tag:blogger.com,1999:blog-757857607319292732024-03-05T11:13:50.633+02:00YOGA SUTRAS: Commentary by a Modern Mystic. योगसूत्रचूर्णि:Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.comBlogger103125tag:blogger.com,1999:blog-75785760731929273.post-83019130446604745042020-02-24T02:13:00.000+02:002020-02-24T02:13:25.782+02:00Samadhi in the Text of Patanjali<div dir="ltr" style="text-align: left;" trbidi="on">
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<br />
<h3 style="margin-bottom: .0001pt; margin: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;">Introduction</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;"> </span><span style="color: #333333; font-family: "arial"; font-size: 12.0pt;"><o:p></o:p></span></h3>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
If we take a closer look at the <i>Yoga Sutras</i> text we’ll see at least three
different contexts that the given term is used in there. Moreover, it is not one
but three heterogeneous definitions of <i>samadhi</i> that we can find in the <i>Sutras</i>.
The said situation might have happened due to the text initial inconsistency that
according to my theory resulted from successive “seaming” together of at least five
heterogeneous texts, as well as “insertion” of lines that have been either borrowed
from Buddhism or argue with its philosophy. The traditions incorporated within
the <i>Sutras</i> varied in their definition of <i>samadhi</i>, and this
conceptual inhomogeneity can be traced down throughout the entire text. <span style="mso-spacerun: yes;"> </span><br />
</span></div>
<a name='more'></a><br />
<br />
The term <i>samadhi</i> is used in the <i>YS</i> text 13 times only. Of which 2
are the chapter title and ending that was added later by commentators; 2 references
in the chapter 4 which authenticity is still questioned, and one more in the
section that does not fit in the text general line. Thus we get 6-9 actual cases
remaining. Which is not a big deal for a term treated as a cornerstone. Moreover,
in the section one that with a helping hand of Vyasa was named “samadhipada”,
i.e. the chapter on samadhi, the term “samadhi” is used only three times. One of
the cases is the already mentioned borrowed line, and the two remaining are
parts of definitions. And I would advance an idea that the chapter got its
title due to the fact that “samadhi” is the last word mentioned in this
chapter. Not because it is dedicated to <i>samadhi</i> as its main object – the
way the European tradition would have it.<o:p></o:p><br />
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">In the second
chapter Patanjali draws a list of eight “angas” – the limbs of yoga, that in
many recent translations are erroneously rendered as “stairs”. In the scope of
this translation a new allusion immediately arises: if there is a staircase,
there must be a top step which is probably the goal. This fallacy underlies a popular
(or should I say “cheesy”) view of yoga. It can hardly affect serious practice
since most of today’s practitioners anyway fail to understand what “samadhi”
actually means. Still it fosters other misconceptions, for instance the idea
that <i>pranayamas</i> must be practiced only after <i>asanas</i>, etc.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">So let us draw
on the text of <i>YS</i> to understand the essence of Patanjali’s<i> samadhi</i>.
If we skip the “occasional” cases of the term usage, we’ll find 4 out of 9
remaining cases to be definitions of the term.<o:p></o:p></span></div>
<h3 style="margin-bottom: .0001pt; margin: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;">Cognitive samadhi<o:p></o:p></span></h3>
<h3 style="margin-bottom: .0001pt; margin: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;"><o:p> </o:p></span></h3>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">In the first chapter
the author gives vague, recapitulative definitions of <i>sabija</i> and <i>nirbija</i>
samadhi by juxtaposing <i>samadhi</i> with another state he had previously
defined – the <i>samāpattiḥ</i>. Summing up the matter of the sutras from 1.41 to
1.45 that describe different variants of <i>samāpattiḥ</i> he concludes that:<o:p></o:p></span></div>
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<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<br />
<i>tā eva sabījaḥ samāpattiḥ </i></span><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span dir="RTL"></span><span dir="RTL"></span><i><span dir="RTL" lang="HI" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span>
</span></i><span dir="LTR"></span><span dir="LTR"></span><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>46</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<i>These [all above mentioned variants of samapattih] are sabija samadhi proper.<o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">It is plain to
see that this way of defining a category is not immaculate from the points of
both logic and methodology. In fact, the pattern of the “definition” is “A is B;
and by the way, B equals C”. The B in the middle is obviously an extra element.
I guess this “clumsy” definition that falls out of the traditional old Hindu manner
also resulted from the text inconsistency and tending to its expansion in
compliance with current polemic tasks. For instance, the need to “cover” by the
basic discourse the ideas of then springing Buddhism in that <i>samāpattiḥ</i> was
a truly significant notion.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">Note that
morphological structure of the word <i>samāpattiḥ</i> resembles the one of <i>samādhi</i>:
<i>sam+ā+pat+tiḥ</i>. The same very prefixes <i>sam</i>- and <i>aa</i>-
attached to the root <i>pat,</i> that is though not equivalent to <i>dhaa-</i> “to
place”, is still rather close in its meaning. The word <i>samāpattiḥ</i> can be
also rendered as “collectedness” and “concentration”. Though the translation here
is not very important since Patanjali defines the term.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="margin-bottom: 12.0pt; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">Kṣīṇavṛtter
abhijātasyeva maṇer grahītṛ-grahaṇa-grāhyeṣu</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<i>tatsthatadañjanatā samāpattiḥ </i></span><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span dir="RTL"></span><span dir="RTL"></span><i><span dir="RTL" lang="HI" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span> </span></i><span dir="LTR"></span><span dir="LTR"></span><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>41</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<i>41. Samapattih is the state of [mind] “coloring” that occurs due to
elimination of vritti by the [object] that the mind rests upon, just like a gem
stone [that acquires the color of its underlay] in the process of cognition, the
subject and the object of cognition.<o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">This line is a
metaphor, but its meaning is quite obvious. If <i>vrttis</i> are “reduced” (<i>kṣīṇa</i>),
the mind gets preoccupied with the object and the process of cognition and does
not look aside at some minor stuff. Besides, the image of a gem stone offers
another metaphoric clue. If a gem is not pure, if it contains flaws and cracks
(<i>vrttis</i>), it shall not be able to reflect the light properly without distorting
the picture. In this way <i>samāpattiḥ</i> is a deep concentration on the
process of cognition when nothing <i>(vrttis</i>) distorts the process and
distracts from it. Actually, this could be a good definition of the <i>samadhi</i>
category as well. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">And as we can
see from the line 48 that follows the definition of <i>sabija-samadhi</i>,
samadhi brings new knowledge, i.e. is referred to as a purely <b>cognitive
process</b>. <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="margin-bottom: 12.0pt; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">ṛtambharā
tatra prajñā </span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span dir="RTL"></span><span dir="RTL"></span><i><span dir="RTL" lang="HI" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span> </span></i><span dir="LTR"></span><span dir="LTR"></span><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>48</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<i>48. Wisdom [acquired] here [in samadhi] [is called] “bearing the truth”.<o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
Still, there is one more attribute of <i>samadhi</i> described in the line 47:
it fosters peaceful mind:<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="margin-bottom: 12.0pt; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">nirvicāravaiśāradye'dhyātmaprasādaḥ
</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span dir="RTL"></span><span dir="RTL"></span><i><span dir="RTL" lang="HI" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span> </span></i><span dir="LTR"></span><span dir="LTR"></span><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>47</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<i>47. If [there is] skillfulness in nirvichara [samadhi] – self-collection
(inner peace).<o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">A rigorous,
canonical definition of <i>samadhi</i> is given at the beginning of the chapter
3. Both the definition that Patanjali offers in the third chapter and his
explanations in the sutras that follow tell us he treats <i>samadhi</i> as a
process of cognitive nature.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="margin-bottom: 12.0pt; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">Tadevārthamātra-nirbhāsaṃ
svarūpa-śūnyam iva samādhiḥ </span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span dir="RTL"></span><span dir="RTL"></span><i><span dir="RTL" lang="HI" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span>
</span></i><span dir="LTR"></span><span dir="LTR"></span><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>3</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<i>3. The [dhyana] that reveals the object only [and] is as if empty it
its own form is samadhi.<o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">Thus <i>samadhi</i>
in this sutra is represented as the pinnacle of <i>dhyana</i>: the process of
the object perception is absolutely explicit, it is net of prejudices,
distractions and so on. By the way, in terms of Patanjali’s terminology
prejudices can be correlated with <i>pramana vrtti</i>, the unverified patterns
– with <i>viparyaya</i>, while incorrect words used in the process of learning
are close to <i>vikalp</i>a. As to distractions, they are <i>nidra </i>and <i>smrti</i>.
<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">Now, the first
variant of Patanjali’s <i>samadhi</i> is cognitive samadhi, the cognitive process
that culminates <i>dhyana</i> and begets knew knowledge that pacifies the mind.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<h3 style="margin-bottom: .0001pt; margin: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;">Samadhi</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;"> </span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;">as</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;"> </span><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;">ekagrata<o:p></o:p></span></i></h3>
<h3 style="margin-bottom: .0001pt; margin: 0cm; text-align: justify;">
<span style="color: #333333; font-family: "arial"; font-size: 12.0pt;"><o:p> </o:p></span></h3>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">The lines 5 to
16 in the<i> YS</i> chapter 3 are definitely an insertion that does not fit
into the text basic line. It lays out a succession of interrelated ideas yet
goes off the treatise general course. Indeed, the sutras that precede the line 5
define the category of “<i>samyama</i>”, and those after the line 16 describe
the goals that can be attained with the help of <i>samyama</i>. But the lines
between them are dedicated to another object. Moreover, they implicitly describe
a drastically different model of the human mind. In particular, different
states of mind are perceived as <i>chitta-parinama</i>, i.e. “modifications” of
chitta, of which there are <i>parinamas</i> of <i>nirodha, ekagrata</i> and,
finally, of <i>samadhi</i> nature. Let me note this to be a conceptual
difference from the basic idea of the <i>YS</i> opening chapters as it puts all
states of mind on a par. The sutra 11 also gives a new definition of <i>samadhi</i>.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="margin-bottom: 12.0pt; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">sarvārthataikāgratayoḥ
kṣayodayau cittasya samādhipariṇāmaḥ </span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span dir="RTL"></span><span dir="RTL"></span><i><span dir="RTL" lang="HI" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span> </span></i><span dir="LTR"></span><span dir="LTR"></span><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>11</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<i>11. (3) Samadhi parinama is cessation of mind multi-directedness and inception
of its one-pointedness.<o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-bottom: 12.0pt; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">That is, <i>samadhi</i>
is now deprived of its cognitive constituent and is identified with <i>ekagrata</i>.
This insertion obviously has Buddhism at its core and is an evident
simplification if compared to the ideas in the chapter one.<o:p></o:p></span></div>
<h3 style="margin-bottom: .0001pt; margin: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;">Late Buddhist insertions</span><span style="color: #333333; font-family: "arial"; font-size: 12.0pt;"><o:p></o:p></span></h3>
<h3 style="margin-bottom: .0001pt; margin: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt;"><o:p> </o:p></span></h3>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">I have already mentioned that the term
“<i>samadhi</i>” in the <i>YS</i> text is used both in the basic contexts suggested
by the treatise proper and in the lines borrowed from other systems in which
this word has different meanings and exists in the scope of alternative
philosophical milieus. This leads to confusions in the text perception by readers
who don’t know about this point. So here is another remark on this subject.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"> The line 20 of the first <i>pada</i>
reads as follows:<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">Śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka
itareṣām </span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span dir="RTL"></span><span dir="RTL"></span><i><span dir="RTL" lang="HI" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span> </span></i><span dir="LTR"></span><span dir="LTR"></span><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>1-20</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<i>20. In other [ordinary practitioners] [the considered state] is preceded by
faith, vigor, recollection, samadhi and wisdom [</i></span><i><span style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">рядовых</span></i><i><span style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"> </span></i><i><span style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">практиков</span></i><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">].<o:p></o:p></span></i></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">As we can see, this sutra falls out
of the text general logic in many aspects. First, the word <i>smriti</i> here
is used in the sense different from <i>smriti</i> of the previous lines that was
referred to the category of <i>vritti - </i>something that should be taken
under control. While here <i>smriti </i>is a positive notion, a method of
practice. This understanding it inherent in the Buddhist tradition in which
this term stood for recollection as a type of awareness. As to<i> samadhi</i>, its
role in this line is much more “modest” if compared to the rest of the basic
text: it is simply placed in line with other methods and prerequisites. This
line is a borrowing that’s been inserted into the basic text tissue and has
thus “drawn” it apart. The specification of the given elements in the same order
can be found in Pali’s <i>Vibhagasutra</i> where it looks quite smooth and
seamless.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">219. bāvīsatindriyāni —
cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ,
itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ,
somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ
[viriyindriyaṃ (sī</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॰</span></i><span dir="RTL"></span><span dir="RTL"></span><i><span dir="RTL" lang="HI" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span>
</span></i><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">syā</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॰</span></i><span dir="RTL"></span><span dir="RTL"></span><i><span dir="RTL" lang="AR-SA" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span>)]</span></i><span dir="LTR"></span><span dir="LTR"></span><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>, satindriyaṃ,
samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ,
aññātāvindriyaṃ</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">।</span></i><i><span lang="EN-US" style="color: #333333; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></i></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">In a similar way we see the incoherence
of the chapter 4 first line.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">Janmauṣadhi-mantra-tapaḥ-samādhi-jāḥ
siddhayaḥ </span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span dir="RTL"></span><span dir="RTL"></span><i><span dir="RTL" lang="HI" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="RTL"></span><span dir="RTL"></span> </span></i><span dir="LTR"></span><span dir="LTR"></span><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span dir="LTR"></span><span dir="LTR"></span>4-1</span></i><i><span lang="HI" style="color: #333333; font-family: "mangal"; font-size: 12.0pt; line-height: 107%;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<i>4-1. Siddhis [arise] by birth, due to medical herbs, [recitation of] mantras,
practicing tapas [and] samadhi.<o:p></o:p></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">Here we see violation of the specification
hierarchy – one list encapsulates categories of different hierarchy levels. <i>Samadh</i>i
is one of yoga <i>angas</i>, while <i>tapas</i> is just a sub-<i>anga </i>of <i>niyama</i>.
Moreover, this line is excessive since after chapter 3, the <i>Vibhutipada </i>that
is mostly dedicated to acquisition of siddhis, another “one-line” recourse to
this subject seems inconsequential. We can thus suggest this line to be a
borrowing, and the meaning of these terms may differ from those basic that have
been introduced before. And</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"> </span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">in</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"> </span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">fact</span><span style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">, </span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">that</span><span style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">’</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">s</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"> </span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">how</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"> </span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">the</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"> </span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">things</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"> </span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">really</span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"> </span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">are</span><span style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">. </span><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">The original line that quite harmoniously abides in its
source text can be found in <i>Abhidharmakosha</i>.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
</span><i><span style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">avyākṛtaṃ bhāvanājaṃ trividhaṃ
tūpapattijam|</span></i><span style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
<i>Ṛddhir mantrauṣadhābhyāṃ ca karmajā ceti pañcadhā||53||<o:p></o:p></i></span></div>
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<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
Though there is some difference in terms used here - <i>upapatti</i> for birth,
the practice of <i>karma</i> instead of <i>tapas</i> and <i>Ṛddhi</i> instead
of <i>siddhi</i> – the line is still recognizable.<br />
<br />
Summing up the post, I would remind that due to the text heterogeneous nature
the <i>YS</i> views of<i> samadhi</i> are not congeneric and even
contradictive. The YS “native” idea is the concept of cognitive <i>samadhi,</i>
while representation of <i>samadhi </i>as<i> ekegrata</i> has been borrowed
from Buddhism.<o:p></o:p></span></div>
<!--EndFragment--><br /></div>
Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-48748891001271736652020-02-24T02:10:00.002+02:002020-02-24T02:14:09.795+02:00Samadhi in Samkhya<div dir="ltr" style="text-align: left;" trbidi="on">
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">Samkhya Karika</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">, the 4<sup>th</sup>
cent. AD text, contains neither the term “samadhi” nor any of its derivatives.
If we proceed to analyze later texts of the Samkhya tradition, we might notice
inconsistency in their representation of samadhi. <i>Samkhya Sutra</i>, a late text
of the 15-16<sup>th</sup> cent. AD which is attributed to Kapila in terms of
mythological textography, uses this term in two different meanings. In Chapter
4 it expresses the idea of ultimate concentration on a rather mundane activity:<o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">iṣukāravannaikacittasya
samādhihāniḥ | KapSs_4.14 |</span></i><span style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">(ekāgratāvaśyakatā)</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>He whose mind (chitta) is “unidirectional” loses
no concentration (samadhi) – like the one who manufactured arrows (14)</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
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<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"></span><br />
<a name='more'></a><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
In his comments upon this example Vr(i)tti writes as follows: <o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">«Just like [a craftsman] who used
to manufacture arrows was [that much] concentrated on them that he failed to
notice a king passing by, the one whose mind is one-pointed will lose no lose
concentration. <span style="mso-spacerun: yes;"> </span> </span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
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<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><br />
Yet in the Chapter 5 the term “samadhi” acquires a more mystical connotation: <o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">Samādhi-suṣupti-mokṣeṣu
brahmarūpatā | KapSs_5.116 | </span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">The form (state) of Brahman [is]
in samadhi, deep sleep and liberation (moksha) <o:p></o:p></span></i></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">dvayoḥ
sabījamanyatra taddhatiḥ | KapSs_5.117 |</span></i><a href="https://www.blogger.com/u/1/null" name="more"></a><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">The two [mentioned first] contain the “seeds”, in the one </span></i><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">remaining
they are eliminated.</span></i><i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></i></div>
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<br /></div>
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<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">In the most significant commentary
of the Samkhya tradition, the <i>Samkhya Pravachana Paribhashya</i> by
Vijnyanabhikshu (16<sup>th</sup> cent. AD) the term «samadhi» is used several
times, being one of the text key notions. Which makes no wonder since most of
the treatise is dedicated to Yoga. The text highlights both ontological and
cognitive functions of samadhi: </span></div>
<o:p></o:p><br />
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">kāryakāraṇatāṃ hitvā samādhiḥ pūrṇabodhakaḥ
/… // 10 //</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">After elimination of samadhi causes
and consequences – the creator of ultimate awakening.<o:p></o:p></span></i></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>(or “comprehending” – depends upon the way we translate
the root “budh”. As to me, I consider the last version to be the correct one). </span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">It is noteworthy that in this text
samadhi is represented as an experience that is almost natural and genuine for
a person who already lives in the proper state.<o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">dehābhimānagalite vidite ca
cidātmani /</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">yatra yatra mano yāti tatra tatra samādhayaḥ
// 57 //</span></i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="margin-bottom: 12.0pt; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">When body dependence
is left behind [there is] cognition and pure awareness, wherever the mind (manas)
goes, there samadhi is.<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: "arial"; font-size: 12.0pt; line-height: 107%;">This
line emphasizes the essence of samadhi as a cognitive process. Indeed, he who is
preoccupied with his contemplation (not attached to body) and is in possession
of the right knowledge generates new knowledge at any place his mind is
directed to.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<!--EndFragment--><br /></div>
Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-15441561275352644092019-12-13T02:10:00.000+02:002019-12-13T02:10:10.212+02:00Samadhi Metamorphoses. Inception. Early Upanishads and Epic Texts.<div dir="ltr" style="text-align: left;" trbidi="on">
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<!--StartFragment-->
<br />
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-outline-level: 3; text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The term “samadhi” is considered to be inextricably linked to yoga system.
Sometimes it is even represented as the ultimate goal of yoga. But if we try to
understand the exact meaning attributed to this term in the modern pseudo-yogic
domain we’ll find dozens of different definitions that are mostly ridiculous. The
first pages of Google tell samadhi to be “trance”, “ecstasy”, “merging with
Absolute” or a certain posthumous state. Vivekananda rather prosaically defined
samadhi as “concentration”, while Mircea Eliade introduced a special term - “instasy”.
Some tend to confuse it with nirvana of Buddhism. But where does the truth lie?<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">I used to briefly touch upon this topic on the blog. But given that the next
lines to be interpreted are directly associated with this theme I chose to undertake
a large-scale retrospective study of it. It took me three years to complete the
issue, and I am now satisfied with the result.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The results of the study were briefly presented at the round table that was
recently held at the Institute of Philosophy of the National Academy of Sciences
of Ukraine. However, even an hour allowed to me as a token of respect has happened
to be too short a time to fully cover the topic. So I thought I could be
posting here the materials written in the process of the report elaboration. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Since I have over a hundred pages, I’ve arranged them in 5 articles:<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-add-space: auto; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: Arial; mso-fareast-language: RU;"><span style="mso-list: Ignore;">-<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Samadhi as first mentioned in the early Upanishads and epic texts;<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-add-space: auto; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: Arial; mso-fareast-language: RU;"><span style="mso-list: Ignore;">-<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Samadhi in the text of Patanjali and works of his commentators;<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-add-space: auto; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: Arial; mso-fareast-language: RU;"><span style="mso-list: Ignore;">-<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Samadhi in Medieval teachings;<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-add-space: auto; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: Arial; mso-fareast-language: RU;"><span style="mso-list: Ignore;">-<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Samadhi in early hatha-yoga;<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-add-space: auto; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: Arial; mso-fareast-language: RU;"><span style="mso-list: Ignore;">-<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Samadhi in late texts on yoga.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Hopefully when done this way it won’t be too wearisome. However, I also
think about releasing a video-lecture.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<a name='more'></a><br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<a href="https://www.blogger.com/null" name="more"></a><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">But let us start with the question of why the term “samadhi” has turned out
to be so significant even in the popular yoga of our days although hundreds of
terms that designate other refined practices and altered states of
consciousness have slipped into obscurity? The answer to this question probably
lies in the sphere of linguistics.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">It is widely known that the word “yoga” is a masculine noun construed by adding
the suffix <i>-</i></span><i><span style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">а</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> to the verb root <i>yuj </i>(</span><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">युज्</span><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">). </span><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">It is slightly less known
that according to <i>Dhatupatha</i> the root <i>yuj</i> has three meanings (or,
rather, there are 3 different “<i>yuj</i>” roots). To put it simply, these are:
<i>samyamana</i> (control), <i>yog</i></span><i><span style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">а</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> (connection) and <i>samadhi</i>
(union). This samadhi does not imply a mystical state but means simply “bringing
together”. The etymology of the word is as follows: the prefix <i>sam</i>- means
"</span><span style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">со</span><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">-", "together-", the prefix <i>aa</i>- means "to-",
"at-" (that is, like “at-taching”), while the root <i>dhā</i>- (added
by specific suffix <i>-i</i>) means "putting", "placing". In
this way, “<i>samadhi</i>” literally means “assembling”, “putting together”.
And not in physical terms only. Its conjugate, the word “<i>samadhanam</i>” (</span><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">समाधनम्</span><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">)</span><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> that differs only in
suffix, in Sanskrit means “solution”. For instance, of a problem or an equation.
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Different schools of yoga focus attention on different meanings of the
root. The analysis of the Upanishads and Bhagavad Gita shows that they rather
accentuate the aspect of <i>samyamana</i> (self-control). Vyasa, the principal
commentator of Yoga Sutras, explicitly represented the term “yoga” was be construed
in the meaning of <i>samadhi</i> (union). While in Kaundinya’s commentaries on
Pashupata Sutras I read one more, the third variant. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<b><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The first references<o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The term <i>samadhi</i> is mentioned neither in Vedas nor in the early
Upanishads. But its grammatical cognate can be found in the Katha Upanishad
that we’ve already considered before.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">नाविरतो</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">दुश्चरितान्नाशान्तो</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">नासमाहितः</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">नाशान्तमानसो</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">वाऽपि</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">प्रज्ञानेनैनमाप्नुयात्</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">२४॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">nāvirato duścaritānnāśānto <b>nāsamāhitaḥ</b> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">nāśāntamānaso vā'pi prajñānenainamāpnuyāt </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">24</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">He who has not turned away from wickedness, turbulent, who lacks
concentration, whose mind is not at peace (shanta manasa) definitely fails to
attain it (“Self”) even through cognition. 24<span style="mso-spacerun: yes;">
</span></span></i><span lang="EN-US" style="color: white; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU; mso-themecolor: background1;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The word “<i>samāhitaḥ</i>” is a “closest relative” of <i>samadh</i>i. The fact
is, the root <i>dhā</i> tends to abnormal transformation when followed by passive
past participle<i> </i>suffix<i> –ta</i>: it morphs into <i>hi</i>-. In this way
the word <i>samāhita</i> that can be conventionally translated as “composed,
concentrated” alludes to the class of techniques that will be developed later.<o:p></o:p></span></div>
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<b><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Samadhi in yoga of the Bhagavad Gita <o:p></o:p></span></b></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">We can say for sure that the term “<i>samadhi</i>” came into general use at
the time of composing Mahabharata. Moreover, by analyzing its use in the
Bhagavad Gita we can trace down this word’s “childhood”. I shall now set forth the
basic specifics related to this term.<o:p></o:p></span></div>
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<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">1. Despite the meaning attributed to<i> samadhi</i> in yoga late period, in
the Bhagavad Gita the word was used only six times in its direct form and three
times in the form of derivatives, which leads us to the second unexpected fact.<o:p></o:p></span></div>
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<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">2. <b>In the Bhagavad Gita the word “samadhi” was not yet subject to
“fetishizing”.<span style="mso-spacerun: yes;"> </span></b>The Gita uses the
noun “samadhi” as is, but it also operates with other derivatives of the root <i>dhā</i>
added by prefixes <i>sam-</i> and <i>ā-.</i> The shloka 12.9, for instance, contains
the infinitive <i>samādhātum</i>, and the context clearly shows that its
meaning is of <i>yogartha</i> nature only (i.e. derives from morphology) and
can be translated as <b>“bring together”, “concentrate</b>”.<o:p></o:p></span></div>
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<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">अथ</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">चित्तं</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">समाधातुं</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">न</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">शक्नोषि</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">मयि</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">स्थिरम्</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">अभ्यासयोगेन</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">ततो</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">मामिच्छाप्तुं</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">धनञ्जय</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">१२</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">-</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">९॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">abhyāsayogena tato māmicchāptuṃ dhanañjaya </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">12-9</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">If you cannot steadily fix (samādhātum) the chitta on Me then seek to
attain Me through the practice of Yoga. 12-9<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">In the shloka 6.7 we see “<i>samhita</i>” – the form we already know from the
Katha Upanishad.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">जितात्मनः</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">प्रशान्तस्य</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">परमात्मा</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">समाहितः</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">शीतोष्णसुखदुःखेषु</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">तथा</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">मानापमानयोः</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">६</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">-</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">७॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">jitātmanaḥ praśāntasya paramātmā samāhitaḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">6-7</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The Supreme Self (paramatma) of the undisturbed man whose mind (manas) is
put under control is brought together (samāhitaḥ) in cold and heat, in joy and
sorrow, in honour and ignominy. 6-7<o:p></o:p></span></i></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Thus we see that <i>samadhi</i> in the given lines means a state of composure,
equanimity. And this is a far cry from modern fantasies of falling into trance
or some ecstatic experience. In this state a yogi, his “Self” must be put together.
<i>Samadhi</i> here stands for inner integrity.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The shloka 17.11 uses gerund (absolutive) of the structure <i>sam+ā+dhā</i>:<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">अफलाकाङ्क्षिभिर्यज्ञो</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">विधिदृष्टो</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">य</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">इज्यते</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">यष्टव्यमेवेति</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">मनः</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">समाधाय</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">स</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">सात्त्विकः</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">१७</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">-</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">११॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">aphalākāṅkṣibhiryajño vidhidṛṣṭo ya ijyate </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">yaṣṭavyameveti manaḥ samādhāya sa sāttvikaḥ </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">17-11</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The sacrifice that is offered by the books with manas focused (samādhāya)
on the idea “this should be definitely sacrificed” and without longing for
fruits is Sattvic in character.</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<b><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">3. The primary meaning of the word “samadhi” is “putting, bringing together”.
</span></b><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">But what is it aggregated this way? The BG is inconstant in answering this
question. We see it was “<i>citta</i>” in the previously mentioned shloka 12.9,
but it is “<i>paramatma</i>” in the line 6.7 (that is a bit confusing – why bringing
together the Supreme Self and not the usual one). In the shloka 17.11 it is “<i>manas</i>”
operated this way. And it is only in the second chapter they use <i>samadhi </i>as
an independent noun implying a certain state inherent to <i>buddhi</i>. <o:p></o:p></span></div>
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<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">भोगैश्वर्यप्रसक्तानां</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">तयापहृतचेतसाम्</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">व्यवसायात्मिका</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">बुद्धिः</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">समाधौ</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">न</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">विधीयते</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">२</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">-</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">४४॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">vyavasāyātmikā buddhiḥ samādhau na vidhīyate </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">2-44</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Those who are attached to pleasures and worldly power, whose mind (chetas)
is stolen away by such [words], cannot attain determinate mind (buddhi) [that
stays] in samadhi.</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">In the similar way the term is used in the shlokas 2.53 and 2.54 that we
will analyze later.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Thus we can say that at the time of the Bhagavad Gita compilation a clear
and precise definition of <i>samadhi</i> did not yet exist; alternatively,
different parts of this text were drawn by different authors each of them
having their own understanding of the concept.<o:p></o:p></span></div>
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<b><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">4. The second chapter has a straight question about the nature of samadhi
together with the answer:</span></b><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">अर्जुन</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">उवाच</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">स्थितप्रज्ञस्य</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">का</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">भाषा</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">समाधिस्थस्य</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">केशव</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">स्थितधीः</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">किं</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">प्रभाषेत</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">किमासीत</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">व्रजेत</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">किम्</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">२</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">-</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">५४॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">arjuna uvāca </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">sthitaprajñasya kā bhāṣā samādhisthasya keśava </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">2-54</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Oh Kesava, what is he who knows for sure when established in samadhi? What could
[this man] with invariable understanding (dhī) tell? What could his living and
travelling be?</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">2-54</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="EN-US" style="color: #333333; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">This is a noteworthy question that implies that <b>samadhi is not a final experience</b>.
When in this state, one proceeds with life, everyday activity and even
travelling.<span style="mso-spacerun: yes;"> </span>Moreover, in this case they
immediately relate <i>samadhi</i> to cognitive processes with the help of synonyms:
“<i>prajna</i>” (the root “<i>jñā</i>” – to know) and “<i>dhī</i>” (the root “<i>dhyai</i>”
– to think).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The question is truly interesting, but the answer that was given tells
nothing about <i>samadhi</i>. Krishna speaks about <i>pratyahara</i>, self-control,
control of <i>manas</i>, about the integrity of <i>manas</i> and <i>buddhi</i>,
but he never comes back to the issue of <i>samadhi </i>until the very end of
the chapter. Maybe there is a lacuna in the text. On the other hand, there is a
clear and somewhat paradoxical concept about the nature of <i>samadhi</i> that is
introduced in the preceding shloka. And I consider this line to be one of the
most significant and most fruitful lines of the Gita entire text:<o:p></o:p></span></div>
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<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">श्रुतिविप्रतिपन्ना</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">ते</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">यदा</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">स्थास्यति</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">निश्चला</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">समाधावचला</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">बुद्धिस्तदा</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">योगमवाप्स्यसि</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">२</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">-</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">५३॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">śrutivipratipannā te yadā sthāsyati niścalā </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">।</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">samādhāvacalā buddhistadā yogamavāpsyasi </span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><i><span lang="SA" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> </span></i><i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">2-53</span></i><i><span lang="SA" style="color: #333333; font-family: Mangal; font-size: 12.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">॥</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">When your steady and fixed intellect (buddhi) </span></i><i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">that is opposing</span></i><i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"> shruti (sacred texts) rests steadily in samadhi, you
will then attain Yoga. 2-53<o:p></o:p></span></i></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">It is a very significant shloka that introduces the idea of inextricable
link between the state of <i>samadhi</i> and the practice of yoga. Probably it
was under the influence of this line that Vyasa highlighted the theme of <i>samadhi</i>
in his commentary on Yoga Sutras that we shall dwell on in the following parts.
