[ Pobierz całość w formacie PDF ]
1:41 51, with the Commentary (Bhsya) by Vysa and the Gloss (Tika) by Vcaspati Miśra.
Patajali-Yogadarsanam. Varanasi: Bhrt%2łya Vidhy Prakśana, 1963. The best English trans-
lation is by Rama Prasada, Allahabad: Bhuvaneswari Asrama, 1924.
104 NOTES
.
34. See Snkhya Krik of *śvara Krishna, Trans. by J. Davies. Calcutta: Susil Gupta,
1947.
35. Yoga Sktra 11:18, bhsya.
.
36. See Gopinath Kaviraj, The Doctrine of Pratibh in Indian Philosophy, Annals of the
Bhandarkar Oriental Research Institute (1924):1 18 and 113 32.
37. Yoga Sktra 1:41.
38. Ibid., bhsya.
.
39. This is the seedless or objectless samdhi described by Patajali in Yoga Sktra 1:51.
40. Yoga Sktra 1:42, bhsya.
41. Ibid.
42. Ibid., tik.
.
43. Yoga Sktra 1:43, bhsya.
44. Amos 6:1 14.
45. John 4:1 26.
46. Yoga Sktra 1:43, t
.ik. See also Christopher Chapple, The Unseen Seer and the Field:
Consciousness in Samkhya and Yoga, in The Problem of Pure Consciousness: Mysticism and Phi-
losophy, Robert K. C. Forman (ed.). Oxford: Oxford University Press, 1990, pp. 66 69.
47. Yoga Sktra 1:51, bhsya.
48. Chapter III:45 of the Yoga Sktras gives a complete list of the psychic powers and how
to attain them. See Ian Whicher, The Integrity of the Yoga Darśana. Albany: State University of
New York Press, 1998, p. 112, for a description and discussion of the siddhis.
CHAPTER EIGHT
THE LIMITS OF HUMAN NATURE IN
YOGA AND TRANSPERSONAL PSYCHOLOGY
1. For a good overview of Western thought in this regard, see John Passmore, The Per-
fectibility of Man. New York: Charles Scribner s Sons, 1970.
2. Jean Varenne, Yoga and the Hindu Tradition. Delhi: Motilal Banarsidass, 1989.
3. Mircea Eliade, Yoga: Immortality and Freedom. Translated from the French by Willard
R. Trask. Princeton: Princeton University Press, 1969, p. 363.
4. Andrew O. Fort and Patricia Y. Mumme (eds.), Living Liberation in Hindu Thought.
Albany: State University of New York Press, 1996, p. 1. See also Andrew O. Fort (ed.) J%2łvan-
mukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta. Albany: State Uni-
versity of New York Press, 1998. See also the Feature Review of the Fort and Mumme volume
by Arvind Sharma in Philosophy East and West, Vol. 48, 1998, pp. 142 61.
5. Living Liberation in Hindu Thought, op. cit., p. 1.
6. J%2łvan-Mukti-Viveka of Swami Vidranya, Trans. by Swami Moksadananda. Calcutta:
.
Advaita Ashrama, 1996.
7. Patricia Y. Mumme, Living Liberation in a Comparative Perspective, in Living Lib-
eration in Hindu Thought, op. cit., p. 247.
8. See Andrew O. Fort, J%2łvanmukti in Transformation. Albany: State University of New
York Press, 1998.
9. See chapter 10, A Liberated Being Being Liberated: The Case of Ramana Maharshi,
J%2łvanmukti in Transformation, op. cit., pp. 134 51.
10. Yoga Sktra II:2, Bhsya.
.
11. Christopher Key Chapple, Living Liberation in Smkhya and Yoga, in Living Lib-
.
eration in Hindu Thought, op. cit., p. 124.
NOTES 105
12. Yoga Sktras I:42 44.
13. Andrew O. Fort, The Self and Its States. Delhi: Motilal Banarsidass, 1990, p. 116.
14. Michael Washburn, The Ego and the Dynamic Ground. Albany: State University of
New York Press, 1988.
15. Ibid., p. v.
16. Ibid., p. 20.
17. Alan Roland, In Search of Self in India and Japan: Toward a Cross-Cultural Psychology.
Princeton: Princeton University Press, 1988.
18. Ibid., p. 10.
19. Charles Tart (ed.), Transpersonal Psychologies. New York: Harper Colophon, 1975.
20. Ibid., p. 2.
21. Robert Ornstein (ed.), The Nature of Human Consciousness: A Book of Readings. San
Francisco: W. H. Freeman, 1973, p. xi.
22. In Tart, op. cit., p. 244.
23. Ibid., p. 262.
24. John Hick, The Fifth Dimension: An Exploration of the Spiritual Realm. Oxford:
Oneworld, 1999, p. 141. Hick does allow, following Kant s lead, that human individuality, hav-
ing served its purpose, may one day be transcended, but that such a final state must be far be-
yond this life. (p. 136) This claim imposes a Western Christian Kantian presupposition as to
what is possible for human nature and is the basis for Hick s epistemological conclusion that
claims of literal unity, such as Yoga makes of experience in this life, must be metaphorical
rather than literal. Hick s conclusions may be right if the presuppositions upon which he bases
them happen to be right. But we currently have no philosophical helicopter that will take us to
a no-presupposition place from which we can evenhandedly judge between the very different
presuppositions of, say, Kant and Patajali so as to determine that one had it right and the other
had it wrong, or both, or neither. Thus my counsel for a critical openmindedness to the study of
all claims as to the possibilities of human nature.
25. Yoga Sktras, op. cit., IV:25, Tika of Vachaspati Mishra, as translated by J. H. Woods,
.
in The Yoga System of Patajali. Delhi: Motilal Banarsidass, 1966, p. 338.
This page intentionally left blank.
glossary of sanskrit terms
abhiniveśa. Clinging to life.
abhysa. Habitual steadying of the mind in Yogic concentration.
adhysa. Superimposition.
gama. Scriptural truth, including śruti, smrti, the epics and Purnas.
. .
.
ahamkra. Ego.
ahims. Nonviolence in thought and deed.
.
aklista. Unafflicted, pure, free from ignorance.
..
antahkarana. The internal mental organ composed of the buddhi, ahamkra, and manas
. . .
functions.
anumna. Inference.
aparigraha. Absence of avarice.
apauruseya. Used to indicate that Vedic scripture is authorless, eternal, and therefore safe-
.
guarded from error.
artha. Word-meaning as distinct from word-sound; the inner meaning of a word; object.
sana. Yogic posture for the purpose of immobilizing the body, e.g., lotus position.
asmit. Egoity.
asteya. Nonstealing.
tman. Self or soul.
AUM. The sacred syllable of Hinduism that symbolizes and evokes all levels of consciousness,
all knowledge of the Divine.
[ Pobierz całość w formacie PDF ]