परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनःI
pariṇāma-tāpa-saṁskāra-duḥkhaiḥ guṇa-vṛtti-virodhāt-ca duḥkham-eva sarvaṁ vivekinaḥ
Tapa is the purifying fire/ forge that transforms (pariṇāma) our samskaras (residues of our experiences/conditioning/habitual behavior) & dukkha (suffering/dissatisfaction) by being a special way to block/separate our identity from (Virodha) every type (guna) of vortex that disturbs our consciousness (Vrtti), When we use our powers of discernment (vivekinaḥ) we see that everything in the material world (sarvaṁ) is ultimately unsatisfying/disappointing (duḥkham).
Tapas changes the way we see samskaras and dukkha by helping us separate our identity from the vrtti and giving us the discernment to understand that everything in the material world is ultimately unsatisfying.
The Rolling Stones – I Can’t Get No Satisfaction (Dukkha), You Can’t Always Get What You Want (Tapas)
Bob Dylan – It’s Alright Ma, I’m Only Bleeding
The Flaming Lips – Do You Realize
Sinead O’Conner – I Do Not Want What I Haven’t Got
Bob Marley – Don’t Worry
guṇa-vṛtti-virodhāt-ca
“for one who has discrimination, everything is suffering” (duḥkham eva sarvaṁ vivekinaḥ)
While the term dukkha has often been derived from the prefix du (“bad” or “difficult”) and the root kha (“empty,” “hole”), meaning a badly fitting axle-hole of a cart or chariot giving “a very bumpy ride,”[5][6] it may actually be derived from duḥ-stha, a “dis-/ bad- + stand-“, that is, “standing badly, unsteady,” “unstable.”
all feelings are dukkha in that they are impermanent, conditioned phenomena, which are unsatisfactory, incapable of providing lasting satisfaction.
The wise person (vivekinaḥ) understands that suffering (duḥkhaiḥ) occurs in all (sarvaṁ) living things due to constant change (pariṇāma), desire to repeat past experiences (tāpa), a conditioned mind set (saṁskāra) and the quality of change in nature (guṇa).
Yoga is based on Samkhya – the philosophy that says everything is made out of two things: matter (prakrti) which is always changing; and consciousness or the Self (puruṣa) which is eternal and unchanging. Samkhya states that every change that we go through is necessary for the evolution of matter (the body and mind). And pain, which comes and goes, is part of that evolution. According to Yoga, when we are internally shaken and suffering exists, an internal shift happens, and that can be a great moment of growth.
Source: Shodhganga: Prakrti and purusa in Samkhyakarika an analytical review
Pariṇāma (परिणाम, “modification”) in Sāṃkhya, means ‘modification’, ‘change’ or ‘flux’. There is no pariṇāma in puruṣa, but there is constant pariṇāma in prakṛti. Pariṇāma may, again, be of two types, according to Sāṃkhya:
- sadṛśa or svarūpa (homogeneous)
- and visadṛśa or virūpa (heterogeneous).
development, evolution
Challenge, temper, test, trial, ordeal, that leads to greater strength, stamina, purity and less conditioning, affectations, ego identification
That which burns away ego-identification
“People who on Maslow’s Hierarchy of Needs ego development stages have healthy ego development become ‘self actualizing’ and gain the ability to dedicate themselves to something greater than their personal wants and needs.”
Asia said chakras are Maslow’s Hierarchy of Needs
“The yogic practice of Tapas, the third principle of the Niyamas, literally means fire. It involves burning away our small since of self in the fire of selfless love. This teaching burns the ego on the fires of selfless love and liberates us from identity with the small ego self. It helps us to see all beings as part of our own Self. When we care for the welfare of other beings and engage in selfless service, seva, and random acts of kindness, with no expectation of getting something in return, then we become self actualizing.
“Our ego development expands from focus on I and mine, to focus on the well being of all. Selfishness fades from us, and many of the sorrows and fears that often accompany self-absorption in our personal problems diminish. We find instead that we are carried on the power of our dedication to the welfare of all beings and whatever form of service that manifests as. It becomes more important and rewarding to know that we have done something good that has helped the world than to indulge in personal pleasures.”
While the term dukkha has often been derived from the prefix du (“bad” or “difficult”) and the root kha (“empty,” “hole”), meaning a badly fitting axle-hole of a cart or chariot giving “a very bumpy ride,”[5][6] it may actually be derived from duḥ-stha, a “dis-/ bad- + stand-“, that is, “standing badly, unsteady,” “unstable.”
all feelings are dukkha in that they are impermanent, conditioned phenomena, which are unsatisfactory, incapable of providing lasting satisfaction.
Verse 2.56 of the Bhagavad Gita states:
English
Sanskrit
One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.[43]
duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate
The Yoga Sutras of Patanjali state that “for one who has discrimination, everything is suffering” (duḥkham eva sarvaṁ vivekinaḥ).[48]
[48] Bryant, Edwin (2009). The Yoga Sutras of Patanjali. North Point Press. p. 302. ISBN 978-0865477360.