But this shloka has some more essential allusions in it. The first one – and at
first glance it may seem paradoxical for a mainly orthodox culture -<span style="mso-spacerun: yes;"> </span>is a statement that tells mind in <i>samadhi</i>
is “opposed to sacred texts (shruti)”. Today the line comes as a shock for heavenly-minded
audience: I can tell from my experience of reading the BG under the guidance of
Indian teachers that they prefer to ignore it. Meanwhile, this part of the line
contains the most significant information. To single it out, let us remember
the features of the mystical experience that William James later set forth. Its
principal aspect is one’s being most absolutely confident in reliability of this
experience. In <i>Advaita Vedanta</i>, a late Indian tradition, they defined this
feeling as <i>“aparoksha anubhuti</i>”, the “not-indirect, intuitive
experience”. This confidence is so great that it overshadows everything, even
the already-existing sacred canons. And we owe to this experience every change
in the canon, every step in the general development of the mankind, whatever
the sphere. Because no transformation is possible without active opposition to
the already known aspects. Thus <b><i>samadhi</i> here is a form of mystic
experience. And even more important thing is that this experience is of
cognitive nature, because it is only in scope of some concepts and views that mind
can be opposed to canons. Here <i>samadhi</i> is an insight that gives rise to new
understanding</b>. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">When something is perceived as personal experience, words of scriptures and
other authorities turn into nothing but an opinion, and you can consider them
from the meta-context which is a truly apt word here. The shloka contains the word
“<i>vi-prati-panna</i>” that makes the translation “opposed” somewhat shallow. The
prefix “<i>vi</i>” gives the meaning of moving against and outward (the English
di-/dis-,), “<i>prati</i>” is “towards”. That is, on the one hand you are opposed
to, but on the other hand you have already gone beyond the limits. In English we
cannot use the “pro” and “contra” prefixes at the same time, but in Sanskrit it
is possible. He who experiences <i>samadhi</i> views simultaneously “from without”
– “from above”, and “from the opposite”, which does not mean aggression but a close
eye on the thing. This is what a view from meta-context actually is. Another significant
point is that in this line “mind” implies “<i>buddhi</i>”, not “<i>manas</i>”.
Let me remind that <i>manas</i> generates the “I think so, and that’s it”
attitude, while <i>buddhi</i> is a deep understanding and a profound insight.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">I shall also note this line to be one of yoga definitions given in the BG.
Here yoga is used in the context of a state that can be attained (<i>avaspyati</i>).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">But why did Krishna in his answer to Arjuna’s question say nothing about <i>samadhi</i>?
Probably (of course unless we assume the simplest idea that a part of the lines
was lost or mixed up within the text) Krishna did answer by describing the
transforming effects of <i>samadhi</i> state in a person’s further life. Then
this description is logical: an insight, an ability to see things from meta-context
can really ease down one’s mind (in a corresponding aspect), transform a person
and change their life. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<b><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Samadhi in Mokshdharma<o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">In terms of containing information about yoga we can say that Mokshadharma is
on a par with the Bhagavad Gita; probably there’s even more of it there. On the
other hand, it does not prove to be a comprehensive text; it consists of a
series of dialogues between antagonists discussing fundamental issues of
philosophy, yoga and ethics. The difference in views advanced in these
dialogues definitely suggests they were composed by different people at
different times and within several Traditions. Thus we can study Mokshadharma as
a cross section of a vast cultural layer in the yoga domain that we are
interested about.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">As in the Bhagavad Gita, the term “<i>samadhi</i>” here does not have an
established definition and its meaning varies in different conversations. If we
take an overall inventory we’ll see the same basic lines of the term
understanding that were detected in the BG, albeit with some nuances. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The understanding of <i>samadhi</i> as a cognitive state is expressed in a
recurrent motive of a wise man who speaks out a certain knowledge when staying
in (or having preliminary attained) the state of <i>samadh</i>i.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">NB: The numbering of chapters in the standard Sanskrit text may not
coincide with that of popular English translations.<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">12.245.013c samādhau yogam evaitac chāṇḍilyaḥ śamam abravīt</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">253. 14 </span></i><i><span lang="EN-US" style="color: black; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;">In [the
state of] samadhi Sandilya for the sake of tranquility laid down this (teaching
of) yoga <o:p></o:p></span></i></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The cognitive aspect is also highlighted by recitation of synonyms:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">203.21 Wise from knowledge and experience, he is absolute in cognition, he
is never satiated with samadhi</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">In Mokshadharma we can also find the motive of “opposing to sacred text”
that we already know:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">323 (309)38 smṛtiś ca saṃnirudhyate purā taveha putraka</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">samākulasya
gacchataḥ samādhim uttamaṃ kuru</span></i><span style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">323.39 Here, oh Son, the Sacred text shall soon become a hindrance, though
in embarrassment, practice the ultimate samadhi!<o:p></o:p></span></i></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Just like in the Gita, these is confusion about the mind constituent that stays
in <i>samadhi</i>. In most cases it is <i>manas</i>, but some cases with <i>citta</i>
occur as well.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">However, we may find new motives arising in Mokshadharma. One of the most
interesting and fruitful pieces in this aspect is “The Tale of Whispering” that
is the first to introduce the idea of <i>samadhi</i> as a practice of
thoughtlessness, as well as the practice of conscious dying.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">18. dhyānakriyā paro yukto dhyānavān dhyānaniścayaḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">dhyāne samādhim utpādya tad api tyajati kramāt</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">19. sa vai tasyām avasthāyāṃ sarvatyāgakṛtaḥ sukhī</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">nirīhas tyajati prānān brāhmīṃ saṃśrayate tanum</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">20. atha vā necchate tatra brahma kāyaniṣevaṇam</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">utkrāmati ca mārgastho naiva kva cana jāyate</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">20. Totally devoted to contemplation, thoughtful, he practices
contemplation determinately, Upon concentration of the mind, he falls into
samadhi and then leaves off the contemplation itself.<span style="mso-spacerun: yes;"> </span></span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">21. In this state he performs easily a dedicated resign,</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">With no regret he casts off his life-breaths (pranas) and enters into the
Brahmic body.</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The chapter 302 of Mokshadharma that I personally consider to be one of its
most interesting pieces is called “The Teaching of Yoga”. The text of this
chapter continues the experiments with <i>samadhi </i>cognates. But the most
interesting thing about the passage is that it clearly shows <b>“<i>samadhi”</i>
as a special term was in the process of its inception and was still mixed up
with other terms like “<i>dharana</i>” and “<i>yukta</i>” and their derivatives
(or, rather, was not yet detached from</b>). Moreover, we can see these words used
in different word combinations: <i>samādhāne dhāraṇam</i> — retention (<i>dharana</i>)
in [the state of] bringing together (<i>samadhanam</i>), and that with opposite
cases — <span style="mso-spacerun: yes;"> </span><i>dhāraṇāsu <span style="mso-spacerun: yes;"> </span>samāhitaḥ, </i>that is, composure in
concentration.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">30. ātmanaś ca <b>samādhāne</b> dhāraṇāṃ prati cābhibho</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">nidarśanāni sūkṣmāṇi śṛṇu me bharatarṣabha</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">30. Hear, O chief of Bharata’s race, the subtle indications of remaining (dharana)
in the [state of] bringing together (samadhana) the Self (atman)!</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">31. apramatto yathā dhanvī lakṣyaṃ hanti samāhitaḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">yuktaḥ samyak tathā yogī mokṣaṃ prāpnoty asaṃśayam</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">31. As a bowman who is heedful strikes the aim as soon as he is
concentrated (samāhita) on it, even so a Yogi with absorbed (yukta) soul without
doubt attains the Liberation,</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">32. snehapūrṇe yathā pātre mana ādhāya niścalam</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">puruṣo yatta ārohet sopānaṃ yuktamānasaḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">32. As a collected (yukta) man fixing his mind (manas) firmly on a vessel full
of oil (placed on his head) heedfully ascends (a flight of steps),</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">33. yuktvā tathāyam ātmānaṃ yogaḥ pārthiva niścalam</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">karoty amalam ātmānaṃ bhāskaropamadarśanam</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">33. Even so this [Yogi] collects himself. Yoga* makes you fixed, unpolluted,
sun-like.</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">34. yathā ca nāvaṃ kaunteya karṇadhāraḥ samāhitaḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">mahārṇava gatāṃ śīghraṃ nayet pārthiva pattanam</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">34. As a boat, O son of Kunti, is very soon lead by a concentrated (samāhita)
boatman across the big ocean, O Master,</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">35. tadvad ātmasamādhānaṃ yuktvā yogena tattvavit</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">durgamaṃ sthānam āpnoti hitvā deham imaṃ nṛpa</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">35. Even so he who gained the insight by retaining himself through yoga in
self-composing (atmasamadhanam) attains, after casting off his body, the state
which is so difficult to acquire, O Monarch.</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">36. sārathiś ca yathā yuktvā sadaśvān susamāhitaḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">deśam iṣṭaṃ nayaty āśu dhanvinaṃ puruṣarṣabha</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">36. As a very concentrated (su-samahita) charioteer having yoked good steeds
takes the car-warrior to the spot he wishes,</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">37. tathaiva nṛpate yogī dhāraṇāsu samāhitaḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">prāpnoty āśu paraṃ sthānaṃ lakṣaṃ mukta ivāśugaḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">37. Even so a Yogi, O Monarch, concentrated in dharanas, soon attains the highest
state, like a shaft left off from the bow reaches the object (aimed at).</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">38. āveśyātmani cātmānaṃ yogī tiṣṭhati yo 'calaḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">pāpaṃ hanteva mīnānāṃ padam āpnoti so 'jaram</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">38. Having entered his self into his soul, staying immovably, a yogi
destroys (his) evil and attains the indestructible place where the righteous
reside. </span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">39. nābhyāṃ kanthe ca śīrṣe ca hṛdi vakṣasi pārśvayoḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">darśane sparśane cāpi ghrāṇe cāmitavikrama</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">40. sthāneṣv eteṣu yo yogī mahāvratasamāhitaḥ</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">ātmanā sūkṣmam ātmānaṃ yuṅkte samyag viśāṃ patau</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">41. sa śīghram amalaprajñaḥ karma dagdhvā śubhāśubham</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">uttamaṃ yogam āsthāya yadīcchati vimucyate</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">39. In the navel, the throat, the head, the sides, the chest, the heart, the
eye, the ear and the nose, composed in all these areas (samahita) by observing high
vows, a Yogi controls (yunkte) his subtle “self” by his actual self, O King;</span></i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;"><o:p></o:p></span></div>
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<i><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">41. Burning all his good and bad acts, he, motionless and excellent, having
attained the highest yoga, shall soon gain liberation, if he wishes so.<o:p></o:p></span></i></div>
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<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">We may see that in the shlokas above the terms “<i>samadhi</i>” and “<i>dharana</i>”
used in Yoga are explained without any recourse to mysticism and in a quite
everyday manner.<o:p></o:p></span></div>
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<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">The shloka 35 also introduces a motive that we shall trace in the Naths’ literature
in the articles to follow.<o:p></o:p></span></div>
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<b><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">In this way we see, that by the end of the epic period there were four
basic lines formed as to definition of the term “samadhi”:<o:p></o:p></span></b></div>
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<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">- Samadhi as concentration in the common sense of the word.<o:p></o:p></span></div>
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<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">- Cognitive samadhi that gives rise to new knowledge.<o:p></o:p></span></div>
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<span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">- Samadhi as integrity of motivations.<o:p></o:p></span></div>
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<span style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">- </span><span lang="EN-US" style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">Samadhi as thoughtlessness</span><span style="color: #333333; font-family: Arial; font-size: 12.0pt; mso-bidi-font-family: Arial; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: RU;">.<o:p></o:p></span></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-61988296405833774852019-03-14T17:16:00.001+02:002019-03-14T17:16:46.982+02:00On Different Fragments Incorporated in Yoga Sutras<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">It’s been a long time since the previous article dedicated to the issue of Yoga Sutras’ inconsistency was published. An interested reader might have become tired of waiting, and an incautious one could have forgotten the point. So I recommend that before getting down to the text below you read the previous post. For those who won’t I shall remind the basic conclusion. <b>Yoga Sutras does not prove to be an integral and consequent text written by one person at one time; it consists of several completed fragments that come from different Traditions with large time gaps between them.</b> </span></div>
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These fragments can be singled out distinctly pursuant to the following methodological grounds. </div>
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1. Consistency of each fragment style. </div>
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2. Consistency of used notions thesaurus. </div>
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3. Uniformity of described mind-techniques and experience. </div>
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4. Presence of finished quotes taken verbatim from other sources. </div>
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On the basis of the foregoing criteria I have singled out five different fragments of Yoga Sutras. Notwithstanding the chapter four: there’s little doubt it is an extraneous element within the basic text. As well as inclusions from Buddhism that are 1 or 2 lines long. The latter can be told easily by their being totally out of the basic text tune, and being in fact quotes from Pali sutras. </div>
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I’ve defined the first fragment as <b>“Yoga of intellectual and empiric character”</b>. This is how the Sutras start, and probably this fragment was the Sutras’ oldest version. The essential points of the fragment are set forth in the lines 2-4. </div>
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<i>yogaś-citta-vṛtti-nirodhaḥ ॥1.2॥ </i></div>
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<i>tadā draṣṭuḥ svarūpe-'vasthānam॥1.3॥ </i></div>
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<i>1.3. Then drashtar (the inner observer) abides in its genuine invariable state.</i> </div>
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Is some aspects it seems to be close to existentialism. There is an underlying observing element – drashtar, and the Sutras tell nothing about its nature because it is rather experienced than perceived. This element may identify itself with more superficial structures of the mind (<i>vrittis</i>) and thus turn “scattered” and become <i>sarupyam</i> – co-formed with its vrittis. The task of an individual practicing this type of yoga is to attain the state when <i>Drashtar</i> abides in its deep, genuine form (svarupa). This is what <b>intellectually-philosophic </b>yoga<b> is. </b></div>
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What is then samadhi? It is “recovery” of the originally pure perception from the said vrittis. The <i>samadhi</i> mentioned at the end of the first section is a truly cognitive notion. This is a state in that a yogi perceives the world “as is”, the way it is done by clean Drashtar which is not tinted by vrittis. This might be a dream of a philosophically-disposed intellectual: “to finally see the things as they are.” Nothing follows <i>samadhi</i> but the end of the section and the first fragment. </div>
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The second fragment follows ontological and more mundane goals. I’ve defined it as <b>“Substantial mysticism”</b>. Though giving it a second look we would find it to be the Samkhya we know. There comes Purusha, and Purusha is no longer an existential experience but something of rather perceptible nature. The term “purusha” stems from the root “pūr” or “pr” – “to fill, to be filled, to be full”, and this is the way it’s been actually preserved in these words [both Russian and English – transl. note]. Purusha is the one who is filled [with]. In Vedas purusha is a Man, the one filled with virile strength. And though in the framework of Samkhya the term has been slightly “shifted”, etymology still has it all. The ontological concern declared in this fragment is liberation from suffering, and attaining <b>kaivalya</b> as the ultimate goal. </div>
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The term kaivalya is an abstract noun cognate to the adjective kevalam – “to be alone”, that is, “detachment, isolation”. If we consider European tradition, this will in a way be similar to Stoicism and its ethos of <b><i>autarkia</i></b>. Both cases stand for specific states of individual’s detachment from the influence of suffering in virtue of <b><i>viveka</i></b>, the distinction. “A wise man grieves neither for the living nor for the dead”, because there is distinguishing knowledge in him that disengages him from erroneous identifications. Yet it no longer goes about Drashtar disengaging from vrittis, but Purusha from Pradhana (Prakriti). </div>
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<i>heyaṃ duḥkham anāgatam ॥ 16॥ </i></div>
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<i>16. (2) The suffering that has not yet set in [is something that] must be eliminated. </i></div>
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<i>Draṣṭṛ-dṛśyayoḥ saṃyogo heya-hetuḥ ॥ 17॥ </i></div>
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<i>17. (2) The union of the one who sees and that seen is the cause of [the aspect – transl. note] that should be eliminated.</i> </div>
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Let me note this difference to be conceptual. Vrittis is a product of chitta, i.e. our own mind, while Pradhana is a real object. And it no longer goes about cognition. Or, to be more specific, cognition is no longer a goal, it becomes merely a means of eliminating suffering. </div>
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That is, this type of yoga is truly different from the yoga of the first fragment. </div>
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The third fragment is the <b>Eight-limbed yoga</b> that is most widely quoted in relation to Yoga Sutras. The paradox of the Eight-limbed yoga is that it has nothing to do with <b><i>kaivalya</i></b>. Its objective is even more prosy – mastering siddhis, vibhutis, i.e. the supernatural, paranormal capacities (as they are erroneously supposed to be). But if we take a look at specific vibhutis listed in the third section we will see they are not walking in the air or some other mystic stuff of the kind. In fact, these are cognitive siddhis. </div>
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The first half of the third section sutras are arranged in the following way: <i>by means of samyama (i.e., having effected samyama, namely, dharana, dhyana, samadhi) on a certain object we perceive this. </i>In fact, it is a specific mind-technique of cogitative character. And this samadhi, that in this case is equal to samyama, <b>is intellectually-focused one</b>. Though samadhi here is neither an ultimate state nor a goal, yet a duly sharped tool of cognition applied to different objects. And this piece is interrupted with inclusion of seven lines at the end of the third section that differ in their style and bring verbs in. Or, to be more specific, one verb: djayante – “are born”, which as if marks off an obviously different, [later] added fragment. </div>
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The rest of the Sutras is arranged in the nominal manner, and prior to this case only one verb can be found at the end of the second section (that [the verb – transl. note] I consider to be a borrowing as well). A few lines that follow this mark-off are written in a drastically different manner (which is still common for these very lines). Which formula goes as follows: <i>By gaining victory over this, one acquires a siddhi of this kind</i>. That is, the idea of effecting samyama as an act of cognition over a notion is added by an aspect of gaining “victory” over a primary element, victory over bhuti, prana, etc. It gives cause to assigning these lines as an independent (fourth) fragment that I have named <b>“Shaman-and-hero insertion”</b>. I call it heroic since the author takes interaction with subtle reality as a kind of victory. A victory over a spirit, for instance, the way some shamanic traditions have it. The shamanic tradition that was well-known in India which myths tell about <i>vidyadhars</i> –supernatural beings that “defeated” <i>vidya</i> and appropriated it. Actually, it is this aspect of spirits arising in one of the fragment’s sutra that gave me the ground to call it [the fragment – transl. note] a <i>Shaman</i>-and-hero one. </div>
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<i>Sthāny-upanimantraṇe saṅga-smayākaraṇaṃ punar aniṣṭa-prasaṅgāt ॥ 51॥ </i></div>
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<i>51. (3) In case of invitation from [creatures] abiding in [higher] realms [a yogi must feel] neither vanity nor rejoicing because unwanted attachment [may appear] again. </i></div>
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What catches the eye in this fragment’ sutras is that the promised siddhis are no longer of a cognitive nature, but rather material and corporeal. And they obviously bear a utilitarian character. </div>
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The fifth fragment of Yoga Sutras is not located in one single place yet is as if “sprinkled” throughout the text. Nevertheless, its parts are united by specific view of mind structure and corresponding techniques that stands obviously out from the rest of the text. I’ve called it <b>“the Tradition of Ekagrata”</b>, though it is early Buddhism that is distinctly noticeable within it. On the other side, the given fragment is sufficiently integral in its nature, and I thus don’t refer it to the Buddhist infusions that I intend to analyze in one of the following articles. </div>
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In this concept human mind is deprived of its ontological basis (drashtar, or purusha). Only chitta is preserved, which can be whole (ekagra), gathered (prasada), or, conversely, torn apart and scattered (vikshepa). The goal of the proposed yoga lies in bringing it together. So the authors of this model need neither <i>vritti</i> of the first fragment (which is successfully replaced by the concept of parinamas) nor Pradhana of the second one. Another interesting aspect about it is that the authors of this fragment represent both <i>samadhi</i> and <i>nirodha</i> to be just a <i>parinama</i>– i.e., one of chitta modifications. </div>
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<i>sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ ॥11॥ </i></div>
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<i>11. (3) Samadhi-based modification of concentration lies in cessation of mind polydirectional character and onset of its one-pointedness (ekagrata). </i></div>
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Note that in terms of this model the term ‘samadhi’ becomes entirely void of cognitive element and is thus reducible to experiencing the integrity, which connotes perfectly to early Buddhism. </div>
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And finally, the entire fourth section should be treated as a separate piece because it has nothing to do with the whole of the previous text. This point has been much discussed both in scientific literature and this blog, so we will not repeat the theme once again. </div>
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For those who want to take a more detailed look I’ve prepared a file with text markups, and I leave it <a href="https://drive.google.com/open?id=1JUE3_MgSLxDOIg7UfS0kBNm1NRv1xPUk" target="_blank">here</a>. The origin of each Tradition, their dating, as well as sources of Buddhist infusions shall be considered in the articles that will follow. </div>
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(TO BE CONTINUED AND EXPLAINED FURTHER)</div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-88135488435449428592018-09-19T17:47:00.006+03:002018-09-19T18:01:07.692+03:00Does Yoga Sutra Prove to be an Integral and Consequent Text?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;">Everyone who studies Sanskrit deep enough knows the rule of reading a Sanskrit sentence: “first think through the phrase syntactic structure, then proceed to translation of every single word.” And never start interpreting from the first word unless you have comprehended the meaning of the entire sentence. </span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Paradoxically this rule might be also applied for dealing with the whole text, be it translation or commenting on it. You first conceptualize the entire text structure and logic, and then see into separate lines. And never start from the very beginning… In fact, this is a standard rule for reading any complex text in foreign languages. Yet it is somehow omitted when it comes to handling Sanskrit sutras. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">The Hindu commentary tradition assumes that a text is thoroughly analyzed in the line by line manner from the beginning to the end. The problem of understanding text logic and inner structure, not to speak of its deconstruction, simply goes beyond the scope of established Hindu methodology. While the idea of singling out the text historic “layers” seems to be a blasphemy: a sutra is traditionally treated as a sacred text that has its inner completeness, perfection and harmony (even in case it obviously doesn’t), and all we need is to find and comprehend them with the help of various intellectual ingenuities. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">It thus develops into religiously-scholastic manner of old texts interpretation that “hypnotizes” also European scholars, so that they also start reading a text from the beginning and by default treat it as an integral piece. This principle of text work has considerably predetermined the structure of my blog on Yoga Sutras. I started commenting on the text ab initio, from the first sutra on. However, the farther into the text, the more I realized how confining this approach is. I have already mentioned in the opening articles that Sutras have many discrepancies and inconsistencies, and I could not ignore them any longer. It became necessary to study the structure and inner logic of the text. And quite unexpectedly the issues under consideration have morphed into the question of Sutras authorship and dating… </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">So I shall give a brief outline of this study results. I guess it can take a couple of articles, but it will make a good contribution into the text analysis further progress. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">And now. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">What do we expect from any integral text (notwithstanding a cultural tradition), written by a single reasonable person and claimed to give a comprehensive perspective on the subject? </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">1. Consistency of terms and notions meaning </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">2. Absence of internal contradictions </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">3. Narrative continuity </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">4. Consistency of style </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">5. Uniqueness of definitions </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">6. Homogeneity of enumerations </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">7. Correspondence between the structure of the text and its logical structure. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">I shall now explain: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">1. The consistency of terms and notions meaning assumes that specific words when repeated throughout the text are used in more or less same sense. This point is essential, since one word can have different meanings in different texts. For instance, in Medieval treatises on yoga the word “siddha” may refer to “supernatural powers”, while the texts on Nyaya may use it to define something that was derived with the help of a text or an evidence. Of course, experts in both of the fields know the ins and outs of the terms usage. Also, there are some words that are so polysemantic that their usage in different meanings is possible even within one sentence. Like “artha” or “yoga”, for instance. But these are, of course, exceptions. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">2. The absence of internal contradictions. One can hardly suggest that ancient sages had problems with logical thinking. Those who just tried to read Nyaya Shastra understand they were brilliant at logic. Neither they can be blamed for forgetfulness. Since we know that four thousand sutras of Panini’s Ashtadhyayi – a complex system of hyperlinks and abbreviations – were traditionally learnt by heart. As well as Vedas: for thousands of years they were passed on in oral form only. So you wouldn’t assume that by the end of a sutra one forgets the subject he was previously writing about. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">3. Narrative continuity. The term “sutra” means “a thread” and thus suggests that all lines (that are, by the way, also called sutras) are logically related to each other. A category is first introduced, and then it is elaborated and elucidated. And so on. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">4. The uniqueness of definitions. Sutra always gives definitions. Obviously, being defined once, a word doesn’t need a second definition.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">5. The homogeneity of enumerations. I shall explain further what this point means. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">6. The correspondence between the structure of the text and its logical structure, i.e. it would be logical to have a new theme introduced in each new chapter. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><b>Now, Yoga Sutras do not meet any of these criteria. </b></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Moreover: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">1. The text does use same words in essentially different contexts. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">2. Some terms are double-defined (like samadhī or kaivalya). </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">3. The text has “orphans” – the lines that are not related to the narrative thread.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">4. And there are “orphan” fragments as well. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">5. The text has contradictive recitals. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">6. There is confusion in terms hierarchy levels. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">7. Different fragments of YS describe radically different mystical experience and are aimed at solution of different problems. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">All these aspects can be noticed only while working with original text, as the translators smooth out the problems unconsciously. For instance, remember my mentioning here the case of the word “kleśa”: used in a bit different context in different parts of the text, it was translated [into Russian – transl. note] by Ostrovskaya and Rudoi with the help of different words. The same happens to “kaivalya” and some other notions. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Disclaimer: hence starts a complex part of the article. Should the reader feel lazy about going deep into details go directly to the resume. Otherwise welcome to read further… </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Let us analyze the examples of every listed inconsistency: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Violation of unity in the notions meaning. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">The meaning of some terms is not the same in different parts of the Sutras. For instance, smṛti. The word “smṛti” is easy for analysis: it consists of the root smṛ - to remember, to recall - and the suffix -ti that builds a feminine abstract noun. [Probably we can say that] it is similar to the –ity suffix in “unity”, “equality” etc. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">The term “smṛti” is first used by the author in his enlisting the types of vṛtti in the sutra 1.6. Let me remind it to be: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ ॥1.6॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>The [vrittis] are: pramāṇa, viparyaya, vikalpa, nidrā and smṛti. </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Later, in the line 1.11, Patanjali defines the term as: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>Anubhūta-viṣayа-аsampramoṣaḥ smṛtiḥ ॥1.11॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>i.e. “not-losing”, “not-forgetting” (asampramoṣaḥ) the experience (anubhūta) of the (perceived) objects (viṣayā). </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Smṛti stands for not-losing the experience of perceived objects. That is, in the given context smṛti is a type of vṛtti, something that we try to get under control by means of yoga that is yogaś citta-vṛtti-nirodhaḥ. However, in the line 20 of the same chapter we see the following: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>śraddhā-vīrya-smṛti -samādhi-prajñā-pūrvaka itareṣām ॥1.20॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>To attain a certain artful state, “for others” (itareṣām) it is necessary to use faith (śraddhā), valor (vīrya), samādhi and “smṛti.” </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Here we may see the listed features - śraddhā, vīrya and samādhi – to be positive states of mind that are essential for attaining a new state. And smṛti is listed among them! Yet the previous lines have qualified smṛti as a vṛtti that we are trying to get control of! That is, in this line smṛti is used in a radically different context. It is given in the meaning it is used by Buddhists – “remembrance”. The way it is given in Satipatthana Sutta – a treatise that is in fact dedicated to this particular aspect (sati is a Pali version for pronouncing smṛti). That is, smṛti is a notion that can be at a stretch interpreted as “consciousness”. And it is not what one must try to get rid of. It is rather on the contrary. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Let us look further. The sutra 1.43 reads: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā ॥1.43॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>When memory is emptied etc. (smṛti-pariśuddhau svarūpa-śūnya) there comes “nirvitarkā samapati”. </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">In this case we speak about emptying smṛti as a kind of memory reservoir, for reverting it back to its genuine form (svarūpa). This is the third meaning of smṛti. And finally, in the chapter 4 smṛti is used to denote “memory”, nothing but plain memory. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">To sum it up, we see that in Yoga Sutras the word “smṛti” is used in four different contexts as a minimum. It would have been normal if it was a “minor” notion. But this term was defined in the sutra 11. So in fact the author has introduced a definition that he never then used. Something went wrong... </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">The second example is the word “asmitā” or “I-am-ness”. Asmi stands for “am”, while –tā is a secondary suffix producing an abstract feminine noun. “I-am-ness” does not, of course, sound harmonious, but the Sanskrit form – asmitā – is nice. