Exploring the Yogasutra : Philosophy and Translation by Daniel Raveh PDF

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Extra info for Exploring the Yogasutra : Philosophy and Translation

Example text

In the present case, the Yogasūtra translation accompanies a philosophical discussion, and does not stand at the center. Another Yogasūtra translator (and much more), whose work I consulted is Swāmī Veda Bhāratī. My reading of Patañjali’s Yogasūtra strongly benefited from the work of K. C. Bhattacharyya (KCB) (1875–1949). KCB’s philosophical writings revolve around the notion of freedom. He thinks about freedom at the levels of knowledge (or reason), will, and feeling. Correspondingly, he focuses on Advaita Vedānta and Sāṃkhya (freedom at the level of knowledge), on yoga philosophy and the philosophy of Immanuel Kant (freedom at the level of will), and on rasa or the aesthetic feeling (freedom at the level of feeling).

In the quoted paragraph, Kublai wants to hear about Marco and about Venice as another name for the “inheritance” which he brings along to his translation work. ” Moreover, he argues that “the other” can only be acknowledged as such in comparison with the familiar. The great Khan therefore demands that Venice be explicitly mentioned in every description/ translation from now on. ” In the process of translation, I hinted above, not just the text is transformed, but even the translator is of the capacity to be transformed.

33–5. , p. 103. 22 See Abhishiktananda (1975), pp. 46, one finds for example the heron, elephant, and camel postures (krauñca-niṣadana, hasti-niṣadana, and uṣṭra-niṣadana respectively). Patañjali himself mentions animals twice, however, in a very different context. ” (baleṣu hasti-bala-ādīni). The context, here, is the powers (siddhi-s) that the yogin obtains through different types of meditation. Patañjali is hardly interested in the world, and the mention of an elephant is a rare acknowledgment of external world outside one’s consciousness.

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