluctuations, modifications, changesTheir Modifications Can Be Burnt by Meditation
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Check this out on ChirbitDr. Jayadeva Yogendra:
“This is now pertaining to Dhyana’ One who has total disinterest in material things, and is one-pointed. He gains knowledge and understanding and ultimately he can reject all kinds of temptations. So this is the concept to be discussed.”
Patanjali Yoga Sutra Transcribed from Parisamvad at The Yoga Institute.
Chapter 2, Sutra 10
Te Pratiprasavaheyah SuksmahTe: thesePratiprasava: involutionHeyah: to be overcome, reducedSuksmah: subtleThese Subtle Ones (Afflictions) Are Avoided By Resolving Them In Their OriginCommentary taken from "The Yoga Sutras of Patanjali - stray thoughts of Dr. Jayadeva Yogendra and Hansaji"
"The final destruction of the Klesas is as if through making the Citta incapable of supporting them. In its gross form, the mind is active and capable of agitation. The more one remains in this external animal form, the more powerful are the Klesas.
Visesa Avisesa Lingamatra Alingani Gunaparvani
Visesa: specialized, particularized
Avisesa: unspecialized, unparticularized
Lingamatra: undifferentiated
Alingani: without a mark, undifferentiated, subtle
Gunaparvani: state of the gunas
The Stages Of The Gunas, The Defined, The Undefined, The Indicated Only And The Irresoluble Primary Matter
Listen to the audio:
Check this out on Chirbit
Dr. Jayadeva Yogendra:
“We are thinking with the Samkhya. This is a system - Samkhya and Yoga. So we are thinking from that point, about this external world, how it is made; there are discussions of that kind. There are things that are Vishesha - seen in form, colour, size and shape in the material world. And then there are Avishesha which have none of these characteristics but which are there, in the nature of awareness, consciousness, they are there. So these mix up the world and once we understand it, then problems are less. We get unnecessarily get bungled up in changeful things, pain at loss, happiness at gain and that kind of fluctuation goes on all our life. So Samkhya makes us understand that these kinds of external changes go on happening. They are not the reality.”