* Huxter 2016, p. 10: “dukkha (unsatisfactoriness or suffering) (….) In the Introduction I wrote that dukkha is probably best understood as unsatisfactoriness.”
Contemporary translators have used a variety of English words to translate the term duḥkha; translators commonly use different words to translate aspects of the term. For example, duḥkha has been translated as follows in many contexts:
- Suffering (Harvey, Williams, Keown, Anderson, Gombrich, Thich Nhat Hanh, Ajahn Succito, Chogyam Trungpa, Rupert Gethin, Dalai Lama, et al.)
- Pain (Harvey, Williams, Keown, Anderson, Huxter, Gombrich, et al)
- Unsatisfactoriness (Dalai Lama, Bhikkhu Bodhi, Rupert Gethin, et al.)
- Stress (Thanissaro Bhikkhu: Dhammacakkappavattana Sutta, Anuradha Sutta bottom)
- Sorrow
- Anguish
- Affliction (Brazier)
- Dissatisfaction (Pema Chodron, Chogyam Trunpa)
- Distress (Walpola Rahula)
- Frustration (Dalai Lama, Four Noble Truths, p. 38)
- Misery
- Anxiety (Chogyam Trungpa, The Truth of Suffering, pp. 8–10)
- Uneasiness (Chogyam Trungpa)
- Unease (Rupert Gethin)
- Unhappiness
- Gombrich, How Buddhism Began: “The first Noble Truth is the single word dukkha, and it is explicated to mean that everything in our experience of life is ultimately unsatisfactory”;
- Dalai Lama, Thubten Chodron, Approaching the Buddhist Path, p.279 note 2: “Duhkha (P. dukkha) is often translated as “suffering,” but this translation is misleading. Its meaning is more nuanced and refers to all unsatisfactory states and experiences, many of which are not explicitly painful. While the Buddha says that life under the influence of afflictions and polluted karma is unsatisfactory, he does not say that life is suffering.”
- Roderick Bucknell, Martin Stuart-Fox, The Twilight Language, p.161: “Thus dukkha at the most subtle level appears to refer to a normally unperceived unsatisfactory quality”;
- Gombrich, What the Buddha Thought, p.10: “there has been a lot of argument over how to translate the word dukkha; and again, the choice of translation must depend heavily on the context. But what is being expressed is that life as we normally experience it is unsatisfactory.”
- Beckwith: “The Buddha says All dharmas [= pragmata] are
anitya “impermanent”
dukkha “unsatisfactory, imperfect, unstable”
anatman “without an innate self-identity”[10]
Virodha (विरोध).—m.
(-dhaḥ) 1. Enmity, animosity. 2. Restraint, check, control, confinement. 3. Opposition, contradiction. 4. Preventing, hindrance. 5. War. 6. Calamity, misfortune. 7. Surrounding, investing, siege, blockade. 8. Impediment to a successful progress of the story, (in a play.) 9. Antithesis, contrast. 10. Opposition of qualities, (in articles of food or medicine, &c.) 11. Inconsistency, (in argument.) f. (-dhī) Fixed rule, ordinance, institute. E. vi before rudh to stop, aff. ghañ .
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Nirodhah is the from the basic word rodha, which means an act of blocking. We have words developed from this root—rodha, avarhoda, nirodha, virodha. Avarodha is obstruction, nirodha is blocking, virodha is opposition.
Theravada (major branch of Buddhism)
[«previous (V) next»] — Vi in Theravada glossary
Source: Journey to Nibbana: Patthana Dhama
Vi means distinctinct, particular, special.
Source: DDSA: The practical Sanskrit-English dictionary
Vi (वि).—ind.
1) As a prefix to verbs and nouns it expresses:-(a) separation, disjunction (apart, asunder, away, off &c.), as वियुज्, विहृ, विचल् (viyuj, vihṛ, vical) &c.; (b) the reverse of an action; as क्री (krī) ‘to buy’; विक्री (vikrī), ‘to sell’; स्मृ (smṛ) ‘to remember’; विस्मृ (vismṛ) ‘to forget’; (c) division; as विभज्, विभाग (vibhaj, vibhāga); (d) distinction; as विशिष्, विशेष, विविच्, विवेक (viśiṣ, viśeṣa, vivic, viveka); (e) discrimination; व्यवच्छेद (vyavaccheda) (f) order, arrangement; as विधा, विरच् (vidhā, virac); (g) opposition; as विरुध्, विरोध (virudh, virodha); (h) privation; as विनी, विनयन (vinī, vinayana); (i) deliberation, as विचर्, विचार (vicar, vicāra); (j) intensity; विध्वंस (vidhvaṃsa).
Google translate – From the pains of consequences, suffering, rituals, and from the contradiction of the modes of nature, all pain is for the discriminating
sarvam—everything material SB 7.2.58
Patanjali's yoga sutras 
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