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">And now, on the one hand we know it to be a kleśa. Remember the line 2.3: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>avidya- asmitā-rāga-dveṣa -abhiniveśāḥ kleśāḥ ॥2.3॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">And in this meaning it is what we are fighting with, trying to burn its seeds down and so on. Yet it then goes differently in the line 17 of the first chapter: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>vitarka-vicāra-ananda-asmitā-rūpa-anugamāt samprajñātaḥ ॥1.17॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Consciousness (saṃprajñātaḥ) results from consistency of: opinion, analysis, admiration and experience of I-am-ness. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">The asmitā mentioned in this line is obviously not a kleśa. Because vitarka, vicāra and ananda are in fact stages of attaining a specific state, and asmitā here is also used to denote a stage. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Another case to consider is the word abhyāsa – the exercise. The word breaks down into abhi-āsa, where the root “as” means “to throw”, and abhi- is “toward”; that is, “multiple throwing”. The term has in fact assumed the yogic meaning of exercise and practice in form of multiple repetition. The line 12 of the Sutras says that: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>abhyāsa-vairāgyābhyāṃ tan-nirodhaḥ ॥1.12॥</i> </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Then a definition of abhyāsa is given, and it tells abhyāsa is: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>tatra sthitau yatno'bhyāsaḥ ॥ 1.13॥</i> </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Here yatna means “effort”, while sthiti is a “sustained effort”. In this way, “abhyāsa is a sustained effort.” However, 19 lines away we read that he who wants to hold something needs “abhyāsa with one object” (eka-tattvа-аbhyāsaḥ). Previously abhyāsa was meant to work with vṛtti that are subject to nirodha (tan-nirodhaḥ), and here the object of abhyāsa is said to be one object (eka-tattvа) out of those listed further in the lines 1.33 – 1.40. Thus, in this situation the word “abhyāsa” is used in a different context. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Inaccurate definitions. Sutras are meant to give definitions. At the end of Yoga Sutras’ first chapter we find a definition of “samāpatti”. A very nice definition it is: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>Kṣīṇa-vṛtter abhijātasyeva maṇer grahītṛ-grahaṇa-grāhyeṣu tat-stha-tad-añjanatā samāpattiḥ॥1.4॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Samāpatti is a state in that conscious mind is coloured by cognizing, cognition and the subject of cognition, just like a gem is given an additional quality by its base it was placed on. A transparent diamond looks red when placed on a red base, and looks green when placed on a green one. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Further on two more variants of samāpatti are defined. But two lines after the text goes: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>tā eva sabījaḥ samādhiḥ ॥ 1.46॥</i> </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">That is, this samāpatti is the samādhi. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Consider this: we give a complex definition, where we say “this is A”. And then immediately add that “A is B”. From the position of logic this is a very poor syllogism. Why don’t we say from the beginning that “this is B»? Why introduce additional category? </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">This runs very much contrary not to Indian logic only, but to common-sense logic in general. Unless we assume that the lines on samāpatti were added later and have thus disrupted the initial definition of samādhi due to some polemic purposes. It’s like “what you call samāpatti is our samādhi”. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Obvious logical inconsistencies. These are a bit more difficult to understand, but nevertheless. For instance, the line 1.16 represents that the supreme state of vairāgya is when one dwells in the state of guṇa-vaitṛṣṇyam. That is, the word “tṛṣṇā”, “vaitṛṣṇā” means “disengagement”, disengagement from all guṇa(s). While the last line of the third chapter states that </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>sattva-puruṣayoḥ śuddhi-sāmye kaivalyam iti ॥1.55॥</i> </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">When the purity of sattva becomes equal to Puruṣa [there comes] kaivalya. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">But wait, wasn’t the author previously claiming it to be disengagement from all guṇa(s), the three of them? Then what made him mention sattva here? Looks like a contradictive case. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Another example. The line 2.25 reads that “Viveka [helps to] eliminate different forms of citta that are called pariṇāma(s).” But in the line 3.9 the category of “nirodha-pariṇāma”, i.e. “nirodhic parinama”, is introduced. That does not need elimination. It is rather the goal. Another contradictive case. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Violation of enumerations hierarchy. The whole of the chapter 3 – or, rather, chapter 3 and a part of chapter 2 – sūtrakāra (i.e. the creator of the sutra) explains the “aṅga (s)” of yoga, with samādhi named as one of them. On the other hand, there is an aṅga called niyāma that consists of tapas, śauca, īśvara-praṇidhāna, svādhyāya etc. That is, there is the first level of recitation hierarchy: yāma, niyāma, asana, prāṇāyāma, pratyāhāra, dhāraṇa, dhyāna, samādhi. And there is the second string of aṅga(s), i.e. sub- aṅga(s). One of them is tapas. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Nevertheless, in the line 1 of the chapter 4 they are placed side by side: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>janmauṣadhi-mantra-tapaḥ-samādhi-jāḥ siddhayaḥ ॥4.1॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">i.e. siddhi (siddhayaḥ) emerge (jāḥ) as a result of emergence (janma) of medical herbs (оṣadhi), mantra(s), tapas and samādhi. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Out of sudden, tapas and samādhi have turned into proportional notions. This exemplifies the case of recitation hierarchy violation. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Designation of the same phenomena by different words. In the sutra 1.30 the author introduces a specific term to denote scattering of mind - citta-vikṣepa. As to the opposite state, the line 1.33 tells it to be citta-prasādanam, while in the sutras 3.11-3.12 the same is referred to as citta-ekāgratā. Why so? That’s unclear. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Or here is an even better example. The end of the chapter 2, praise to prāṇāyāma, says that: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>dhāraṇāsu ca yogyatā manasaḥ ॥2.53॥</i> </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Then manas by virtue of pranayama becomes applicable, or suitable (yogyatā), for dhāraṇa, (or, to be more exact, “for dhāraṇa(s)” (plural form is used)). </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">But in a couple of lines another definition of dhāraṇa reads as follows: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>deśa-bandhaś cittasya dhāraṇā ॥3.1॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>Dhāraṇais the state of keeping citta [focused] on an object.</i> </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Not manas but citta! That is, we were speaking about manas in the first case, and then did the same with citta in the second one. But in actual fact, manas and citta in Indian tradition are used to denote slightly different notions. And even more: these terms are used in scope of different systems. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Here is another example. I have already mentioned vāsana(s) and saṃskāra(s). Now, how come we work with saṃskāra(s) the whole chapter 2, but then shift to deal with vāsana(s) in the chapter 4? Given that these two are almost equal notions. And I don’t even inquire about fundamental difference between vṛtti(s) and kleśa(s). Because the part of the chapter 2 that tells about elimination of vṛtti is in fact substituted with elimination of kleśa(s). But we do have very exact lists of vṛtti and kleśa(s). And from the definitions of vṛtti(s) and kleśa(s) we see these to be different notions. Yet another puzzle riddle. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Duplication of definitions. The Sutras has four definitions of kaivalya. And they unquestionably are definitions: the word “kaivalya” is placed at the end of the line which marks here a definition. But why give four definitions of one term throughout one sutra? Moreover, two of them are placed almost in a row, with only five lines in between. Has the author forgotten his having already defined the term earlier? There are also two definitions of samādhi, and so on. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">“Orphan” lines and fragments. Here is the line 27 of the chapter 2: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>tasya saptadhā prāntabhūmiḥ prajñā ॥2.27॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>i.e. “this is the way to attain seven-stage wisdom”</i> </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">It leaves us curious and waiting for detailed explanation of the mentioned seven stages and the wisdom. Yet the reader’s interest is ignored by the author. Moreover, this line is not linked to the previous one; as if it hangs in the air, a “seven-stage wisdom” – and that’s it. This is not typical for sutras style. If sūtrakāra writes “five vṛtti(s)”, he explains what these vṛtti(s) are. If he mentions kleśa(s), he describes five kleśa(s). If there are “seven stages”, there should be some explanation of what these stages are. But there is none. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">There are even fragments that are “orphan”. For instance, the one about īśvara-praṇidhāna. The sutra 22 of the chapter 1 describes the types of students that are: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>mṛdumadhyādhimātratvāt tato'pi viśeṣaḥ ॥1.22॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">[there are] also difference because of [qualities that are] poor, moderate or excellent (literally: the difference because of poorness, moderateness and excellence) </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">i.e. mṛdu is a flabby one, madhya is mediocre and adhimātra is active. And they differ in their tempo of attaining the state of yoga (citta-vṛtti-nirodha). Then suddenly the line 23 reads as: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>Īśvarapraṇidhānād vā ॥1.23॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>i.e. “or as a result of īśvara-praṇidhāna” </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">How is this related to students? Did the author forget about them? Went over the next five lines in a row, and then came back to this point again? </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">On top of that, these lines about īśvara-praṇidhāna have no logic at all. We deal with this topic neither before, nor after them. They are a “close-loop system”, an obviously alien infusion that is followed by the main text. Moreover, we know Yoga to be originally an atheistic tradition. And though you can, of course, insert a “religionizing” fragment into the text, but it still won’t have any logical link with the rest of the lines. This is what happened in fact. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">There is one greater example of the “orphan” fragment in the text of the chapter 3 that continues the narrative thread of the chapter 2 about the aṅga(s) of yoga. The author gives a nice definition of dhyāna. Then, a brilliant definition of samādhi (a second one, by the way). And then he defines saṃyāma as a unity of dhāraṇa -dhyāna- samādhi. Now, what do we expect to read next? The explanation of how this saṃyāma can be used, of course! What we read instead is a mind-blowing philosophical fragment dedicated to relations between substance and object, dharma and dharmin, confusion of categories and so on. It takes 12 lines and results in the following statement: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>pariṇāma-traya-saṃyamād atītānāgata-jñānam ॥3.16॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>the saṃyāma [practiced] upon this or this results in that.</i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">And we obviously feel this fragment to be an odd one, an insertion of some later period. This is what I call an “orphan” fragment. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Use of terms before giving them a definition. The Sutras introduces the category of “tapas” in the 2nd chapter only, though it starts using it already in the chapter 1. A detailed definition of the word “samādhi” is laid down in the chapter 3, but we first see it at the beginning of the chapter 1, which does not comply with the logic of sutra style. Sutra first introduces a term, and then uses it. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Funny thing is that there are explicit inconsistencies in the neighboring lines. Like, for instance, a truly funny and very explicit contradiction between the lines 2.15 and 2.16. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>Pariṇāma-tāpa-saṃskāra-duḥkhair guṇa-vṛtti-virodhāc ca duḥkham eva sarvaṃ vivekinaḥ ॥15॥</i> </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Indeed, for a wise man everything is suffering – because of exposure to continuous change, anxiety, saṃskāra(s), as well as due to contradictory development of guṇa(s). </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Well, this is a nice Buddhist idea: “everything in life is suffering.” </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">But we then read the next line: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><i>heyaṃ duḥkham anāgatam॥2.16॥ </i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">The suffering (duḥkham) that has not yet come (anāgatam) is for elimination, or must be eliminated (heyaṃ - future passive participle (prescriptive gerundive) is used). </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">But wait, if everything is suffering, then how can suffering be eliminated? This is a contradiction between two neighboring lines. An Indian logician could not have allowed such a lapse. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">So hence comes the question: why? How could this have happened? Provided that we don’t assume that people who were writing sutras were mentally incompetent. How could have they tolerated these inconsistencies? And the answer is: </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><b>Yoga Sutras is not an integral text. </b></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">It is not a text that was written by one person at one time; it is a text that was being composed piece by piece. Also, it consists of several fragments, and each one of them is absolutely consequent internally, meets all criteria of a sutra, has its own terminology, its range of problems and internal logic. In fact, all essential elements, even its own conclusion. These fragments come from different esoteric, mystic traditions that though allied, use essentially different systems of terms. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Moreover, some lines are inclusions of later periods. Most of them are borrowings from Buddhism. These inclusions can be found and their heterogeneity can be proved, since there are sutra-texts containing the same exact lines, and they [these lines] are harmoniously entwined into those texts. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">And these were commentators who “sewed” them all together. The problem of commentators in hermeneutic tradition of India is that they were trying to find text’s internal logic even in case there wasn’t any. And by the way, when we read the commentaries we understand that Vyāsa and Bhoja reacted to different traditions. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">I have already mentioned that each part describes specific mystic experience and corresponding mind techniques. These parts are evidently of different age, and this point complicates the problem of Yoga Sutras dating. I believe the time gap between various parts to be ca. 700 years. It was a long process of the text construction by different traditions with widely different approaches. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">What are these Traditions and parts of Yoga Sutras? How can they be disjointed correctly and conclusively? This is what the following articles shall be about. </span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">To be continued… </span><br />
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com1tag:blogger.com,1999:blog-75785760731929273.post-49834520963102063812018-09-13T01:54:00.001+03:002018-09-13T01:54:09.966+03:00Greek Roots of Hatha Yoga?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, "Times New Roman", serif; font-size: large;">In my surfing the web I’ve come across a curious article that advances the idea of hatha yoga Greek roots. I won’t now bother to look for the link, but the main message was that Alexander the Great’s military campaigns propelled to intensive interaction between Greek and Indian cultures (especially within the territory of modern Pakistan, which is obviously true). The people of India were amazed by the strength of Greek warriors to the extent they borrowed their system of body workout (the Greek gymnastics) and made it a basis of hatha yoga. As to the earlier “exercises” of India, these were nothing but mere asceticism and corporal mortification. </span></div>
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Though daring, the hypothesis is easy to refute. I have some time before landing, so I’ll give my view of the theme. </div>
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1. Patanjali never mentions hatha yoga or body training. Read <a href="http://en.yoga-sutra.org/2018/05/hatha-yoga-and-patanjali.html">this</a> for further details. </div>
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2. In the days of Vyasa – the first known commentator of Patanjali (this been ca. 6th century) – asanas were uncomplicated meditative poses. Was it this that Hindus had borrowed from Greeks? Sounds like an absurd idea (again, see <a href="http://en.yoga-sutra.org/2018/05/hatha-yoga-and-patanjali.html">here</a>). </div>
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3. What is noticeable in the earliest texts on hatha yoga (the Amritasiddhi of the 11-12th cent. AD that’s been recently translated by J. Mallinson, and Goraksa-Yoga-Sastra translated by my close acquaintance, Nils [Nils Jacob – transl. note] from Heidelberg ) is that development of hatha yoga did not start from exercises for the muscles involved in movement, that resemble the Greek gymnastics. It proceeded from mudras and bandhas, i.e. exercises for internal muscles, that are of therapeutic, rather than aesthetic, effect. It was only by the 14-15th centuries that the aspect of body training exercises emerged. Had the Greek roots been sleeping in the sand all that time? </div>
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4. But even these mentioned exercises were of static kind. The dynamic gymnastics appeared only in the texts of the 17-18th cent. (see works by J. Birch). Have you ever seen static poses in Greeks? </div>
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5. Treating ancient yoga exercises as nothing but mere asceticism is a fallacy. Though we don’t have any reference to asanas in ancient times, we have explicit mentioning of pranayamas. For instance, in Manu Smriti, Svetasvatara Upanishad and Bhagavad Gita. And all these texts suggest that the practice of pranayamas was well-developed and well-grounded, implying both psychotechnical and therapeutic results. </div>
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6. And, finally, the purpose. Greek exercises of gymnastic type are an obvious derivative from martial arts. This routine is meant for militants, potential guards of a polis. As to Yoga, it was initially the practice used by Brahmans or ascetics, samyasins. At that stage they did not need to protect anything from anyone. Therefore, it was the mind work or – later – work towards the health support that the exercises were purported at. And both objectives were explicitly and repeatedly mentioned in the texts. While war was the pursuit of Kshatriyas who had their respective system of training – Dhanur-sastra. And I cannot say whether the Greeks have in this way or the other influenced these systems. This question needs a thorough study. </div>
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7. Apuleius has a story (I render it from my memory) telling that after one of his campaigns to India Alexander the Great brought the so called gymnosophists – naked wise men. One of them, having lived to a particular age, voluntarily ascended the funeral pile and burned tranquilly, making no sound. If this is a true story, we need to admit the following: whoever this sage was, he had mastered an effective system of mind-practices. Mere wisdom or beliefs are not enough to inhibit autonomic reactions. And it means that these systems had existed long before the arrival of Alexander. </div>
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8. I could have continued the list, but they say we are about to start the landing)) </div>
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<b>Resume</b>: I have no doubts as to mutual influence of Indian and Greek philosophies, though this aspect needs additional scientific evidence. They definitely did interfere in the spheres of religion and politics. I saw the images of Greeks in Sarchi [a village in Himachal Pradesh, India – transl.note]. But Hatha Yoga is a product of purely Hindu thought!</div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-2546020121039143982018-09-11T17:10:00.002+03:002018-09-11T17:10:40.925+03:00Does Yoga Evolve, or Can You Trust Primary Sources in All Aspects?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrxkMHiXMmnRdtov4N5X4fJ6qF16W29O2ocNwmbKzxzR-M2dtItim0Y3ercTqrGFmw43BmWzHxtyCUpMZcKxbYw_IMz3BJ2cM89xTuX8ryXiBKidQkZlR4KRks8-Iy9NrFTL4X_kmpijk/s1600/%25D1%258D%25D0%25B2%25D0%25BE%25D0%25BB%25D1%258E%25D1%2586%25D0%25B8%25D1%258F+%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B8.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="380" data-original-width="750" height="202" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrxkMHiXMmnRdtov4N5X4fJ6qF16W29O2ocNwmbKzxzR-M2dtItim0Y3ercTqrGFmw43BmWzHxtyCUpMZcKxbYw_IMz3BJ2cM89xTuX8ryXiBKidQkZlR4KRks8-Iy9NrFTL4X_kmpijk/s400/%25D1%258D%25D0%25B2%25D0%25BE%25D0%25BB%25D1%258E%25D1%2586%25D0%25B8%25D1%258F+%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B8.jpg" width="400" /></a></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-size: large;">This short item has been initiated by my reading a pretty nice </span><a href="http://hareesh.org/blog/2016/2/5/the-real-story-on-the-chakras" style="font-size: x-large;">article</a><span style="font-size: large;"> about chakra system. The author points out (not without reason) that most of today’s notions about chakras are absent in traditional Hindu texts. He is however mistaken as to the list of these “missing points”, probably due to the fact that many texts related to chakras seem to be not known to him. </span></span></div>
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Now, the author notes, different Hindu texts describe various variants of chakra system, not only the seven-chakra one. And an eventual conclusion he thus makes is: Europeans don’t actually understand what they do. This opinion can be rather often found in the works of experts in Indian culture, both scholars and those who deal with aspects of religion. They ponder on various questions of initiation and specific parampara (the lineage of gurus), advance the idea telling that practice beyond a legitimate tradition is impossible, and promote other kind of (as I have it) pseudo-religious nonsense that includes vituperative (as they think it to be) blaming (each other) for following the ideas of New Age and engagement in theosophy. </div>
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I shall further brief my view of the problem. </div>
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1. Mankind does evolve. Those who disagree are welcome to DM me their arguments. On papyrus with a stick. So that I can read it under a full-moon light. </div>
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Mystic traditions – including Yoga – also make progress. For instance, there were only 6 asanas in hatha-yoga of Vyasa period, and several dozens in that of Pradipika times. Today we have them in hundreds. Though this is not a continuum and throwbacks are possible – the periods of temporal decline of the system in general, or some of its views. </div>
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2. Man also evolves. For instance, some thirty to forty years ago Jasques Mayol’s best result in holding the breath was ca. 5 minutes. Today this record is 24 minutes! Or you may see the difference by comparing gymnastics competitions, the 50 years-old archives and those of today. How does it come? It’s just a more sophisticated training and workout method that fosters human progress. </div>
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3. All esoteric traditions deal with interpretation and reconstruction of same mystic and mind experience of transforming kind (for details see my monograph on mind-practices). The sameness of this experience is secured by uniformity of human mind arrangement. Of the other hand, due to its inherent specifics, this experience cannot be expressed fully, though it is to be talked about at least in order to develop practices that enable its reproduction. The advance in mystic traditions is related to sophistication of descriptive discourses that is conditioned by added complexity of cultures that have engendered them. Harmonious sophistication of discourse results in formation of more effective practices. While excess makes these systems turn religious and leads to their decay. </div>
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4. The corresponding experience is not a province of just one culture or one era. The experience of European thinkers is not worse than of that of Hindu men; it has the same nature and origin in modern mystics as it had in ancient rishis. Looking down upon Theosophists or representatives of New Age is a form of gerontarchical thinking that is grounded on the principle “old things work better than new”. After all, at the time of their inception the ides of ancient sages were young as well, and I’m sure they were also scorned by traditionalists of those times. </div>
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5. Yoga is not creation of Indian culture only, it has definitely been absorbing all interesting tendencies throughout the centuries of its existence. For instance, there are many studies about the way Sufism had influenced the formation of bhakti practices (and vice versa). As to the contribution of European style of body training to the 20th century new schools (Pattabhi Jois, Iyengar), there is a dedicated book written on the subject (by M. Singleton). This influence is still in progress, in particular, due to the works of Jung. </div>
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<b>Resume</b>. Old texts are many. One should read them to pick out from them the ideas that are interesting, and the techniques that are effective and applicable. Or if they study the history of the subject the way I do. But one should not make a fetish of them. Let alone fixate at the once-upon-a-time level of a problem understanding. And yes, it’s true: we do know about chakras much more than texts have it. </div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-80603624225236421372018-07-20T03:41:00.003+03:002018-07-20T03:43:54.312+03:00On Yoga Sutras’ Five Translations<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">A long time ago when I was just starting my study of yoga – guess it was 1986 or 1987 – one of my groupmates came with a clandestine reprint of a brochure made with the help of factory printing office. Though, it was not even a brochure: just several unbound sheets bearing the title Patanjali’s Aphorisms. And it is this text – that I later learned to be the reprint of Yoga Sutras English version in the translation of Vivekananda as rendered [into Russian – trans. note] by Popov in 1906 – that my journey into the insights of this great text started with. </span></div>
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<span style="font-size: large;">In a few years (these were probably early 90ies) I suggested that my friends who had organized a kind of esoteric publishing house bring together all YS translations available at that time and arrange them sutra by sutra to help one’s working with this text. Studying Sanskrit was just a plan for the future and I thought that understanding the true contents of the text would be possible on the basis of the translations comparative analysis. The translations that were vastly different even on the surface. This is how the brochure Yoga Sutras: Four Variants of Translation appeared. Soon it was complemented by the fifth one, while the brochure formed the basis of the file Yoga Sutras: Five Variants of Translation that’s been actively circulating throughout the web [the Russian-speaking segment – transl. note]. Though, maybe I was not the only one whom this idea actually occurred… </span></div>
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Anyhow, I believe this file has helped may searchers and practitioners, but I think it’s time every translation version is given a detailed and competent estimation.<br />
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<b>The translation of Swami Vivekananda </b></div>
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First of all I should say this translation is rather good as an independent text. There is a particular individuality in it; it is rather simple and inspiring, and it encourages to ask further questions. In addition to this we should admit that due to simplicity of its English the translation of the text into the Russian language has been rather precise. </div>
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Some 15-20 years ago Vladimir Danchenko made another attempt of rendering the text from English into Russian (this version is available in the Internet), though in actual fact other than having eliminated a few irregularities he has not changed the text much. Nevertheless, even in consideration of the fact that I think the translation of Vivekananda to be reasonably good, <b>it still has a vast number of faults</b>. Besides it is obvious that the translation was substantially affected by Ballantyne’s translation of Yoga Sutras with the commentaries of Bhoja. And I would actually wonder whether the translation of Vivekananda is a totally independent work. Let us study the first page of his version [the author originally analyzes the Russian translation of Vivekananda’s rendering of YS, but as the Russian target text in this respect follows the English source text, we’ve done the same with the English one – transl. note]. </div>
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I have marked in red the words that were absent in the original text. We can see Vivekananda to have added many “extra” words to the original lines. Most of these words had been borrowed (as if had stuck to the basic text) from the commentaries of Bhoja-vritti, and in this context one cannot claim they are absolutely odd. But if truth be told, we understand that we somewhat modify our understanding of Yoga Sutras by adding the tint of Bhoja’s ideas. Besides let us note that Vivekananda sets forth the text of the sutra only, and in order to explain these extra words we should admit he was familiar with Bhoja-vritti, either the original text or the translation of Ballantyne. </div>
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The yellow colour highlights the words that have been translated either not very precisely or in the way they restrain or trivialize the sense. For instance, “Now concentration is explained.” But the text reads as atha yogānuśāsanam – “now <b>yoga</b> is explained.” One may of course translate the word “yoga” as “concentration”, but in the next line yogaścittavṛttinirodhaḥ the word “yoga” is preserved. There is a piece of carelessness here, isn’t there? Especially if we take into account the fact that he uses the word “concentration” to further translate “samadhi” This results in confusion of the text terminology. </div>
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And finally the purple is used to show the cases in that one and the same Sanskrit word is interpreted with the help of different terms, that, as you understand, perplexes the reader even more. For instance, the “pramana” vritti in one case is translated as “right knowledge” (1.6.) (that, to be absolutely honest, is not an exact variant), while in the other line it is translated as “proofs”(1.7.) The same with the word “vrittis”: it is translated as either “forms” (1.2.) or “modifications” (1.4.). The latter complies with vritti as understood by Bhoja who explained vritti as “parinamas” – modifications. </div>
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If watching this one page does not do, I shall give a detailed explanation of some highlighted issues to a more meticulous reader. Others may skip the part and proceed reading the analysis of the second text. </div>
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Vivekananda translates “<i>chitta</i>” as the “mind-stuff” (1.2.). This has been definitely borrowed from Ballantyne’s work. </div>
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To speak frankly, the idea of substantiating chitta is not that evident, though really insightful. Later translators gave up the concept – though they had better not. </div>
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In the 3rd sutra “drashtar” – “the seer” – is identified with purusha that “rests in his own (unmodified) state.” This translation very much taints and simplifies the understanding [of the practice]. The term “drashtar” indeed stems from the root-word “ddṛś” – to see, drashtar is the one who sees, and “tada drashtuh svaroope avasthanam” means “then the drashtar rests in its own state, its innate form.” Drashtar is the feeling of the inner observer. It is a specific mind experience. While when we say “purusa” we turn to another type of experience. The word “purusa” derives from the root “pur”. It has been preserved in Russian in the word “polnyi” [meaning “full”. The English “fill/full” in the same meaning also stems from this PIE root *pele- (1 )– transl.note]. The experience of “purusa” is self-awareness of one’s inner substantival “Self”, and this is a totally different – this time a substantial one – view of the subject inner essence. From phenomenological description of the first shloka we shift to an objective-substantive mode. And here the khsatriya nature of the interpreter can be seen. For we know kshatriays to be not much fond of highbrow philosophy, they are concrete people. As soon as Vivekananda added the category of “purusa”, he actually tinted all yoga practices with a simplifying hue. </div>
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And the next word – “unmodified” – though added in brackets, comes as a bold philosophical assumption. For if it is unmodified [the Russian version of the translation reads as “natural” – transl.note], we shall finally find ourselves to have it. And the entirety of the spiritual practice is thus set on a different track: we must come close to original, natural form, adopt the “simple life” etc. The idea of breakthrough, evolvement is now lost. It is not the complete range of YS possible interpretations that the reader sees now, but one perspective only. </div>
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In the 11th sutra “memory is when the (Vrttis of) perceived subjects do not slip away…” the word asanpramosha is translated as “not slipping away.” But by adding the bracketed (Vrttis of) Vivekananda turns it into “not slipping away of vrittis”. And this is wrong. Patanjali defined memory as not slipping away of anubhava, i.e. of the experience. So why adding here vritti, the vritti that had been clearly determined by Patanjali as pramana, viparyaya, vikalpa, nidra and smritti. How can it not slip away? Moreover, it is incorrect from the position of logic, since memory – smritti – is thus defined as not slipping away of smritti. There’s an obvious logic paradox in this translation. </div>
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The 12th sutra. “Their [of Vrttis – transl.note] control is by practice and non-attachment.” The word “control” [in Russian translation the word “mastering” is used – transl.note] once again reveals the kshatriya nature of the author: now we master, control vrittis. Though the original line has the word “nirodha” and reads as follows: abhyāsavairāgyābhyāṃ tannirodhaḥ, i.e. “this nirodha - tannirodhaḥ- is attained by means of abhyasa, the exercise, and vairagya”. Vivekananda translated the nirodha of the line 2 as “restraining”, while here it goes as “control”. </div>
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There is another odd addition to the 14th line wandering from one Russian translation to the other one – in case these “translations” are not based on the original. “Its [of abhyasa] ground becomes firm by long, constant efforts with <b>great</b> love (for the end to be attained).” The Sanskrit original, unfortunately, has nothing of great love in it. Or, to, the speak correctly, the root “sev” which basic meaning implies “serve” and “follow” has a figurative meaning of “having sex” in reference to the BDSM-context that was well-known in the Indian erotica, but it is doubtful that it was this meaning that Patanjali implied. Most probably the idea of “great love for the end to be attained” spoke in favour of Vivekananda’s character. He was a passionate person, the “lion of yoga”. </div>
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In this way, the translation of Vivekananda, though of flaming spirit, substantially polarizes and simplifies the understanding of yoga, charging the reader with the ideas of the author rather than of Patanjali proper. </div>
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<b>The translation of E. P. Ostrovskaya and V. I. Rudoi </b><br />
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In 1992 they published a unique Russian translation of YS done by academic scholars who had “officially” studied yogic texts. The book also included the translation of Vyasa’s commentaries. I read this version immediately after its publishing and I must confess that <b>at that time</b> I did not like it. Why? Because it was rather intricate. And for a long while I was giving it a cold shoulder. And only after some years of studying Sanskrit I’ve found the translation to have many advantages. </div>
