Astro Foorumi

MaharSi Patañjalin yoga-filosofian (yoga-shaastra, yoga-darshana) teoreettinen perusta
on MaharSi Kapilan saaMkhya-filosofia (lausu: saankhya). Sana saaMkhya on ns. vRddhi-derivatiivi
sanasta saMkhyaa, joka tarkoittaa mm. numeroa. Pitkä loppu-a tekee tuossa tapauksessa
sanasta feminiini-sukuisen:

   saMkhyA    f. reckoning up, numbering; number (also g.), numeral; appellation, name.
    sAMkhya    a. relating to the number (g.); n. N. of a philosophical system, m. an adherent of it.

Noh, yksi saaMkhyan keskeisimpiä käsitteitä lienee tattva (merkinneekö kirjaimellisesti 'sellaisuus': tat = se[n], -tva = laisuus??)

    tattva    n. true or real state , truth , reality S3vetUp. Mn. Bhag. &c. ; (in phil.) a true principle (in Sa1m2khya phil. 25 in number , viz. %{a-vyakta} , %{buddhi} , %{ahaM-kAra} , the 5 Tan-ma1tras , the 5 Maha1-bhu1tas , the 11 organs including %{manas} , and , lastly , %{puruSa} ,

Kuten tuo CDSL:n klippi osoittaa, saaMkhya mainitsee 25 tattvaa; kyseinen suutra männöö jotensakkii näenikkäästi:

sattva-rajas-tamasaaM saamyaavasthaa prakRtiH [ = avyakta -- sidis], prakRter mahaan [ = buddhi -- sidis], mahato 'haMkaaro, haMkaaraat pañca tanmaatraaNy ubhayam indriyaM, tanmaatrebhyaH sthuula-bhuutaani , puruSa iti pañcaviMshatir-gaNaH (pilkut lisätty "lukemisen" helpottamiseksi...)

Noh, prakRti (prakriti) näyttäisi olevan ilmentymätön (a-vyakta) materiaalisen maailmankaikkeuden
perusta. Länsimaisessa kosmologiassa sitä näyttäisi vastaavan lähinnä pistemäinen singulariteetti,
josta aika-avaruus possahtaa esiin Big Bängissä.

Siis nythän on niin, että kun prakRtin kolme guNaa, eli sattva, rajas ja tamas, ovat tasapainotilassa (equilibrium, saamyaavasthaa: "samuus-tila"), prakRti pysyy ilmentymättömänä. Hetkohta, kun ne syystä tai toisesta joutuvat imbalanssiin, alkaa materiaalisen mualimankaikkeuven ilmentyminen ilmentyä.

sattva    n. (ifc. f. %{A}) being , existence , entity , reality (%{Izvara-s-} , `" the existence of a Supreme Being "') , TS &c. &c. ; true essence , nature , disposition of mind , character Pan5cavBr. MBh. &c. ; spiritual essence , spirit , mind Mun2d2Up. Ya1jn5. MBh. BhP. ; vital breath , life , consciousness , strength of character , strength , firmness , energy , resolution , courage , selfcommand , good sense , wisdom , magnanimity MBh. R. &c. ; the quality of purity or goodness (regarded in the Sa1m2khya phil. as the highest of the three Gun2as [q.v.] or constituents of Prakr2iti because it renders a person true , honest , wise &c. , and a thing pure , clean &c.)

rajas    n. `" coloured or dim space "' , the sphere of vapour or mist , region of clouds , atmosphere , air , firmament (in Veda one of the divisions of the world and distinguished from %{div} or %{svar} , `" the sphere of light "' , and %{rocanA@divaH} , `" the ethereal spaces "' , which are beyond the %{rajas} , as ether is beyond the air ; often %{rajas} , = the whole expanse of heaven or sky "' , divided into a lower and upper stratum , the %{rajas@uparam} or %{pArthivam} and the %{rajas@uttamam} or %{paramam} or %{divyam} ; hence du. %{rajasI} , `" the lower and higher atmospheres "' ; sometimes also three and RV. i , 164 , 6 even six such spheres are enumerated , hence pl. %{rajAMsi} , `" the skies "') RV. AV. TS. VS. Br. ; vapour , mist , clouds , gloom , dimness , darkness RV. AV. ; impurity , dirt , dust , any small particle of matter RV. &c. &c. (cf. %{go-r-}) ; the dust or pollen of flowers Ka1lid. BhP. ; cultivated or ploughed land (as `" dusty "' or `" dirty "') , arable land , fields RV. ; the impurity i.e. the menstrual discharge of a woman Gr2S. Mn. MBh. Sus3r. &c. ; the `" darkening "' quality , passion , emotion , affection MBh. Ka1v. &c. ; (in phil.) the second of the three Gun2as or qualities (the other two being %{sattva} , goodness , and %{tamas} , darkness


