[Advaita-l] Query on Ishvara in the Yoga darshana

[Dr D Bharadwaj]

A very good post. Yes, Ishvara in that text was
well defined by Patanjali himself, as was his way
with every important term he used.

Qur quote [of the 1-24 sUtra] is quite apt.
The way he had defined was paryAptam for, sufficient and limited for, the
purpose of the avagAhana of the yOgasUtras.

But, two things ,sir, which may not be be important
in the context of the fundamental thrust of your post.
I would like to draw the atten. to them, for what it is worth.

Your Sanskrit quote says: sa pUrveShAmapi
guruH. And when you translated it as
'Ishvara is also said to be the Guru of the ancients'
you had overlooked 'api'. IMO 'api' there is important.......
If left out, the translation would seem to convey,
though not explicitly, that Ishvara is also said to be the Guru of the
ancients, but not anymore.
The author of the quote was talking of the 'continuity'
of the His being Guru, may be to convey that this was not
an subsequently added concept.


Also, sir, Buddhi is not, stricktly speaking, intellect.
The English word as defined by them, is a part
of manas which is different from Buddhi of calssical Indian Texts. Bhddhi is
a well defined concept, described to be a part of the eight fold
manifestation of the prakrti)
There is no equivalent word in English for Buddhi.
If we use the word 'intellect', then we will not be
able to mean what they meant by using Buddhi.



Regards,
Dr. D. Bharadwaj
drdbharadwaj at gmail.com


On Fri, Jan 16, 2009 at 7:19 PM, Naresh Cuntoor <nareshpc at gmail.com> wrote:

> Per Patanjali's yogasutras, Ishvara is considered a special PuruSha.
> To quote the relevant sutras:
>
> "klesha-karma-vipAkAshaiH aparAmRuShTaH puruSha-visheShaH IshvaraH".
>
> Ishvara is that special PuruSha who is untouched by the five
> afflications, deeds and results accruing (according to deeds and
> vAsanAs).
>
> ... "tasya vAchakaH praNavaH"
> Om is his designator.
>
> Ishvara is also said to be the Guru of the ancients (sa pUrveShAmapi
> guruH ...). He, like other puruShas, is the knower of the intelllect.
> ("buddheH pratisaMvedI puruShaH" - Vyasa).
>
> So, there is no reference to vedantic/paurANic themes of sRuShTi-kartA,
> etc.
>
> Some say, however, that these references to Ishvara are a latter
> addition to the yogasutras.
>
>
> -Naresh
>
> On Fri, Jan 16, 2009 at 4:17 AM, Ramesh Krishnamurthy
> <rkmurthy at gmail.com> wrote:
> > 2009/1/16 Shrinivas Gadkari <sgadkari2001 at yahoo.com>:
> >>
> >> This is assuming one wants to use yoga sutras in an integrated and
> >> constructive manner with gitA, vedanta - take what you feel is
> >> useful and leave out complicated themes like kaivalya  (if it
> >> is taken to mean a final goal in itself).
> >>
> >
> > No, I am not talking about integration with gItA or vedAnta but
> > specifically the position of the classical yoga darshana on Ishvara.
> > By classical yoga darshana, I mean the system represented collectively
> > by the yogasUtra-s, the vyAsabhAShya and perhaps the tattvavaishAradI
> > of vAchaspati mishra.
> >
> > According to the above system, which of the following are true for
> Ishvara:
> > 1) sAkShI
> > 2) karmaphaladAtA
> > 3) sRShTi kartA
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