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The fact is that Yoga Sutras are written in a very specific style, very neat and concise. They go almost without verbs. All actions are expressed either with the help of adverbs, or adjectives, or samasas (compound words) etc., and finding congruent and adequate Russian analogues for these grammar structures is a tough job. While Ostrovskaya and Rudoi did manage! From this perspective this translation variant is simply <b>very nice</b> – <b>it is immaculate from the position of grammar</b>! I should recommend reading this translation to those who study Sanskrit and know the vocabulary but have still not leant the syntaxes – to understand the specifics of the Sanskrit phrasing. But alas – <b>it is absolutely inapplicable for a practitioner</b>, since its language is too specific, it can be understood only by interpreters who did the job and to the followers of their academic tradition. All the others need another translation – into understandable Russian. For instance, the phase “the mind that is deprived of verbal references” shall be an overkill even for a literate one… </div>
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To speak in general, there are two schools of academic translation. At one school they believe complete translation is essential, i.e. the translation done in the way that every word of the source text is translated in the target text. The disciples of this approach consider every word to have an equivalent in the other language, and your inability to find it speaks merely about your laziness. And in case in your final translation half of the Sanskrit words has been preserved, then it is just a half-product, it’s like being served a very underdone steak or half-done potatoes with an offer that you finish cooking it yourself. </div>
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The other school speaks on the contrary: not every term can be matched with its equivalent. And some terms are to be preserved “as is” or it least furnished with a detailed clarification. I’d rather support the latter idea since having my first degree in physics I understand that not all physical categories can be translated into common language. For instance, how can you explain in ordinary language the meaning of “wave function” or “Hamiltonian [function]”? These are specific terms which essence can be comprehended only by deep delving into math or with the help of other terms. </div>
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Ostrovskaya and Rudoi were strictly obeying the first concept: each and every term needs a translation equivalent. And thus it happened that this brilliant, perfect translation has become absolutely unusable. Because the translation was done not just into Russian, but into the Russian of their own. In order to understand this translation a common practitioner needs to understand the logic of the interpretation and the translators’ mode of thought. Besides, many of the translated words have a different meaning in different spheres of the humanitarian (let alone the mundane) knowledge. For instance, the “mind” seen by a philosopher is a far cry from the same when considered from the position of a psychologist. </div>
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But he who knows these nuances can still use the translation. Since I know the language and the sutras original reading, I took the trouble to compose a glossary that can be used as a basis for the so called “restored translation”. That is, the text in that all disputable terms with the help of autocorrect function are substituted with their source Sanskrit form. </div>
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Here is the glossary: </div>
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Klesa – impurity, affect (2) </div>
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Vikalpa – mental constructing </div>
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Abhyasa – practice </div>
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Vairagya – dispassionateness </div>
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Isvara – remains untranslated </div>
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Purusa – also untranslated </div>
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Prasadanam – purification </div>
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Samadhi – concentration </div>
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Tapas – asceticism </div>
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Isvara pranidhana – (reverential) trust in Isvara </div>
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Asmita – egoism </div>
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Raga – attraction, appeal </div>
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Dvesa – hostility </div>
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Abhinivesa – self-existent zest for life </div>
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Dhyana – yogic contemplation </div>
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Karma – unfortunately, left untranslated </div>
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Punya – virtue </div>
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Apunya – vice </div>
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Sanskara – a forming factor </div>
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Vasana – unconscious impression </div>
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Kaivalya – deliverance and apartness (2) </div>
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Yama – self-control </div>
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Bhoga – experience </div>
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Niyama – adherence to [religious] principles </div>
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Pratyaya – cognitive contents </div>
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But there is one more problem. The case is that though in lexical terms the translation of many words is correct, the used Russian words have their specific emotional meaningfulness that predesignates the system general perspective. Actually, there are many other nuances as well. </div>
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For instance, the word “klesa” was in different parts of the text translated by two different words. In some cases it is rendered as “impurity”, in others it is “affect”. As a result, a person who does not have a Sanskrit dictionary at hand shall not understand that both cases are about one and the same object. Hence confusion in practice appears. </div>
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Some words are not clear. For instance, “vikalpa” – “mental constructing”. But who knows what this “mental constructing” actually means. I’m sure the interpreters were perfectly aware of the meaning they were attributing to this word combination. But we are not them… </div>
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“Abhyasa” has been translated as “the practice”, though basically it could have been “exercise”, a more traditional variant. </div>
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“Vairagya” is “dispassionateness”. Theoretically it is correct, but the word “passion” has both Christian and emotional valence in it. While for a man of our day passions are just very strong emotions. But the original definition given by Patanjali tells us the term “vairagya” implies a <a href="http://en.yoga-sutra.org/2013/02/abhyasa-and-vairagya-two-fundamental.html#more">different</a> concept. Patanjali defines it as “disengagement, non-attachment of sense organs to the objects,” While in case we consider “passion” in the Christian paradigm, the meaning shall be different. The translation encourages every person to fantasize in their personal way on the ground of their initial cultural paradigm. And this is not reasonable. </div>
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The word “prasadanam” in the phrase “chitta prasadanam” is translated as “purification”. And it distorts one’s concept of the practice <b>because it was not purification and cleaning that Patanjali actually meant.</b> The details can be found <a href="http://en.yoga-sutra.org/2015/09/the-archetypes-of-wholeness-and-energy.html#mor">here</a> but I shall once again emphasize that “prasadanam” is not “purifying” but “collecting the self”. It may have no difference when looking at the text from the point of philosophy. But when we try to use it as a groundwork for the practice, collecting oneself and purifying appear to be totally different ideas to be based on. </div>
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“Samadhi” has been translated by the authors as “concentration”. Maybe in this case they were affected by Ballantyne’s interpretation – he also has “concentration” there – or maybe it happened because of some other reasons. <b>But samadhi is not concentration.</b> Samadhi is the state that was triply defined in Yoga Sutras. And from these definitions it is clear that samadhi is a cognitive experience. As for “concentration”, it has its own Sanskrit analogues, like, for instance, “ekagrata” that Yoga Sutras also mention. </div>
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The translation of the word “tapas” as “asceticism” it totally ineligible. When we speak about asceticism, they are firm Christian associations that immediately occur. But yoga is not Christianity, it is not a religion in general. Tapas stems from the root-word “tap” that has been preserved in the word “tepid”. In fact, tapas is a means of cumulating inner energy, power. </div>
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“Asmita” has been translated as “egoism”. But the <a href="http://en.yoga-sutra.org/2013/01/klesha-very-conceptual-article.html#more">definition</a> given in the second section proves it to differ from what a European thinks egoism to be. </div>
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“Raga” is rendered as “affinity” [attraction], though we remember the root “rañj” to mean “dye, color”, so in this case “raga” rather means “colouring”. For more details about the difference see <a href="http://en.yoga-sutra.org/2013/01/raga-and-dvesa-issue-of-emotions-in-yoga.html">here</a> and <a href="http://en.yoga-sutra.org/2013/01/klesha-very-conceptual-article.html#more">here</a>. </div>
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And then comes “dhyana” – the “yogic contemplation”. This line might have stolen hours of those practitioners who have decided that dhyana is contemplation. Another absurd translation variant – “dhyana is a prayer” – can sometimes also be found. And yoga teachers “inspired” by this interpretation say “close your eyes, imagine some object – this is dhyana”. Yet this is not dhyana but vritti-nidra. That is, sitting and day-dreaming – and not practicing. While dhyana is a specific cognitive process that was also defined in Patanjali’s Yoga Sutras. </div>
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The word “karma” has been left untranslated. I think it was not a good idea. A modern European idea of the Hindu “concept” of karma was elaborated by Elena Blavatskaya. She was the first to have written that “karma is the law of cause-and-effect relationship”, “karma is the law of the Universe”, etc. While in Sanskrit “karma” is a nominative case of “karman” – “action”. In the framework of European tradition “karma” has been subjected to ontologization and substantiation as an individual “stuff”, maybe due to the reason that the word “karma” is traditionally left without translation. Whatever the reason, in the text of Yoga Sutras the word “karma” always means “action”, and it could have been translated. “Karmaphala” are the “fruits of the action”, not the fruits of some transcendental karma. “Karmasaya” means “residues from the actions”. </div>
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“Punya” – a very important term that means something a person acquires by doing a “right” action. In the framework of Buddhist translation tradition “punya” is sometimes rendered as “spiritual credit”. There are texts that describe the possibility of punya passing from one person to another. I.e. punya is rather a kind of substantiated energy. While here it’s been translated as “virtue”. Yet the word “virtue” with its moralizing connotation somewhat “tenses” the text and brings a Christian undertone into it. “Apunya” is respectively translated as “vice”. Though the following <a href="http://en.yoga-sutra.org/2015/12/methods-of-chitta-stabilization-part-2.html">line</a> makes clear that vice it is not. </div>
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“Samskara” is a “forming factor” that is not very clear unless a detailed explanation is given. In case we wanted to say it in common language, the most faithful translation [into Russian] would be the word “habit”, while the most adequate psychological term is “dynamic stereotype”. </div>
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“Vasana” – “unconscious impression”. In fact, the meaning of vasana is very near to that of samskara. It is just that the word “samskara” stems from the root “kr” by adding the prefix “sam” so that it turns into “co-action”, i.e. “compressed action”. While vasana is a derivative of “vas” – to smell, i.e., the aroma. It’s like “…now everything is ok, but an unpleasant aftertaste remains.” So this “unpleasant aftertaste” is actually vasana, i.e. emotional reminiscence of some event. </div>
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The term “kaivalya” has been translated with the help of two different terms – “redemption” and “apartness”. That is already embarrassing. Besides, the word “redemption” also bears a Christian overtone. Though original “kaivalya” has nothing of this sense. “Kevalam” means “to be alone”, individually, and “kaivalya” in an abstract noun that derives from this “kevalam” – the “detachment”, but without the negative connotation that is inevitable in the Russian version. </div>
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While the word “bhoga” – “pleasure, delight” – has been ignored by the translators probably for some Christian reasons: they translated it as “experience” as if for the purpose of avoiding the sweet word “pleasure”. In fact, there is a specific Sanskrit word to denote the word “experience” – anubhava. While bhoga is the pleasure proper. The root “bhuj” has two meanings - “to eat” and “to enjoy” (depending on the voice). In this case “to eat” does not seem to be appropriate, so it is still the “pleasure” that the text goes about. Though Vyasa’s interpretation of the word “bhoga” already bears the signs of early Tantra presence. </div>
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“Niyama” is “adherence”, as our translators have written, “to religious principles”. But why “religious”? Why bringing a <b>religious</b> component into yoga when yoga is not a religion? Niyama derives from the root “yam” – “to control” – by adding there the prefix “ni” that in this case just intensifies the meaning. That is, “yama” is “control”, while “niyama” is an “even more rigorous control.” </div>
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If we bring back all these words and do what I call the “restored translation”, the emerging text in general shall be rather usable. </div>
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But first and foremost, the disapprobation of Ostrovskaya and Rudoi translation can be justified by their having translated yoga chitta vritti nirodha as “yoga is cessation of the mind activity”. Of course the translators are very wise and intelligent people, they are scholars, and they never implied the meaning that occurs to common people who read this line. Moreover, there is a dedicated commentary on this line that reads ca.as follows: “the term “vritti” means actual states of the empirical mind which contents is formed by specific pratyayas.” Probably the authors do understand the things they write. But I guess they are the only ones who do. But for, maybe, oriental scholars of the same academic tradition. Yet most people understand this sutra literally as “yoga is cessation of the mind activity”. And there it goes. They say: “But why, yoga IS the cessation of the mind activity”, or “If I’m just sitting there and thinking about nothing – this is yoga” (true and actual quoting of some “practitioners”). Some followers thus decide that the practice of yoga implies “temporal inhibition of the thinking process”. Others suggest “killing dead” with the help of hatha workout in order to attain a state when neither thoughts nor ideas occur. And these are just small potatoes. Because everyone who wanted to be slow on the draw has finally got the permission for this. Yet careful study of the original text shows that Patanjali did not mean intellectual braindeadness to be the objective of Yoga. It is on the contrary – and it is what the whole text is about. The state of yoga is a very active state of mind. But unfortunately the translation telling about cessation of mind activity has stolen the show. </div>
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(TO BE CONTINUED) </div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-28479425562115651472018-05-11T23:57:00.000+03:002018-05-11T23:57:03.364+03:00Hatha Yoga and Patanjali<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">This unscheduled article has been induced by my short post on Facebook. A couple of days ago my sight was caught by an ad of “Hatha Yoga after Patanjali” event in Kharkov, and I could not but turn the yoga community attention to incorrectness of this word combination. They started speaking about Hatha-yoga in the period of the Naths, that is, 600 to 800 years after Yoga Sutras had been written. As to Sutras proper, they don’t give any specific descriptions of asanas or pranayamas. In a short discussion commenting the post Boris Zagumennov, a man I hold in high regard and one of Sutras first interpreter from Sanskrit into Russian, advanced an idea that though Patanjali does not of course use the term “hatha-yoga” he however speaks about “stages that refer to body”. This is a very popular point of view; moreover, I also personally stick to the idea that proper body work is essential prior to taking to yoga’ more complex and sophisticated practices. But! My personal (or, say, the popular and traditional) opinion is one thing, while the opinion of Patanjali and commentators is a totally different issue. Indeed, Patanjali did mention asana and pranayama as constituents of yoga, but were these terms of his identical to their present-day meaning? </span></div>
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<span style="font-size: large;">For a man of today working with one’s body first of all implies its training aimed at changing and improving its corporal, primarily, aesthetic, conditions. This is the approach we’ve inherited from the Ancient Greeks whom the credit thus goes. And this is the vein yoga is practiced in most [fitness] clubs. The “yoga” of this kind may be good or bad for one’s body, depending upon teacher qualification, but we must honestly admit it to be European gymnastics, and singing OM or “visualizing” different things won’t help. So politically correct oriental scholars of Europe have coined a respective “inoffensive” term by calling this practice “postural yoga”. </span></div>
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<span style="font-size: large;">A different approach to the practice was developed (and called “hatha-yoga’) in India by ca. the end of the first millennium. This system was antithetical to Greek body aesthetics and its exertion technique but was impregnated with ideas of Indian pharmacy (Rasayana) and Tantra, and advanced two fundamental ideas concerning the body. </span></div>
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<span style="font-size: large;">The first concept is psychosomatics, that is, a method of affecting one’s state of mind with the help of the body. They are the Naths who have elaborated the subject to the best. They happened to notice not only the association between emotional states and different body parts, but also the even more profound correlation between mind and breathing – and thus laid the theoretical groundwork of pranayama practices. Let me draw a few examples: </span></div>
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<span style="font-size: large;">dugdhaṁbuvat sammilitau sadaiva tulyakriyau mānasamārutau ca</span></div>
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<span style="font-size: large;">| yāvan manas tatra marutpravṛttir yāvan maruc cāpi manaḥpravṛttiḥ || (27) </span></div>
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<span style="font-size: large;">Just like water and milk when mixing up become one, the same mind (manas) does with breathing. Wherever the mind, there goes breathing, wherever breathing, there goes the mind. </span></div>
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<span style="font-size: large;">(Amanaska). </span></div>
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<span style="font-size: large;">The meaning of this line is clear for those who’ve worked with body and emotions. One breathes with a zone in that their actual emotions are located. And vice versa: activation of a chakra emotional experience boosts corresponding body zone involvement in the process of respiration. Hence comes the idea that a “thin” (chitta, mind, manas) can be controlled with the help of a “rough” – breathing. That is, the idea of pranayama. </span></div>
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<span style="font-size: large;">This line develops the idea of Patanjali who wrote in this respect that pranayama gives stability of chitta and manas’ ability to concentrate. But the pathos (and, probably, the degree of the subject development) of the medieval texts is much stronger. Yoga Bija, for instance, states that:</span></div>
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<span style="font-size: large;">cittam prāṇna sannaddhaṃ sarvajīveṣu saṃsthitam। </span></div>
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<span style="font-size: large;">rajjau yadvatparībaddhā rajvī tadvadime mate॥(79) </span></div>
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<span style="font-size: large;">Just like one rope is bound with another one, mind [citta] and prana are bound in all living beings. </span></div>
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<span style="font-size: large;">nānā vidhairvicāraistu na sādhyaṃ jāṇate manaḥ </span></div>
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<span style="font-size: large;">tasmāttasya jayopāyaḥ prāṇa eva hi nānyathā॥(80) </span></div>
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<span style="font-size: large;">Different practices of vicara shall not help attain control over the mind. <b>Thus the only (!)</b> means of keeping it under control is prana. </span></div>
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<span style="font-size: large;">In developing this concept Gorakshashataka advances an even bolder, almost extreme idea of pranayama to be an instrument of both spiritual deliverance and overcoming karma: </span></div>
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<span style="font-size: large;">prāṇāyāmo bhavatyevaṁ pātakendhanapāvakaḥ | </span></div>
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<span style="font-size: large;">bhavodadhimahāsetuḥ procyate yogibhiḥ sadā || 10 || </span></div>
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<span style="font-size: large;">Pranayama is fire which firewood is made of faults (pataka). Yogis always call it a grand passage across the ocean of being. </span></div>
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<span style="font-size: large;">Though seems to be totally surprising, this opinion has its inner logic. Indeed, if karma has psychologic nature and comes as manifestation of sanskaras and vasanas (this is what Patanjali wrote about), it is then subject to changes through working with one’s mind. <b>Early sources on yoga, including Patanjali (and even Bhagavad Gita) proposed knowledge (jnana) to be an instrument of such changing. </b>So there is a principal difference here. </span></div>
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<span style="font-size: large;">Today the practitians who seriously treat body as a key to working with one’s psyche and are sufficiently competent in this issue are few in number, though it is this that makes the essence of hatha-yoga. </span></div>
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<span style="font-size: large;">The second idea of the medieval yoga lies in possibility of physical body’ qualitative transformation. In this case it is rather feasibility of control over physiological functions that might in future result in longevity that are considered, not aesthetic conditions. Yoga Bija, a medieval treatise, writes the following: </span></div>
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<span style="font-size: large;">śarīreṇa jitā sarve śarīraṃ yogibhirjitam। </span></div>
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<span style="font-size: large;">tatkathaṃ kurute teṣāṃ sukhaduḥkhādika phalam॥(49) </span></div>
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<span style="font-size: large;">Everyone are conditioned (conquered) by the body, while the body is conquered by yogis. How can they be affected by fruits of pleasure or suffering? </span></div>
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<span style="font-size: large;">Another quotation from the same source illustrates the principle of body transformation: </span></div>
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<span style="font-size: large;">apakvāḥ paripakvāśca dvivadhā dehinaḥ smṛtāḥ </span></div>
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<span style="font-size: large;">apakvā yogahīnāstu pakvā yogena dehinaḥ </span></div>
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<span style="font-size: large;">34. Those having body are of two kinds: “immature” (apakva) and “mature” (paripakva). Immature are those who lack yoga, while maturity is attained by means of yoga. </span></div>
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<span style="font-size: large;"><b>But were these approaches – the training method of the Greeks or the alchemic system used by the Naths – valid for Patanjali? </b></span></div>
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<span style="font-size: large;">Let us figure it out on example of asanas. </span></div>
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<span style="font-size: large;">The term āsanam stems from the root ās – to sit – by means of adding the suffix -ana that creates the name of an action. Thus asana means “sitting”. In this sense the phrase “standing asana” is an oxymoron that emerged after numerous modifications of the term original meaning. </span></div>
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<span style="font-size: large;">Yoga Sutras give a clear definition of asana: </span></div>
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<span style="font-size: large;">Sthira-sukham āsanam ॥ 46॥ </span></div>
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<span style="font-size: large;">Asana is what [tends to be] steady and pleasant. </span></div>
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<span style="font-size: large;">As we see, this definition lacks any reference to body “training” or “keeping under control”. One can hardly condition or stretch something by staying in a pleasant and comfortable pose. </span></div>
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<span style="font-size: large;">The author of YS does not offer a more detailed explanation, let alone a list of asanas. The list, however, can be found in the work of Vyasa, while a very short description of asanas performance is given by Vyasa’s commentator, Vachaspati Mishra. So let us take to studying these lists. </span></div>
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<span style="font-size: large;">Vyasa is very concise, and his comment to the line 2.46 comes as a mere recapitulation of asanas: </span></div>
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<span style="font-size: large;">॥2.46॥ tadyathā <b>padmāsanaṃ vīrāsanaṃ bhadrāsanaṃ svastikaṃ daṇḍāsanaṃ sopāśrayaṃ paryaṅkaṃ krauñcaniṣadanaṃ hastiniṣadanam uṣṭraniṣadanaṃ samasaṃsthānaṃ</b> sthirasukhaṃ yathāsukhaṃ cetyevamādīni। </span></div>
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<span style="font-size: large;">Some of them are familiar to us: Padmasana, Virasana (though there is a nuance here that I’ll come back to later), Svastikasana, Bhadrasana, Dandasana. Others have not been made part of modern guidelines on yoga: the seated heron pose (<b>krauñcaniṣadanaṃ</b>), the seated elephant pose (<b>hastiniṣadanam</b>), as well as the pose of camel who does the same (<b>uṣṭraniṣadanaṃ</b>). It is also not clear what they mean by the “supported” pose (<b>sopāśrayaṃ</b>) and <b>paryaṅkaṃ</b> - the asana which name can be translated as “lying” as well as “squatting” pose. To explain all above let us turn to the sub-comment. </span></div>
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<span style="font-size: large;">As to the lotus pose, Vachaspati Mishra does not even explain it and simply writes that:</span></div>
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<span style="font-size: large;">padmāsanaṃ prasiddham। </span></div>
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<span style="font-size: large;">The lotus posture is well-known </span></div>
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<span style="font-size: large;">Most probably, this pose was popular yet 1000 years ago. </span></div>
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<span style="font-size: large;">As to the ‘supported pose”, Mishra gives the following elucidation: </span></div>
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<span style="font-size: large;">yogapaṭṭakayogāt sopāśrayam। </span></div>
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<span style="font-size: large;">i.e. [this pose is called so] because the body (kaya) is bonded (yoga) by yogapatta – a special-purposed rope. </span></div>
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<span style="font-size: large;">Perhaps it looked in the following way: </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzLrkDBpWCG4OklHfy3gi9zZzQcoxvkcM7ErkqklSkM_T_x09BjHk2KbygFzjmIr5ZpwpsPHqySjscpGSt9GNKYiRY9KMPXoYe79wwRXxdgSn0zcvHkJmaasLqgkfGqo6iP4KhFWZUVE4/s1600/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D1%2581%25D1%2583%25D1%2582%25D1%2580%25D0%25B0+%25D0%25BF%25D0%25B0%25D1%2582%25D0%25B0%25D0%25BD%25D0%25B4%25D0%25B6%25D0%25B0%25D0%25BB%25D0%25B8+.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="600" data-original-width="435" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzLrkDBpWCG4OklHfy3gi9zZzQcoxvkcM7ErkqklSkM_T_x09BjHk2KbygFzjmIr5ZpwpsPHqySjscpGSt9GNKYiRY9KMPXoYe79wwRXxdgSn0zcvHkJmaasLqgkfGqo6iP4KhFWZUVE4/s400/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D1%2581%25D1%2583%25D1%2582%25D1%2580%25D0%25B0+%25D0%25BF%25D0%25B0%25D1%2582%25D0%25B0%25D0%25BD%25D0%25B4%25D0%25B6%25D0%25B0%25D0%25BB%25D0%25B8+.jpg" width="288" /></a></div>
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<span style="font-size: large;">Vachaspati’s explanation of seated heron, elephant and camel poses is rather ironic: </span></div>
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<span style="font-size: large;">krauñcaniṣadanādīni krauñcādīnāṃ niṣaṇṇānāṃ saṃsthānadarśanāt pratyetavyāni। </span></div>
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<span style="font-size: large;">The heron and other seats may be understood by actually seeing the seated animals. </span></div>
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<span style="font-size: large;">So let us try to observe them the way we can. For instance, by web-browsing: </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjR7BLaRqM17-0e3AwVPzxqnvo8zBJeVsSTO8KFXzq3HTZM30M_XhiLQM7uSwHAqtksNi8fD-f2b3iAB1moaR1vLPc0fdEPFUnS5LSFOia8UWJaBgTk-Asrn0x31WWMPT66f43jO0ybgwA/s1600/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D0%25BF%25D0%25BE%25D0%25B7%25D0%25B0+%25D1%2581%25D0%25BB%25D0%25BE%25D0%25BD%25D0%25B0+.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="474" data-original-width="710" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjR7BLaRqM17-0e3AwVPzxqnvo8zBJeVsSTO8KFXzq3HTZM30M_XhiLQM7uSwHAqtksNi8fD-f2b3iAB1moaR1vLPc0fdEPFUnS5LSFOia8UWJaBgTk-Asrn0x31WWMPT66f43jO0ybgwA/s400/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D0%25BF%25D0%25BE%25D0%25B7%25D0%25B0+%25D1%2581%25D0%25BB%25D0%25BE%25D0%25BD%25D0%25B0+.jpg" width="400" /></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVAKe_Qnw97YXUosgfbxWtOE6Ci1SbRYcii4hysc-xnHSRnxP3WH-JIxAVAT56Syl9zEKdS2AdtC2GQMmHJGUCwMATf2hxz2yUb3u7BV_8gk6lX7pW9ytlz8MQyOURgFEwHuUDx8Qs_FU/s1600/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D0%25BF%25D0%25BE%25D0%25B7%25D0%25B0+%25D0%25B2%25D0%25B5%25D1%2580%25D0%25B1%25D0%25BB%25D1%258E%25D0%25B4%25D0%25B0.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVAKe_Qnw97YXUosgfbxWtOE6Ci1SbRYcii4hysc-xnHSRnxP3WH-JIxAVAT56Syl9zEKdS2AdtC2GQMmHJGUCwMATf2hxz2yUb3u7BV_8gk6lX7pW9ytlz8MQyOURgFEwHuUDx8Qs_FU/s400/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D0%25BF%25D0%25BE%25D0%25B7%25D0%25B0+%25D0%25B2%25D0%25B5%25D1%2580%25D0%25B1%25D0%25BB%25D1%258E%25D0%25B4%25D0%25B0.jpeg" width="400" /></a></div>
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<span style="font-size: large;">What is evident about these poses is THEIR BEING SIMPLE. <b>The elephant does not look like it’s doing the workout, while the camel does not seem to be overcoming the body.</b> All these are simple seated or lying poses that one can easily do, they don’t imply exertion and don’t exercise the body. Sure, for a European individual who’s been “tensed” by cold climate and corresponding nutrition mode assuming the lotus pose or Bhadrasana may seem to be a daring deed or even the goal of yoga, but for a man of Hindu anthropologic type these are truly comfortable and stable poses. A shopkeeper selling betel pepper in a small cabin can easily spend all day long sitting in Svastikasana or Bhadrasana. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-Efi9NnNUxXVemAOms4cZVh5Co8q1MdMS108ZdlO2m9XzZInuei4zsYcljHjBwObmFSI6GSltINPskxHE2sMhX5_b4hy70iWnx5t7pZeAF6xBOytusc8V8vmjOqy65yZINKs5EBOMnlw/s1600/varanasi_584.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="600" data-original-width="800" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-Efi9NnNUxXVemAOms4cZVh5Co8q1MdMS108ZdlO2m9XzZInuei4zsYcljHjBwObmFSI6GSltINPskxHE2sMhX5_b4hy70iWnx5t7pZeAF6xBOytusc8V8vmjOqy65yZINKs5EBOMnlw/s400/varanasi_584.jpg" width="400" /></a></div>
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<span style="font-size: large;">An attentive reader might ask here: and what about Virasana? We know it to be like this: </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwpU8TZSciDwhNIpGSIc379t-a7LoCmWaoPvvIPSIh1uMC2BzoiBstzPso8y6wvxqONB3x92C7YwFJRjY6F-lzLpSMm5HiY1S3smQXJn0NeIRKAW9FlQdaxg5hl6V-m9vIpzuyqSkH35s/s1600/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D0%25B2%25D0%25B8%25D1%2580%25D0%25B0%25D1%2581%25D0%25B0%25D0%25BD%25D0%25B0.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="600" data-original-width="800" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwpU8TZSciDwhNIpGSIc379t-a7LoCmWaoPvvIPSIh1uMC2BzoiBstzPso8y6wvxqONB3x92C7YwFJRjY6F-lzLpSMm5HiY1S3smQXJn0NeIRKAW9FlQdaxg5hl6V-m9vIpzuyqSkH35s/s400/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D0%25B2%25D0%25B8%25D1%2580%25D0%25B0%25D1%2581%25D0%25B0%25D0%25BD%25D0%25B0.jpg" width="400" /></a></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">Or this: </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyqS0GHcHOZ7gwVCQFZQHdMJpN1j-_hpDxltznGeQgNgFG0MABNiuU2NTek_ajrqwUP2I5RaLmpYh5gLfZlwPoaS8-G7NhvEpO6wgp-9cV8wYeIms5QqVkT-jgz_mx-9JCo4TWXNmzmpw/s1600/%25D0%25B2%25D0%25B8%25D1%2580%25D0%25B0%25D1%2581%25D0%25B0%25D0%25BD%25D0%25B0+%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="299" data-original-width="400" height="298" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyqS0GHcHOZ7gwVCQFZQHdMJpN1j-_hpDxltznGeQgNgFG0MABNiuU2NTek_ajrqwUP2I5RaLmpYh5gLfZlwPoaS8-G7NhvEpO6wgp-9cV8wYeIms5QqVkT-jgz_mx-9JCo4TWXNmzmpw/s400/%25D0%25B2%25D0%25B8%25D1%2580%25D0%25B0%25D1%2581%25D0%25B0%25D0%25BD%25D0%25B0+%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0.png" width="400" /></a></div>
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<br /></div>
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<span style="font-size: large;">Or this: </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgs4ZOFxpcJoj2P-5Gd0LghvPv0bEzokXh18FRgq1j6pP7TIiuCdvtuCzfn5YPVLxeA-mZE4YmdBEfoiI9gO2DVElXJ8VCPrxLGQNpfRTNk8an0FQBVXdQfAfUvJnwVk1a9U_dweSZWd8Q/s1600/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D1%2581%25D0%25B0%25D0%25B2%25D0%25B5%25D0%25BD%25D0%25BA%25D0%25BE+%25D0%25B2%25D0%25B8%25D1%2580%25D0%25B0%25D1%2581%25D0%25B0%25D0%25BD%25D0%25B0.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1079" data-original-width="1033" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgs4ZOFxpcJoj2P-5Gd0LghvPv0bEzokXh18FRgq1j6pP7TIiuCdvtuCzfn5YPVLxeA-mZE4YmdBEfoiI9gO2DVElXJ8VCPrxLGQNpfRTNk8an0FQBVXdQfAfUvJnwVk1a9U_dweSZWd8Q/s400/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D1%2581%25D0%25B0%25D0%25B2%25D0%25B5%25D0%25BD%25D0%25BA%25D0%25BE+%25D0%25B2%25D0%25B8%25D1%2580%25D0%25B0%25D1%2581%25D0%25B0%25D0%25BD%25D0%25B0.jpg" width="382" /></a></div>
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<span style="font-size: large;">However, there’s got to be a catch here. <b>The pose known as Virasana in the course of time has been subject to numerous modifications – fundamental modifications. </b>This can be found in reports of J. Mallinson. Even today different schools teach a different performance of the pose they call Virasana. Sometimes it is identified with Virabhadrasana, Hanumanasana and others, and sometimes it is not. For instance, the Virasana of Iyengar School looks differently: </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfQD-6PGArSCQPTqiUflJLmj4ChNmKhoqsZrk-xMx9syUYrFee3Cqr_rPnIYFtq169xTvbfZJGOkXX44n3OPtrpNqAXdq9dJAQRABjj75K53NmNOujX2WkyLySfdSltkqVYc8hJ3j6MoE/s1600/%25D0%25B2%25D0%25B8%25D1%2580%25D0%25B0%25D1%2581%25D0%25B0%25D0%25BD%25D0%25B0%253F.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="400" data-original-width="396" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfQD-6PGArSCQPTqiUflJLmj4ChNmKhoqsZrk-xMx9syUYrFee3Cqr_rPnIYFtq169xTvbfZJGOkXX44n3OPtrpNqAXdq9dJAQRABjj75K53NmNOujX2WkyLySfdSltkqVYc8hJ3j6MoE/s400/%25D0%25B2%25D0%25B8%25D1%2580%25D0%25B0%25D1%2581%25D0%25B0%25D0%25BD%25D0%25B0%253F.png" width="395" /></a></div>
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<span style="font-size: large;">But what was the Virasana of Vyasa? We have the description given by Vachaspati Mishra: </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">sthitasyaikataraḥ pādo bhūmyasta ekataraś cākuñcitajānor upari nyasta ity etad vīrāsanam। </span></div>
