--- In FairfieldLife@yahoogroups.com, cardemaister <no_reply@...> wrote:
>
>
> --- In FairfieldLife@yahoogroups.com, cardemaister <no_reply@> wrote:
> >
> >
> > Here's the third sentence of Bhojadeva's comment on
> > YS II 47 (prayatna-shaithilyaananta-samaapattibhyaam):
> >
> > yadaa caakaashaadigata aanantye cetasaH samaapattiH kriyate
> > 'vyavadhaanena tadaatmyamaapadyate tadaa dehaahaMkaaraabhaavaan
> > naasanaM duHkhajanakaM bhavati |
>
> I'm not competent enough to come up with a "translation" of
> the above to resemble more like the syntax of English, but
> just for fun, let's give it a try:
>
> And when samaapatti, with avyavadhaana, of the cetas is "done" "in" aanantya,
> "gone" into aakasha, etc. (aakaasha, vaayu, tejas, jala and pRthivii?), then
> aatmya "aapats"(verb) [and?] then aasana shall not
> become duHkhajanaka because of abhaava
> of deha and ahaMkaara, phew! :D
That might mean something like: "ananta-ness" (aanantya: endless-
ness) is the basic property (quantum vacuum state) of all the
five modes(?) of sthuula-bhuuta. When uninterrupted (avyavadhaana)
samaapatti (like in YF samaapatti with the L of CF, or stuff)
of cetas (mind) with that Endless is "done", that "results" to
aatmya ("aatman-ness"?), and ones posture during meditation and
stuff doesn't become duHkha-janaka ("suffering-producing"), because
of "absence" (a-bhaava) of deha (body) and ahaMkaara (ego).
>
>
>
> >
> > (Attempt at sandhi-vigraha:
> >
> > yadaa ca+aakaasha+aadi-gate/-gataH(?)[1] aanantye cetasaH samaapattiH
> > kriyate; avyavadhaanena tadaa+aatmyam aapadyate tadaa
> > deha+ahaMkaara+abhaavaat; na+aasanaM duHkha-janakaM bhavati | )
> >
> > 1. Both are possible, but the locative singular (-gate) seems to me
> > way more likely to be the "correct" one, as it appears to be an
> > adjective attribute governed(?) by 'aanantye'.
> >
>
