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Yoga Sutras of Patanjali
Sutras d' Patanjali
Der Yoga Sutras von Patanjali

Tapah-sv‚dhy‚yeshwara-pranidh‚n‚nikriy‚-yogah

Tapah-sv‚dhy‚yeshwara-pranidh‚n‚nikriy‚-yogah
Austerity, self-study, and dedication to Isvara are kriya yoga.

Tapas (l'austťritť ou la vigoureuse auto- discipline - mentale, morale et physique), Svadhyaya (rťpťtition des Mantras sacrťes ou l'ťtude de la littťrature sacrťe) et Isvara- pranidhana (complŤte reddition a Dieu) sont les Kriya-yoga (yoga dans la forme de l'action ).

Selbstzucht, Selbststudium und Hingabe an Gott bilden den Kriya Yoga.

Austerity, self-discipline, self-study, self-surrender to God, or, surrender of the individual "I-am" to the universal "I-am", constitute Kriya Yoga.


Sam‚dhi-bh‚van‚rthah klesha-tanŻ-karan‚rthash cha

Sam‚dhi-bh‚van‚rthah klesha-tanŻ-karan‚rthash cha
It is for the purposes of cultivating samadhi and attenuating the afflictions.

Ce Kriya-yoga (doit Ítre pratiquť) pour engendrer Samadhi et minimiser les Klesas.

Er vermindert Leiden und fŁhrt Samadhi herbei.

Practice of Kriya Yoga produces two results: the transformation of individual conciousness into cosmic conciousness, and the diminution of the sorrow and suffering of life.


Advidy‚smitaĖr‚gaĖdvesh‚bhiniveshah kleshah

Advidy‚smitaĖr‚gaĖdvesh‚bhiniveshah kleshah
Ignorance, I-am-ness, attraction, aversion, and desire for continuity are the afflictions.

Avidya (conception erronťe sur la nature des choses), Asmita (ťgoÔsme) Raga (l'attachement), Dvesa (l' aversion) et Abhinivesa (la peur de la mort), sont les cinq Klesas (afflictions).

Unwissenheit, Egoismus, Anziehung und Abneigung sowie Furcht vor dem Tod sind die Leiden, die Schmerz verursachen.

The klesas are ignorance of one's own Self, ego, undue attachment, hatred or aversion, instinctive fear of death and clinging to personality and individuality. These klesaa are the main cause of anguish, misery, and various types of sorrow and suffering.


Avidy‚ kshetram uttaresh‚m prasupta-tanu-vicchhinnod‚r‚n‚m

Avidy‚ kshetram uttaresh‚m prasupta-tanu-vicchhinnod‚r‚n‚m
Ignorance is the origin of the others, whether dormant, attenuated, interrupted, or fully active.

Avidya est le champ de l'accroissement des autres, qu'elles soient dormantes, attťnuťes, interrompues ou actives.

Unwissenheit ist die Ursache (Quelle) von den oben erwšhnten Leiden, die ihr folgen, ob sie nun latent, schwach, unterdrŁckt, oder akut sind.

Avidya is ignorance, lack of knowledge about one's Self. It is the operative field, the source of all those sufferings and miseries, whether they be in a dormant state, attenuated, alternating, or fully operative in their expanded condition. It is through lack of Self-awareness that the other causes of misery are able to operate.


Anity‚shuchi-duhk‚n‚tmasu nitya-shuchi-sukh‚tmakhy‚tir avidy‚

Anity‚shuchi-duhk‚n‚tmasu nitya-shuchi-sukh‚tmakhy‚tir avidy‚
Ignorance is seeing the noneternal as eternal, the impure as pure, dissatisfaction as pleasure, and nonself as self.

L'Avidhya consiste en considťrer les objets impermanents comme permanents, les objets impurs comme purs; la misŤre comme la joie et le non-Etre comme l'Etre.

Unwissenheit hšlt das Vergšngliche, Unreine, Schmerzvolle und das NichtĖSelbst fšlschlich fŁr das Ewige, Reine, Gute und das Selbst.

Ignorance is false identification, such as taking the non-eternal as eternal, the pure as impure, bliss as a painful state, and the Self as the not-self.


Drig-darshana-haktyor-ek‚tmatev‚smit‚

Drig-darshana-haktyor-ek‚tmatev‚smit‚
I-am-ness is when the two powers of seer and seen appear as a single self.

Asmita est ťquivalente ŗ l'identification de Purusha ou de la pure conscience avec Buddhi.

Egoismus ist die Identifikation des Sehenden mit dem Instrument des Sehens.

Egoism or personal "I-amness" is the false identification of the seer, the "I-am", with the mental faculty, which is the instrument of seeing. Here, the two blend together and the soul, or "I-am", becomes identified with the individual body and thinking mind, even though the body and thinking mind are time and space bound, and the principle of "I-am" is beyond tima and space.


Sukh‚nushayÓ r‚gah

Sukh‚nushayÓ r‚gah
Attraction is clingling to pleasure.

L'attachement est cette (modification )qui suit le souvenir du plaisir.

Anziehung ist das, was sich mit VergnŁgen beschšftigt.

Liking or attachment is always in search of personal happiness and welfare. It is that attraction, which always accompanies personal pleasure and gratification.


Duhkh‚nushayÓ dweshah

Duhkh‚nushayÓ dweshah
Aversion is clinging to dissatisfaction.

L'Aversion est cette (modification) qui rťsulte de la misŤre.

Abneigung ist das, was Schmerz zu meiden sucht.

Dvesa is repulsion or hatred and results from anything that causes pain.


Swarasaw‚hÓ vidusho Ďpi tath‚ rŻdho Ďbhiniveshah

Swarasaw‚hÓ vidusho Ďpi tath‚ rŻdho Ďbhiniveshah
Desire for continuity, arising even among the wise, is sustained by self-inclination.

Autant dans l'ignorant que dans l'instruit, la peur, fermement ťtablie, de l'annihilation, est l'affliction appelťe Abhinivesa.

Furcht vor dem Tod ist der fortgesetzte Wunsch zu leben, der sogar im Geist von Weisen verwurzelt ist.

Abhinivesa is the instinctive fear of death and clinging to individual life. The fear of death is common to all, including the learned.

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