According to Swami Venkatesananda Saraswati, Patanjali included this sutra to show that the yoga philosophy was in full agreement with both Sankhya and Buddhism on the nature of the material world: an aggregate of impressions expresses itself in thought.
"All is suffering for the wise man" (Y.S. 2.15). [image: Inline image 1] Maharishi Mahesh Yogi and Swami Venkatesananda, Swarag Ashram, Ricjikesh In Sanskrit the term 'dukkham' means suffering, a universal affliction. This makes sense when you consider whether man is bound or is free. If free, then there's no need for a yoga. If bound, by what means can man free himself? Yoga is that means by which man can be free and immortal. "Suffering that has not yet come can be avoided." (Y.S. 2.16) Patanjali, in Yoga Sutras 2.16 and 2.17, says that subliminal intentions bear fruit both in our current lifetime and in potential rebirths. Mental impressions, that is, past actions, mental or physical, thus create a ground on which future impressions of matter take hold to form subliminal intentions. In her astute commentary on Yoga Sutras, which is based on the commentary of Vyasa, Barbara Stoler Miller notes: "In Patanjaii's analysis, the aggregate of impressions expresses itself in thought (citta) and action (karma), which account for subconscious predispositions that condition the character and behavior of an individual throughout many reincarnations. Thought and action then become involved in an endless round of reciprocal causality. Actions create memory traces, which fuel the mental processes and are stored in memory that endures through many rebirths. The store of subliminal impressions is obliterated only when the chain of causal relations is broken." Works Cited: 'The Yoga Sutras of Patanjali' By Barbara Stoler-Miller, Ph.D. p. 48 'The Yoga Sutras of Patanjali' bySwami Venkatesananda http://www.swamivenkatesananda.org/<http://www.swamivenkatesananda.org/clientuploads/publications_online/Enlightened%20Living%20by%20Swami%20Venkatesananda.pdf> On Tue, Nov 12, 2013 at 2:31 AM, <cardemais...@yahoo.com> wrote: > > > According to YS II 15: [blah blah blah...]...duHkham eva sarvam vivekinaH > ... everything (sarvam) [is] only (eva) duHkha for a vivekin. > > > duHkha 1 mfn. (according to grammarians properly written %{duS-kha} and > said to be from %{dus} and %{kha} [cf. %{su-kha4}] ; but more probably a > Pra1kritized form for %{duH-stha} q.v.) uneasy , uncomfortable , unpleasant > , difficult R. Hariv. (compar. %{-tara} MBh. R.) ; n. (ifc. f. %{A}) > uneasiness , pain , sorrow , trouble , difficulty S3Br. xiv , > > > Taimni: To the people who have developed discrimination (viveka) all is > misery... > > > So, is a vivekin at least in CC? > > > Is the meaning of viveka approximately the same in yoga and > advaita-vedaanta? > > >
