சவிதா முனுசாமியின் நேர்காணல் கண்டு கருத்திடுங்கள்
தலித் தலைமை,தலையாட்டி பொம்மைகளுக்கு பதவி.!! திராவிட கட்சிகள் தந்திரம்.!!Advocate Savitha Munusamy
தலித் தலைமை,தலையாட்டி பொம்மைகளுக்கு பதவி.!! திராவிட கட்சிகள் தந்திரம்.!!Advocate Savitha Munusamy
By Zhagaram Voice
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Babasaheb Dr BR Ambedkar wanted the Master Key 🔑 in the hands of Scheduled Caste I.e., PM post. Maha Mayawati is considered as she was defeated by tampering the fraud EVMs. At least the CM posts of States must be in their hands for Sarvajan Hithay Sarvajan Sukhaya for the welfare and happiness of the many and not through alms as r s Bharati said that SC/STs became Supreme Court Judge because of the pitchai (alms) given by his party.
To get rid of the casteist, communal,narrow,hateful and arrogant thinking government,in whose mill the people of UP have been grinding for the last 10 years & waiting for ‘Acche Din’, sometimes SP & sometimes BJP. But trusting unnecessarily. Trust only on BSP is justified.
BSP’s excellent record of ‘Baate Kum Aur Kaam More’ of the last four reigns in UP is in front of the public with direct evidence.That is why there is an appeal to the entire society to continue the sincere effort to make a better UP with the resolve of ‘Har polling booth ko jeetana hai, BSP should be brought to power’.
There are just two parties the elephant 🐘 BSP for Sarvajan Hithay Sarvajan Sukhaya I.e., for welfare and happiness for the all people and the non-BSP parties exploiting and hiding burning 🔥 issues of casteism, poverty, joblessness, farmers’ suicides, illiteracy and the poor with the help of fraud EVMs.The society including Dr Subramanian Swamy consider that Maha Mayawati as the PM who will create Happy 😃 Awakened Youniverse to DO GOOD😊PURIFY MIND- Path for All Societies to Attain NIBBANA by propagating Most Best Positive Powerful Positive 🤕 own words of the Awakened One from Theravada Tipitaka along with Meditative Mindful Swimming ☝️ having the power to Awaken and unite all societies for their happiness, welfare and peace ✌️ by making them to grow vegetables 🥦 🥕 🥗 and fruit 🍌 🍎 🍉 plants 🪴 🌱 in their homes 🏡 and Space in all 117 Classical
Languages for 75% of the people living with Rs 20 per day.97 million more people being in poverty in 2020.let’s have Happy Awakened Youniverse.
பாபாசாகேப் டாக்டர் பி.ஆர். அம்பேத்கர், பட்டியலிடப்பட்ட சாதியினரின் கைகளில், அதாவது பிரதமர் பதவியில் முதன்மைச் சாவியை விரும்பினார். மின்னணு வாக்குப்பதிவு இயந்திரங்களில் முறைகேடு செய்து தோற்கடிக்கப்பட்டதாக மகா மாயாவதி கருதப்படுகிறார். குறைந்த பட்சம் மாநிலங்களின் முதல்வர் பதவிகள் சர்வஜன் ஹிதாய் சர்வஜன் சுகாயா அவர்களின் கைகளில் இருக்க வேண்டும், பலரின் நலன் மற்றும் மகிழ்ச்சிக்காக, பிச்சையால் எஸ்சி/எஸ்டிகள் உச்ச நீதிமன்ற நீதிபதி ஆனார்கள் என்று ஆர்.எஸ்.பாரதி கூறியது போல் அல்ல. அவரது கட்சி.
உ.பி. மக்கள் கடந்த 10 ஆண்டுகளாக ‘அச்சே தின்’க்காக காத்துக்கொண்டிருக்கும் சாதிய, வகுப்புவாத, குறுகிய, வெறுப்பு மற்றும் திமிர்பிடித்த சிந்தனை அரசாங்கத்தை அகற்ற, சில சமயங்களில் SP & சில சமயங்களில் BJP. ஆனால் தேவையில்லாமல் நம்புவது. பிஎஸ்பி மீதான நம்பிக்கை மட்டுமே நியாயமானது.
