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Light on the Yoga Sutras of Patanjali: Kaivalya Pada by, B.K.S. Iyengar
Terms in this set (34)
IV.1 janma auṣadhi mantra tapaḥ samādhijāḥ siddhayaḥ
Accomplishments may be attained through birth, the use of herbs, incantations, self-discipline or samādhi.
IV.2 jātyantara pariṇāmaḥ prakṛtyāpūrāt
The abundant flow of nature's energy brings about a transformation in one's birth, aiding the process of evolution.
IV.3 nimittaṁ aprayojakaṁ prakṛtīnāṁ varaṇabhedaḥ tu tataḥ kṣetrikavat
nimittamaprayojakaṃ prakṛtīnāṃ varaṇabhedastu tataḥ kṣetrikavat
Nature's efficient cause does not impel its potentialities into action, but helps to remove the obstacles to evolution, just as a farmer builds banks to irrigate his fields.
IV.4 nirmāṇacittāni asmitāmātrāt
Constructed or created mind springs from the sense of individuality (asmitā).
IV.5 pravṛtti bhede prayojakaṁ cittaṁ ekaṁ anekeṣām
pravṛttibhede prayojakaṃ cittamekamanekeṣām
Consciousness is one, but it branches into many different types of activities and innumerable thought-waves.
IV.6 tatra dhyānajam anāśayam
Of these activities of consciousness of perfected beings, only those which proceed from meditation are free from latent impressions and influences.
IV.7 karma aśukla akṛṣṇam yoginaḥ trividham itareṣām
A yogi's actions are neither white nor black. The actions of others are of three kinds, white, black or grey.
IV.8 tataḥ tadvipāka anuguṇānām eva abhivyaktiḥ vāsanānām
These three types of actions leave impressions which become manifest when conditions are favourable and ripe.
IV.9 jāti deśa kāla vyavahitānām api ānantaryaṁ smṛti saṁskārayoḥ ekarūpatvāt
Life is a continuous process, even though it is demarcated by race, place and time. Due to the uninterrupted close relationship between memory and subliminal impressions, the fruits of actions remain intact from one life to the next, as if there were no separation between births.
IV.10 tāsām anāditvaṁ ca āśiṣaḥ nityatvāt
tāsāmanāditvaṃ cāśiṣo nityatvāt
The impressions, memories and desires have existed eternally, as the desire to live is eternal.
IV.11 hetu phala āśraya ālambanaiḥ saṅgṛhītatvāt eṣām abhāve tad abhāvaḥ
hetuphalāśrayālambanaiḥ saṃgṛhītatvādeṣāmabhāve tadabhāvaḥ
Impressions and desires are bound together by their dependence upon cause and effect. In the absence of the latter, the former too ceases to function.
IV.12 atīta anāgataṁ svarūpataḥ asti adhvabhedāt dharmāṇām
The existence of the past and the future is as real as that of the present. As moments roll into movements which have yet to appear as the future, the quality of knowledge in one's intellect and consciousness is affected.
IV.13 te vayakta sūkṣmāh guṇātmānaḥ
te vyaktasūkṣmā guṇātmānaḥ
The three phases of time intermingle rhythmically and interweave with the qualities of nature. They change the composition of nature's properties into gross and subtle.
IV.14 pariṇāma ekatvāt vastutattvam
Unity in the mutation of time caused by the abiding qualities of nature, sattva, rajas and tamas, causes modifications in objects, but their unique essence, or reality, does not change.
IV.15 vastusāmye cittabhedāt tayoḥ vibhaktaḥ panthāḥ
vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ
Due to the variance in the quality of mind-content, each person may view the same object differently, according to his own way of thinking.
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