Libro del samādhi o concentración de la mente: Los Yogasūtras de Patañjali by Fernando Tola;Carmen DragonettiReview by: Luis O. GomezJournal of the American Oriental Society, Vol. 97, No. 1 (Jan. - Mar., 1977), p. 97Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/600306 .

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Reviews of Books Reviews of Books

which should prove instructive to student culture or Chinese literature.

YALE UNIVERSITY

Libro del samddhi o concentracidn de la nentt sutras de Pataiiali: Translated with an and commentary by FERNANDO TOLA a DRAGONETTI. Pp. 252. Barcelona: BARRA 1973.

The authors of this work have previously significantly to the beginning of serious

scholarship in Latin America. Their tral Sanskrit and Pali works, some of them revi<

Journal, are not only pioneer works but ce models for future work, insofar as they confor ards of rigour previously ignored in Spanish in Indology. The present work is a valual to their continuing contributions to the field

Although the present reviewer regrets tha of Patanjali's work is translated in this boe certain misgivings about a work translatir suitras, without extensive quotations from t

commentators, he feels that Tola and Drag been quite successful in presenting an indepeJ pretation, based mostly on the careful philo lysis of Patanjali's vocabulary. Thus, the translated with a satisfying degree of acci commentary, however, which constitutes the of the book, did not profit from the translato in dealing directly with the texts of the cle mentators. For instance, the note to the fi little more than a cursory examination of the of the term yoga. The important contra union and isolation of kaivalya is pointed oul But, yoga is interpreted as "control" only. elaborate on Vacaspati's wonderful exposit problem, on yoga as samldhi, and the general meanings of the latter term (after all, the fi titled samadhi-pada) ? The consideration of samadhi, by the way, does not begin until There, and in their comments to 1.41-51, the al offered some valuable comments on samldhi nately they do not even hint at III.1-3ff., or a mentioned discussion of Vacaspati-misra; bo would have enhanced greatly their expositioi

In 1.5 we find a very complete considera terms klega and kli&ta, with hardly any I

quotes from the commentators; unfortunately r

is made to the consideration of these words IV.30, for instance. Tola and Dragonetti's lo klega is, nevertheless, excellent. Their critic

which should prove instructive to student culture or Chinese literature.

YALE UNIVERSITY

Libro del samddhi o concentracidn de la nentt sutras de Pataiiali: Translated with an and commentary by FERNANDO TOLA a DRAGONETTI. Pp. 252. Barcelona: BARRA 1973.

The authors of this work have previously significantly to the beginning of serious

scholarship in Latin America. Their tral Sanskrit and Pali works, some of them revi<

Journal, are not only pioneer works but ce models for future work, insofar as they confor ards of rigour previously ignored in Spanish in Indology. The present work is a valual to their continuing contributions to the field

Although the present reviewer regrets tha of Patanjali's work is translated in this boe certain misgivings about a work translatir suitras, without extensive quotations from t

commentators, he feels that Tola and Drag been quite successful in presenting an indepeJ pretation, based mostly on the careful philo lysis of Patanjali's vocabulary. Thus, the translated with a satisfying degree of acci commentary, however, which constitutes the of the book, did not profit from the translato in dealing directly with the texts of the cle mentators. For instance, the note to the fi little more than a cursory examination of the of the term yoga. The important contra union and isolation of kaivalya is pointed oul But, yoga is interpreted as "control" only. elaborate on Vacaspati's wonderful exposit problem, on yoga as samldhi, and the general meanings of the latter term (after all, the fi titled samadhi-pada) ? The consideration of samadhi, by the way, does not begin until There, and in their comments to 1.41-51, the al offered some valuable comments on samldhi nately they do not even hint at III.1-3ff., or a mentioned discussion of Vacaspati-misra; bo would have enhanced greatly their expositioi

In 1.5 we find a very complete considera terms klega and kli&ta, with hardly any I

quotes from the commentators; unfortunately r

is made to the consideration of these words IV.30, for instance. Tola and Dragonetti's lo klega is, nevertheless, excellent. Their critic

ts of T'ang traditional commentaries to the effect that klista and akliSta must be interpreted, respectively, as having and

SARAH YIM not having kleSas (in the restricted technical sense of the word), is ably presented and developed.

On the other hand, this reviewer is not very happy with

e Los Yoga- the rendering "represi6n" for nirodha, and would have

introduction liked a better justification than a simple listing of pre-

Ind CARMEN vious translations (1.2, p. 41). I find it difficult to un-

L EDITORES. derstand why such an equivalent is chosen and then explained with words that evidently carry a very different meaning: "el detenimiento, la cesaci6n de los procesos de

contributed la mente." Moreover, considering the connotations that Indological modern psychology has bequeathed to the term, "re-

nslations of presi6n" was a poor choice.

ewed in this I am rather impressed with the completeness of the ,rtainly also notes on vikalpa (I.9, pp. 62-66), and vitarka and vic5ra rm to stand- (I.17, pp. 92-96), but missed references to Buddhism and publications Nyaya. Objections can be raised against the explanations ble addition of the word alambana 1.10 and 1.38, which is translated