உ.பி.யில் கடந்த நான்கு ஆட்சிகளில் பாதே கம் அவுர் காம் மோரே’ என்ற பிஎஸ்பியின் சிறப்பான பதிவு நேரடி ஆதாரத்துடன் பொதுமக்கள் முன் உள்ளது. அதனால்தான் உ.பி.யை சிறப்பாக உருவாக்குவதற்கான நேர்மையான முயற்சியை தொடர ஒட்டுமொத்த சமுதாயத்திற்கும் வேண்டுகோள் விடுக்கப்பட்டுள்ளது. ‘ஹர் வாக்குச் சாவடி கோ ஜீதானா ஹை, பகுஜன் சமாஜ் கட்சியை ஆட்சிக்குக் கொண்டுவர வேண்டும்’ என்ற தீர்மானம்.
சர்வஜன் ஹிதாய் சர்வஜன் சுகாயாவிற்கு பிஎஸ்பி என்ற யானை இரண்டு கட்சிகள் உள்ளன, அதாவது, அனைத்து மக்களின் நலன் மற்றும் மகிழ்ச்சிக்காகவும், பகுஜன் சமாஜ் கட்சி அல்லாத கட்சிகளும் சாதிவெறி, வறுமை, வேலையின்மை, விவசாயிகள் தற்கொலைகள், கல்வியறிவின்மை மற்றும் எரியும் 🔥 பிரச்சினைகளை சுரண்டி மறைக்கின்றன. மோசடி EVM-களின் உதவியுடன் ஏழைகள். டாக்டர் சுப்பிரமணியன் சுவாமி உள்ளிட்ட சமூகம், மகா மாயாவதியை பிரதமர் என்று கருதுகிறது தேரவாத திபிடகாவிலிருந்து விழித்தெழுந்தவரின் சொந்த வார்த்தைகள், தியான மனதுடன் நீச்சல் ☝️ அனைத்து சமூகங்களையும் அவர்களின் மகிழ்ச்சி, நலன் மற்றும் அமைதிக்காக எழுப்பி ஒன்றிணைக்கும் ஆற்றலைக் கொண்டுள்ளது. அனைத்து 117 கிளாசிக்கல்களிலும் அவர்களின் வீடுகள் 🏡 மற்றும் விண்வெளி
நாளொன்றுக்கு ரூ.20 உடன் வாழும் 75% மக்களுக்கு மொழிகள்
https://thefederal.com/…/did-tn-dalits-piggyback-on…/
The
recent remarks of Dravida Munnetra Kazhagam (DMK) MP RS Bharathi that
SC/STs got appointed to High Courts only due to the alms (picchai) given
by his party. This was in the context of A Varadarajan getting
appointed a High Court judge in 1974, when the DMK was in power in Tamil
Nadu which is not true. Supreme Court Justice had written to the post
because he was well versed with the Constitution fathered by Dr B R
Ambedkar, unlike Bharati who thinks that DMK wrote the Constitution as
he became a lawyer with the help of DMK and not after studying the
Constitution.
SC/ST
Scholars are of the view that prior to their community getting
categorised as scheduled castes intellectuals from the group debated and
discussed with the British in equal terms.
In
1891, Pandit Iyothee Thass founded the “Dravida Mahajana Sabha”, much
before Periyar started using the word ‘Dravidian’. Also, Thass and
Reverend John Rathinam, founder of “Dravida Kazhagam” started a magazine
called “Dravida Pandian.”
Pallikonda
Krishnasamy, a Scheduled Caste leader contested an election in 1940,
under the “rising sun” symbol. The symbol was acquired by the DMK,
officially, in 1958. However in 1957, DMK patron M Karunanidhi,
contested under the very same symbol and entered the assembly for the
first ever time from Kulithalai constituency.
