On Jul 4, 2006, at 3:34 AM, cardemaister wrote:lokânandaM samâdhisukham // SivS_1.16 //* [shivasûtravârttika:* lokyaM lokayitâ ceti lokash cetyacidâtmani || SivSV_1.16:1 ||* tattadrûpatayâ tasmiM loke sphurati yoginaH || SivSV_1.16:2 ||* grâhyagrâhakasaMvittiM sâmânyâ sarvadehinâm || SivSV_1.16:3 ||* yoginâM tu visheSo 'yaM sambandhe sâvadhânatâ || SivSV_1.16:4 ||* ity uktanîtyâ tat sarvam aham ity anusaMhiteH || SivSV_1.16:5 ||* ânando yo bhavaty antas tat samâdhisukhaM smRtam || SivSV_1.16:6 ||* yat samâdhisukhaM tasya svâtmârâmasya yoginaH|| SivSV_1.16:7 ||* tad eva loke lokânâm ânando 'ntarvicinvatâm || SivSV_1.16:8 ||* vibhûtiyogam etasya darshayaty atha yoginaH|| SivSV_1.16:9 ||]This seems to be about Maharishi-effect: yat samâdhisukhaM tasya svâtmârâmasya yoginaH|| tad eva loke lokânâm ânando 'ntarvicinvatâm || vibhûtiyogam etasya darshayaty atha yoginaH|| Draft version of THE cardemaisterian translation:That which is the bliss of samaadhi of thatyogi rejoicing in the supreme spirit isalso (the?) bliss of those other people who areturned inwards (aarrgghh...). Vibhuuti-yoga(spreading of the effect of ones yogic practises??)of the yogi is shown that way. Here's Singh's translation and comment, based on the teaching of Sw. Lakshman Joo:"The word "loka" has to be construed in two senses 1) that which is perceived, i.e. the multitude of objects, 2) he who perceives i.e. the class of subjects. Though this distinction of subject and object is evident in the world, the yogi experiences a unique delight of I-consciousness which results from his mindfulness of his repose in the state of a knower in every case. This is his samahdhi-sukha, i.e. this is his delight of continuous awareness of knowership. This has been referred to in the following verse of Vijnanabhattaraka:"The consciousness of object and subject is common to all the embodied ones. The Yogis have, however, this distinction that they are mindful of this relation." (verse 106)"One should regard the whole world or his own body as full of the delight inherent in his Self. Simultaneously (with his world-view), he will find himself full of the highest delight which is simply due to the ambrosia (i.e. the spiritual delight) welling up in his Self." (verse 65)The same idea has been brought out in the following verse in Spandakarika."This is the acquisition of ambrosia (i.e. immortality ["ambroisa therefore equals "amRta"]). This is the veritable seizure of the Self. This constitutes the diksha for Nirvana, and this confers on oneself the realization of one's identity with Shiva." (ii, 7)(Now Ksemaraja gives a further interpretation of the sutra by arranging Samadhisukham lokanandah i.e. the continuous delight of knowership of the yogi infuses delight into people also)."Moreover, the delight of knowership which the yogi experiences by continuous respose and delight within himself ends in making his delight manifest among these people also who carefully observe him in that state (tat tradrsam). This happens by the process of transmission of delight. This is quite in agreement with the quotation given before from Candrajnana."The verse implying the ME is in the YS.
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