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By subhash, on June 14th, 2013 योगाङ्गाऽनुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः॥२८॥
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yogaa~ggaa.nuShThaanaadashuddhikshaye j~jaanadIptiraavivekakhyaateH
yogaangga = limbs of yoga; anuShThaanaat = from the practice of; ashuddhi = impurity; kshaye = on the destruction of; jnjaana = knowledge; dIptih = light, lamp; a = up to; aviveka = discrimination; khyaateH = knowledge
Sw. Satchidananda
"By the practice of the limbs of Yoga, the impurities dwindle away and there dawns the light of wisdom, leading to discriminative discernment."
From here on, Patanjali gives us a practical approach to yoga in the form of the Eight Limbs of Yoga.
Bryant
"Upon the destruction of impurities as a result of the practice of yoga, the lamp of knowledge arises. This culminates in discriminative discernment"
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By subhash, on June 7th, 2013 तस्य सप्तधा प्रान्तभूमिः प्रज्ञा॥२७॥
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tasya saptadhaa praantabhUmiH praj~jaa
tasya = his; saptadhaa = sevenfold; praantabhUmiH = in the final stage; praj~jaa = wisdom
Sw. Satchidananda
“One’s wisdom in the final stage is sevenfold. [One experiences the end of 1) desire to know anything more; 2) desire to stay away from any thing; 3) desire to gain anything new; 4) desire to do anything; 5) sorrow; 6) fear; 7) delusion.]”
Bryant
“The yogi’s true insight has seven ultimate stages”
By subhash, on June 7th, 2013 विवेकख्यातिरविप्लवा हानोपायः॥२६॥
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vivekakhyaatiraviplavaa haanopaayaH
viveka = discrimination; khyaatih = discernment; aviplavaa = undeviating; haana = freedom, liberation; upaayaH = the means
Sw. Satchidananda
"Uninterrupted discriminative discernment is the method for its removal."
Bryant
"The means to liberation is uninterrupted discriminative discernment"
By subhash, on June 7th, 2013 तदभावात् संयोगाभावो हानं तद् दृशेः कैवल्यम्॥२५॥
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tadabhaavaat saMyogaabhaavo haanaM tad dRusheH kaivalyam
tat = of it (ignorance); abhaavaat = from absence, removal; saMyoga = conjunction; abhaavah = absence, removal; haanaM = freedom, escape, liberation; tat = that; dRusheH = of the seer; kaivalyam = absolute freedom, liberation
Sw. Satchidananda
"Without this ignorance, no such union occurs. This is the independence of the Seer."
Bryant
"By the removal of ignorance, conjunction is removed. This is the absolute freedom of the seer."
By subhash, on June 7th, 2013 तस्य हेतुरविद्या॥२४॥
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tasya heturavidyaa
tasya = of it (conjunction); hetuh = the cause; avidyaa = ignorance
Sw. Satchidananda
"The cause of this union is ignorance"
Bryant
"The cause of conjunction is ignorance"
By subhash, on January 26th, 2013 स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः॥२३॥
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svasvaamishaktyoH svarUpopalabdhihetuH saMyogaH
sva = being owned (Prakriti); svaami = the owner (Purusha); shaktyoH = of their powers; svarUpa = of the nature; upalabdhi = recognition; hetuH = cause; saMyogaH = union
Sw. Satchidananda
"The union of Owner (Purusha) and owned (Prakiti) causes the recognition of the nature and powers of them both"
Union is necessary for the Purusha to realize himself with the help of Prakriti. When apart, they don’t express themselves. Through the Prakriti we realize that we are the Purusha.
Bryant
"[The notion of] conjunction is the means of understanding the real nature of the powers of the possessed and of the possessor"
Purusha is the owner, swami, and is conjoined with the owned, sva, or the Prakriti, for the sake of experience. Perceiving the worldly objects is experience and perception of the real nature of the seer is liberation. Ignorance is the cause of the union between the seer and the seen whereas true knowledge dispels ignorance. Vyasa adds that true knowledge is not the real cause of liberation, but technically it is the absence of ignorance that results in liberation. Full liberation is a step beyond discriminative intelligence and involves complete separation between purusha and buddhi.
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By subhash, on January 25th, 2013 कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२२॥
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kRutarthaM prati naShtamapyanaShtaM tadanyasaadhaaraNatvaat
kRutarthaM = one whose purpose has been fulfilled; prati = for, to; naShtamapi = although destroyed/non-existent; anaShtaM = not destroyed; tat = that; anya = to others; saadhaaraNatvaat = on account of being common
Taimni
"Although it becomes non-existent for him whose purpose has been fulfilled it continues to exist for others on account of being common to others (besides him)"
Aranya
"Although Ceasing To Exist In Relation To Him Whose Purpose Is Fulfilled The Knowable Does Not Cease To Exist On Account Of Being Of Use To Others"
Bryant
"Although the seen ceases to exist for one whose purpose is accomplished [the liberated Purusha], it has not ceased to exist altogether, since it is common to other [non-liberated] Purushas"
By subhash, on January 25th, 2013 तदर्थ एव दृश्यस्यात्मा॥२१॥
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tadartha eva dRushyasyaatmaa
tat = his [the Seer, Purusha's]; artha = purpose; eva = only; dRushyasya = of the knowable, of that which is seen; atmaa = essential nature, existence
Taimni
"The very being of the Seen is for his sake (i.e. Prakrti exists only for his sake)"
Aranya
"To Serve As Objective Field To Purusa Is The Essence Of Nature Of The Knowable"
Bryant
"The essential nature of that which is seen is exclusively for the sake of the Seer"
By subhash, on January 25th, 2013 द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥
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draShTaa dRushimaatraH shuddho.pi pratyayaanupashyaH
draShTaa = Seer, Purusha; dRushimaatraH = pure consciousness/awareness only; shuddho.pi = though pure; pratyaya = concept, content of the mind; anupashyaH = appears to see along with
Taimni
"The Seer is pure consciousness but though pure, appears to see through the mind"
Aranya
"The Seer is absolute knower. Although pure, modifications (of buddhi) are witnessed by Him as an onlooker"
Bryant
"The Seer is merely the power of seeing; [however], although pure, he witnesses the images of the mind"
By subhash, on January 25th, 2013 विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि॥१९॥
visheShaavisheShali~ggamatraali~ggaani guNaparvaaNi
visheSha=particular, specific; avisheSha=non-specific, archetypical; li~ggamatra=a mere mark; ali~ggaani=without mark or differentiating characteristic; guNaparvaaNi=states or stages of gunas
All three commentators have provided a fairly long commentary on this sutra. Below, I have tried to bring out the salient points.
Taimni
" The stages of the Gunas are the particular, the universal, the differentiated and the undifferentiated."
The four stages of the gunas mentioned in this sutra correspond to the four stages of samadhi mentioned in sutra 1.17. Thus:
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