Yoga-sutras (with Bhoja鈥檚 Rajamartanda)
by Rajendralala Mitra | 1883 | 103,575 words
The Yoga-Sutra 4.2, English translation with Commentaries. The Yogasutra of Patanjali represents a collection of aphorisms dealing with spiritual topics such as meditation, absorption, Siddhis (yogic powers) and final liberation (Moksha). The Raja-Martanda is officialy classified as a Vritti (gloss) which means its explanatory in nature, as opposed to being a discursive commentary.
厂奴迟谤补 4.2
Sanskrit text, Unicode transliteration and English translation of 厂奴迟谤补 4.2:
啶溹ぞ啶む啶え啷嵿い啶班お啶班た啶｀ぞ啶 啶啶班啷冟い啷嵿く啶距お啷傕ぐ啶距い啷� 啷� 啷�.啷� 啷�
j膩tyantarapari峁嚹乵a岣� 辫谤补办峁泃测腻辫奴谤腻迟 || 4.2 ||
2. Change of kind (results) from transmutation of the material cause.
The Rajamartanda commentary by King Bhoja:
[English translation of the 11th century commentary by Bhoja called the R膩jam膩rta峁囜笉a]
[Sanskrit text for commentary available]
It might be contended that since in 狈补苍诲墨艣惫补谤补 and others the change of kind, &c., were effected in this life, how can you then establish the causality of the practice of 厂补尘腻诲丑颈 in previous lives? In reply to this, he says:
[Read 厂奴迟谤补 4.2]
The 鈥渃hange of kind,鈥� &c., in 狈补苍诲墨艣惫补谤补 and others in this life (were produced) by 鈥渢he transmutation of material causes鈥� (辫谤补办峁泃测腻辫奴谤腻迟). Future materials (or materials which are ordinarily produced in a subsequent life, come up and), produce in this life the transmutations, i.e., they change themselves into other kinds.
Notes and Extracts
[Notes and comparative extracts from other commentaries on the Yogas奴tra]
[The general principle having been laid down in the first aphorism that special faculties are produced by five causes, the question arises, how does the body, which is produced by birth, change even in this life, the material cause remaining unaltered, and the 厂补尘腻诲丑颈 performed in a previous life not having effected any change at birth? The reply is that 厂补尘腻诲丑颈 is not the material but an instrumental cause, and it prepares the way for he selfmutation of the material cause.
笔谤补办峁泃颈 is here used in the sense of material cause, or the materials of which the body is made up. 膧辫奴谤补峁嘺 is to fill up. The two words together mean 鈥渢he materials fill up,鈥� i.e., they undergo the necessary transmutations to change one kind into another. The purport is that even in this life the materials of the body may so change as to convert a Br膩hma峁嘺鈥檚 body into a divine one, as in the case of 狈补苍诲墨艣惫补谤补, or a 碍峁迟谤颈测补 body into a Br膩hma峁嘺 one, as in the case of 痴颈艣惫腻尘颈迟谤补, and consequently the exception taken to the argument put forth in the first aphorism to the effect that 鈥渂irth, &c. are causes of perfection鈥� is not tenable. By the use of the word 辫腻艣肠腻迟测补, 鈥榝uture鈥�, the commentator means that the changes which in ordinary course would take place in a future life, take place in exceptional cases in this life.]
It may be argued that merits, demerits, &c., are in such cases seen to be resulting (in this life when their fruits would not under the theory be liable to manifestation), how can we then attribute to them causality in the transmutation of the material cause in this life? To this the author says: