प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ॥ २.१८ ॥
prakāśakriyāsthitiśīlaṃ bhūtendriyātmakaṃ bhogāpavargārthaṃ dṛśyam || 2.18 ||
Kriya is living a life of enlightened, illuminated, fully conscious action. For a being who is one with the senses and faculties (indriya)… what we refer to as “the spectacle” are experiences through which one can obtain apavarga (absolute cessation of duhkha).
In the world, not of the world.
The motive or object of the spectacle is twofold,—it ministers to our enjoyment, and it may be made to help us in our endeavours to attain emancipation from the bondage of the earth.
“Experience” (bhoga)
“Emancipation” (apavarga)
“Emancipation” (apavarga) is the cessation of worldliness resulting from discriminative knowledge.
(artha) or requirement, is the spectacle.
dṛśyam the spectacle
“Illumination” (prakāśa) good
“Action” (kriyā) deeds
“Rule” (sthiti)
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Sthiti (स्थिति).—[feminine] standing, stopping, staying, remaining in or with ([locative] or —°); abode, place; situation, rank, dignity; devotion to or occupation with ([locative]); stability, duration; firmness, constancy, existence, occurrence; state, condition; conduct, procedure; axiom, maxime, rule, custom, usage, boundary, limit; rectitude, virtue.
The word sthiti means fixity or abidance, but the Sāṅkhya–tattva–kaumudī explains it to mean rule, regulation, or order. Had there been no order or rule, illumination and action would be continuous, and there would be no cessation or break. It is the intervention of darkness that causes the break or order of the manifestation of light and action; this is implied by sthiti. It implies the quality of darkness.
Yoga (school of philosophy)
[«previous (S) next»] — Sthiti in Yoga glossary
Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason Birch
1) Sthiti (स्थिति) refers to “stability (of mind)”, according to the Pātañjalayogaśāstra (i.e., the Yoga Sūtras of Patañjali) 1.34.—Accordingly, while discussing Prāṇāyāma and Samādhi: “Or [stability of mind is attained] through exhalation and retention of the breath”.—[Commentary]—“Exhalation is the emission of the abdominal breath through the nostrils with particular care, and retention is stopping the breath. Through both [of these], one should accomplish stability of mind (sthiti—manasaḥ sthitiṃ sampādayet)”.
2) Sthiti (स्थिति) refers to “preservation”, according to verse 10.16 of Sureśvarācārya’s Mānasollāsa.—Accordingly, “By merely his own will, [the Yogin] is the agent of creation, preservation (sthiti) and destruction of worlds [lokānāṃ sṛṣṭisthityantakartṛtā] and the master of the sun and so on. This is called [the Siddhi of] sovereignty”.
“elements” (bhūtas)
In Hinduism
Dharmashastra (religious law)
[«previous (B) next»] — Bhuta in Dharmashastra glossary
Source: Google Books: Manusmṛti with the Manubhāṣya
Bhūta (भूत):—The term bhūta (‘being’), has many meanings:
- In some cases, it means the principal thing, e.g., in such expressions as ‘this Brāhmaṇa woman is the being in this house;’
- sometimes it means ‘ghost;’ e.g., ‘this person is obsessed by a being;’
- sometimes it means the contrary thing; e.g., ‘he says, what is bhūta;’
- sometimes it is used in the sense of the past,—e g., ‘this verb denotes the bhūta;’
- sometimes it stands for particular deities,—e.g., ‘offering to the bhūtas;’
- sometimes it stands for all conscious beings,—e.g., ‘one should not kill bhūtas;’
- sometimes it denotes approach,— ‘our Moon is bhūta, become, large;’
- sometimes it denotes similitude,—e.g., ‘this is kāvya—bhūta, as if it were a poem;’
- and sometimes it means coming into existence,—e.g., ‘Devadatta’s son is bhūta, born.’
(See the Manubhāṣya verse 4.32)
“organs” (indriya) faculties
ātmakaṃ
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Ātmaka (आत्मक):—[from ātman] mf(ikā)n. belonging to or forming the nature of ([genitive case]), [Mahābhārata xv, 926]
2) [v.s. …] having or consisting of the nature or character of (in [compound]), [Chāndogya-upaniṣad] (cf.saṃkalpātmaka)
3) [v.s. …] consisting or composed of [Manu-smṛti; Mahābhārata etc.] (cf. pañcātmaka etc.)
The word used in the text is ātmā, and it is explained to be a modification not different from its natural form or identity (svarūpābhinnaḥ pariṇāmaḥ). What this natural form is is not apparent. Obviously the natural form of the intellect, or Buddhi, would be the meaning, but from what follows, Prakṛti would seem to be what is meant.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Indriyātman (इन्द्रियात्मन्):—[from indriya > indra] m.‘having the senses for soul’, identical or one with the senses
Mahayana (major branch of Buddhism)
[«previous (I) next»] — Indriya in Mahayana glossary
Source: Wisdom Library: Maha Prajnaparamita Sastra
1) Indriya (इन्द्रिय, “faculties”) or Pañcendriya refers to one of the seven classes of the thirty-seven auxiliaries to enlightenment (bodhipākṣika), according to the 2nd century Mahāprajñāpāramitāśāstra chapter XXXI.—Accordingly, “when a mind of dull knowledge (mṛdujñāna-citta) is acquired, there is “faculties” (indriya)”. Note: Śraddhā, vīrya, smṛti and prajñā are called faculties (indriya) when they are weak, called powers or strengths (bala) when they are strong.
2) Indriya (इन्द्रिय, “faculties”) refers to a set of “twenty-two faculties constituted by the organs”, according to the 2nd century Mahāprajñāpāramitāśāstra chapter 38.
These twenty-two indriyas are constituted by the organs, the sensations or the faculties as follows:
- cakṣus (sight),
- śrotra (hearing),
- ghrāna (smell),
- jihvā (taste),
- kāya (touch),
- manas (mind),
- puruṣendriya (male organ),
- strīndriya (female organ),
- jīvitendriya (vital organ),
- sukha (sensation of pleasure),
- duḥkha (sensation of displeasure),
- saumanasya (sensation of satisfaction),
- daurmanasya (sensation of dissatisfaction),
- upekṣā (sensation of indifference),
- śraddhā (faculty of faith),
- vīrya (faculty of energy),
- smṛti (faculty of mindfulness),
- samādhi (faculty of concentration),
- prajñā (faculty of wisdom),
The three faculties of understanding the truths:
- anājñātamājñāsyāmi-indriya (the faculty signifying “I will understand [the holy truths] which I do not yet understand”).
- ājñā-indriya (the faulty of understanding assuring the understanding of these truths).
- ājñātāvī-indriya (the faculty belonging to the saint who has understood the truths).
Among so many others, why are these twenty-two Dharmas the only ones to be indriyas? The word indriya, derived from the root id or ind, is synonymous with great power (paramaiśvarya), with control (ādhipatya). The twenty-two Dharmas in question have the characteristic of being dominant in regard to the living being (sattva) in that which concerns: 1. his primary constitution (mauladravya), 2. his distinctiveness (vikalpa), 3. his duration (sthiti), 4. his moral defilement (saṃkleśa), 5. his purification (vyavadāna).
Source: Buddhist Door: Glossary
Indriya (इन्द्रिय, “faculty”).—Indriya is a comprehensive term. It means a controlling principle or a directive force, a faculty. The term has its bearing on philosophy, psychology and ethics in Buddhism.
There are twenty-two indriya-s which can be classified as physical, mental, spiritual and supramundane faculties.
- eye (cakṣu) [cakkhu],
- ear (śrotra) [sota],
- nose (ghrāṇa) [ghāna],
- tongue (jihvā) [jivhā],
- body-sensibility (kāya) [kāya],
- mind (manas) [mano],
- femininity (strī) [itthi],
- masculinity (puruṣa) [purisa],
- vitality (jīvita) [jīvita],
- bodily pleasant feeling (sukha) [sukha],
- bodily pain (duḥkha) [dukkha],
- joy (saumanasya) [somanassa],
- grief (daurmanasya) [domanassa],
- indifference (upekṣā) [upekkhā],
- faith (śraddhā) [saddhā],
- energy (vīrya) [viriya],
- mindfulness (smṛti) [sati],
- concentration (samādhi) [samādhi],
- wisdom (prajñā) [paññā],
- assurance ‘I shall come to know what I did not still know’; (ajñātamājñāsyāmīndriya) [aññātaññassāmītindriya],
- faculty of highest knowledge (ājñendriya) [aññindriya],
- faculty of one who knows (ājñātāvīndriya) [aññātāvindriya].
The first five indriyas constitute five faculties (pañca-indriyāṇi).
The first, second, third, fourth, fifth, seventh and eighth are physical faculties. The ninth is considered as either physical or mental. The remaining are mental faculties.
The last three are treated as supramundane faculties.
“Experience” (bhoga)
“Emancipation” (apavarga)
“Experience” (bhoga) has been already defined, (II, XIII). “Emancipation” (apavarga) is the cessation of worldliness resulting from discriminative knowledge. That which has these two, (bhoga and apavarga) for its “object” (artha) or requirement, is the spectacle.
dṛśyam the spectacle
Google translate: The light-action-state-consisting of the senses of the beings is seen for the purpose of liberation from pleasure
In the world, not of the world.
The motive or object of the spectacle is twofold,—it ministers to our enjoyment, and it may be made to help us in our endeavours to attain emancipation from the bondage of the earth.
Patanjali's yoga sutras 
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