On genuine desires and living by genuine inwardness

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 article 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. 

Krakow 4. Yoga Sutra Authorship Debate

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.

Krakow 3. What Does “Svarūpa” Actually Mean?

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 Svarūpa 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 to be vritti-sarupiam i.e. being of the same form as that of vritti. 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.

Krakow 2. The History of Standing Asanas. James Mallinson’s Report

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.

Sutra 1.38. Yoga and Interpretation of Dreams

In his developing the subject of chitta stabilization techniques Patanjali offers another group of methods, namely – the mechanisms of dreams interpretation. The corresponding sutra is very short and almost completely ignored by modern commentators, whereas classical scholiasts did not pay much attention to it as well. However puzzling it out is possible. 

Now, the sutra 1.38 reads as follows:

स्वप्ननिद्राज्ञानालम्बनं वा ॥ ३८॥

1.38 svapna-nidrā-jñāna-ālambanaṃ vā

Sutra 1.37. Emotions and Wholeness

In the recent articles of the blog I have wandered a little off the point of Yoga Sutras’ text sequential analysis in favor of sharing interesting reports made at Krakow conference. Now I’m coming back on the track of the main issue.

Let me remind the reader that starting from sutra 1.33. Patanjali draws a successive specification of the mind integrity (chitta-prasadanam) attainment methods - the methods that outline the principles of numerous yoga schools, techniques and traditions.

Nirvana in the Context of Yoga

The word “nirvana” must be familiar to every more or less educated person living. It has been assimilated by every language – this is what also happened to the word “guru” (for we have all heard about IT-gurus and marketing-gurus…) - and has just the same way changed its meaning more than once. 

Most probably – in the vein of the afore given ad – a philistine considers nirvana to be a kind of very pleasant state that occurs during one’s doing nothing on a divan-bed, and connotes it to the word keif (by the way another interesting word of Turkish origin worthy of a separate article). Maybe some of the lay audience even have certain associations between the word nirvana and something oriental, for instance yogis that ‘get high’ in lotus pose… Maybe on nails…