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Vyāsa. - Yoga philosophy of Patañjali : containing his Yoga aphorisms with Vyāsa’s commentary in Sanskrit and a translation with annotations including many suggestions for the practice of Yoga

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Vyāsa. Yoga philosophy of Patañjali : containing his Yoga aphorisms with Vyāsa’s commentary in Sanskrit and a translation with annotations including many suggestions for the practice of Yoga
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    Yoga philosophy of Patañjali : containing his Yoga aphorisms with Vyāsa’s commentary in Sanskrit and a translation with annotations including many suggestions for the practice of Yoga
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It is the most readable and reliable account of classical yoga that I know. There are, of course, numerous secondary works on yoga, many of which are useful and some of which have considerable scientific value. There are few good editions of the actual primary sources, however, and Hariharanandas is one of those. -- Gerald J. Larson, Professor of Philosophy, University of California, Santa Barbara
The Yoga Sutras of Patanjali are universally acknowledged as the fundamental text on yoga and meditation in the Indian classical tradition. This English translation of Yoga Philosophy of Patanjali is widely regarded as the most authoritative and authentic that has been available in recent times. It is a serious and clear presentation of Patanjalis sutras and Vyasas Bhasya, providing these basic texts both in the original Sanskrit and in readable and accurate English. These classical works are augmented by the commentary of Swami Hariharananda Aranya, a scholar and yogi of great repute, who, in his lifetime, was the foremost exponent in India of the Samkhya Yoga system of which the Yoga Aphorisms of Patanjali are the principal work

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INDEX

It is not an exhaustive index. Selected words of greatersignificance have been included and only those places where thesehave been dealt with in detail have been cited. The first number inthe citation refers to the Book or chapter, the second to theSutra 18 ofBook II.

A

Abhikalpana (Conception)

IV.34(1)

Abhimana (I-sense)

I.4(4), II.19(4)

Abhinava Gupta

I.7(7)

Abhinivesa (Determination)

II.18(7)

,, (Fear of death)

II.9(1)

Abhoga (Fully engrossedmind)

I.15(2)

Action

See Karma

,,, Cessation of

IV.30

Adarsana (Lack ofdiscernment)

II.23(3)

Adhyatma-prasada (Purity ofinner instruments of reception)

I.47(1)

Affliction

See Klesa

Agama (Verbal testimony)

I.7(7), II.28(2)

Ahamkara (I-sense)

I.4 (4), I.7 (4)

Ahimsa (Non-injury)

II.30

Akasa (A gross elementalprinciple)

II.19(2), III.41(1), III.42(1)

Aklista (Non-afflictive)

I.5(3)

Alinga (That which has nocause)

I.45(1), II.19(1)

Amity

I.33, III.23

Anahata-nada (Spontaneousunstruck sound)

III.1(1), III.42(1)

Ananda (Bliss, felicity)

I.17, III.26

Ananta (Endless, eternal)

I.9(1)

Ananta-samapatti (Meditation onthe infinite)

II.47(1)

Aniyata-vipaka (Latentimpression of action which bears fruit in some future life)

II.13(2)

Anusasana (Discourse)

I. 1(2)

Ap (A gross elemental principle)

II.19(2), III.44(1)

Page

Apana (A vital force)

III.39

Aparigraha (Abstinence from avariciousness)

II.30

Apavarga (Liberation)

II.18, IV.34

Asamprajnata-samadhi)

I.1, I.2(9), I.18, I.20(5), I.51(1)

Asampramosa (Non-acquisition ofthings not one's own)

I.11(1)

Asana (Posture)

II.29, II.46(1), II.47, II.48

Asih (Desire forself-welfare)

IV.10(1)

Asmita (I-sense)

I.4(4), I.45(2), II.19(4)

,, (A type of affliction)

II.6(1), II.10(1)

Asmita-matra (Pure I-sense)

I.17, II.19(4), III.26

Asteya (Non-stealing)

II.30(3)

Atikranta-bhavaniya (A type ofYogin)

III.51

Atom

I.40(1), III.42(1), III.52(1)

Attachment

See Raga ; alsoI.16(3)

Austerity

See Tapas; also II.32, II.43(2)

Avatya

III.18

Aversion

II.8(1)

Avidya (A type ofaffliction)

II.4, II.5(2), II.24, IV.11

,, (Wrong knowledge)

II.23(3), II.24(1)

Avyasana (Absence of attachment)

II.55

Ayus (Span of life)

II.13(1)

B

Bhava (Latent impressions of nescience)

I.19 (1)

Bhavana (Thinking)

III.1(1)

Bhoga (Experience of pleasure and pain)

II.13(1), III.35

Bhurloka (World)

III.26(2)

Bhuta (Gross elementalprinciple)

II.19(2), III.44

Bliss

See Ananda

Bodily perfections

II.43, III.45, III.46

Bondage

I.24(2)

Brahmacharya (Continence)

II.30(4)

Brahmaloka (Abode of Brahman)

I.33(1), III.26

Brahmavihara (Practice forpurification of mind)

I.33 (1)

Page

Breath, Control of

See Pranayama

Bhojaraja

I.32(1), II.50(1)

Buddhi; Buddhi-tattva (Inner instruments of reception; pureI-sense)

I.2 (8), I.3(1), I.16(3), I.17(5-8), I.36(2), I.47(1), II.6,II.15, II.17, II.18, II.20, III.50, III.55, IV.22, IV.23(2),IV.34(l)

C

Chiti-sakti (PureConsciousness)

I.2(7)

Chitta (Mind-stuff)

I.6(1), II.9(2)

Chitta-sattva (Pure mind)

I.2(3-4)

Chitta-vrtti (Fluctuations ofmind)

I.5, I.6(1)

Cleanliness

II.32, II.41

Compassion

I.33

Concentration

See Asamprajnata-samadhi , Yoga

Concentration on a single principle

I.32(1)

Consciousness; Pure Consciousness

See Purusa ; also I.3, I.4, IV.22

,,, Modification of

See Khyati

Contentment

II.32(2), II.42, III.18

Continence

See Brahmacharya

,,, Establishment in

II.38(1)

Coronal light

III.32

D

Darsana (Correct knowledge)

II.23(2)

,, (Pure Consciousness)

I.4(2)

Dejection

I.31

Detachment

See Ekendriya, Paravairagya ; also I.12

Determination

See Abhinivesa

Dharana (Fixity of mind)

III.1(1)

Page

Dharmamegha-samadhi (A kind ofconcentration)

I.2(6), I.5(7), IV.29, IV.30(1), IV.31(1)

,, : Its virtues

IV.32

Dhyana (Meditation)

III.1(1), III.2(1)

Discriminative knowledge

See Prasamkhyana also I.20(5), II.26, II.28, III.52,III.53, IV.26, IV.27

Divinity, Inherent

III.6(2)

Doubt

I.30(1)

Drasta (Seer)

I.4(4), II.18(6)(7), II.20(1)

Dream, as object of meditation

I.38(1)

Drsya (Seen or knowable)

II.18(6)(7)

Dvandva (Opposite conditions)

II.48

E

Effulgent

See Jyotismati

Ego

See Asmita

Ekabhavika (Operative in one life)

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