Pointing
to the sequence of events, Stalin Rajangam, a researcher based in
Madurai, said that it is the SC/STs who have to claim that the DMK got a
lease of life because of the SC/STs. He said, “If we consider history
and the background, it is the SC/STs who should be making such remarks
against the DMK and not vice versa.”
According
to him, understanding the difference between SC/ST politics and
Dravidian politics is important to interpret such unfounded remarks.
“SC/ST
politics is played at the national level, whereas Dravidian politics is
limited just to Tamil Nadu. When issues concerning reservations arise,
the SC/STs from Tamil Nadu too get included. So DMK’s statement on
SC/STs becoming judges is logically wrong. SC/STs are not their prime
concern, if they get along well with them and Bharathi’s remark has only
reflected that” he said.
It
was because of MC Raja, a Scheduled Caste icon’s effort, the government
authorised the use of the words ‘Adi Dravidar’ in official records.
Later, Dravidian parties normalised the usage, even in private
conversations added the research scholar.
Right from 1916, when the Justice Party was born, fight against Brahmanism was the prime agenda of the Dravidian movements.
Case of Justice Varadarajan
Debunking
the theory that it was DMK which spearheaded the social justice
movement, Gowthama Sanna alleged that the DMK hijacked the right won by
the SC/STs.
“Before
reservations were introduced, the then Madras Presidency passed an
order providing caste-based reservation in government jobs and colleges.
In
1951, a Brahmin named Champakam Dorairajan filed a case against it in
the Madras High Court and the Court struck down the GO. The Supreme
Court too upheld the High Court’s judgement. Thereafter SC/STs began to
protest. The then Union Law Minister Ambedkar criticised the Madras High
Court Judge Rajamannar for striking down the reservation order. As that
was the first instance of a sitting law minister publicly criticising a
sitting judge, it provoked a debate in Parliament which led to the
first amendment in our Constitution. That amendment protected socially
weaker
sections from social injustice. That move clearly showed that it was
Ambedkar who ensured the incorporation of SC/ST rights in the
Constitution. Periyar fought for the rights of backward classes and not
for that of SC/STs”
This being a fact, the DMK’s claim of appointing Varadarajan as a High Court judge is untrue.
Tracing
the appointment of A Varadharajan to the High Court, he said that
Varadarajan became an advocate in 1944 ahead of the DMK’s birth in 1949.
In
1967, when the DMK assumed office for the first time, he was already a
district judge and by 1973 he was made an additional judge in the Madras
High Court Since he was the senior-most coupled with the fact that the
High Court didn’t have a Scheduled Caste judge, he was tipped to become a
permanent judge, added and alleged that the DMK government sat on the
recommendation of the Chief Justice appointing Varadarajan as a
permanent judge. After a delay of six months, Karunanidhi, the then
chief minister had no choice but to forward the recommendation that
resulted in Varadarajan’s appointment. Six years later, he was promoted
to the Supreme Court. “
This
being the case, it is surprising to hear that the DMK played a role or
gave alms (Pichai) to a Scheduled Caste judge to move up the hierarchy?”
However
the servants and slaves of 99.9% All Aboriginal Awakened Societies
(Sarvajan Samaj) Masters will be served by tampering the fraud EVM/VVPAT
by the Mad murderer of democratic institutions (Modi) remotely
controlled by foreigners kicked out from Bene Israel, Tibet, Africa,
Eastern Europe, Western Germany, South Russia, Western Europe, Hungary
chitpavan brahmins of Rowdy Swayam Sevaks (RSS), who are intolerant,
violent, militant, number one terrorists of the world, ever shooting,
mob lynching, lunatic, mentally retarded practicing hatred, anger,
jealousy, delusion, stupidity till they are forced to quit Prabuddha
Bharat people who are calm, quiet, alert, attentive having equanimity
mind with a clear understand that everything is changing.
https://feminisminindia.com/…/sathyavani-muthu-the…/
Dr
Sathyavani Muthu,ed the DMK’s protests against Kula Kalvi Thittam in
1954 and got arrested for the same. She gained popularity both within
and outside the party in the 1950s and she was made propaganda secretary
in 1958. (A Raja currently holds this position). In 1957, she
successfully contested state elections for the first time as an
independent candidate from Perambur constituency. While meeting with
international leaders like Pope Paul and Queen Elizabeth, she brought up
issues of caste and patriarchy.