1. and defined differently in the two occurrences yet no it only part attempt is made to relate one definition to the other. ok, and has At any rate I find the equivalent "fundamento" to be ig only the off the mark. And the translation of 1.10 (abhavapra- the classical tyayalambana vrttir nidra) as "El suefno profundo es un

ronetti have proceso cuyo fundamento es la experiencia de la inex- ndent inter- istencia," could have been improved upon with a cursory ological ana- consideration of the Buddhist denotations of the term

suitras are ilambana. uracy. The One last comment: perhaps among the reviewer's greater part prerogatives is not taking the printers to task, but the )r's timidity editors should not be immune to criticism. In this con- issical com- nection Barral Editores should be reminded of the value irst suitra is of using standard diacritical marks, and of the importance B etymology of printing an unambiguous cover and title page. With tst between regard to the latter, perhaps the authors could demand t, it is true. from the editors a title that is more explicit as to the

Why not scope of the book. As they stand now, the cover and the

tion of the title page could lead an unwary reader to believe that and specific he is buying the whole text of Patanjali's Yogasiitra, irst Book is for the cover merely reads: Yogasuitras de Patanjali, f the term and the title page, though it adds the lines "Libro del

suftra 1.20. samadhi o concentracion de la mente," should have had uthors have the words "Libro Primero" or something of that sort.

i. Unfortu- The reviewer's reservations notwithstanding, all in tt the afore- all, Tola and Dragonetti have done a thorough philological th passages analysis of the main terms in the first book of Patafijali's n. Yogasutra. This is the first of their books to attempt Ltion of the something more than a translation for the lay reader, mention or and they have been quite successful in their endeavours. ao reference We look forward to their promised study of the other

in II.3 or three books of the Yogasutra. )ng note on LUIS 0. GOMEZ

ism of theUNIVERSITY Or MIC}IIGAN

ts of T'ang traditional commentaries to the effect that klista and akliSta must be interpreted, respectively, as having and

SARAH YIM not having kleSas (in the restricted technical sense of the word), is ably presented and developed.

On the other hand, this reviewer is not very happy with

e Los Yoga- the rendering "represi6n" for nirodha, and would have

introduction liked a better justification than a simple listing of pre-

Ind CARMEN vious translations (1.2, p. 41). I find it difficult to un-

L EDITORES. derstand why such an equivalent is chosen and then explained with words that evidently carry a very different meaning: "el detenimiento, la cesaci6n de los procesos de

contributed la mente." Moreover, considering the connotations that Indological modern psychology has bequeathed to the term, "re-

nslations of presi6n" was a poor choice.

ewed in this I am rather impressed with the completeness of the ,rtainly also notes on vikalpa (I.9, pp. 62-66), and vitarka and vic5ra rm to stand- (I.17, pp. 92-96), but missed references to Buddhism and publications Nyaya. Objections can be raised against the explanations ble addition of the word alambana 1.10 and 1.38, which is translated

1. and defined differently in the two occurrences yet no it only part attempt is made to relate one definition to the other. ok, and has At any rate I find the equivalent "fundamento" to be ig only the off the mark. And the translation of 1.10 (abhavapra- the classical tyayalambana vrttir nidra) as "El suefno profundo es un

ronetti have proceso cuyo fundamento es la experiencia de la inex- ndent inter- istencia," could have been improved upon with a cursory ological ana- consideration of the Buddhist denotations of the term

suitras are ilambana. uracy. The One last comment: perhaps among the reviewer's greater part prerogatives is not taking the printers to task, but the )r's timidity editors should not be immune to criticism. In this con- issical com- nection Barral Editores should be reminded of the value irst suitra is of using standard diacritical marks, and of the importance B etymology of printing an unambiguous cover and title page. With tst between regard to the latter, perhaps the authors could demand t, it is true. from the editors a title that is more explicit as to the

Why not scope of the book. As they stand now, the cover and the

tion of the title page could lead an unwary reader to believe that and specific he is buying the whole text of Patanjali's Yogasiitra, irst Book is for the cover merely reads: Yogasuitras de Patanjali, f the term and the title page, though it adds the lines "Libro del

suftra 1.20. samadhi o concentracion de la mente," should have had uthors have the words "Libro Primero" or something of that sort.

i. Unfortu- The reviewer's reservations notwithstanding, all in tt the afore- all, Tola and Dragonetti have done a thorough philological th passages analysis of the main terms in the first book of Patafijali's n. Yogasutra. This is the first of their books to attempt Ltion of the something more than a translation for the lay reader, mention or and they have been quite successful in their endeavours. ao reference We look forward to their promised study of the other

in II.3 or three books of the Yogasutra. )ng note on LUIS 0. GOMEZ

ism of theUNIVERSITY Or MIC}IIGAN

97 97

:ism of the :ism of the UNIVERSITY OF MICHIGAN UNIVERSITY OF MICHIGAN

This content downloaded from 188.72.126.181 on Thu, 12 Jun 2014 20:26:48 PMAll use subject to JSTOR Terms and Conditions