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<span style="font-size: large;">A sthita [man] rests one leg on the ground and the other leg is placed over it with a bent knee – this is Virasana. </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">The description is terse and it is difficult to say how it really looked like. Moreover that the word sthita may refer both to a person sitting on a bench and a standing one. But it definitely did not look like an above-shown standing pose. I think they mean here a pose that resembles Classic Indian sitting on a throne. Like Shiva’s pose on the image below: </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzWNBwMYk44f8PoQynu3UW4bCMV8qJyZREZso6iLlSZRWy2pPiZKWYUl72dHtUTOSSOMZiCjONCH4OT0DTHJBOM-AjUoAcMIHegJjxY6nZJGAL7DGcpHk_D8fjYw-VIIcJy0RpMJMbP5A/s1600/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D1%2581%25D1%2583%25D1%2582%25D1%2580%25D0%25B0.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="300" data-original-width="400" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzWNBwMYk44f8PoQynu3UW4bCMV8qJyZREZso6iLlSZRWy2pPiZKWYUl72dHtUTOSSOMZiCjONCH4OT0DTHJBOM-AjUoAcMIHegJjxY6nZJGAL7DGcpHk_D8fjYw-VIIcJy0RpMJMbP5A/s400/%25D0%25B8%25CC%2586%25D0%25BE%25D0%25B3%25D0%25B0+%25D1%2581%25D1%2583%25D1%2582%25D1%2580%25D0%25B0.jpg" width="400" /></a></div>
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<br /></div>
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<span style="font-size: large;">So what am I driving at? </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">All poses described in early commentaries were not of training kind. Neither they have the effect of body “subordination”. These are just poses that are comfortable for meditation or doing pranayamas. At the times of Patanjali mastering an asana had nothing to do with body tough workout. It was the ability to assume meditative poses for a long period of time without making the – what we would call today – neurotic moves. The yoga of Patanjali is a system of psycho-techniques. As to the stemming of other concepts, in particular, those body-oriented – the developing and therapeutic approaches – they result from the next stages of Yoga evolvement as a Tradition.</span></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com1tag:blogger.com,1999:blog-75785760731929273.post-46448124345216196902018-02-27T17:57:00.002+02:002018-02-27T17:58:40.161+02:00Yoga and Magic. The Most Ancient Reference to Yoga in Atharvaveda<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">They traditionally believe that the word “yoga” was not used in Vedas, at least in the context of designating a system of esoteric psycho-practices as we know it today. However, this is not quite the case. </span><br />
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<span style="font-size: large;">Vedas indeed do not contain the word “yoga” as an absolute equivalent of the meaning we assign to it now, notwithstanding the presence of numerous derivatives of the root-word “yuj”. Some scholars explain this by suggesting that yoga was first practiced by the Dravidian people from where it was borrowed by the Vedic Tradition. I believe this to be a simplifying assumption. Each culture has its own system of esoteric psycho-practices. Moreover, methods and concepts of these systems that seem to be totally different at first glance are in any case adjacent in virtue of their having a single object – the human mind. Fusion of cultures is naturally followed by fusion of systems bringing a result that may be very quaint in form. Thus it whould be quite correct to speak about the “proto-yoga” of Vedas. You may find more details in my <a href="https://www.youtube.com/watch?v=wc4Tw7doMdU">public lecture</a>. </span><br />
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However, my confidence as to the absence of references to yoga in Vedas has wavered recently, after I’d come to know about a very interesting hymn from Atharvaveda. Let me remind that Atharvaveda was a collection of texts that we would today call a “spell of magic” and that were used mainly for solving different applied problems.</div>
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Here is the<b> hymn text:</b><br />
<b><br /></b></div>
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<span style="color: orange;"><i>índrasyaúja stʰéndrasya sáha stʰéndrasya bálaṃ stʰéndrasya vīryà1ṃ stʰéndrasya nr̥mṇáṃ stʰa / </i></span></div>
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<span style="color: orange;"><i>jiṣṇáve yógāya brahmayogaír vo yunajmi //1// </i></span></div>
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<span style="color: orange;"><i>índrasyaúja stʰéndrasya sáha stʰéndrasya bálaṃ stʰéndrasya vīryà1ṃ stʰéndrasya nr̥mṇáṃ stʰa / </i></span></div>
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<span style="color: orange;"><i>jiṣṇáve yógāya kṣatrayogaír vo yunajmi //2// </i></span></div>
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<span style="color: orange;"><i>índrasyaúja stʰéndrasya sáha stʰéndrasya bálaṃ stʰéndrasya vīryà1ṃ stʰéndrasya nr̥mṇáṃ stʰa / </i></span></div>
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<span style="color: orange;"><i>jiṣṇáve yógāyendrayogaír vo yunajmi //3// </i></span></div>
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<span style="color: orange;"><i>índrasyaúja stʰéndrasya sáha stʰéndrasya bálaṃ stʰéndrasya vīryà1ṃ stʰéndrasya nr̥mṇáṃ stʰa / </i></span></div>
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<span style="color: orange;"><i>jiṣṇáve yógāya somayogaír vo yunajmi //4// </i></span></div>
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<span style="color: orange;"><i>índrasyaúja stʰéndrasya sáha stʰéndrasya bálaṃ stʰéndrasya vīryà1ṃ stʰéndrasya nr̥mṇáṃ stʰa / </i></span></div>
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<span style="color: orange;"><i>jiṣṇáve yógāyāpsuyogaír vo yunajmi //5// </i></span></div>
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<span style="color: orange;"><i>índrasyaúja stʰéndrasya sáha stʰéndrasya bálaṃ stʰéndrasya vīryà1ṃ stʰéndrasya nr̥mṇáṃ stʰa / </i></span></div>
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<span style="color: orange;"><i>jiṣṇáve yógāya víśvāni mā bʰūtā́ny úpa tiṣṭʰantu yuktā́ ma āpa stʰa //6// </i></span></div>
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<span style="color: orange;"><i>agnér bʰāgá stʰa apā́ṃ śukrám āpo devīr várco asmā́su dʰatta / </i></span></div>
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<span style="color: orange;"><i>prajā́pater vo dʰā́mnāsmaí lokā́ya sādaye //7// </i></span></div>
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<span style="color: orange;"><i>índrasya bʰāgá stʰa apā́ṃ śukrám āpo devīr várco asmā́su dʰatta / </i></span></div>
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<span style="color: orange;"><i>prajā́pater vo dʰā́mnāsmaí lokā́ya sādaye //8// </i></span></div>
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<span style="color: orange;"><i>sómasya bʰāgá stʰa apā́ṃ śukrám āpo devīr várco asmā́su dʰatta / </i></span></div>
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<span style="color: orange;"><i>prajā́pater vo dʰā́mnāsmaí lokā́ya sādaye //9//</i></span> </div>
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<b><br /></b></div>
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<b>The approximate translation sounds as follows:</b><br />
<b><br /></b></div>
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<i>The Glow (ojas) of Indra, the Power of Indra, the Valor (virya) of Indra, the Manhood of Indra</i></div>
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<i>For victorious yoga (unity) by means of Brachman’s unity I unite with you</i></div>
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<br /></div>
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The lines then repeat so that “Brachman’s” uniting element is replaced by “Kshatriya’s” “Indra’s”, “moon’s” and so on.</div>
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As you can guess, the root yuj (the one the word “yoga” stems from) and its derivatives is trice played on in the second line of each verse. The words that I have translated as “yoga” can be interpreted as “unity”, and this shall be also a correct variant. As we remember from <a href="http://en.yoga-sutra.org/2015/02/blog-post.html#more">this article</a>, there are three types of word meaning formation in Sanskrit.<br />
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But the hymn under consideration is also interesting due to the suggestion that it may be a “missing link” in development of the term “yoga” into a separate title of a practice or a state. Of the one hand, the practice presented in the verse bears an expressively magic character, it involves energy and is related to “conjunction” with power of a deity, “transmitting” it through the self, and this is the practice that we refer to as yoga. Of the other hand, the explanation of yoga as “merger” with a transcendental principle can be found in dozens of later texts.</div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-63925743013446436532018-01-31T15:15:00.003+02:002018-01-31T15:15:41.670+02:00The Legend of Lost Sutra<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">In the course of gearing up for my big lecture on Yoga Sutra I had come across a dramatic story that even Wikipedia mentions in its entry. I’ve called it “The Legend of Lost Sutra”. If briefly, the legend tells that Yoga Sutra, a sacred text known in India from ancient times, practically sank into oblivion in the 12th century and was recovered only in the 19th, owing to Vivekananda and the Theosophical Society.</span></div>
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<i><span style="font-size: large;">The text fell into obscurity for nearly 700 years from the 12th to 19th century, and made a comeback in late 19th century due to the efforts of <a href="https://en.wikipedia.org/wiki/Swami_Vivekananda" style="color: #954f72;">Swami Vivekananda</a>, the <a href="https://en.wikipedia.org/wiki/Theosophical_Society" style="color: #954f72;">Theosophical Society</a> and others. It gained prominence again as a comeback classic in the 20th century. </span></i></div>
<div style="text-align: justify;">
<a href="https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali" style="color: #954f72;"><span style="font-size: large;">https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali</span></a></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">However, this is not how the real story goes.</span></div>
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<span style="font-size: large;">The first reference to <i>Yoga Sutra</i> – actually, not the <i>Sutra</i> itself but one of its commentaries, the <i>Rājamārtanḍa</i> of Bhoja – can be found in the book <i>The Hindoos: Writings, Religion, and Manners </i>of W. Ward, an English Orientalist. </span></div>
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<span style="font-size: large;">While a work that appeared 20 years after – the book of another prominent Eastern scholar, H. T. Colebrooke, that was published in 1835 – can be already seen to contain a lot of information about Yoga.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJDaAKFQMNdNDAMVqanrzHB8qqOm76c7GQBvqvY7WRCBvTRrHtvMuYivdT0nOnBTQjsrAUu-O9cWRfnQfu9SFh9wW85zA_VFiKVBl6yyg6aDvL_qPTm76wRnzqDLw7GQd4iLV7Silt7-g/s1600/22.jpg" style="color: #954f72;"><span style="font-size: large;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJDaAKFQMNdNDAMVqanrzHB8qqOm76c7GQBvqvY7WRCBvTRrHtvMuYivdT0nOnBTQjsrAUu-O9cWRfnQfu9SFh9wW85zA_VFiKVBl6yyg6aDvL_qPTm76wRnzqDLw7GQd4iLV7Silt7-g/s400/22.jpg" width="250" /></span></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaBrcd8Ko_NiKtf47DDcfdNWW97O9Vz5XCENA6Qv2aBbq-yEbCxviWoSDkpKhjrxzF5NlK-nyH5yJNBNGAeJ8hEJF9RUOI7GtJkSJnROhkkd7fPLrXd_MzONAJsLZsKIAK4B6Cb0M1wL8/s1600/44.jpg" style="color: #954f72;"><span style="font-size: large;"><img border="0" height="258" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaBrcd8Ko_NiKtf47DDcfdNWW97O9Vz5XCENA6Qv2aBbq-yEbCxviWoSDkpKhjrxzF5NlK-nyH5yJNBNGAeJ8hEJF9RUOI7GtJkSJnROhkkd7fPLrXd_MzONAJsLZsKIAK4B6Cb0M1wL8/s400/44.jpg" width="400" /></span></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgT1PJebC8Iz6de7S405KuTpI3I6cDcEBc8zWyNMZP82tXrIhJYBXpqUioAw-l3ik6TD_IlAknWYySm31z7rlgy33rtF_FZ08LP25QH1kyy9Dio06asNwo3McRtfcr_vcPQzPtWczi1VU/s1600/55.jpg" style="color: #954f72;"><span style="font-size: large;"><img border="0" height="186" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgT1PJebC8Iz6de7S405KuTpI3I6cDcEBc8zWyNMZP82tXrIhJYBXpqUioAw-l3ik6TD_IlAknWYySm31z7rlgy33rtF_FZ08LP25QH1kyy9Dio06asNwo3McRtfcr_vcPQzPtWczi1VU/s400/55.jpg" width="400" /></span></a></div>
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<span style="font-size: large;">As one can see from the index photo, the book mentions <i>Yoga Sastra,</i> schools of yoga, yoga siddhis, <i>Yogatattva Upanishad</i> and <i>Yoga Sutra</i> proper together with its key commentaries: <i>Yoga Bhāṣya,</i> the already mentioned <i>Rajamartanda</i> and <i>Yoga Vartika</i>, as well as <i>Yoga Vasistha</i> and many other treatises. In fact, it provides a complete list of Yoga most significant texts. And these are not mere references – we see that the author was familiar with the texts contents as a minimum. By the way, the book comes almost concurrently with Colebrooke’s first translation of <i>Sānkhya Kārikā</i> with commentary of Gaudapada.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgneupN8l6B12r4-o4wTFFDM3zrDfQ2Ugour9r5joB-BoumyTofdo8IFghkkl_ARtr25jDU5so-vMtU14cvrrwwSKQQli-AM1vtbnVBqX2-CYTcNSYl7IIw0wbwz0DmNqoXjvJvGTaaZbY/s1600/66.jpg" style="color: #954f72;"><span style="font-size: large;"><img border="0" height="242" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgneupN8l6B12r4-o4wTFFDM3zrDfQ2Ugour9r5joB-BoumyTofdo8IFghkkl_ARtr25jDU5so-vMtU14cvrrwwSKQQli-AM1vtbnVBqX2-CYTcNSYl7IIw0wbwz0DmNqoXjvJvGTaaZbY/s400/66.jpg" width="400" /></span></a></div>
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<span style="font-size: large;">This is a very important yoga text and a prominent philosophical piece. Yet what stroke me most was the fact that European scholars had translated it such a long time ago. By the way, Colebrooke also authors a very interesting book on Sanskrit in that he gives intelligible exposition of its grammatical issues – the book that I had a pleasure to thumb through.</span></div>
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<span style="font-size: large;">Now, if we take a look at a page from the book published in 1835 and mentioning almost all commentaries on <i>Yoga Sutra</i>, what deduction can we draw? With <a href="https://en.wikipedia.org/wiki/William_Jones_(philologist)" style="color: #954f72;">Sir William Jones</a>’ report taken as a reference point, the interaction between Oriental studies, English scientific culture and Indian culture by that time had gone back some 50 years only. Still, by the time considered they had already managed to collect an exhaustive list of different <i>Yoga Sutra</i> commentaries.</span></div>
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<span style="font-size: large;">So what does it all add up to? To my mind, hence comes a very simple conclusion. In the scope of Indian tradition they never forgot <i>Yoga Sutra</i>. The class of Brahmans involved in first contacts with Europeans knew it perfectly well. It was neither classified, nor lost, nor forgotten; thus everything about it came on surface in the earliest years of cultural interaction.</span></div>
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<span style="font-size: large;">This opinion is evidenced by the abundance of commentators’ literature written by Indian pandits during the period of “oblivion”. In addition to famous Vijnana Bhikshu, the author of the well-known <i>Yoga Vartika</i> (XVI cent.), we know a lot of other commentaries, including the late ones. For instance, Sadasivendra Sarasvati’s <i>Yoga Sudhakara</i> (XVIII cent.) and the text of Anantapandit that came even later. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAa33GlAm1JkyEBiooyToCBSWY8VIX_Tz69NWjREu5H1-ZgqXh94CW84W3EA7gy9UETDS74tb79ZWc5Mn0gZdGXQBraFdeFbmmbsJ2dgWq9hL93GlIt5KS-KXiL9g-8ZNXF5T_Jyd35RI/s1600/77.jpg" style="color: #954f72;"><span style="font-size: large;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAa33GlAm1JkyEBiooyToCBSWY8VIX_Tz69NWjREu5H1-ZgqXh94CW84W3EA7gy9UETDS74tb79ZWc5Mn0gZdGXQBraFdeFbmmbsJ2dgWq9hL93GlIt5KS-KXiL9g-8ZNXF5T_Jyd35RI/s400/77.jpg" width="265" /></span></a></div>
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<span style="font-size: large;">As to the Theosophical Society, its role in this story has been a bit of a stretch. Indeed, the second, the best known edition of <i>Yoga Sutra</i> first translation made by Dr. Ballantyne was issued under the aegis of the Theosophical Society. It comes with its headings, while the introduction was written by Coll. Olcott. </span></div>
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<span style="color: #954f72; font-size: large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRjfPhQk5gwe_My4VP6GPuyYe5vmAFvDWDz7FPCwOuKhX7rMr8TFj20fq6c25wi1IJndNLS0EjR_UqZRcKma4NUult2PYYkQ4ebngY0luDhb_jFJmWwoC1CLCCZ2ni52Nl0kO7SPdxKP8/s1600/88.jpg" style="color: #954f72;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRjfPhQk5gwe_My4VP6GPuyYe5vmAFvDWDz7FPCwOuKhX7rMr8TFj20fq6c25wi1IJndNLS0EjR_UqZRcKma4NUult2PYYkQ4ebngY0luDhb_jFJmWwoC1CLCCZ2ni52Nl0kO7SPdxKP8/s400/88.jpg" width="297" /></a></span></div>
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<span style="font-size: large;">However, this was just a reedition that appeared 30 years after the text original translation. </span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiT_PrSf1L9SAzumjF6Q5n4MQrk9SSIh4ipUTVDbptDZu9utbco4hkKSMNzhI7cv7rEuGddBzdXu9GE9zEboKLIyQEay8C_N8D74yreriN6HEgCWA775KEbRdx-fg6HbXlXVKp6Qb6Ns3U/s1600/%25E0%25A5%25A7%25E0%25A5%25A7%25E0%25A5%25A7.jpg" style="color: #954f72; text-decoration: underline;"><span style="font-size: large;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiT_PrSf1L9SAzumjF6Q5n4MQrk9SSIh4ipUTVDbptDZu9utbco4hkKSMNzhI7cv7rEuGddBzdXu9GE9zEboKLIyQEay8C_N8D74yreriN6HEgCWA775KEbRdx-fg6HbXlXVKp6Qb6Ns3U/s400/%25E0%25A5%25A7%25E0%25A5%25A7%25E0%25A5%25A7.jpg" width="270" /></span></a></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-67554160311845232282017-06-09T01:14:00.000+03:002017-08-12T00:38:24.293+03:00Yoga and Gnosis<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">The succeeding lines of Yoga Sutras (namely, all remaining lines of the section) are dedicated to cognition. So I shall lay down a few considerations to make the reader mentally prepared.</span></div>
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<span style="font-size: large;">Most of Western people erroneously take yoga as a system of physical exercises. A kind of gymnastics. However, hatha-yoga is just a small element of this multifacetous tradition. Physical practices definitely played an important – yet auxiliary - role. They trained the body to keep it healthy and live long; the body that was used as a key to one’s inner world. But authentic yoga practice implies inner transformation that was based on merger with one’s genuine, innermost essence – <b>svarupa</b> – by means of taking under control factors that were separating one from it. This basic nature of yoga is emphasized in the etymology of the word <b>yuj</b> that denotes both “joining together” (<b>samadhi</b>) and “taking control of” (<b>samyama</b>) – see <a href="http://en.yoga-sutra.org/2015/03/an-aesthetically-linguistic-note-on.html">here</a> for details. </span></div>
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<span style="font-size: large;">The concept that a man is actually estranged from oneself may at first sight appear to be spacy, yet when learning more about modern neurophysiology findings we shall see this to be a healthy judgement. For instance, they have proved that human brain takes decision several minutes before one has consciously made it. And this refers to some simple issues … We spend years in the agony of “choosing”, but deep inside the decision has been made long time ago…</span></div>
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<span style="font-size: large;">But what comes as the primary tool of yoga? The one uniting a man with their essence? The answer that was available yet in the earliest Upanishads was further continuously supported in Yoga Sutras and in later Medieval treatises. It is JNANA. The knowledge. Taken in a much broader sense than merely applicative cognition of the outer world that a man of today knows.</span></div>
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<span style="font-size: large;">The ancient practitioners’ strong views of cognitive aspect can be seen from the line of Yoga Bija, a treatise dated back to the Middle Ages:</span></div>
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<span style="font-size: large;">Ajñānād eva saṃsāro jñānād eva vimucyate।…॥(20)</span></div>
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<span style="font-size: large;"><b>Ignorance (avidia) is the reason of samsara; due to knowledge liberation is attained.</b></span></div>
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<span style="font-size: large;">But it was yet fifteen hundred years before it that the fundamental text of Hindu intellectual practices – Nyaya Sutra – was attributing to knowledge the function of liberation.</span></div>
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<span style="font-size: large;">Duḥkha-janma-pravṛtti-doṣa-mithyājñānānām-uttarottarāpāye tad anantar āpāyād apavargaḥ॥ (1.1.2)</span></div>
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<span style="font-size: large;"><b>By annihilation in the reverse order of suffering, birth, activity, faults and misapprehension, <u>after immediate elimination of the latter (element) (there comes)</u> <i>liberation</i>.</b></span></div>
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<span style="font-size: large;">That is, according to Nyaya the ultimate element before liberation, and respectively the root of obstacle on the way to it, is misapprehension, the false knowledge. That is eliminated by the true one.</span></div>
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<span style="font-size: large;">This idea has been symbolically represented in Hindu art in the famous image of Shiva Nataraja. The midget under Shiva’s feet personifies avidia – the ignorance.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIkI6ysU8XQwLsRD7yzgnE1EdexSV0-pRqqkQC9DCEylGxrDPypHk-J-CO9GlQGMzo0LzQSlubsHHAVvtMQiqDuR-Fn40C2y6Ak9OnaBaD030cF12tMcr2C6SbkXN6UCZI2HPlfGDLt18/s1600/avidya.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1585" data-original-width="1407" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIkI6ysU8XQwLsRD7yzgnE1EdexSV0-pRqqkQC9DCEylGxrDPypHk-J-CO9GlQGMzo0LzQSlubsHHAVvtMQiqDuR-Fn40C2y6Ak9OnaBaD030cF12tMcr2C6SbkXN6UCZI2HPlfGDLt18/s320/avidya.JPG" width="284" /></a></div>
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<span style="font-size: large;">Although Bhagavad Gita is taken as a purely Kshatriya work focused on zealous activity, it is full of praisings to jnana:</span></div>
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<span style="font-size: large;">śreyāndravyamayādyajñājjñānayajñaḥ parantapa ।</span></div>
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<span style="font-size: large;">sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate ॥ 4-33॥</span></div>
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<span style="font-size: large;"><b>Oh Parantapa (chastiser of the enemy), the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pṛthā, all sacrifices of work culminate in transcendental knowledge.</b></span></div>
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<span style="font-size: large;">Another quotation:</span></div>
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<span style="font-size: large;">api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ ।</span></div>
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<span style="font-size: large;">sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi ॥ 4-36॥</span></div>
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<span style="font-size: large;"><b>Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.</b></span></div>
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<span style="font-size: large;">And another quotation, one of my favorites, that refers to the subject “karma burns down in the flame of awareness”:</span></div>
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<span style="font-size: large;">yathaidhāṃsi samiddho'gnirbhasmasātkurute'rjuna ।</span></div>
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<span style="font-size: large;">jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā ॥ 4-37॥</span></div>
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<span style="font-size: large;"><b>As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.</b></span></div>
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<span style="font-size: large;">The logic of the last phrase is clear from the perspective of the theory representing karma as an aggregate of <b>sanskaras</b> (i.e. dynamic and emotional stereotypes). One’s following them (thus initiating new karma) or not depends upon whether one distinguishes them as sanskaras or not. This is what mindfulness (apramada that verbatim means non-intoxication) actually is. Thus once again coming down to comprehending one’s innermost nature that differs from any sanskaras.</span></div>
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<span style="font-size: large;">The knowledge of sanskaras corresponds to the specific skill of considering real-life situations from meta-context. That is, in multidimensional model of description that in its framework synthesizes apparent opposites. And respectively eases emotional attachment of one’s position. Here we shall again turn to Bhagavad Gita and one of my favorite lines:</span></div>
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<span style="font-size: large;">jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ ।</span></div>
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<span style="font-size: large;">yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ ॥ 6-8॥</span></div>
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<span style="font-size: large;"><b>He who is satisfied by knowledge and recognition, who stands at the top having overcome feelings, a yogi who sees a lump of clay, stone and gold as the same is called concentrated (<i>yukta</i>).</b></span></div>
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<span style="font-size: large;">The term <b>kutastha</b> – the one who stays at the top – is a perfect metaphor for the state of viewing the situation from meta-context.</span></div>
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<span style="font-size: large;">Today we also say “see things from above” meaning not physical yet intellectual top.</span></div>
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<span style="font-size: large;">On the other hand, yoga refers to knowledge as something of relative character (see <a href="http://en.yoga-sutra.org/2013/02/pramana-methods-of-valid-cognition.html" target="_blank">here</a>) that admits evolvement and even demands it. In Bhagavad Gita they declare that </span></div>
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<span style="font-size: large;">śreyo hi jñānamabhyāsājjñānāddhyānaṃ viśiṣyate ।</span></div>
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<span style="font-size: large;">dhyānātkarmaphalatyāgastyāgācchāntiranantaram ॥ 12-12॥</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="font-size: large;"><b>Knowledge is better than exercises, while cognition is better than knowledge. From cognition [there comes] detachment from the fruits of one’s activity. This detachment is followed by the peace of mind.</b></span></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<span style="font-size: large;"><b>Abhyasa</b> is the exercise from the point of yoga. But knowledge appears to be better than it. (This might come as a shock for hatha-yoga apologists of today). And the best of it is dhyana, that is, the process of cognition. In fact, this is natural for a person of sound mind. Knowledge is not the ultimate state yet something extending as a result of cognitive activity that comes as the basic point of life and evolvement. He who simply possesses knowledge, for instance, due to good education, but has not started creating and generating new knowledge cannot be considered a perfect yogi. But this also means casting off old knowledge.</span></div>
<div style="text-align: justify;">
<span style="font-size: large;">Though today Hindu tradition is viewed as purely canonic, it implies critical attitude to the tradition proper. In this respect there comes another quotation from Bhagavad Gita:</span></div>
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<span style="font-size: large;"><br /></span></div>
<div style="text-align: center;">
<span style="font-size: large;">yāvānartha udapāne sarvataḥ samplutodake ।</span></div>
<div style="text-align: center;">
<span style="font-size: large;">tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ ॥ 2-46॥</span></div>
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<b><br /></b></div>
<div style="text-align: center;">
<span style="font-size: large;"><b>All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to the apprehending Brahman.</b></span></div>
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<br /></div>
<div style="text-align: justify;">
<span style="font-size: large;">At those times knowledge and tradition were taken merely as an instrument. And this is brilliant. Because even now we can hear from people who call themselves yogis: “But this is canonic, how can we reject it?” Yes, this is canon; we can subject it to creative reconsideration, churn it with the node of knowledge, get the best of it and easily throw the rest away or leave it to others. This is the anti-traditionalism view that has been laid down in the most “traditional” texts. For those who are at this point not satisfied with Gita I shall cite Brahma Bindu Upanishad (aka Amrita Bindu Upanishad):</span></div>
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<br /></div>
<div style="text-align: center;">
<span style="font-size: large;"><b>18. After studying the Vedas the intelligent one who is solely intent on acquiring knowledge and realization, should discard the Vedas altogether, as the man who seeks to obtain rice discards the husk.</b></span></div>
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<br /></div>
<div style="text-align: justify;">
<span style="font-size: large;">The original reads as grantha jnatva – having learned all books. When you have studied all books you no longer need them. You become the source of your own knowledge instead of reciting somebody else’s. We use books to come to know, but this is only an intermediate stage on the way to independent search for knowledge. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">It is notable that both in Gnosticism as well as classical Yoga the source of this knowledge was seen to be inside the one:</span></div>
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<span style="font-size: large;"><br /></span></div>
<div style="text-align: center;">
<span style="font-size: large;">na hi jñānena sadṛśaṃ pavitramiha vidyate ।</span></div>
<div style="text-align: center;">
<span style="font-size: large;">tatsvayaṃ yogasaṃsiddhaḥ kālenātmani vindati ॥ 4-38॥</span></div>
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<br /></div>
<div style="text-align: center;">
<span style="font-size: large;"><b>In this world, there is nothing so sublime and pure as transcendental knowledge. And one who has become accomplished in the practice yoga enjoys this knowledge <u>within himself in due course of time.</u></b></span></div>
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<br /></div>
<div style="text-align: justify;">
<span style="font-size: large;">An essential cue for understanding the category of jnana that is also described in Bhagavad Gita and often cited in other texts is the irreversibility of cognition. Gnosis, jnana is not the knowledge one can learn and then forget. Gnosis is the knowledge of transforming nature since it makes one discover one’s authentic self. If you have comprehended something you can’t take it out of your head. I shall draw a metaphor from Shankaracharya’s Aparoksha Anubhuti. This is a very popular metaphor in Hindu tradition that tells about maya – the illusion – of wrong perception: a rope that resembles a snake. In Europe this can be hardly understood, we almost don’t have snakes. But when you walk around Varanasi at night and see something down that looks like a snake, this may scare you. And here comes the citation of Shankaracharya:</span></div>
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<br /></div>
<div style="text-align: center;">
<span style="font-size: large;">96. The real nature of the rope being known, the appearance of the snake no longer persists.</span></div>
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<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">In the European culture some similar views and doctrines were represented in Gnosticism which root category was gnosis – the innermost privy knowledge that serves to overcome stagnant manifested world. We here recall the Hindu concept of maya – global illusion that a practicing yogi gets out from by means of cognizing. One can easily see jnana and gnosis to be cognates (that is, stemming from the same Indo-European root). Moreover, like some schools of Yoga, Gnostics had the idea of a man transforming through learning new and more profound aspects of reality. Cognition is transformation, and transformation is cognition. When you have understood, you mind has changed automatically. This idea has from early Gnosticism penetrated into numerous esoteric systems. For instance, in Judaism and Kabbalah there is a notion of “khokma” – the divine wisdom that penetrates into everything. And when you open in to yourself the inner transformation occurs. Christian esoteric systems contain the concept of “Sophia”, wisdom. The correlation between esoteric Buddhism and Gnosticism was laid down in works of Edward Conze who was referring gnosis to Prajnya of Buddhism. So that both Aya Sophia of Istabnbul and St. Sophia Cathedral in Kiev are the temples dedicated to Prajnya. Because Sophia that has come to the Christianity from Gnosticism means the same as the Prajnya of Buddhism - the Universal Wisdom. </span></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-90771016378944056632017-04-14T13:40:00.003+03:002017-04-14T13:40:45.094+03:00Difference Between Ancient And Modern Commentaries<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
<span style="font-size: large;">Thorough analysis of primary sources assumes concurrent study of authentic commentarial works. Thus in the process of writing my commentary to every new sutra I usually thumb through primary classical commentaries that I here enlist. Some of them have turned into “favorites”, that is, must-reads: Vyasa, Mishra, Sankara, Bhoja, Sadashivendra. Aged 1000 years and even older, these texts (but for the last mentioned) are truly authentic, i.e. introduced in the framework of intact Indian culture so far not deformed by conquerors. I also had a pleasure of reading commentaries on classical texts of other darshanas (in addition to yoga). </span></div>
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<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">However, in the process of reading these commentaries I’ve noticed myself to have a kind of dissatisfaction which essential nature has become clear to me only recently. The matter is that notwithstanding the fact these texts are all commentaries, there is a drastic difference between the core point of commenting processes in classical India and in modern science.</span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><a name='more'></a></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">Indeed, as people “spoilt” by hermeneutics, deconstructionism, books by M. Faucault and so on, we want to see: </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">1. Descriptions of historical and spiritual (for esoteric texts) context of the work origination. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">2. Explanations that elucidate not only <b>what</b> the author wrote but also <b>why</b> he opted to write it in exactly this way. For instance, why out of many words defining mind aspects (<i>chetas, chetana, chetanaa, chitta</i>) it was chitta that Patanjali chose to use. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">3. Foregrounding of implied discussions and polemics. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">4. References to failed notions and techniques. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">5. Clarification of the described mystical or psycho-technical experience’ essential point, criteria of one’s own experience correctness. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">6. Instances that illustrate sophisticated discourses </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">7. Content- and practical recommendations on how one can use the material read. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">Still, nothing of that listed is available there. All of the given above are requirements that result from one’s habit of texts scientific analysis. As well as from western people’ sane pragmatism. While in Classical India commenting first of all deals with giving comments on the text proper, not its content. Sometimes commentaries were particularizing and spoon-feeding the text main idea just like school teachers slowly repeat the material to their inattentive students. By the way, a number of modern commentaries written by Indian pandits who take example by ancient commenting tradition also give no answers to the above-set questions.</span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">Yet what type of information can we draw from such commentaries? </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">1. Specification of polysemantic words meaning. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">2. Correct decomposition of compound words (samasavigarha) that in view of their constituent words’ fused cases can totally change the word meaning. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">3. The ideas that were advanced by commentators and came as a product of their time. For instance, the concept of stages on the way to attaining nirodha that was described by Vyasa (<i>ksipta, viksipta, mudha, ekagrata</i>) and was absent in the work of Patanjali, is very interesting and useful. It gives us the understanding of yoga (or any other system under consideration) retrospective development. After all, sometimes the distance between the primary text and its commentaries makes hundreds or thousands years. Probably this point is the most interesting one. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">4. Diffusion of senses that occurs in the course of time – like it happened to brahmacharya. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">5. Examples that are sometimes given in the commentaries. But there is a small nuance here. Indian authors never bothered themselves with coining new examples. One may come across one and the same showcase in the text dated back to axial age and the one of the XX century. Probably this is related to scholasticization of thinking process. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">So to speak honestly, I would say it is important one reads classical commentaries, but they are not the right source to totally rely on for the purpose of text truly deep understanding.</span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">So what shall one do? </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">1. Compare [them] with personal and other available experience, including description of esoteric practices in other cultures. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">2. Use the experience and best practices of these texts’ scientific study. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">3. Check out things in practice. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;">4. Think, and think, and think. </span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">And I shall resume the above with an idea that many may not like:</span></div>