As
a part of M Karunanidhi’s cabinet in 1974, she worked towards
establishing a law college named after Ambedkar, following up on a
long-standing demand of the SC/ST community. The government mockingly
cited lack of funds and asked the SC/STs to raise half the amount. This
did not deter Dr Muthu, and she proceeded to do just that. Her speech at
an
SC/ST association meeting against the Family Planning Scheme got her
removed from the cabinet. It is said that her phone and water
connection, security was withdrawn immediately after the controversial
speech where she claimed the government scheme were targetting the poor
and marginalised.
DMK
has been frequently accused of being non-committed to their own vocal
anti-caste cause. The party has been dominated by upper-caste
non-Brahmins. Former Chief Minister of Tamil Nadu, M. Karunanidhi was
the President of the party during Dr Muthu’s time. According to retired
Professor of Tamil at Manonmaniam Sundaranar University, Tho
Paramasivan, “Karunanidhi is wholly responsible for caste issues in this
state.” Dr Muthu quit the DMK citing prejudicial behaviour by M
Karunanidhi and went on to form her own party in 1974.
She
left averring that the DMK had not been serious in supporting the cause
of the SC/STs, and in particular, claimed that Karunanidhi had been
prejudiced against SC/STs. Even within the DMK, there had been
discrimination against SC/ST members of the party despite its avowed
opposition to caste. Government officials had shown themselves to be
persistently
obstructive in the implementation of SC/ST welfare measures. Commenting
on Sathyavani Muthu’s revolt, a 1974 Times of India report opined that
Muthu’s exit would not cost the DMK much as the SC/ST community was
never a significant factor for the party.
We’ll
form a new party, sit on the opposition benches, and fight for the
rights of the scheduled castes. We will not let them be exploited and
humiliated endlessly.”
Dr
Muthu did not depart alone; she took with her several other DMK
legislators and promptly set up a new party, the Thazhthapattor Munnetra
Kazhagam or Progressive Federation of the Oppressed. “The time has
come,” she declared, “to form a new party to fight for the rights of the
SC/STs. After Dr Ambedkhar, nobody has taken up the cudgels in real
earnest.
…. We’ll form a new party, sit on the opposition benches, and fight for
the rights of the scheduled castes. We will not let them be exploited
and humiliated endlessly.”
When
the Kizhvenmani massacre took place in December of 1968, she rushed to
the village to support the victims. She arranged for the village to be
adopted by the government and built houses and a school.
After
almost 6 decades in politics, Dr Sathyavani Muthu stayed true to her
Self-Respect principles despite the movement taking several forms and
was called the Determined Self Respect Warrior by Periyar. For all her
commendable work, there is little to no information available about her
within mainstream media circles, especially beyond Tamil Nadu.
Sathyavani Muthu Nagar is a residential neighbourhood named after her in
Chennai.
To
learn more about her, she penned her struggles in a book titled My
Agitation which was first released in 1982 by The Justice Press in
Madras. Bhavani Ilavenil also wrote about the struggles of Sathyavani
Muthu and released a book in 2018. The book is titled “Thaltapatta
Makkaluku Kalingnar M. Karunanidhi Seydha Dhroham – Sathyavani Muthu
Varalar” (How Karunanidhi betrayed SC/STs – Dr.Sathyavani Muthu’s Struggles).