¨    tamas    n. darkness , gloom (also pl.) RV. (%{-maH} , %{pra4NIta} , `" led into darkness , `" deprived of the eye's light or sight , i , 117 , 17) &c. ; the darkness of hell , hell or a particular division of hell Mn. iv , viii f. VP. ii , 6 , 4 Ma1rkP. xii , 10 ; the obscuration of the sun or moon in eclipses , attributed to Ra1hu (also m. L.) R. VarBr2S. v , 44 VarBr2. ii VarYogay. Su1ryas. ; mental darkness , ignorance , illusion , error (in Sa1m2khya phil. one of the 5 forms of %{a-vidjA} MBh. xiv , 1019 Sa1m2khyak. &c. ; one of the 3 qualities or constituents of everything in creation [the cause of heaviness , ignorance , illusion , lust , anger , pride , sorrow , dulness , and stolidity ; sin

Wikipedia heittää mm. seuraavanlaista läppää, perustuen esim. Maharishi Mahesh Yogin kirjaan On the Bhagavad-gita:

In Samkhya [saankhja -- sidis] philosophy, a guṇa is one of three "tendencies": tamas, sattva, and rajas. These categories have become a common means of categorizing behavior and natural phenomena in Hindu philosophy, and also in Ayurvedic medicine, as a system to assess conditions and diets. For this reason Triguna and tridosha are considered to be related in the traditions of Ayurveda. Guṇa is the tendency, not action itself. For instance, sattva guṇa is the tendency towards purity but is not purity itself. Similarly rajas guṇa is that force which tends to create action but is not action itself. Each of the three gunas is ever present simultaneously in every particle of creation but the variations in equilibrium manifest all the variety in creation including matter, mind, body and spirit.[1][4]

All creation is made up by a balance composed of all three forces. For creation to progress, each new stage "needs a force to maintain it and another force to develop it into a new stage. The force that develops the process in a new stage is rajo guna, while tamo guna is that which checks or retards the process in order to maintain the state already produced, so that it may form the basis for the next stage".

    Sattva (originally "being, existence, entity") has been translated to mean balance, order, or purity. Indologist Georg Feuerstein translates sattva as "lucidity".[5]
    Rajas (originally "atmosphere, air, firmament") is also translated to mean change, movement or dynamism.[2][6] (Rajas is etymologically unrelated to the word raja.)
    Tamas (originally "darkness", "obscurity") has been translated to mean "too inactive" or "inertia", negative, lethargic, dull, or slow.[6] Usually it is associated with darkness, delusion, or ignorance.[7] A tamas quality also can refer to anything destructive or entropic. In his Translation and Commentary on the Bhagavad-Gita, Maharishi Mahesh Yogi explains "The nature of tamo guna is to check or retard, though it should not be thought that if the movement is upward tamo guna is absent".[3]

Sana sattva on abstraktijohdos (tai mikä lie?) juuriverbistä (dhaatu) as, joka merkitsee 'olla'.

Tuon verbin (suomen kiäliopin mukaan) indikatiivin preesensin taivutus taitaa männä näinikkäästi:

asmi (minä) olen
asi     (sinä) olet
asti    (hän/se)  on
svaH   (me kaksi) olemme
sthaH   (te kaksi) olette
staH (he kaksi) ovat
smaH (me, useampi kuin kaksi) olemme
stha   (te) olette
santi (he) ovat

Kuten huomaamme, vain yksikön muodoissa juuriverbin (as) alku-a on "näkyvissä".

Myöskään partisiipin preesens (neutrimuoto?) sat ei omaa tuota alku-aata. Koska se on partisiipin
preesens-muoto, sen merkitys lienee jotakuinkin 'oleva'. Kun siihen lisätään nominien abstraktijohdin
-tva, saadaan sana sattva, jonka kirjaimellinen merkitys siis lienee  suurin piirtein 'oleminen'.

Bonuksena pari esimerkkiä olla-verbistä kontekstissä:

aham brahmaasmi (brahma asmi: loppu-a ja alku-a luetaan yhteen saMhitaa-tekstissä) -- minä olen brahma(n).

tattvamasi (tat tvam asi) -- se sinä olet (sinä olet puruSa eli puhdas tietoisuus,joka loppupeleissä on identtinen brahmanin kaa).

sarvaM khalvidam (khalu + idam) brahma -- kaikki tämä (koko ilmennyt mualimankaikkevus) on brahma(nia); huom: kolmannen
persoonan (ainakin yksikön) preesensin verbimuoto (asti) jätetään  useimmiten pois, ellei sitä haluta erityisesti painottaa,
kuten myös vaikkapa venäjän kiälessä!