<div style="text-align: justify;">
<b><span style="font-size: large;">A truly mystical text tries to break beyond the limits of philosophic and religious restrictions inherent in its time. While commentaries, on the contrary, try to fit it into these frameworks.</span></b></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-72131080962571944112017-04-03T15:22:00.003+03:002017-04-03T15:24:09.042+03:00Why Read Ancient Texts?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">They have once again asked me: why in general read ancient texts, the more so commentaries on them? Why a person like me, a modern yogi who is rather future-focused than past-minded, the one who objects to traditionalism in all its manifestations and gives skeptical smile to talks on “paramparas” and consecrations, decided to spend heaps of time studying Sanskrit and leafing through ten- or fifteen-hundred-year-old commentaries? Is there anything in them that one cannot evidentiate by experiments based on modern scientific concepts?</span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">Yes, there is.</span></div>
<div style="text-align: justify;">
<span style="font-size: large;">A seeker of our days, when driven by scientific attitude and intellectual approach, can find many interesting things there.</span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">First. Descriptions of genuine mystical experience that is both functional and based on psychological techniques are rather rare. What I mean here is real experience that differs from all possible forms of visionariness, philosophical waxing and contacts-setting. </span><br />
<a name='more'></a><span style="font-size: large;">Let me remind the criterion of such experience to be its transformative nature <a href="https://www.blogger.com/blogger.g?blogID=8832337409676022942%22%20%5Cl%20%22_ftn1">[1]</a>. The descriptions of this type, especially when made first-hand, are incredibly rare and essential for comprehension of one’s personal experience. While a truly interesting experience is usually found in primary, bedrock texts that came as a breakthrough. Usually these texts were very intensively commented upon from both philosophic and religious positions by people who were lacking the said experience. The doctrine was subject to routinization (as put by Max Weber), and new spontaneous mystics and revolutionaries then emerged. They wrote about similar experience but used totally different words to describe it. The same refers to applied techniques. In most traditions the keys to spiritual practices and psychological techniques that made them really functional were lost. In order to find them one needs to come back to basics and withdraw later layering, subject the issue to critical rethinking so that pure essence could be seen. In this respect I see myself as a kind of archeologist who excavates most valuable artifacts in the heaps of trivial information. So why then analyze commentaries? Exactly for the purpose of studying the process of ideas transformation (the way it happened to <a href="http://en.yoga-sutra.org/2017/03/brahmacharya-and-continence-in-yoga.html" target="_blank">brachmacharya</a>), catching the shades of meaning behind the words and demolishing mainstream stereotypes that dominate a reader of today.</span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">Second, by studying history of esotericism one can avoid mistakes that have already been made in the past. It’s like history in general: the more of it you know, the better is your understanding of the present. Moreover, knowledge of misapprehensions history prevents from “buying” them once again. Like the already mentioned instance of chitta-vriddhi-nirodha interpreted as “cessation of mind activity”: many “practitioners” still believe this idea - and many others alike - to be true. Maybe one day I’ll make a complete list of them)).</span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">Third. Studying a text in its source language makes one reconsider the vocabulary of one’s personal experience description. <b>Language sophistication and refinement, expansion of its capacity is a principle point of mind extension.</b> I shall give an example that only my senior students so far know. In the framework of modern Western esoteric (and pseudo-esoteric) systems they have adopted certain understandings of “mind energy”. Almost a common standard now, these have even entered popular culture: “May the Force be with you!”. But in Sanskrit there are more than 12 terms that stand for the word “energy” used in psycho-technical aspect, their denotations being very different. Seeing these nuances in other language gives us an impetus to search for the term exact definition in our native one, since inaccuracy in terms reduces efficiency of techniques. And the case of the word ‘karma’ is even worse: most of today’s yogi use it in a completely incorrect way.</span></div>
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<br /></div>
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________________________</div>
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<a href="https://www.blogger.com/blogger.g?blogID=8832337409676022942%22%20%5Cl%20%22_ftnref1">[1]</a> For details refer to my monograph Psychological Practices in Mystic Traditions: From Archaic to Our Days.<style type="text/css">
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-53986550555184996582017-03-27T01:09:00.002+03:002017-03-27T01:09:54.851+03:00Brahmacharya and Continence in Yoga. The Story of Confusion<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: right;">
Deconstruction (from lat. de – ‘top to bottom, backward’, and constructio – “erection”, “putting together”)- a concept in modern philosophy and art that represents understanding by means of breaking the stereotype or introduction into new context. It is underlain by the assumption that meaning is constructed in the process of reading while traditional ideas either lack due depth (are trivial) or are attributed with author’s repressive instance. Thus there’s a need for provocative act that initiates an idea and liberates the text undertones that author does not control. Developed by Jacques Derrida, it has its roots in Martin Heideggers’ concept of ‘Destruktion’ – repudiation of construing tradition for the purpose of hidden meaning revelation.</div>
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<span style="font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-size: large;">I shall once again and for a while withdraw from text linearity for the sake of brahmacharya – one of the most argued and controversial issues in Yoga. Brahmacharya is known to have been listed by Patanjali as one of Yoga yamas. Most of popular books on Yoga promote the concept of brahmacharya to be sexual abstinence, celibate and singlehood. But the absurdity and controversial character of this idea can be judged at least by the fact of Tantric sexual practices existence. </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzfOTKHZEirh6VPJ7oLQhW0tA_n0OoyLxa74QEaKNJpxBJHvV1IZ5SkBqn01XkFChFo02D5lZNTgDoQK_GLk9jjr16WaiIaKA5zCCDjm5kS6D1v6lBQfIbAO74z-R_wRe6X15DnSRWSwc/s1600/%25D0%25A1%25D0%25BA%25D1%2580%25D0%25B8%25D0%25BD%25D1%2588%25D0%25BE%25D1%2582+2017-03-27+00.54.41.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" height="395" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzfOTKHZEirh6VPJ7oLQhW0tA_n0OoyLxa74QEaKNJpxBJHvV1IZ5SkBqn01XkFChFo02D5lZNTgDoQK_GLk9jjr16WaiIaKA5zCCDjm5kS6D1v6lBQfIbAO74z-R_wRe6X15DnSRWSwc/s400/%25D0%25A1%25D0%25BA%25D1%2580%25D0%25B8%25D0%25BD%25D1%2588%25D0%25BE%25D1%2582+2017-03-27+00.54.41.png" width="400" /></span></a></div>
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<span style="font-size: large;">Yet even in case extremely fervent advocates of “yoga celibacy” refuse to recognize Tantra to be a part of Yoga, they shall have to bear with descriptions of sexual practices contained in classical yogic texts. For instance, the following piece that one can find in Dattatreya Yoga Shastra (a primary text of Hatha Yoga): </span></div>
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<b><span style="font-size: large;">kṣīramāṅgirasaṃ ceti dvayorādyaṃ tu labhate ।</span></b></div>
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<b><span style="font-size: large;">dvitīyaṃ durlabhaṃ puṃsāṃ strībhyaḥ sādhyamupāyataḥ ।</span></b></div>
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<b><span style="font-size: large;">yogābhyāsaratā strī ca puṃsā yatnena sādhayet ॥ (140)</span></b></div>
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<i><span style="font-size: large;">Kshira (milk) and angirasa are the two (substances) that emerge. The second that is hard to get a man must procure with the help of a woman using proper methods, <b>while a woman devoted to the practice of yoga should get by means of a man</b>.</span></i></div>
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<span style="font-size: large;">Or the lines that are a direct reference to ejaculation control techniques, for instance:</span></div>
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<b><span style="font-size: large;">calito yadi binduḥ tamurdhvamākṛṣya rakṣayet ।</span></b></div>
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<b><span style="font-size: large;">evaṃ ca rakṣito binduḥ mṛtuṃ jayati tattvataḥ ॥ (142)</span></b></div>
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<i><span style="font-size: large;">If the semen moves then it should be preserved by drawing upwards. </span></i></div>
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<span style="font-size: large;">Semen preserved in this way truly overcomes death. </span></div>
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<span style="font-size: large;">Obviously these techniques are more relevant for the process of sex rather than tea drinking.</span></div>
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<span style="font-size: large;">And finally here is a quote from Jnananarva: </span></div>
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<i><span style="font-size: large;">94-95. The unity of man and woman is pure yoga! (During it) moaning is a form of mantra, talks are praying, embracement are offering of musk, kisses are offering of camphor, the marks of nails and teeth are flowers, the coition (per se) is satisfaction…, ejaculation is visarjana…</span></i></div>
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<span style="font-size: large;">The narratives describing lives of rishis and ancient yogis replete with sexual stories. And speaking in general, India in its classical period was not at all puritan. Just take a look at works of art that are imbued with sensuality.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjA52j30MYjH_lrcjiUyrlHoAzbJB9dycJVA0G-sZ-DYzoLdVe94TOahmxP5F3WnM2CARj3fOUsqB30Gt7btnGhyphenhyphenYwzbqPdqkGsLL9302PXMaK-WqyRgaZzwX0NzXEoSWhKJkKW_nfzhWw/s1600/%25D0%25A1%25D0%25BA%25D1%2580%25D0%25B8%25D0%25BD%25D1%2588%25D0%25BE%25D1%2582+2017-03-27+00.58.26.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjA52j30MYjH_lrcjiUyrlHoAzbJB9dycJVA0G-sZ-DYzoLdVe94TOahmxP5F3WnM2CARj3fOUsqB30Gt7btnGhyphenhyphenYwzbqPdqkGsLL9302PXMaK-WqyRgaZzwX0NzXEoSWhKJkKW_nfzhWw/s400/%25D0%25A1%25D0%25BA%25D1%2580%25D0%25B8%25D0%25BD%25D1%2588%25D0%25BE%25D1%2582+2017-03-27+00.58.26.png" width="202" /></span></a></div>
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<span style="font-size: large;">For the purpose of these contradictions elimination they coined a number of doubtful and even hypocritical explanations. Like the one that sex in married life is not actually sex (I’m sorry for a person who arrived at this sad conclusion), that ritual Tantric sex also “does not count” and so on. That brahmacharya (i.e. celibacy) is not violated if the only purpose of sex was conception of children… But all of the said is not convincing. It rather comes as a lame excuse of hang ups developed in authors of these concepts.</span></div>
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<span style="font-size: large;">Another problem is actually the name. The word “brahmacharya” verbatim means “way of brahman” or “way to brahman”. Initially brachmacharya denoted a stage of apprenticeship that every twice-born was to complete. It is in this context that the word can be found in all early Upanishads. Nothing that can be referred to sex is implied there, except just one amusing piece contained in Prashna Upanishad.</span></div>
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<span style="font-size: large;">But late yogic texts already represent the idea of brahmacharya to be sexual abstinence. Where had this strange idea emerge from? How come they distorted Yoga by trying to block one of chakras?</span></div>
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<span style="font-size: large;">In this article I shall try to share my findings of the given issue investigation. I apologize in advance for my excessive meticulousness and even prolixity. But since it is a topical theme for many people interested in Yoga and as far as it has been imbued with traditional (though incorrect) interpretation I’ve made up my mind to make my text as well-reasoned as possible.</span></div>
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<span style="font-size: large;">Now, Patanjali uses the word “brahmacharya” two times. In the line that recites the types of yama:</span></div>
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<b><span style="font-size: large;">अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥ ३०॥</span></b></div>
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<i><span style="font-size: large;">ahiṃsā-satya-asteya-brahmacarya-aparigrahā yamāḥ ॥ 30॥</span></i></div>
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<span style="font-size: large;">And one more time in his comment on brahmacharya results</span></div>
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<b><span style="font-size: large;">ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥ ३८॥</span></b></div>
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<i><span style="font-size: large;">brahmacarya-pratiṣṭhāyāṃ vīrya-lābhaḥ ॥ 38॥</span></i></div>
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<span style="font-size: large;">When practicing brahmacharya one acquires virya (vigor, heroism).</span></div>
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<span style="font-size: large;">Unfortunately, Patanjali does not define the term. The first definition appears in Vyasa’s Yoga Bhashya. Vyasa gives the following explanation:</span></div>
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<b><span style="font-size: large;">brahmacaryaṃ guptendiyasyopasthasya saṃyamaḥ</span></b></div>
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<i><span style="font-size: large;">Brahmacharya is control (samyama) of concealed senses (gupta indriya) and of [that] staying near (upa-stha). </span></i></div>
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<span style="font-size: large;">This direct translation of the verse fits into the idea of brahmacharya to be apprenticeship. Indeed, a student must control what he is usually not aware of, and things around him. The last can be correlated with precision. But this line can be also read in allegoric sense. One of the meanings implied by the word upastha is a generative organ, or, figuratively speaking, sexual desire. That is, “brahmacharya” means “control over one’s penis”… Ok, joke it is. “Brahmacharya” is “control of sexual desire”. But here things are not that obvious as well. Although one can find such meaning of the word “upastha” in a dictionary, in early Upanishads and Bhagavad Gita it was used exclusively in its direct meaning. And here comes a question: wasn’t it a reverse operation of the meaning coming to dictionaries from later sources in that these words had already been subject to modification? </span></div>
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<span style="font-size: large;">BUT! <b>Even in case it is still an authentic meaning, this is not about “ban” or “rejection”, but “control” proper.</b> That is, the original opinion drawn by Vyasa coincides with our idea that a yogi must be able to control his sexual energy. Actually, just like any other type of energy.</span></div>
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<span style="font-size: large;">He was Vacaspati Misra who for the first time (among yogic commentators) introduced direct sexual connotation of the word “brahmacharya”. This outstanding Indian scholar set himself a task of writing commentaries on all darshanas’ major texts. His commentary on Vyasa’s Yoga Bhashya has been already referred to in our discussion of siddhis. </span></div>
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<b><span style="font-size: large;">brahmacaryasvarūpam āha --- gupteti। saṃyatopastho'pi hi strī-prekṣaṇa-tad-ālāpa-kandarp-āyatanatadaṅga-sparśana-sakto na brahmacaryavān iti tannirāsāyoktaṃ guptendriyasyeti। indriyāntarāṇy api tatra lolupāni rakṣaṇīyānīti। aparigrahasvarūpam āha</span></b></div>
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<i><span style="font-size: large;">the one attached (sakta) to contemplation of women, talking to them (about them), touching their private parts (verbatim – the parts where Kandarpa – god of love – sits (maybe they are erogenous zones implied here??)) lacks brahmacharya.</span></i></div>
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<span style="font-size: large;">Here the key word is “attached” – sakta that derives out of the root sañj (सञ्ज् – to fasten, to adhere). We see the concept of Vacaspati Misra to resemble the one of Vyasa, though with a minor “narrowing” of thesis and its further shift. The skill of staying “unattached” to things and control are very close to each other, yet control is still a more broad category because control of one’s energy (sexual energy in this case) can be also related to ability to enhance and intensify sensational experience, induce it onto other people, while non-attachment does not imply the same. On the other hand, non-attachment can be preconditioned by one’s sexual weakness, and in this case there’s no sense talking about control. But even in consideration of everything mentioned non-attachment does not equal to complete rejection.</span></div>
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<span style="font-size: large;">Curiously, but Vacaspati himself (as the legend has it) was indeed unattached to the things mentioned above. There is a showcase, an illustrative story that in the course of time has become a part of folklore. <i>Vacaspati was married to his Teacher’s daughter whose name was Bhamati. Short before the Teacher’s death he asked Vacaspati to write a comment on Vedanta Sutra. Vacaspati started working on it and soon became totally engrossed in writing. Time was passing by. Days became months, years, decades… all this time he was busy with his work and never paid attention to things around him. Finally he finished this treatise. The only thing left was give it a title. That moment he looked up a saw a woman lighting a lamp next to him. Vacaspati was so surprised he asked her: “Who are you, woman? And why are you here?” The woman answered: “Pay no mind. Proceed with your work”. He said: “My work is over. But who are you?” “I’m your wife!”- the woman replied. Vacaspati was dumbfounded by becoming aware that all those 30 years his wife was servicing him we was not even noticing her. As a sign of gratitude he gave her name – Bhamati – to his just-finished work.</i></span></div>
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<span style="font-size: large;">This story (if true, of course) is a perfect illustration of Vacaspati’s attitude to sexual sphere and it makes us see why the mentioned thesis shift actually occurred.</span></div>
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<span style="font-size: large;">In that regard it is indicative that a later commentator of Yoga Sutras, Bhoja (11th cent.) in his Rajamartanda not only refrained from further development of this idea, but made Vyasa’s definition of brahmacharya two times shorter </span></div>
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<i><span style="font-size: large;">Brahmacaryam upastha-saṃyamaḥ</span></i></div>
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<span style="font-size: large;">And this should come as no surprise considering the fact that Bhoja was not only a practicing yogi but also a raja. And he probably had a good number of wives, concubines and ladies of pleasure.</span></div>
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<span style="font-size: large;">Another commentator, Sankara, avoided discussing the subject in an amusing way:</span></div>
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<b><span style="font-size: large;">ब्रह्मचर्यं गुप्तेन्द्रियस्य गुप्तान्येन्द्रियस्य पुरुषस्य अब्रह्मचर्यार्थवाङ्मनसादिवृत्तिशून्यस्य उपस्थेन्द्रियसंयम इति॥</span></b></div>
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<i><span style="font-size: large;">brahmacaryaṃ guptendriyasya guptānyendriyasya puruṣasyaabrahmacaryārthavāṅmanasādivṛttiśūnyasyaupasthendriyasaṃyama iti॥</span></i></div>
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<span style="font-size: large;">His concept comes down to the idea of brahmacharya to be keeping “manas etc.” away from what is not-brachmacharya. Of course from the point of logic grounding oneself on this type of definition is impossible. Seems like it was already at those times that this subject was stressful. </span></div>
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<span style="font-size: large;">The next thesis shift happened in the 16th century in the commentary of Vijnyanabhikshu, an ascetic philosopher. In general, he wrote almost the same things his predecessors had:</span></div>
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<b><span style="font-size: large;">ब्रह्मचर्यं लक्षयति-गुप्तेति। गुप्तेन्द्रियस्येति स्वोक्तस्य विवरणमुपस्थस्येति। संयम इत्यत्रोपसर्गेणान्येन्द्रियसाहित्यमुपस्थस्य ग्रह्यम्। तेनोपस्थस्य विषये सर्वेन्द्रियव्यापारोपरम इति लक्षणम्। तथा चोक्त दक्षसहितायाम् </span></b></div>
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<i><span style="font-size: large;">brahmacaryaṃ lakṣayati-gupteti। guptendriyasyeti svoktasya vivaraṇamupasthasyeti। saṃyama ityatropasargeṇānyendriyasāhityamupasthasya grahyam। tenopasthasya viṣaye sarvendriyavyāpāroparama iti lakṣaṇam। tathā cokta dakṣasahitāyām </span></i></div>
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<span style="font-size: large;">But he completed his commentary with a verse from Dakshina Samhita, a relatively late text of religious type: </span></div>
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<b><span style="font-size: large;">ब्रह्मचर्यं सदा रक्षेदष्टधालक्षण पृथक्।</span></b></div>
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<b><span style="font-size: large;">स्मरणं कीर्त्तनं केलि: प्रेक्षण गुह्यभाषणम्॥</span></b></div>
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<b><span style="font-size: large;">संकल्पोऽध्यवसायश्च क्रियानिर्वृत्तिरेव च।</span></b></div>
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<b><span style="font-size: large;">एतन्मैथनमष्टाड्गम् प्रवदन्ति मनीषिणः॥ इति।</span></b></div>
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<i><span style="font-size: large;">brahmacaryaṃ sadā rakṣedaṣṭadhālakṣaṇa pṛthak।</span></i></div>
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<i><b><span style="font-size: large;">smaraṇaṃ kīrttanaṃ keli prekṣaṇa guhyabhāṣaṇam॥</span></b></i></div>
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<i><b><span style="font-size: large;">saṃkalpo 'dhyavasāyaśca kriyānirvṛttireva ca।</span></b></i></div>
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<i><span style="font-size: large;">etanmaithanamaṣṭāḍgam pravadanti manīṣiṇaḥ॥ iti।</span></i></div>
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<span style="font-size: large;">The main point of the verse is as follows: brahmacharya implies keeping oneself away (verb. separate from – pṛthak) from 8 manifestations of sensuality that were well known in Indian erotic lyrics. Namely: </span></div>
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<span style="font-size: large;">1. Sexual intercourse proper (kriya nivritti) </span></div>
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<span style="font-size: large;">2. Desire (ādhāvasaya) </span></div>
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<span style="font-size: large;">3. Thinking about the beloved person (sankalpa) </span></div>
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<span style="font-size: large;">4. Talk, quiet ‘cooing’ in some hidden place (guhyabhāsana) </span></div>
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<span style="font-size: large;">5. Praising of his (her) features to friends (kirtana) </span></div>
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<span style="font-size: large;">6. Playing, flirting (keli) </span></div>
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<span style="font-size: large;">7. Touching (sparśana) </span></div>
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<span style="font-size: large;">8. Admiring him (her) (darśana) </span></div>
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<span style="font-size: large;">As we can see, the idea of control was once again modified and now developed into the concept of abandonment.</span></div>
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<span style="font-size: large;">Finally, in the 18 century in the work of Sadasivendra Saraswati, one of YS’s late renowned commentators, the idea of total restriction riches the apogee. He writes his definition:</span></div>
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<i><span style="font-size: large;">Brahmacaryam aṣṭa-vidha-maithuna-tyāgaḥ</span></i></div>
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<span style="font-size: large;">That is, <b>“brahmacharya is abandonment (tyagah) of eight types of maithuna”</b>. Those eight I have mentioned above. Let me remind maithuna to be sexual relations. But Sadasivendra lived in the period when India was being actively colonized, and was already subjected to cultural pressure of European civilization, not to mention the already established Islam. So that his point of view can be considered predetermined.</span></div>
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<span style="font-size: large;">In Yoga Sutra’s first translation into English (made by J. R. Ballantyne) brachmacharya was translated as <b>continence</b>. It was the dawn of Victoria era with its puritanism. And in this form, as rendered by Vivekananda, it entered the Russian-speaking community. And alas – was assimilated. Moreover, some particularly ardent persons enhanced the idea by interpreting the word as chastity or celibacy.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDys3SQBN5k_UlNVn6jE6zNv3-qSB__n-Qa3BpzSwXWpen-zmrqNLZiruAYnVp331zOSi2_nkKKy2RB4JoY_jehkXP8sECY2xkc-fvHM6E0vzan9f-UkjC6gsf46EW4Vh4dGmkA2pbOkI/s1600/%25D0%25A1%25D0%25BA%25D1%2580%25D0%25B8%25D0%25BD%25D1%2588%25D0%25BE%25D1%2582+2017-03-27+01.07.20.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDys3SQBN5k_UlNVn6jE6zNv3-qSB__n-Qa3BpzSwXWpen-zmrqNLZiruAYnVp331zOSi2_nkKKy2RB4JoY_jehkXP8sECY2xkc-fvHM6E0vzan9f-UkjC6gsf46EW4Vh4dGmkA2pbOkI/s400/%25D0%25A1%25D0%25BA%25D1%2580%25D0%25B8%25D0%25BD%25D1%2588%25D0%25BE%25D1%2582+2017-03-27+01.07.20.png" width="298" /></span></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTcPaGkDAWOyxkbkVfygSMvtn15tazVxdQe2-hi6Xu_CRcWz9V-tYp0wDLc2HSqmLS2XaWoqc-liw2kGMQUti3JcMXx4j0xPMWD_g7k-QYzGTsPDNZtjRkGd1jtFcu9wbm1qZ5JYgBvv4/s1600/%25D0%25A1%25D0%25BA%25D1%2580%25D0%25B8%25D0%25BD%25D1%2588%25D0%25BE%25D1%2582+2017-03-27+01.07.28.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" height="153" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTcPaGkDAWOyxkbkVfygSMvtn15tazVxdQe2-hi6Xu_CRcWz9V-tYp0wDLc2HSqmLS2XaWoqc-liw2kGMQUti3JcMXx4j0xPMWD_g7k-QYzGTsPDNZtjRkGd1jtFcu9wbm1qZ5JYgBvv4/s400/%25D0%25A1%25D0%25BA%25D1%2580%25D0%25B8%25D0%25BD%25D1%2588%25D0%25BE%25D1%2582+2017-03-27+01.07.28.png" width="400" /></span></a></div>
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<span style="font-size: large;"><b>In this way, step by step, a sound concept of control was gradually transformed into the idea of celibacy,</b> a controversial, non-authentic and alien to the concept of harmonious personal evolvement. </span></div>
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<span style="font-size: large;">One may wonder how things are represented in other, non-yogi texts. Yoga, like the rest of esoteric systems, was not merely existing “up in the air” but dwelt within its parental culture evolving (or, unfortunately, degrading) along with it. In another fundamental text, Laws of Manu (Manu Smriti), the term “brahmacharya” is used 25 times, in most cases meaning “apprenticeship” proper. And only in a case or two it can be interpreted in the way that is somehow related to sex. The interpreters of Russian version have in some cases translated “brachmacharya” as “chastity”, though they could have easily preserved its meaning of “apprenticeship”.</span></div>
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<span style="font-size: large;">The most significant part of the text explicating the code of brachmachari (a student) is drawn in the second section. </span></div>
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<i><span style="font-size: large;">175. But a student who resides with his teacher must observe the following restrictive rules, duly controlling all his organs, in order to increase his spiritual merit.</span></i></div>
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<i><span style="font-size: large;">…….. </span></i></div>
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<i><span style="font-size: large;">177. Let him abstain from honey, meat, perfumes, garlands, substances (used for) avouring (food), women, all substances turned acid, and from doing injury to living creatures. </span></i></div>
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<i><span style="font-size: large;">178. From anointing (his body), applying collyrium to his eyes, from the use of shoes and of an umbrella (or parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments), </span></i></div>
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<i><span style="font-size: large;">179. From gambling, idle disputes, backbiting, and lying, from looking at and touching women, and from hurting others.</span></i></div>
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<i><span style="font-size: large;">……… </span></i></div>
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<i><span style="font-size: large;">190. This duty is prescribed by the wise for a Brahmana only; but no such duty is ordained for a Kshatriya and a Vaisya. </span></i></div>
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<span style="font-size: large;">As we can see, this text contains instruction on abstaining from women. But the text also has a lot of reservations. First, this requirement applies to a brahmachari who “resides with his teacher”, which seems logical, since student’s bringing women to a small dwelling place would cause discomfort. The more so the fact that apprenticeship started at the age of 6-8 years. Second, these requirements are not absolute but are just an instrument of enhancing one’s tapas. And finally the line 2.190 represents all these to be prescribed to a Brahman only.</span></div>
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<span style="font-size: large;">I shall not proceed with investigation of later texts. It is obvious that in religious texts the meaning of brahmacharya as refusal from sex shall be intensified. Because they are religions, they restrict ) <a href="https://www.blogger.com/blogger.g?blogID=8832337409676022942%22%20%5Cl%20%22_ftn1">[1]</a> But I shall once again highlight that the original meaning of this word in Yoga is still different.</span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8832337409676022942%22%20%5Cl%20%22_ftnref1">[1]</a> To learn the difference between esoteric system and religion refer to my monograph Psychological Practices in Mystic Traditions: From Archaic to Our Days.</div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-73389136862528634982017-03-21T14:46:00.004+02:002017-03-21T14:46:40.397+02:00Mind Wholeness, Absent-Mindedness and Torpid Mind. Mistakes in Meditation<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">Summing up the block of seven lines that Patanjali dedicated to exercising the state of mind wholeness (chitta-prasadanam), I shall try to explain why this subject has been essentially significant. One can by intuition guess that mind non-wholeness (chitta-vikshepa) correlates with vritti. And indeed, this opinion was shared by all commentators of Yoga Sutras </span></div>
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<span style="font-size: large;">We all now know yoga to be chitta vritti nirodha. And he was already the first commentator – Vyasa - who specified several stages of chitta sophistication on the way to nirodha.</span></div>
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<b><span style="font-size: large;">क्षिप्तं मूढं विक्षिप्तमेकाग्र निरुद्धमिति चित्तस्य भूमयः।</span></b></div>
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<span style="font-size: large;"><b>kṣiptaṃ mūḍhaṃ vikṣiptam-ekāgra niruddham</b>-<i>iti cittasya bhūmayaḥ</i></span></div>
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<span style="font-size: large;">Here the word bhūmayaḥ means “stages”, chitta stands for “chitta”, while the rest of the line shall be explained below.</span></div>
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<span style="font-size: large;">The said subject was addressed by other text commentators as well. For instance, Bhoja also recites these stages, but does so in giving his comments to the sutra 1.2.</span></div>
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<span style="font-size: large;">So let us try to understand what are these stages and what practical tips we can get from the said commentaries. To start with, let us define the core point of the listed mind states. </span></div>
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<span style="font-size: large;">1. <b><i>Kṣipta</i></b>. The word is a past passive participle of the root kṣip (क्षिप्) – to throw. That is, the state of chitta that can be translated as “scattered”. In fact, here it goes about the mind that instead of abiding in ‘here and now’ wanders to various places and issues, skipping from one object onto another. It is the initial level of the practice that is vanquished by means of forced concentration of one’s attention on something obvious, like somatic sensations or breathing rhythm. In order to understand whether the mind has not ‘escaped’ one can use external objectivizers. For instance, taking the inspiratory rhythm imbalance as a criterion of mind to have after all “shifted” on some other issue. </span></div>
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<span style="font-size: large;">Another technique (of many) is “Bodhidharma gazing” that implies staring at the horizon. The moment when one’s mind has ‘skipped’ the eyes shall involuntarily fix on some of the nearby objects <a href="https://www.blogger.com/blogger.g?blogID=8832337409676022942%22%20%5Cl%20%22_ftn1">[1]</a>. I think there’s no use dwelling into its details here since many yoga practitioners, as well as representatives of other Traditions, were paying due attention to this theme. But very few of them wrote on the second “stage”.</span></div>
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<span style="font-size: large;">2. <b><i>Mūḍha</i></b>. The word is derived from the root muh (मुह्) – “to become senseless”, “to go astray” and means “stupefied” or “blurred” state of one’s mind. This is the very state that most of “meditating persons” and those who erroneously believe themselves to have achieved the chitta-vritti-nirodha state actually dwell in. The condition that is much more difficult to distinguish. Things seem to be very ‘nice’ formally: a person sits motionlessly in a meditative position without a move. He himself thinks he is totally calm with no thoughts occurring to him – and they indeed don’t. Yoga as is, isn’t it? No, it isn’t – it’s just a kind of state one gets into when overstrained or under the influence of sedating medications. But this state is not vibrant and active, and the mind dwelling in it is absolutely passive. The text commentators relate mudha to tamas guna that at this moment affects one’s mind. </span></div>
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<i><span style="font-size: large;">मूढं तमस उद्रेकात्कृ त्याकृत्यविभागमन्तरेण क्रोधादिभिर्विरुद्धकृत्येष्वेव नियमितम् ।</span></i></div>
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<i><span style="font-size: large;">तच्च सदैव रक्षःपिशाचादीनाम् </span></i></div>
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<i><span style="font-size: large;">mūḍhaṃ tamasa udrekātkṛ tyākṛtyavibhāgamantareṇa krodhādibhirviruddhakṛtyeṣveva niyamitam. tacca sadaiva rakṣaḥpiśācādīnām </span></i></div>
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<i><span style="font-size: large;">Bhoja 1.2.</span></i></div>
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<span style="font-size: large;">In order to give a better understanding of what mudha is I shall illustrate it by an example. I guess any reader has the experience of listening to complicated lectures or reading hard-to-understand books. As well as the experience of learning a foreign language. When we set down to a lesson with a so far ‘fresh mind’ we take the information critically; in our mind’s eye we take notes, make commentaries and correlate the data obtained with that we already have... Generally speaking, we learn. But sometimes, at some particular moment, say, as fatigue cumulates, we can admit that having read a part of a text we are not able to render it, or that we listen but no longer understand what it is all about. Our mind as if stands still and drifts off the subject. The effectiveness of such “learning” obviously equals to zero. This slow of apprehension state is mudha proper. I used to know people who could even proceed with making notes in such a state, but alas – they could never recollect the text noted. The danger of this state lies in having difficulty in admitting one to have it. As well as its subject to “training”. The less often one withdraws the self from these states, the more habitual they become. And here lies the way out. By admitting yourself to abide in the state of mudha you can activate your mind. Or at least cease the activity that is no longer useful. Maybe you are indeed tired and it’s time you shift to another activity or simply take a rest and continue in a while. Curious, but some institutions purposefully implant this state and “train” people to dwell in it. For instance, the system of education that obviously overloads one with tons of useless information “trains” students to zone out at lectures. The same does home TV. All states with intoxicating effect are of mudha-nature (I consider the most mudha-type of spirits be beer; it is not for nothing it’s been so actively promoted among the lower classes). Dwelling in mudha can become a drastic deadlock unless one sets a task of deliberate mind development, of training it’s abiding in the state of alertness and cognitive activity.</span></div>