https://thefederal.com/…/did-tn-dalits-piggyBacke-on
Dravida
Munnetra Kazhagam (DMK) MP RS Bharath சமீபத்திய கருத்துக்கள் என்று SC /
STS அப்ஸ் (பிக்சாய்) காரணமாக உயர் நீதிமன்றங்களுக்கு நியமிக்கப்பட்டார்
அவரது கட்சி மூலம். இது ஒரு வரதராஜன் வரவிருக்கும் சூழலில் இருந்தது 1974
ஆம் ஆண்டில் ஒரு உயர் நீதிமன்ற நீதிபதியை நியமித்தது, டி.வி.கே. Nadu உண்மை
இல்லை. உச்ச நீதிமன்ற நீதிபதி பதவிக்கு எழுதியிருந்தார் ஏனெனில் அவர்
டாக்டர் பி ஆர் தந்தை தந்தை கொண்ட அரசியலமைப்புடன் நன்கு அறிந்திருந்தார்
பாரதி போலல்லாமல், தி.மு.க. அரசியலமைப்பை எழுதியதாக நினைக்கும் பாரதி
போலல்லாமல்
அவர் டி.எம்.கே. உதவியுடன் ஒரு வழக்கறிஞராகவும், படித்த பிறகு அல்ல அரசியலமைப்பு.
எஸ்.சி.
/ செயின்ட் அறிஞர்கள் தங்கள் சமூகத்திற்கு முன்னதாகவே கருதுகின்றனர்
குழுவில் இருந்து திட்டமிடப்பட்ட சாதிகள் புத்திஜீவிகளாக
வகைப்படுத்தப்பட்டது பிரிட்டனுடன் சமமான வகையில் விவாதிக்கப்பட்டது.
உள்ள
1891, Pandit iyothee thass “Dravida Mahajana Sabha” நிறுவப்பட்டது,
மிகவும் PE க்கு முன் உள்ள 1891, Pandit iyothee thass “Dravida Mahajana
Sabha நிறுவப்பட்டது, மிகவும் Periyar வார்த்தை ‘திராவிட’ வார்த்தை
பயன்படுத்தி தொடங்கியது. மேலும், தி டாஸ் மற்றும்”திராவிட கஜகாம்” நிறுவனர்
ரெவர்டு ஜான் ரதினம் ஒரு பத்திரிகை தொடங்கியது
என்று அழைக்கப்படும் “திராவிட பாண்டியன்.”
பல்லிகொண்டா கிருஷ்ணசாமி, ஒரு திட்டமிடப்பட்ட சாதி தலைவர் 1940 ல் தேர்தலில் போட்டியிட்டார்,
“உயரும் சூரியன்” சின்னத்தின் கீழ். அந்த சின்னம் தி.மு.க.
அதிகாரப்பூர்வமாக,
1958 ஆம் ஆண்டில் 1957 ஆம் ஆண்டில், தி.மு.க. அதே சின்னத்தின் கீழ்
போட்டியிட்டு, சட்டமன்றத்தில் நுழைந்தது Kulithalai தொகுதியில் இருந்து
முதல் நேரம்.
சுட்டிக்காட்டி
நிகழ்வுகள் வரிசைக்கு, ஸ்டாலின் ராஜாங்கம், அடிப்படையிலான ஒரு
ஆராய்ச்சியாளர் மதுரை, டி.எம்.கே. ஒரு கிடைத்தது என்று கூறும் SC / STS
என்று கூறினார்.
SC
/ STS காரணமாக வாழ்க்கையின் குத்தகை. அவர் கூறினார், “நாங்கள் வரலாற்றை
கருத்தில் கொண்டால் மற்றும் பின்னணி, இது SC / STS போன்ற கருத்துக்கள்
செய்ய வேண்டும் தி.மு.க. மற்றும் அதற்கு எதிராக மாறாக அல்ல. ”
படி
அவரை, SC / ST அரசியலுக்கும் வித்தியாசத்தை புரிந்துகொள்வது திராவிட
அரசியலை இத்தகைய ஆதாரமற்ற கருத்துக்களை விளக்குவது முக்கியம்.
“SC
/ செயின்ட அரசியலில் தேசிய மட்டத்தில் நடித்துள்ளார், அதேசமயத்தில்
டிராவிடியன் அரசியலில் உள்ளது தமிழ்நாட்டிற்கு மட்டுமே
வரையறுக்கப்பட்டுள்ளது. இட ஒதுக்கீடு தொடர்பான பிரச்சினைகள் எழும் போது,
தமிழ்நாட்டிலிருந்து SC / STS கூட சேர்க்கப்பட்டுள்ளது. எனவே தி.மு.க. SC /
STS நீதிபதிகள் தர்க்கரீதியாக தவறு. SC / STS அவர்களின் பிரதானமாக இல்லை
கவலை, அவர்கள் நன்றாக சேர்ந்து மற்றும் பாரதியின் கருத்து மட்டுமே
என்று அவர் கூறினார் “அவர் கூறினார்.
அது
ஏனெனில் MC ராஜா, ஒரு திட்டமிடப்பட்ட சாதி சின்னத்தின் முயற்சி, அரசாங்கம்
அதிகாரப்பூர்வ பதிவுகளில் ‘ஆதி திராவிடர்’ என்ற வார்த்தைகளை பயன்படுத்த
அங்கீகாரம் பெற்றது. பின்னர், திராவிடக் கட்சிகள் பயன்பாட்டை சாதாரணமாக
பயன்படுத்துகின்றன உரையாடல்கள் ஆராய்ச்சி அறிஞரைச் சேர்த்தது.
1916-ல் இருந்து, நீதி கட்சி பிறந்த போது, பிராமணியம் எதிராக போராட திராவிட இயக்கங்களின் பிரதான நிகழ்ச்சிநிரல் ஆகும்.
நீதிபதி வரதராஜன் வழக்கு
Dealunking.
அது சமூக நீதியை முன்னெடுத்த DMK என்று கோட்பாடு இயக்கம், Gowthama Sanna DMK சரியான வெற்றி பெற்றது என்று கூறப்படுகிறது.
SC / STS.
“முன்
இட ஒதுக்கீடு அறிமுகப்படுத்தப்பட்டது, பின்னர் மெட்ராஸ் ஜனாதிபதி ஒரு முறை
கடந்து சென்றார் அரசாங்க வேலைகள் மற்றும் கல்லூரிகளில் சாதி அடிப்படையிலான
இட ஒதுக்கீட்டை வழங்குதல்.
1951 ஆம் ஆண்டில், ஷாம்பகாம் டோரையஜன் என்ற பெயரில் ஒரு பிராமணர் ஒரு வழக்கு தாக்கல் செய்தார்.
சென்னை
உயர்நீதிமன்றத்தில் மற்றும் நீதிமன்றத்தில் சென்றார். உச்சம் நீதிமன்றம்
கூட உயர் நீதிமன்ற தீர்ப்பை உறுதிப்படுத்தியது. பின்னர் SC / STS
தொடங்கியது எதிர்ப்பு. பின்னர் தொழிற்சங்க சட்டம் அமைச்சர் அம்பேத்கர்
மெட்ராஸ் உயர் விமர்சித்தார்.
நீதிமன்ற
நீதிபதி ராஜமன்னர் இட ஒதுக்கீடு உத்தரவைத் தாக்கும். அதை போல ஒரு
உட்கார்ந்திருந்த சட்ட மந்திரி முதல் உதாரணமாக ஒரு குற்றவாளியாக இருந்தார்
நீதிபதி நீதிபதி, பாராளுமன்றத்தில் ஒரு விவாதத்தை தூண்டிவிட்டார், இது
வழிவகுத்தது எங்கள் அரசியலமைப்பில் முதல் திருத்தம். அந்த திருத்தம்
சமூகமாக பாதுகாக்கப்படுகிறது.
சமூக அநீதியில் இருந்து பலவீனமான பிரிவுகள். அந்த நடவடிக்கை தெளிவாக காட்டியது.
எஸ்.சி. / செயின்ட் உரிமைகளை உள்ளடக்கிய அம்பேத்கர் ஆவார் அரசியலமைப்பு. பின்தங்கிய வகுப்புகளின் உரிமைகளுக்கு பெரியார் போராடினார்.
SC
/ STS க்கு ” இது ஒரு உண்மையாக இருப்பது, ஒரு உயர் நீதிமன்ற நீதிபதியாக
வரதராஜனை நியமிப்பதற்கான தி.மு.க.வின் கூற்று பொய்மைப்படுத்துகிறது.