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<span style="font-size: large;">As I have already said, some yoga schools – both in India and in this part of the world – that know nothing about classic commentaries on Yoga Sutras mess up this state with nirodha. I’ve heard the versions like: “after one’s active (strenuous) practice of asanas there sets the non-thinking that is the cherished chitta-vritti-nirodha”. Yes, non-thinking does come – but it is called fatigue. The same state that occurs after one’s unloading trucks or in case of severe sleep deficiency. But with extremely low rate of such state’ intelligent efficiency, one can hardly consider this to be a model of yoga. The same goes about a pleasant-stupefied-relaxed state that occurs in the course of some promoted meditation practices – it is nothing but a process of self-inhibiting that has value only as a form of going to sleep. By the way, the visual images one may have at these moments are not the “third eye opening” <a href="https://www.blogger.com/blogger.g?blogID=8832337409676022942%22%20%5Cl%20%22_ftn2">[2]</a> but merely a vritti called nidra, that is, daydreaming. They are sweet, but have nothing to do with yoga. </span></div>
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<b><span style="font-size: large;">Any states of true yogic nature are always cognitively active. None of “sluggish” forms can be regarded as achievement in yoga.</span></b></div>
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<span style="font-size: large;">3. <b><i>Vikṣipta</i></b> is a state of almost composed mind that only sometimes turns distracted. Its concentration requires more sophisticated methods.</span></div>
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<span style="font-size: large;">4. <b><i>Ekāgra</i></b> stands for one-pointedness. As implied by the word itself, here one’s active, cognizing, sattvic attention is concentrated on a selected object, but in the course of its cognition it appends the said object with affective and intellectual evaluation based on previous sanskaras (sterotypes).</span></div>
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<span style="font-size: large;">5. <b><i>Niruddha</i></b> proper, the one we have paid a lot of attention in the blog opening articles.</span></div>
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<span style="font-size: large;"><a href="https://www.blogger.com/blogger.g?blogID=8832337409676022942%22%20%5Cl%20%22_ftnref1">[1]</a> For more details refer to: “Psychology of Spiritual Development: Guidelines on Meditations” [the book is available in Russian – transl.note].</span></div>
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<span style="font-size: large;"><a href="https://www.blogger.com/blogger.g?blogID=8832337409676022942%22%20%5Cl%20%22_ftnref2">[2]</a> I came across the idea spoken out by a well-known yoga teacher.</span></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-6852539223530428662017-03-14T17:21:00.000+02:002017-03-14T17:21:05.790+02:00Sutra 1.40. Chitta Extension and Densification <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">We have analyzed sutra 1.40 in the context of cognitive aspect proposed by Vyasa. But there can be a different view on techniques the sutra proposes. This kind of energetic practices can be found in all major esoteric Traditions though they may come under different names. In our School we refer to them as “the techniques of chakras fields extension and densification”. But let us consider the subject step by step.</span></div>
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<span style="font-size: large;">Person’s physical self-identity is rather obviously determined by the size of one’s physical body. Energetic self-identity is a more sophisticated thing that can come in a size larger or smaller than a physical one. There are many instances exemplifying the said. Everyone knows the sense of discomfort one gets from other people’s being careless about a thing one loves. A vehicle’s wheel getting into a ditch makes a motorist suffer from “physical” pain. The two of a loving couple have a distant sensing of each other’s feelings and emotions. A mother can feel her child’s state. Sport fans become down with their favourite team defeat. A company head has a feeling of the enterprise’s being in trouble long before it becomes evident, and so on. All given examples have one thing in common: a “physical” sensation of something that does not make a part of our physical body. Though if to put it right way, this is of course not physical yet energy-related experience, the type of sensations that turns energy into substantial category even in the eyes of a non-practitioner. These sensations can be explained by a concept representing chitta that we have defined as “substantialized self-awareness” to be localized not only within our body but to extend onto external objects we have integrated into our identity. Sometimes a person can be energetically “larger” than his real body. While in other cases the ‘body’ of one’s chitta can become smaller than a physical one. People lacking somatic awareness, like those of schizoid type [1], have their self-identity and, respectively, chitta located mostly in their head, and thus have problems with body control and coordination.</span></div>
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<span style="font-size: large;">It is the ability of chitta to dwell in external objects that gives a clue to phenomena like objects of power and one’s dependency upon them. Like the one described in cases telling about a shaman who died after his drum has been stolen.</span></div>
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<span style="font-size: large;">A non-practitioner is characterized by some regular “distribution” of chitta that an attentive reader can guess to correspond to his chakras density or looseness [2]. A person like this comes with almost minimized ranges of freedom as to his identity management. While they are essential. Starting from everyday situations – like the necessity to throw away a broken thing that is “dear to one’s heart” (i.e, an item with Muladhara energies imposed on it), and up to “spiritual best practices” like totalness or its contrary – the skill of disengagement from different real-life situations.</span></div>
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<span style="font-size: large;">We can cite a number of instances showing the inability to “withdraw the energy” of this or that chakra to impair person’s life. After USSR breakup in 1990-ies many elders were not able to disengage from social roles that were once notional in the state that no longer existed. As a result, they turned less adaptive in terms of new time. Another example. Parents’ failure to timely withdrawal of energies from their grown-up child (what they call a “letting go” process in psychology) may result in a child’s getting a syndrome of “mamma’s darling” or “eternal bride”. Whereas parents who proceed to “live” the life of their “baby” emasculate their own lives by losing the ability to find personal ways and interests. Densification of chakra energies and making them “shrink” into one’s physical body help dealing with pain and suffering.</span></div>
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<span style="font-size: large;">And on the contrary – there are many situations that require extension of one’s identity onto something new. We call it the extension of chakra field. For instance, adaptation to a new work environment (state, family) or undergoing a training (especially that with completely new methods involved). Empathy and infatuation are the natural states of Anahata field extension. While people with rigid chakras may face difficulties in extending their fields. It’s hard for them to let something new come into their life, to change their identity.</span></div>
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<span style="font-size: large;">Changing the volume of chitta from extremely small to extremely large and one’s sustainable dwelling in the selected state is what Patanjali describes in sutra 1.40. </span></div>
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<span style="font-size: large;">Notwithstanding my having given a number of everyday examples, the actual skills of chakras field voluntary densification and extension is a sophisticated art that is to be mastered under supervision of an experienced teacher. And when mastered, they provide with a wealth of real (applicable and verifiable) abilities (siddhis) and ranges of freedom.</span></div>
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<span style="font-size: large;">__________________________</span></div>
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[1] See Chakra Psychodiagnistics [the book is available in Russian – transl.note]</div>
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[2] See Chakra System Opening [the book is available in Russian – transl.note] or Yoga: Physiology, Psychosomatics, Bioenergetics [the book is available in English – transl.note]</div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-84854899795026321772017-03-06T16:41:00.002+02:002017-03-14T17:21:36.775+02:00Sutra 1.40. Another Post About Miracles<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;"><i>Many people are looking for kitschy miracles</i></span></div>
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<span style="font-size: large;"><i>but turn their blind eye to the major one</i></span></div>
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The sutra 1.40 been quoted out of context gave rise to numerous twisted fantasies that I intend to dispel.</div>
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This sutra completes the passage on scattered mind (chitta vikshepa) restoration and stabilization methods, and reads as follows</div>
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<b>परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥ ४०॥</b></div>
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<i>1.40 paramāṇu paramamahattvānto'sya vaśīkāraḥ </i></div>
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In order to explain what I mean I shall instead of giving the line detailed interpretation first start with quoting the translation variants available:<br />
<a name='more'></a></div>
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<i>1.40. Thereafter, a yogi’s mastery stretches from the smallest atom to the biggest objects.</i></div>
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<i>1.40. His mastery extends right to the ultimate atom and to the ultimate magnitude</i></div>
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<i>1.40. For one whose thought is tranquil, mastery extends from the most minute particle to the vast expanse.</i></div>
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<i>1.40. Mastery of tranquility extends from the most minute particle to the largest, the form of the entire cosmos.</i></div>
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<i>1.40. In time, the heart can hold the smallest thing, and the uncontainable.</i></div>
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As we can see, the interpreters tend to translate this line in somewhat pompous way implying a yogi acquires a kind of super-power and masters siddhis. And this interpretation has classical groundwork to rely on. Indeed, by his starting the given recital with paramâñu (“the smallest objects”) parama-mahat (“the largest objects”) Patanjali definitely alludes to the list of 8 Mahasiddhis. And his earliest commentators were totally aware of the issue that modern searchers of Eastern miracles would refuse to admit: <b>these siddhis to be of cognitive nature</b>. Thus they were already Vyasa followed by Bhojaraja who were interpreting this line in the context of chitta’, or manas’, capability to “penetrate within” “thin” or “coarse” objects. </div>
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<i>॥1.40॥ sūkṣme niviśamānasya paramāṇvantaṃ sthitipadaṃ labhata iti। sthūle niviśamānasya paramamahattvāntaṃ sthitipadaṃ cittasya।</i></div>
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<i>By focusing on fine objects (the Yogi) attains the state of chitta steadiness up to the level of the minutest atoms. By focusing on coarse objects (the Yogi) attains the state of chitta steadiness up to the level of the largest objects. </i></div>
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The key word here is “chitta” that undergoes transformations.</div>
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The commentary of Bhojaraja runs as follows:</div>
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<i>॥1.40॥ na kvacittaparamāṇuparyante sūkṣme viṣaye'sya manaḥ pratihanyata ityarthaḥ। evaṃ sthūlamākāśādiparamamahatparyantaṃ bhāvayato na kvaciccetasaḥ pratighāta utpadyate sarvatra svātantryaṃ bhavatītyarthaḥ। evamebhirupāyaiḥ saṃskṛtasya cetasaḥ kīdṛgrūpaṃ bhavatītyāha.</i></div>
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<i>None of “fine”, none of minutest objects can withstand his mind (manas! i.e. intellectual process – A.S.’ note). Likewise none of “coarse”, even the largest, same as sky, cannot stand against (his mind)…</i></div>
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Thus even the most ancient commentators referred to the idea of this sutra’s being not about the “growth” or “reduction” of physical body that we find in naïve interpretations of parlour mysticism adherents, yet the ability of the one who has attained mind integrity to speculate on most different objects, to “penetrate” (niviś) into them with his chitta or manas.</div>
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And we can indeed observe the human mind “supremacy” over the “most minute objects” in the field of nucleus fission, DNA sequence deciphering and transformation, quantum computers etc. As well as over the “big” ones – space flights, development of black holes theory “with a point of a pen” and conceptualization of the Universe’ first minutes. <b>It is the improvement of cognitive intelligence that makes the objective of human being’ true evolvement, while his spiritual maturity lies in inexhaustible craving for knowledge. </b>And there isn’t any other miracle in the world greater than Mind, but many people don’t notice this. Or never use it.</div>
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Of course not all of us are directly engaged in big science. But being a part of the mankind, every person can be involved in panhuman development by improving oneself, by having the desire to stay at the cutting edge of science and technology, by dealing with the most recent discoveries and fostering the same. Let me remind here that svadhyaya, or self-education, is one of Yoga’ basic niyamas.</div>
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A parlour belief in primitive miracles is a far cry from both genuine Yoga and common sense. Searching for spirituality from “babus” of little education, stories about objects “materialization”, “cleaning chakras” with help of singing bowls and other things of the kind is just an aimless pursuit. These things seem to be trifles, but what they have behind them are global involutive processes occurring intensively in the world of today. They are drop of education average level against traditionalism that is walking tall again, with some people even returning to religious description methods. Still I believe that the voice of Reason and person’s inner need for development shall manage to overcome.</div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-21938551412401188702017-02-27T03:45:00.004+02:002017-02-27T03:45:44.038+02:00Sutra 1.40. Eight Supreme Siddhis of Yoga Tradition<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">The next line of Yoga Sutra (1.40) dwells on siddhis – at least this is what most of modern commentators think – so I shall give my brief note on this disturbing issue, all the more so as some readers have already become restless in anticipation of this theme. Let me also remind that there’s been an <a href="http://en.yoga-sutra.org/2016_07_01_archive.html">article</a> on my blog dealing with yoga’ view on siddhis that was based on the report made by Dominik Wujastyk.</span></div>
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<span style="font-size: large;">Now, they traditionally distinguish between supreme siddhis (or mahasiddhis) and minor siddhis – the whole of the rest.</span></div>
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<span style="font-size: large;">The list of 8 supreme siddhis that can be attained by a practitioner is drawn in both early as well as late yoga texts. This is a well-known information: even Amarakosha – the major Sanskrit thesaurus – has it given on its first page, while most of texts on yoga also consider this to be conventional issue giving no list details yet introducing it as “animaadi” – anima (the first siddhi) and so on (adi). <a name='more'></a></span></div>
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<span style="font-size: large;">So, the said siddhis are:</span></div>
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<b><span style="font-size: large;">aṇimā; </span></b></div>
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<b><span style="font-size: large;">mahima;</span></b></div>
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<b><span style="font-size: large;">garima; </span></b></div>
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<b><span style="font-size: large;">laghima; </span></b></div>
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<b><span style="font-size: large;">prāpti;</span></b></div>
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<b><span style="font-size: large;">prākāmya;</span></b></div>
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<b><span style="font-size: large;">iṣiṭva; </span></b></div>
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<b><span style="font-size: large;">vaśitva.</span></b></div>
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<span style="font-size: large;">Unfortunately, classical texts provide neither their comprehensive descriptions nor instances - maybe once again because of this subject being obvious to ancient authors. This has resulted in significant mystification of mahasiddhis’ understanding in pseudo-yoga environment. Let me draw the example from Wikipedia: </span></div>
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<i><span style="font-size: large;"><br /></span></i></div>
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<i><span style="font-size: large;">"In Hinduism eight siddhis (Ashta Siddhi) or Eight great perfections (mahasiddhi) are known:<a href="https://en.wikipedia.org/wiki/Siddhi%22%20%5Cl%20%22cite_note-8">[7]</a> </span></i></div>
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<i><span style="font-size: large;">aṇimā: reducing one's body even to the size of an atom;</span></i></div>
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<i><span style="font-size: large;">mahima: expanding one's body to an infinitely large size; </span></i></div>
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<i><span style="font-size: large;">garima: becoming infinitely heavy; </span></i></div>
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<i><span style="font-size: large;">laghima: becoming almost weightless; </span></i></div>
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<i><span style="font-size: large;">prāpti: having unrestricted access to all places; </span></i></div>
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<i><span style="font-size: large;">prākāmya: realizing whatever one desires; </span></i></div>
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<i><span style="font-size: large;">iṣiṭva: possessing absolute lordship; </span></i></div>
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<span style="font-size: large;"><i>vaśitva: the power to subjugate all<a href="https://en.wikipedia.org/wiki/Siddhi%22%20%5Cl%20%22cite_note-9">[8]</a>..."</i></span></div>
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<span style="font-size: large;">The 21st century of course turns the feasibility of miracles that go beyond the laws of physics into a thing unbelievable. Yet the refined pundits of ancient times – i.e., the sutras author and commentators – were also not the ones who could have been mislead by such a nonsense. On the other hand, one wouldn’t want to vulgarize yoga by suggesting this to be description of psychedelic experience. However one can easily understand what mahasiddhis actually are when withdrawing from parlour mysticism and naïve thinking and taking sound arrangement and rational nature of yoga as a consideration basis.</span></div>
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<span style="font-size: large;">The first four words have been formed out of the adjectives “small”, “big”, “light”, “heavy” by adding the –iman suffix. Thus gariman is weightiness, laghiman is being not heavy, ease, and so on. And they never imply these are physical qualities meant. Moreover, suffixes of the second four always generate words with abstract meaning. Therefore, if we accept siddhis to be a description of not physical yet psychical abilities, the design of the picture shall become quite logical.</span></div>
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<span style="font-size: large;"><b>Aṇimān</b> is the ability of “zooming in”, that is, going deeper into details. The opposite of this siddhi shall be superficiality, glancing through.</span></div>
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<span style="font-size: large;"><b>Mahiman</b> is what we now call the “magnitude” of a person and the breadth of his vision.</span></div>
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<span style="font-size: large;"><b>Gariman</b> is the ability to create significance and value (for instance, the skill of persuasive speaking and being a force).</span></div>
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<span style="font-size: large;"><b>Laghiman</b> stands for easiness, the abilities of “living and leaving no traces” as they would call it in Tao tradition, without “bullying” others.</span></div>
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<span style="font-size: large;"><b>Prāpti</b> (“attainability”) is the skill of strategic thinking aimed at achieving long-term objectives.</span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"><b>Prākāmya</b> is being aware of one’s desires and following them. </span></div>
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<span style="font-size: large;"><b>Vaśitva</b> stems from vaśa – the [imperative] will (that is, having influence on people) and thus corresponds to one’s ability of controlling other people’ will. It is what we would call “power of influence” or “charisma”. </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"><b>Iṣiṭva</b> is the will as self-control</span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">All of the said is quite realistic though attained through of considerable effort. And I understand this comes as disappointment for those dreaming about levitation and walking on water. But they shall anyhow get this when facing hard reality)).</span></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com1tag:blogger.com,1999:blog-75785760731929273.post-58411226996409741462017-02-22T23:43:00.001+02:002018-07-20T03:45:34.137+03:00Catalogue of the blog articles<div dir="ltr" style="text-align: left;" trbidi="on">
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<a name='more'></a></div>
<ol>
<li><a href="http://en.yoga-sutra.org/2012/12/introduction.html">Introduction</a> </li>
<li><a href="http://en.yoga-sutra.org/2012/12/the-value-of-yoga-sutras.html">The Value of Yoga Sutras</a> </li>
<li> <a href="http://en.yoga-sutra.org/2012/12/some-traps-on-way-of-classical-texts.html">Some traps on the way of classical texts interpretation</a> </li>
<li><a href="http://en.yoga-sutra.org/2012/12/v-behaviorurldefaultvmlo.html">Sutra 1.2. Definitions of Yoga</a> </li>
<li><a href="http://en.yoga-sutra.org/2012/12/chitta-vritti-nirodhah.html">Sutra 1.2. Chitta Vritti Nirodhah</a> </li>
<li><a href="http://en.yoga-sutra.org/2012/12/vritti-continuation.html">Sutra 1.2. Vritti (continuation)</a> </li>
<li><a href="http://en.yoga-sutra.org/2012/12/nirodha-problem-of-emotional-content-of.html">Sutra 1.2. Nirodha. The problem of emotional content of the practice</a> </li>
<li><a href="http://en.yoga-sutra.org/2012/12/nirodha-continuation-problem-of.html">Sutra 1.2. Nirodha (continuation). The Problem of Motivation to Practice</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/01/nirodha-problem-of-practice-boundedness.html">Sutra 1.2. Nirodha. The Problem of the Practice Boundedness</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/01/klesha-very-conceptual-article.html">Sutras 1.5, 2.3. - 2.9. Klesha. A very conceptual article:)</a> </li>
<li> <a href="http://en.yoga-sutra.org/2013/01/raga-and-dvesa-issue-of-emotions-in-yoga.html">Raga and Dvesa. The Issue of Emotions in Yoga</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/01/drashtar-inner-observer.html">Sutras 1.3 - 1.4. Drashtar. The Inner Observer</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/01/vritti-pramana-viparyaya-and-vikalpa.html">Sutras 1.5 - 1.9. Vritti: Pramana, Viparyaya and Vikalpa</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/02/vrittis-nidra-and-smriti.html">Sutras 1.10 - 1.11. Vrittis: Nidra and Smriti</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/02/pramana-methods-of-valid-cognition.html">Sutra 1.6. PRAMANA: the Methods of “Valid” Cognition. Gnoseology and</a> <a href="http://en.yoga-sutra.org/2013/02/pramana-methods-of-valid-cognition.html">Ajna </a><a href="http://en.yoga-sutra.org/2013/02/pramana-methods-of-valid-cognition.html">Development in Yoga</a></li>
<li><a href="http://en.yoga-sutra.org/2013/02/abhyasa-and-vairagya-two-fundamental.html">Sutras 1.12 - 1.15. Abhyasa and Vairagya. Two Fundamental Approaches in Yoga</a></li>
<li><a href="http://en.yoga-sutra.org/2013/02/abhyasa-and-vairagya-is-there-third-way.html">Sutras 1.12 - 1.15. Abhyasa and Vairagya. Is There a Third Way? Some Words</a> <a href="http://en.yoga-sutra.org/2013/02/abhyasa-and-vairagya-is-there-third-way.html">about </a><a href="http://en.yoga-sutra.org/2013/02/abhyasa-and-vairagya-is-there-third-way.html">Samskaras and Tantra</a></li>
<li><a href="http://en.yoga-sutra.org/2013/03/the-gunas-sattva-rajas-and-tamas.html">Sutra 1.16. The Gunas: Sattva, Rajas and Tamas</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/03/the-methods-abhyasa-and-vairagya-and.html">Sutras1.12 - 1.15. The Methods Abhyasa and Vairagya and Ajna Chakra Petals</a> </li>
<li> <a href="http://en.yoga-sutra.org/2013/03/the-modern-scientific-methods-of.html">The Modern Scientific Methods of Describing Psyche and Psychologic </a><a href="http://en.yoga-sutra.org/2013/03/the-modern-scientific-methods-of.html">Experience</a></li>
<li><a href="http://en.yoga-sutra.org/2013/03/the-gunas-psychological-interpretation.html">Sutra 1.16. The Gunas: Psychological Interpretation</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/04/dharana-dhyana-samadhi-basic.html">Sutras 3.1 - 3.3. Dharana, Dhyana, Samadhi: Basic Considerations</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/05/conceptual-mistakes-in-understanding_21.html">Sutra 3.1. Conceptual Mistakes in Understanding the Category of “Dharana” by </a><a href="http://en.yoga-sutra.org/2013/05/conceptual-mistakes-in-understanding_21.html">Yogis of Today. A Psychologist’s Opinion</a></li>
<li> <a href="http://en.yoga-sutra.org/2013/06/samadhi-assemblage-point-and-gestalt.html">Samadhi, Assemblage Point and Gestalt Psychology</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/06/samprajna-legend-of-asamprajna-samadhi.html">Sutras 1.17 - 1.18. Samprajna. The Legend of Asamprajna Samadhi</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/07/the-legend-of-asamprajna-samadhi.html">Sutras 1.17 - 1.18. The Legend of Asamprajna Samadhi (continuation)</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/07/fundamental-meaning-of-sloka-117.html">Sutra 1.17. Fundamental Meaning of the Sloka 1.17. Correlation Between the</a> <a href="http://en.yoga-sutra.org/2013/07/fundamental-meaning-of-sloka-117.html">Dimensions of Human Existence</a></li>
<li><a href="http://en.yoga-sutra.org/2013/07/vairagya-and-samprajna-logic-of-few.html">Sutras 1.12 - 1.18. Vairagya and Samprajna. The Logic of the Few Latest</a> <a href="http://en.yoga-sutra.org/2013/07/vairagya-and-samprajna-logic-of-few.html">Slokas </a><a href="http://en.yoga-sutra.org/2013/07/vairagya-and-samprajna-logic-of-few.html">Arrangement</a></li>
<li><a href="http://en.yoga-sutra.org/2013/07/meditation-in-context-of-patanjalis.html">Sutra 1.17. Meditation in the Context of Patanjali’s Yoga Sutras</a> </li>
<li> <a href="http://en.yoga-sutra.org/2013/07/meditation-ability-and-state-of.html">Meditation Ability and the State of Traineeship</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/07/nirodha-and-samprajna.html">Sutras 1.2 and 1.17. Nirodha and Samprajna</a> </li>
<li> <a href="http://en.yoga-sutra.org/2013/07/to-origin-of-word-yoga.html">To the Origin of the Word “Yoga”</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/07/comprehension-and-emotions.html">Sutra 1.17. Comprehension and Emotions</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/07/supernatural-beings-vs-people-of.html">Sutra 1.19. Supernatural Beings vs People of Spiritual Flow. Mysterious Pratyaya</a> </li>
<li> <a href="http://en.yoga-sutra.org/2013/07/the-relevance-of-new-translation-and.html">The Relevance of New Translation and Commentaries on </a><a href="http://en.yoga-sutra.org/2013/07/the-relevance-of-new-translation-and.html">Yoga</a><a href="http://en.yoga-sutra.org/2013/07/the-relevance-of-new-translation-and.html"> Sutra</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/08/chitta-vritti-and-psychosomatics.html">Sutra 1.2. Chitta, Vritti and Psychosomatics</a> </li>
<li> <a href="http://en.yoga-sutra.org/2013/08/vyasas-standpoint-buddhist-influence.html">Vyasa’s Standpoint. The Buddhist Influence upon Yoga</a> </li>
<li><a href="http://en.yoga-sutra.org/2013/09/prerequisites-to-cognition-line-120.html">Sutra 1.20. Prerequisites to Cognition</a> </li>
<li> <a href="http://en.yoga-sutra.org/2013/09/a-psychophysiological-and-philosophic.html">A Psychophysiological and Philosophic Commentary: the Role of </a><a href="http://en.yoga-sutra.org/2013/09/a-psychophysiological-and-philosophic.html">Emotions in the Process of </a><a href="http://en.yoga-sutra.org/2013/09/a-psychophysiological-and-philosophic.html">Cognition</a></li>
<li><a href="http://en.yoga-sutra.org/2013/09/the-rate-of-development-spiritual-flow.html">Sutras 1.21 - 1.22. The Rate of Development. Spiritual Flow, Personal Power,</a> <a href="http://en.yoga-sutra.org/2013/09/the-rate-of-development-spiritual-flow.html">Inner </a><a href="http://en.yoga-sutra.org/2013/09/the-rate-of-development-spiritual-flow.html">Human Core</a></li>
<li><a href="http://en.yoga-sutra.org/2013/10/coming-back-to-nidra-can-dreams-be.html">Sutra 1.10. Coming Back to Nidra. Can Dreams be Referred to as a Form of </a><a href="http://en.yoga-sutra.org/2013/10/coming-back-to-nidra-can-dreams-be.html">Vritti?</a></li>
<li> <a href="http://en.yoga-sutra.org/2013/10/on-types-of-yoga-karma-yoga-and-bhakti.html">On “Types of Yoga”: Karma Yoga and Bhakti Yoga</a> </li>
<li> <a href="http://en.yoga-sutra.org/2014/01/some-words-about-kumbh-mel.html">Some words about Kumbh Mela</a> </li>
<li> <a href="http://en.yoga-sutra.org/2014/01/the-koans-of-zen-andmeditative-question.html">The Koans of Zen and Meditative Question</a> </li>
<li> <a href="http://en.yoga-sutra.org/2014/02/the-arabic-translation-of-patanjalis.html">The Arabic Translation of Patanjali’s Yoga Sutras made by Al-</a> <a href="http://en.yoga-sutra.org/2014/02/the-arabic-translation-of-patanjalis.html">Biruni.The Problem of Yoga Impact on Sufism</a></li>
<li><a href="http://en.yoga-sutra.org/2014/03/some-more-words-about-vairagya.html">Sutra 1.15. Some More Words About Vairagya</a> </li>
<li> <a href="http://en.yoga-sutra.org/2014/04/the-lessons-of-mahabharata-and.html">The Lessons of Mahabharata and “Traditional” Values</a> </li>
<li><a href="http://en.yoga-sutra.org/2014/04/chitta-vritti-nirodha-and-shamanic.html">Sutra1.2. Chitta-Vritti-Nirodha and Shamanic Experience</a> </li>
<li><a href="http://en.yoga-sutra.org/2014/08/ishvarapranidhana.html">Sutra 1.23. Ishvarapranidhana</a> </li>
<li><a href="http://en.yoga-sutra.org/2014/09/ishvarapranidhana-and-chakra-system.html">Sutra 1.23. Ishvarapranidhana and Chakra System</a> </li>
<li><a href="http://en.yoga-sutra.org/2014/10/ishvarapranidhana-continued.html">Sutra 1.24. Ishvarapranidhana (continued). Ishvarapranidhana and </a><a href="http://en.yoga-sutra.org/2014/10/ishvarapranidhana-continued.html">purusha</a></li>
<li><a href="http://en.yoga-sutra.org/2015/01/ishvara-prakriti-and-sanskrit-gramma.html">Sutra 1.26. Ishvara, prakriti and sanskrit grammar</a> </li>
<li> <a href="http://en.yoga-sutra.org/2015/02/blog-post.html">The Fundamentals of sanskrit grammar</a> </li>
<li><a href="http://en.yoga-sutra.org/2015/03/learning-from-universe-problem-of-yoga.html">Sutra 1.26. Learning from the universe. The problem of yoga schools </a><a href="http://en.yoga-sutra.org/2015/03/learning-from-universe-problem-of-yoga.html">classicality</a></li>
<li> <a href="http://en.yoga-sutra.org/2015/03/an-aesthetically-linguistic-note-on.html">An aesthetically-linguistic note on Yoga and samadhi</a> </li>
<li><a href="http://en.yoga-sutra.org/2015/05/ishvara-and-world-tree-metaphysics-of.html">Sutra 1.25. Ishvara and the world tree. The metaphysics of plato</a> </li>
<li><a href="http://en.yoga-sutra.org/2015/05/sanskrit-and-mantra-yoga.html">Sutras 1.27 - 1.28. Sanskrit and mantra-yoga</a> </li>
<li><a href="http://en.yoga-sutra.org/2015/07/the-mechanisms-of-mantras-effect.html">Sutras 1.27 - 1.28. The mechanisms of mantras effect (continuation)</a> </li>
<li><a href="http://en.yoga-sutra.org/2015/07/obstacles-to-yoga-and-defence.html">Sutras 1.29 - 1.30. «Obstacles to Yoga» and defence mechanisms of psyche</a> </li>
<li><a href="http://en.yoga-sutra.org/2015/07/the-concept-of-psychosomatics-in-yoga.html">Sutra 1.31. The concept of psychosomatics in Yoga Sutras</a> </li>
<li> <a href="http://en.yoga-sutra.org/search?updated-max=2016-01-27T15:07:00%2B02:00&max-results=7&start=7&by-date=false">The archetypes of wholeness and “energy loss”</a> </li>
<li> <a href="http://en.yoga-sutra.org/2015/09/chitta-vikshepa-and-energetic-ties.html">Chitta-vikshepa and energetic ties</a> </li>
<li><a href="http://en.yoga-sutra.org/2015/11/svarupa-genuine-inwardness-or-what.html">Sutras 1.3 - 1.4. Svarupa. Genuine inwardness, or what happens after vrittis have </a><a href="http://en.yoga-sutra.org/2015/11/svarupa-genuine-inwardness-or-what.html">been overcome??</a></li>
<li><a href="http://en.yoga-sutra.org/2015/12/methods-of-chitta-stabilization.html">Sutra 1.32. Methods of chitta stabilization. Part one. Totalness</a> </li>
<li><a href="http://en.yoga-sutra.org/2015/12/methods-of-chitta-stabilization-part-2.html">Sutra 1.33. Methods of chitta stabilization. Part 2. Yogi’s “Virtues” of anahata </a><a href="http://en.yoga-sutra.org/2015/12/methods-of-chitta-stabilization-part-2.html">nature</a></li>
<li><a href="http://en.yoga-sutra.org/2016/01/meditation-for-overcoming-hostility.html">Sutra 1.33. Meditation for overcoming hostility</a> </li>
<li><a href="http://en.yoga-sutra.org/2016/01/breath-control-as-method-of-gathering.html">Sutra 1.34. Breath control as a method of gathering chitta up</a> </li>
<li><a href="http://en.yoga-sutra.org/2016/04/methods-of-chitta-stabilization-part-4.html">Sutra 1.35. Methods of chitta stabilization. Part 4. Thoughtless brains beget evil </a><a href="http://en.yoga-sutra.org/2016/04/methods-of-chitta-stabilization-part-4.html">ideas</a></li>
<li><a href="http://en.yoga-sutra.org/2016/04/methods-of-chitta-stabilization-part-5.html">Sutra 1.36. Methods of Chitta stabilization. Part 5. Grand Thoughts and </a><a href="http://en.yoga-sutra.org/2016/04/methods-of-chitta-stabilization-part-5.html">Reflections on abstract notions as a part of yoga</a></li>
<li> <a href="http://en.yoga-sutra.org/2016/06/history-of-yoga.html">History of Yoga</a> </li>
<li> <a href="http://en.yoga-sutra.org/2016/07/krakow-lectures-yoga-and-siddhis.html">Krakow Lectures 1. Yoga and Siddhis. Dominik Wujastyk</a> </li>
<li> <a href="http://en.yoga-sutra.org/2017/01/krakow-2-history-of-standing-asanas_13.html">Krakow 2. The History of Standing Asanas. James Mallinson’s </a><a href="http://en.yoga-sutra.org/2017/01/krakow-2-history-of-standing-asanas_13.html">Report</a></li>
<li> <a href="http://en.yoga-sutra.org/2017/01/krakow-3-what-does-svarupa-actually-mean.html">Krakow 3. What Does “Svarūpa” Actually Mean?</a></li>
<li> <a href="http://en.yoga-sutra.org/2017/02/krakow-4-yoga-sutra-authorship-debate.html">Krakow 4. Yoga Sutra Authorship Debate</a></li>
<li> <a href="http://en.yoga-sutra.org/2016/10/nirvana-in-context-of-yoga.html">Nirvana in the Context of Yoga</a> </li>
<li><a href="http://en.yoga-sutra.org/2016/10/emotions-and-wholeness.html">Sutra 1.37. Emotions and Wholeness</a> </li>
<li><a href="http://en.yoga-sutra.org/2016/10/yoga-and-interpretation-of-dreams.html">Sutra 1.38. Yoga and Interpretation of Dreams</a></li>
<li> <a href="http://en.yoga-sutra.org/2017/02/on-genuine-desires-and-living-by_13.html">On genuine desires and living by genuine inwardness</a> </li>
<li><a href="http://en.yoga-sutra.org/2017/02/sutra-139-yoga-sutras-and-tantra.html">Sutra 1.39. Yoga Sutra and Tantra</a></li>
<li><a href="http://en.yoga-sutra.org/2017/02/sutra-140-eight-supreme-siddhis-of-yoga.html" target="_blank">Sutra 1.40. Eight Supreme Siddhis of Yoga Tradition</a></li>
<li><a href="http://en.yoga-sutra.org/2017/03/sutra-140-another-post-about-miracles.html" target="_blank">Sutra 1.40. Another Post About Miracles</a></li>
<li><a href="http://en.yoga-sutra.org/2017/03/sutra-140-chitta-extension-and.html" target="_blank">Sutra 1.40. Chitta Extension and Densification</a></li>
<li> <a href="http://en.yoga-sutra.org/2017/03/mind-wholeness-absent-mindedness-and.html" target="_blank">Mind Wholeness, Absent-Mindedness and Torpid Mind. Mistakes in Meditation</a></li>
<li> <a href="http://en.yoga-sutra.org/2017/04/why-read-ancient-texts.html" target="_blank">Why Read Ancient Texts?</a></li>
<li> <a href="http://en.yoga-sutra.org/2017/04/difference-between-ancient-and-modern.html" target="_blank">Difference Between Ancient And Modern Commentaries</a></li>
<li> <a href="http://en.yoga-sutra.org/2017/06/yoga-and-gnosis.html#more" target="_blank">Yoga and Gnosis</a></li>