தடமறிதல் உயர் நீதிமன்றத்திற்கு ஒரு வரதராஜன் நியமனம் என்று அவர் கூறினார்.
1944 ஆம் ஆண்டில் தி.மு.க. பிற்பகுதியில் 1944 ஆம் ஆண்டில் வரதராஜன் ஒரு வழக்கறிஞராக ஆனார்.
1967 ஆம் ஆண்டில், தி.மு.க. முதல் முறையாக அலுவலகத்தை எடுத்துக் கொண்டபோது, அவர் ஏற்கனவே இருந்தார்
ஒரு மாவட்ட நீதிபதி மற்றும் 1973 வாக்கில் அவர் ஒரு கூடுதல் நீதிபதியாக இருந்தார்.
மெட்ராஸ் உயர் நீதிமன்றம்
இருந்து
உயர்நீதிமன்றம் இல்லை என்ற உண்மையுடனான மூத்த-மிகவும் இணைந்திருந்தார் ஒரு
திட்டமிட்ட சாதி நீதிபதி, அவர் ஒரு நிரந்தர ஆக நனைத்தார்.
நீதிபதி,
சேர்ந்தார் மற்றும் தி.மு.க. அரசாங்கம் அமர்ந்துள்ளதாக கூறப்படுகிறது
முக்கிய நீதிபதியின் பரிந்துரை வரதராஜனை நியமித்தல் நிரந்தர நீதிபதி. ஆறு
மாத காலத்திற்குப் பிறகு கருணாநிதி, பின்னர் முதலமைச்சர் பரிந்துரைத்தவரை
முன்னெடுப்பதற்கு வேறு வழியில்லை வாரதராஜன் நியமனம் ஏற்பட்டது. ஆறு
ஆண்டுகளுக்கு பின்னர், அவர் ஊக்குவித்தார்.
உச்ச நீதிமன்றம். ”
இதற்கிடையில்
இந்த வழக்கில், டி.எம்.கே ஒரு பங்கு வகித்ததாக கேட்க ஆச்சரியமாக
இருக்கிறது alms (pichai) ஒரு திட்டமிட்ட சாதி நீதிபதிக்கு பின்னர்
வரிசைக்கு செல்ல? “
எஸ்.சி. / செயின்ட்
அறிஞர்கள்
தங்கள் சமூகத்திற்கு முன்னதாகவே கருதுகின்றனர் குழுவில் இருந்து
திட்டமிடப்பட்ட சாதிகள் புத்திஜீவிகளாக வகைப்படுத்தப்பட்டது.
பிரிட்டனுடன் சமமான வகையில் விவாதிக்கப்பட்டது.
உள்ள
1891, Pandit iyothee thass “Dravida Mahajana Sabha” நிறுவப்பட்டது,
மிகவும் Periyar வார்த்தை ‘திராவிட’ வார்த்தை பயன்படுத்தி தொடங்கியது.
மேலும், தி டாஸ் மற்றும் “திராவிட கஜகாம்” நிறுவனர் ரெவர்டு ஜான் ரதினம்
ஒரு பத்திரிகை தொடங்கியது என்று அழைக்கப்படும் “திராவிட பாண்டியன்.”
பல்லிகொண்டா கிருஷ்ணசாமி, ஒரு திட்டமிடப்பட்ட சாதி தலைவர் 1940 ல் தேர்தலில்
போட்டியிட்டார்,
“உயரும் சூரியன்” சின்னத்தின் கீழ். அந்த சின்னம் தி.மு.க.
அதிகாரப்பூர்வமாக, 1958 ஆம் ஆண்டில் 1957 ஆம் ஆண்டில், தி.மு.க. அதே
சின்னத்தின் கீழ் போட்டியிட்டு, சட்டமன்றத்தில் நுழைந்தது Kulithalai
தொகுதியில் இருந்து முதல் நேரம்.