<li> <a href="http://en.yoga-sutra.org/2018/01/the-legend-of-lost-sutra.html" target="_blank">The Legend of Lost Sutra</a></li>
<li> <a href="http://en.yoga-sutra.org/2018/02/yoga-and-magic-most-ancient-reference.html" target="_blank">Yoga and Magic. The Most Ancient Reference to Yoga in Atharvaveda</a></li>
<li> <a href="http://en.yoga-sutra.org/2018/05/hatha-yoga-and-patanjali.html" target="_blank">Hatha Yoga and Patanjali</a></li>
<li> <a href="http://en.yoga-sutra.org/2018/07/on-yoga-sutras-five-translations.html" target="_blank">On Yoga Sutras’ Five Translations</a></li>
</ol>
</div>
Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-22582280821288472642017-02-21T00:19:00.000+02:002017-02-21T00:20:34.103+02:00Sutra 1.39. Yoga Sutra and Tantra<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">The subject of Tantra has definitely captured the attention, so I’ve created some intrigue. In order not to keep the reader in suspense I shall just say that: </span></div>
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<span style="font-size: large;">1. NO, Patanjali did not use the word “tantra” in Yoga Sutras. </span></div>
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<span style="font-size: large;">2. YES, he highlighted a group of techniques that were later made a groundwork of Tantric yoga. And they shall be the subject matter of this article. </span></div>
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<span style="font-size: large;">But let us traditionally start with a sutra of Patanjali. The line 1.39 rounds up the cycle of sutras that expose the methods of mind “gathering” and making chitta stable and steady. It is not difficult for translation and, just like the previous one, it has been ignored by commentators. I think we shall soon understand the reason why. So now:</span></div>
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<b><span style="font-size: large;">यथाभिमतध्यानाद्वा ॥ ३९॥</span></b></div>
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<i><span style="font-size: large;">1.39 yathā abhimata-dhyānād-vā</span></i></div>
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<span style="font-size: large;"><b><i>yathā</i></b> (ind.) likewise, similar to, so that. This word, though at first sight seems neutral, has a lot of meanings that may affect one’s understanding of the line; </span></div>
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<span style="font-size: large;"><b><i>abhimata</i></b> (m.) the desired, literally “that what you think about”: the word is made up of the prefix abhi (towards) + mata (thought over), a passive past participle of the root man (to think); </span></div>
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<span style="font-size: large;"><b><i>dhyānād</i></b> (m. abl. sg.) dhyana, or deliberation, in the fifth (ablative) case; formed from the root dhyai (to think); </span></div>
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<span style="font-size: large;"><i><b>vā</b></i> (ind.) or. </span></div>
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<span style="font-size: large;">Thus the line shall have the following translation:</span></div>
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<b><i><span style="font-size: large;">1.39 Or (mind stability) is attained due to dhyana (deliberation) on [similar to] the desired.</span></i></b></div>
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<span style="font-size: large;">The particle yathā here is a bit confusing, but we shall so far try to understand the meaning without it. </span></div>
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<span style="font-size: large;">So in this way we come to deal with a technique that seems weird from the perspective of classical yoga – a meditation on something desired. Weird to the extent that it obviously confused the scholiasts, since theoretically yoga teaches one to do away with desires… Vyasa gave the following comment to the line: “one ought to meditate upon the object which is most to his liking. The internal organ, having acquired steadiness it that, will be able to attain to it elsewhere also”. Shankara in his comment added that “it must not be to secure pleasures and so on”. Bhojaraja and Sadashivendra Saraswati paid very little attention to this line. The idea of Bhoja’s comment was similar to that of Vyasa, while Sadashivendra shifted the thesis even further having suggested the word “desired” to imply the image of god so that meditation on it forms the state of ekagrata (one-pointedness of chitta). A technique of this kind of course does exist and connotes to both Bhakti practices and the techniques of yidam visualization that Tibetan tradition is known for. Yet I believe that this line and the techniques that result from it shall be taken more literally. The problem lies in the fact that even at the time of Vyasa yoga was already subjected to some “pressure” on the part of puritanical views developed in the framework of religious traditions – for instance, Buddhism. And further on such influence was becoming even stronger because of Islam and Christianity, so that commentators tried to neutralize the pointedness of the line dealing with desires.</span></div>
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<span style="font-size: large;">But let us take a look at the situation from a different point. There was a Tradition that turned a meditation on something desired and pleasant into a quite legal instrument. Yes, it is – Tantra is the name. To exemplify the said I shall draw some lines from its most tantric piece - the Vijnyana Bhairava Tantra.<a href="https://www.blogger.com/blogger.g?blogID=8832337409676022942%22%20%5Cl%20%22_ftn1">[1]</a></span></div>
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<span style="font-size: large;">68. [in the process of sex] One should place pleased mind (sukham chittam) between male and female genitals. Because of joy from the coition an exceptional fullness of the winds (energy) is attained.</span></div>
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<span style="font-size: large;">69. Dating a woman, sharing the arousal, penetration into her. Satisfaction of Brahman’s true essence is called the supreme joy.</span></div>
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<span style="font-size: large;">70. When reminiscing woman’s pleasure from kissing (verb., licking), sex and hugging, even in absence of the woman there arises a flow of pleasure, O Devesha.</span></div>
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<span style="font-size: large;">71. Or when attaining an intense joy from meeting relatives after long separation, having experienced this happiness dissolve your mind (manas) in it.</span></div>
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<span style="font-size: large;">72. Dwell in relishing the taste of food and drinks. Retaining this state brings the greatest bliss.</span></div>
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<span style="font-size: large;">73 A yogi who has attained unity with delight taken in singing and the same, due to this fullness and exaltation of the mind gets the feeling of selfness. </span></div>
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<span style="font-size: large;">As we can see, the techniques proposed by Vijnyana Bhairava Tantra are very similar to Patanjali’s line. In terms of Tantra, concentration of one’s mind on something appealing and wanted is a practice. And finally, resuming all the lines above, the author of Vijnyana Bhairava Tantra writes the lines that simply echo the sutra of Patanjali under our consideration:</span></div>
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<span style="font-size: large;">74. Wherever manas gets satisfied, there it should be held. It is there that the essence (svarupa) of the Supreme Bliss is.</span></div>
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<span style="font-size: large;">How can we explain these techniques? Do meditations on the desired and appealing (they usually coincide) come as an effective way of practice or they are just a reflection of somebody’s hedonism? That was a joke))) Let us start with a question of what is the mechanism and what are the purposes of focusing on the desired.</span></div>
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<span style="font-size: large;">1. One cannot but agree with Vyasa in the issue of meditation on something desired to be easier. Though even here we may come across unpleasant surprises. The mind can start wandering away even from a pleasant object given there are superconscious programs, emotional ties and <a href="http://www.yoga-sutra.org/2015/09/blog-post_20.html%22%20%5Ct%20%22_blank">tails</a> present. In psychology, for instance, they have a half-joking term - “a fridge door syndrome”. It stands for a situation during sex when at the very crucial moment one of the participants suddenly recalls the fridge door that could have been left open. And the arousal fades… In this case the reason shall be one’s non-totality in taking the decision, that is, those good old programs, bonds and tails. Elimination of this interfering factors is highly motivated by desire to get a pleasant experience, and from this point these practices are easier to start. Besides, one’s mind gets accustomed to the state of been gathered into one point (ekagrata). That can further on be extrapolated to other fields of one's activity. </span></div>
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<span style="font-size: large;">2. The next consideration is more “tantric” in its character. By concentration on emotional experience one intensifies the same, making it more peak in its nature. While peak experiences take a practitioner beyond the frameworks of bland physicality. For instance, at the moment of sexual union you cease understanding where your body is and where is that of a partner. Or you feel his\her sensations the way you feel yours. These experiences are not physical yet energetic in their nature; therefore a person starts thinking and sensing in terms of energy. An ancient sage once said that “Svathishthana is the first truly transpersonal chakra”, yet giving this notion a second thought we understand each chakra to be transpersonal. And this is what Vijnyana Bhairava Tantra actually tells about. </span></div>
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<span style="font-size: large;">3. If we consider desires to be efflations of human chakras, of one’s svarupa – this is what I wrote about in the previous articles (<a href="http://www.yoga-sutra.org/2015/11/blog-post.html%22%20%5Ct%20%22_blank">1</a>, <a href="http://www.yoga-sutra.org/2016/07/blog-post.html%22%20%5Ct%20%22_blank">2</a>, <a href="http://www.yoga-sutra.org/2015/09/blog-post_20.html%22%20%5Ct%20%22_blank">3</a>) – the idea of this technique that involves gathering one’s mind and bringing it in the state of yoga becomes even more obvious. </span></div>
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<span style="font-size: large;">At this point we shall come back to the particle yathā that can be translated as “similar to”. Some translators interpret this line in this very manner:</span></div>
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<span style="font-size: large;">Or, by means of dhyana on [something] similar to the desired.</span></div>
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<span style="font-size: large;">Though I am not sure it was exactly this meaning that the author implied, this version provides us with another class of techniques. Indeed, very often a person is not completely veridic in comprehending his or her desires. One rather looks nearby, “where the light is but not where the thing was lost”. The dissatisfaction rising from fulfilment of these “similar to genuine” desires induces tension - the scattering of mind. Only in case a person has got at his/her desire and focused on it to the maximum he becomes whole and collected. While comprehending one’s desires requires a deep analysis and study of the self and one’s manifested desires, that is, dhyana. And this is what Patanjali writes about.</span></div>
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<span style="font-size: large;">______________________</span></div>
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<span style="font-size: large;"><a href="https://www.blogger.com/blogger.g?blogID=8832337409676022942%22%20%5Cl%20%22_ftnref1%22%20%5Co%20%22">[1]</a> The translation is mine. I’ve done it because the existing translations (especially English ones) obviously sidetrack the sexual and “experiencing” aspect of the practice making it as obscure as possible. Those interested may read the following translation of these lines [taken from <a href="https://archive.org/details/Vijnana-Bhairava-Tantra">https://archive.org/details/Vijnana-Bhairava-Tantra</a> - translator’s note]</span></div>
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<span style="font-size: large;">One should throw the blissful mind into the fire (manipura chakra) in the midle of that fible-like lotus stalk (sushumna) or into that which is only full of air (anahata chakra). Then one is united with the remembrance of bliss (68).</span></div>
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<span style="font-size: large;">By the union with Shakti there is excitation and in the end, one is absorbed into shakti. That bliss (of union) which is said to be the nature of Brahman (ever-expanding consciousness), that bliss is (in reality) one’s own self (69).</span></div>
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<span style="font-size: large;">O Queen of Gods, the bliss of a woman is attained even in the absence of Shakti. By fully remembering and absorbing the mind in the experience of kissing, hugging and embracing, the bliss dwells (70).</span></div>
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<span style="font-size: large;">When great joy is obtained (through any event such as) meeting with relatives, one should meditate on that with one-pointedness, until the mind becomes absorbed and the bliss ever arises (71).</span></div>
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<span style="font-size: large;">If one concentrates on eating and drinking and the happiness obtained by that joy of taste, from such contemplation of enjoyment arises the state of fullness, which then becomes supreme joy or bliss (72).</span></div>
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<span style="font-size: large;">As a result on concentrating on the pleasures of the senses, such as music or song, the yogis experience equal happiness (or pleasure) within. By being (thus) absorbed the yogi ascends beyond the mind and becomes one with that (supreme) (73).</span></div>
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<span style="font-size: large;">Whenever there is satisfaction of mind and the mind is held there alone, the nature of supreme bliss manifests (74).</span></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-2019226001888224222017-02-13T14:30:00.002+02:002017-02-13T14:30:59.551+02:00On genuine desires and living by genuine inwardness<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">I’d like to add a few words to my penultimate post on own one’s Way and personal Dharma. I guess the reader has already got the key thesis about correlation between person’s dharma and Genuine desires: Genuine Desires in fact lead one along the road of his own Dharma. In the <a href="http://www.yoga-sutra.org/2015/11/blog-post.html%22%20%5Ct%20%22_blank">article</a> that I suggest you read once again I explained the genuine desires to be a far cry from commonplace needs and to differ from neurotic and imposed desire, to be of global and creational nature; yet the practical question – how one can distinguish them “from within” – still remains relevant. </span></div>
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<a name='more'></a><span style="font-size: large;">This question does not have a universal answer and always requires some effort, since this is the primary question of every person’s life and the core point of individual self-cognition. The ability of telling true from untrue within the self can be referred to as a certain culture that is cultivated and refined by trials and errors, their understanding and conceptualization, and getting the World’s “feedback”. Generally speaking, Yoga is an inner culture. The point of this practice boils down to the following. We feel some desire, observe the entire range of respectively related emotions, take the ultimate decision of either following or not following them and then after a while we reflect upon the resulted level of satisfaction. Has the way that we’d chosen made us happier regardless of the result – for the desires not always come true exactly the way we wanted them to, even when followed? If the answer is positive, it means that the feelings you had at the starting point were your own Genuine desire experience. If not, so that even upon attaining the desired you feel neither happiness nor satisfaction, you thus have gained another invaluable experience – you have learnt to recognize the non-genuine desires. It would be nice to analyze the nature of this desire, its internal or external source. The external source may come from desires or opinions of other people in that you have become involved, ads, trends and so on. Those internal can be repressed true desires and therefore entailed neuroses, adverse emotional bonds to other people etc. In the course of time - given such practice is done on a regular basis - the accuracy of one’s genuine desire distinction shall be refined. </span></div>
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<span style="font-size: large;">Nevertheless one can single out a few principles that can be used as a basis to rely on in facilitating one’s work on self-awareness. </span></div>
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<i><span style="font-size: large;">1. Genuine desires are not fussy and bustling. They are not based on a childish “I want it right nooow!!” hysterics. They don’t emerge out of a sudden and they don’t depend on current mood swings. They rather mature within and come as a background, gently and confidently encouraging one to their fulfillment. </span></i></div>
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<i><span style="font-size: large;">2. Genuine desires are always creational. </span></i></div>
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<i><span style="font-size: large;">3. Even if you like the desire proper yet the steps to its fulfilment don’t make you happy – the desire is not genuine. </span></i></div>
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<i><span style="font-size: large;">4. If the desire is too easy to fulfil or in fact comes as repetition of something already done or experienced, if it does not make you grow – most probably it is not the “bingo” as well. </span></i></div>
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<span style="font-size: large;">There is another simple way to understand whether you live according to you true desires and intents. Try to imagine that 10 and 20 years from now you’ll be doing the same things you do now. If it does not scare you – than that’s it, you live by your dharma. If no, and moreover – if every now and then it occurs to you that your life term is expiring – come back to the issue of genuine desires. Yet let us be realistic – if you live following the dharma your life in 10 and 20 years shall be totally different from that of today. </span></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-1565560259630352512017-02-06T14:09:00.002+02:002017-02-06T14:10:19.640+02:00Krakow 4. Yoga Sutra Authorship Debate<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">The next case of Krakow conference that I would like to share is the unusual double report made in form of a discussion between two classics of modern Indology – Philipp Maas and Michel Angot. The subject of the discussion in itself was very interesting – it dealt with Yoga Sutras authorship. But even if it were not for such a provocative and challenging topic the debate between these two persons is still worth listening to. With both being the world leading experts in the field they represent, the contrast between the speakers is nevertheless so striking that one would hardly imagine it. And it is not only their personalities but the method of scientific thinking that this difference involves. While listening to them debating I had a feeling that they were the two mentalities - a French and a German one, both profound and solid yet so unlike – that the discussion was held by… While the speakers were as if playing the roles of their archetypical representatives.</span><br />
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<span style="font-size: large;">So I shall start with a few words about the reporters.</span></div>
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<span style="font-size: large;"><b>Philipp Maas</b> works in Vienna and he is a world leading expert in Sanskrit texts computer-aided analysis. As far as I’ve understood he explores the texts statistical analysis and the search for correlations and borrowings that different texts have. Here is an interesting fact: the algorithms they use in the process of data analysis are similar to those applied in genome deciphering. Maas positions himself as a pure scientist. At least when one of the speakers in a half-joking manner asked that those of the audience who practice any of yoga practices raise their hands there were just 2 or 3 out of a hundred that remained with their hands down – and Philipp Maas was among them. The style that Maas chooses for his material presentation is concise and strict, complemented with precise citations and clear illustrations.</span></div>
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<span style="font-size: large;"><b>Michel Angot</b> is his direct opposite. A renowned Indologist whose knowledge of Sanskrit and Vedas comes from authentic tradition, an author of numerous translations and books – he is a personification of French aesthetic and poetic humanities. Every speech of his, or even a small remark casted was like a small show. Angot is a fascinating presenter who comes from the rare category of speakers one can listen to whatever is the topic he speaks on – just because mere listening to him is already a pleasure. Angot has a perfect command of his voice (just to say that the sphere of his scientific interests includes the methods of Vedas recitation) and other means of expression. For instance, a report that starts in a low soft voice flavored with melodious French accent would be out of a sudden entwined with singing of Vedas, loud-voiced and in perfect Sanskrit; or imagine Michel who in the middle of his speech suddenly jumps onto the table and proceeds from over there. Generally speaking, when Angot was presenting his material the audience, already polite and attentive, was growing numb.</span></div>
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<span style="font-size: large;">I have already mentioned the subject of the discussion that the event organizers were so generous (by standards of scientific conferences) to have allowed a whole hour to be the authorship of Yoga Sutras. We traditionally assign this to Patanjali, but who was it exactly whom we know by this name? Any reliable data in this respect is missing, while the image has overgrown with a good deal of myths. Philip Maas has advanced an unexpected hypothesis that he might had been cherishing for a long while. From his point of view Yoga Sutras was authored by the one who is usually referred to as its first commentator – Vyasa. Moreover, according to Maas his “Yoga Bhashya” that I have more than once mentioned in my blog and that the science of today believes to be the commentary of Yoga Sutras is actually the root text proper, while Yoga Sutras is just a brief summary of the said. A rather unusual and unexpected opinion that breaks all traditional molds: Vyasa disguising himself under the nickname of “Patanjali”… Let alone the fact that in this case Yoga Sutras becomes at least five hundred years “younger”…</span></div>
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<span style="font-size: large;">Maas himself has fairly admitted that he lacks any ultimate proof of such opinion, tough there were a number of indirect evidences. For instance, all chapters of “Yoga Bhashya” end up with a ritual formula “this was the section (no.) of Patanjali’s Yoga Sutras” though it would be more logical to finish with “this was the section (no.) of Vyasa’s Yoga Bhashya”. Maas has also found some direct quotes from “Yoga Bhashya” in Buddhist texts, though the author attributed them to Yoga Sutras. This of course can be interpreted in some other way, yet such possibility is worth thinking over as well.</span></div>
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<span style="font-size: large;">The speech of Michel Angot has surprised by lacking (at first sight) any counter-theses. he was on the contrary disputing the correctness of the “authorship” category in the context of Ancient Indian culture. He believes early texts first to have been created by a group of people and second to have been written “from hearsay” rather than by putting down in form of a text in European manner. In fact, his model represents early texts to be a kind of “brahma-vakya” (talks or discussions of the wise men written down by their students). Therefore the question of who Patanjali actually was is totally incorrect.</span></div>
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<span style="font-size: large;">At the same time Angot has come up with elegant arguments against the idea of Yoga Sutras to be merely a part of “Yoga Bhashya”. He based himself on a well-known hypothesis telling that they are most probably only the first three chapters (padas) of Yoga Sutras that are authentic, while the forth one was written somewhat later. This idea is substantiated by the fact that in Yoga Sutra the particle “iti” that an Indian text usually ends with is used twice – at the end of the third and fourth chapters. Besides, the logical style of the fourth chapter obviously differs from that of others. Whereas the first chapters follow the principle “A is B”, the scheme that chapter 4 comes with is “A is not B”. There are also some notional inconsistencies if compared to chapters one and three that clearly indicate the chaptern 4 to have been probably written in polemics with Buddhism and under its influence. Yet “Yoga Bhashya” consists of 4 sections!! It means that Vyasa was commenting on a fully completed text, this being a weighty counter-argument to the idea of Philip Maas. Of course the hypothesis of Yoga Sutras initially having three chapters does not have an absolute rigorous proof as well. All afore-listed facts may have totally different explanations. But some other facts emerging during the conference in a way confirmed this view. For instance, a recently found Javanese yoga treatise of the XII cent. – the “Dharma Patanjala” that I have told about in the previous posts and that in fact comes as a rendering of Yoga Sutras, also contains 3 chapters! Probably it was due to the fact that it was the original unfinished text that was brought to Java. Just like in case of Al-Biruni’s “Kitab Patanjal”…</span></div>
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<span style="font-size: large;">Following the spirit of politically correct Europe the debate has not come to any resulting conclusion and made it possible for the audience to raise their own questions and think about the answers. </span></div>
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<span style="font-size: large;">I cannot but express my opinion that is based on delving into the applicative nature of both texts. I consider Patanjali’s Yoga Sutras and Vyasa’s Yoga Bhashya to be not merely different texts written by different people, but them to bear absolutely different meaning. I see a brave mystic and reformer standing behind the text of Yoga Sutras (see the <a href="http://en.yoga-sutra.org/2012/12/the-value-of-yoga-sutras.html">article</a> on new ideas in Yoga Sutras) while Vyasa appears to be a pedant and classifier. Moreover, I consider Vyasa to have significantly <a href="http://en.yoga-sutra.org/2013/08/vyasas-standpoint-buddhist-influence.html">simplified</a> the cognitive discourse of Yoga Sutras having introduced there some religious elements, maybe, in terms of the said polemics with Buddhism. It was Vyasa who started talking about “thoughtlessness” in yoga, distorted the notion of Samadhi and brought some new words to the original text.</span></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-63860308984816200802017-01-30T23:52:00.000+02:002017-01-30T23:52:43.535+02:00Krakow 3. What Does “Svarūpa” Actually Mean?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">The next report that I would like to refer to was made by Keith Edward Cantú from the University of California, Santa Barbara and explored the category of <b>Svarūpa</b> and its understanding in live Yoga Traditions of India, mostly of Bengal. The reader may remember that the term svarūpa (own form) was introduced by Patanjali to denote the genuine state of Drashtar (the Inner Observer) at the moment of attaining the state of yoga (chitta-vritti-nirodha). Patanjali did introduce the term yet left it without comments having just confined himself to asserting the state opposite to the said <i>to be vritti-sarupiam</i> i.e. <i>being of the same form as that of vritti.</i> It is interesting to note that earlier texts almost never refer to this term as well. Nevertheless the issue of svarūpa notional core is highly important due to its significant association with ontological aims of yoga.</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjE3AqWV5SLEkpCpn9Lb73Z3b4TrQtKQv3N2Nr6xjQznZSPhwer26VoaAoBUDtM5pxuJgqBOVyhTQ4sXBA-rUk2y7GHYbhS9PLB_1a579U0u6qpSzAcJ9h5jnj4-KBNf-LVmFQAT2mnOKE/s1600/%25D0%25A1%25D0%25BA%25D1%2580%25D0%25B8%25D0%25BD%25D1%2588%25D0%25BE%25D1%2582+2017-01-30+23.46.02.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjE3AqWV5SLEkpCpn9Lb73Z3b4TrQtKQv3N2Nr6xjQznZSPhwer26VoaAoBUDtM5pxuJgqBOVyhTQ4sXBA-rUk2y7GHYbhS9PLB_1a579U0u6qpSzAcJ9h5jnj4-KBNf-LVmFQAT2mnOKE/s400/%25D0%25A1%25D0%25BA%25D1%2580%25D0%25B8%25D0%25BD%25D1%2588%25D0%25BE%25D1%2582+2017-01-30+23.46.02.png" width="273" /></span></a></div>
<span style="font-size: large;"><span style="text-align: justify;">Having analyzed the positions of existing classical schools of Yoga (whereas it is not popular yoga yet little known Schools that the case is) the author has come to the same conclusion as I have in the article </span><a href="http://en.yoga-sutra.org/2015/11/svarupa-genuine-inwardness-or-what.html" style="text-align: justify;">http://en.yoga-sutra.org/2015/11/svarupa-genuine-inwardness-or-what.html</a><span style="text-align: justify;">, that is, <b>that the svarūpa of drashtar stands for emotions experienced by chakras system.</b> The importance of this finding cannot be overrated since in terms of Yoga such view secures a distinct perspective and a method of development by means of chakras system opening, thus hammering the final nail in the coffin of the absurd idea of chitta-vritti-nirodha to be the state of “thoughtlessness” and cessation of mind activity.</span></span><br />
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<span style="font-size: large;"><b>On a personal note I’d like to point out an interesting fact</b> that though, as I have already mentioned above, the term svarūpa was not used in early Upanishads, it was already in Bhagavad Gita that one could come across its semantic twins – the term sva-prakriti (one’s own nature) and sva-dharma (one’s own dharma) in the contexts that come in perfect correlation with everything laid above</span></div>
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<b><i><span style="font-size: large;">3.33 sadṛśaṃ ceṣṭate svasyāḥ prakṛter jñānavān api</span></i></b></div>
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<b><i><span style="font-size: large;">prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati</span></i></b></div>
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<span style="font-size: large;">sadṛśam—accordingly; ceṣṭate—tries; svasyāḥ—in one's own nature; prakṛteḥ—modes; jñānavān—the learned; api—although; prakṛtim—nature; yānti—undergo; bhūtāni—all living entities; nigrahaḥ—suppression; kim—what; kariṣyati—can do.</span></div>
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<i><b><span style="font-size: large;">Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?</span></b></i></div>
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<i><b><span style="font-size: large;">3.35 śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt</span></b></i></div>
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<i><b><span style="font-size: large;">svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ</span></b></i></div>
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<span style="font-size: large;">śreyān—far better; sva-dharmaḥ—one's prescribed duties; viguṇaḥ—even faulty; para-dharmāt—from duties mentioned for others; svanuṣthitāt—than perfectly done; sva-dharme—in one's prescribed duties; nidhanam—destruction; śreyaḥ—better; para-dharmaḥ—duties prescribed for others; bhaya-āvahaḥ—dangerous.</span></div>
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<i><b><span style="font-size: large;">It is far better to discharge one's prescribed duties, even though they may be faulty, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.</span></b></i></div>
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<span style="font-size: large;">(the English translation is given after</span></div>
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<span style="font-size: large;">The Bhagavad Gita In English</span></div>
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<span style="font-size: large;">The Sacred Song </span></div>
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<span style="font-size: large;">Translated by Philippe L. De Coster, B.Th., D.D. </span></div>
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<span style="font-size: large;">– transl.note)</span></div>
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<span style="font-size: large;">It is not without reason that these two lines almost follow each other in the framework of the third chapter. Bhagavad Gita continuously specifies the practice of yoga to involve following one’s karma (see the article on <a href="http://en.yoga-sutra.org/search?updated-min=2013-01-01T00:00:00%2B02:00&updated-max=2014-01-01T00:00:00%2B02:00&max-results=36">karma yoga</a>), but these lines also link this activity with person’s inner nature. This goes very much in the spirit of yoga of the Upanishads that declared that at the extreme the inner and the outer were to coincide. Probably these categories were brought together in the term svarūpa while we, the yogis of today, would call it living according to one’s genuine desires and intents.</span></div>
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0tag:blogger.com,1999:blog-75785760731929273.post-1717301299582695502017-01-23T18:33:00.002+02:002017-01-23T18:33:29.275+02:00Krakow 2. The History of Standing Asanas. James Mallinson’s Report<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;">The next report that I would like to give my special consideration to was made by a person who is believed to be a living legend of yoga insider studies - James Mallinson. A British aristocrat addicted to Oriental studies since his early youth; a man who’s been practicing in one of authentic Traditions for more than twenty years and the only European with a highest degree of this Tradition consecration. They say that in order to decide whether a European can be assigned with such a status a special convention of the School Masters was held. He took his doctor’s degree at the University of Oxford and he is a lecturer in SOAS, University of London.</span></div>
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<span style="font-size: large;">Advanced and efficient expert in Sanskrit, he authors a good deal of Yoga, Nath and other texts’ translations into English. Generally speaking – a most interesting person!</span></div>
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<span style="font-size: large;">The report made by Mallinson was devoted to the subject of “standing” asanas history. Anyone having at least some vague knowledge of Sanskrit might understand the irony and the relevance of the topic. The point is that the root as from that the word asana derived means “to sit”. From the perspective of etymology asana means sitting or a sitting pose. Patanjali determines asana to be “stable and comfortable” but he never draws any example; just like the instances of asanas can be found neither in Bhagavad Gita nor in any other ancient text (that nevertheless do contain plenty of information about pranayamas). From this point a term like “standing asana” or “inverted asana” is an oxymoron. But in actual fact we have them in the yoga of today and know them to have been present in medieval yoga as well. This is the statement of the problem the speaker has explored.</span></div>
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<span style="font-size: large;">Mallinson’s approach to the subject matter investigation has been very extended and history-based. He showed that in terms of early texts any complex descriptions of asanas were indeed absent, while asana was just a comfortable pose meant for meditative practices. Yet starting from ca. 6-8 cent. BC the situation began to change. Having scrupulously examined the texts one by one, the presenter illustrated the process of how the notion of asana was being developed and the way the idea of concern for one’s physical body and control over it started penetrating into yoga, so that the range of the exploited asanas was extended and after numerous perturbations their traditional names were adopted. In general it took 500 years for this process to happen. And it is in relatively late treatises like Hatha Yoga Pradipika and Gheranda Samhita that we can already find the established Hatha yoga that we know and enjoy. I won’t be boring the reader with names of the texts that Mallinson used: first, most of them are available only in Sanskrit, and second, he shall most probably make his research work public in a short time. I will just explain why I consider this study to be remarkably relative. There are two opposite misconceptions being disseminated among yoga practitioners who have only some shallow knowledge of the issue’ historical background. Some of them live under the illusion of yoga to have originated from the XXth century masters (Iyengar, Jois etc.) without a moment’s thought about pre-history. Others are even more presumptuous: they represent their yoga to be “the yoga of Patanjali” and believe the rest to be groping in the dark (one can come across it even in Russian-speaking community). However the truth is much more interesting and complex, as it has been exemplified by the work of James Mallinson. Yoga is a live Tradition that is developing along with the Mankind. Patanjali is one of the roots of the Tree of Yoga, yet they are the fruits of an apple-tree, not the roots, that we eat.</span><style type="text/css">
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Andrey Safronovhttp://www.blogger.com/profile/07488453484963623982noreply@blogger.com0