சுட்டிக்காட்டி
நிகழ்வுகள் வரிசைக்கு, ஸ்டாலின் ராஜாங்கம், அடிப்படையிலான ஒரு
ஆராய்ச்சியாளர் மதுரை, டி.எம்.கே. ஒரு கிடைத்தது என்று கூறும் SC / STS
என்று கூறினார்.
SC
/ STS காரணமாக வாழ்க்கையின் குத்தகை. அவர் கூறினார், “நாங்கள் வரலாற்றை
கருத்தில் கொண்டால் மற்றும் பின்னணி, இது SC / STS போன்ற கருத்துக்கள்
செய்ய வேண்டும் தி.மு.க. மற்றும் அதற்கு எதிராக மாறாக அல்ல. ”
படி
அவரை, SC / ST அரசியலுக்கும் வித்தியாசத்தை புரிந்துகொள்வது திராவிட
அரசியலை இத்தகைய ஆதாரமற்ற கருத்துக்களை விளக்குவது முக்கியம்.
“SC / செயின்ட் அரசியலில் தேசிய மட்டத்தில் நடித்துள்ளார், அதேசமயத்தில் டிராவிடியன் அரசியலில் உள்ளது
தமிழ்நாட்டிற்கு
மட்டுமே வரையறுக்கப்பட்டுள்ளது. இட ஒதுக்கீடு தொடர்பான பிரச்சினைகள் எழும்
போது, தமிழ்நாட்டிலிருந்து SC / STS கூட சேர்க்கப்பட்டுள்ளது. எனவே
தி.மு.க. SC / STS நீதிபதிகள் தர்க்கரீதியாக தவறு. SC / STS அவர்களின்
பிரதானமாக இல்லை கவலை, அவர்கள் நன்றாக சேர்ந்து மற்றும் பாரதியின் கருத்து
மட்டுமே
என்று அவர் கூறினார் “அவர் கூறினார்.
அது
ஏனெனில் MC ராஜா, ஒரு திட்டமிடப்பட்ட சாதி சின்னத்தின் முயற்சி, அரசாங்கம்
அதிகாரப்பூர்வ பதிவுகளில் ‘ஆதி திராவிடர்’ என்ற வார்த்தைகளை பயன்படுத்த
அங்கீகாரம் பெற்றது.
பின்னர், திராவிடக் கட்சிகள் பயன்பாட்டை சாதாரணமாக பயன்படுத்துகின்றன உரையாடல்கள் ஆராய்ச்சி அறிஞரைச் சேர்த்தது.
1916-ல் இருந்து, நீதி கட்சி பிறந்த போது, பிராமணியம் எதிராக போராட திராவிட இயக்கங்களின் பிரதான நிகழ்ச்சிநிரல் ஆகும்.
நீதிபதி வரதராஜன் வழக்கு
Dealunking.
அது சமூக நீதியை முன்னெடுத்த DMK என்று கோட்பாடு இயக்கம், Gowthama Sanna DMK சரியான வெற்றி பெற்றது என்று கூறப்படுகிறதுSC / STS.
“முன்
இட ஒதுக்கீடு அறிமுகப்படுத்தப்பட்டது, பின்னர் மெட்ராஸ் ஜனாதிபதி ஒரு முறை
கடந்து சென்றார் அரசாங்க வேலைகள் மற்றும் கல்லூரிகளில் சாதி அடிப்படையிலான
இட ஒதுக்கீட்டை வழங்குதல்.
1951
ஆம் ஆண்டில், ஷாம்பகாம் டோரையஜன் என்ற பெயரில் ஒரு பிராமணர் ஒரு வழக்கு
தாக்கல் செய்தார் சென்னை உயர்நீதிமன்றத்தில் மற்றும் நீதிமன்றத்தில்
சென்றார். உச்சம் நீதிமன்றம் கூட உயர் நீதிமன்ற தீர்ப்பை
உறுதிப்படுத்தியது. பின்னர் SC / STS தொடங்கியது.
எதிர்ப்பு.
பின்னர்
தொழிற்சங்க சட்டம் அமைச்சர் அம்பேத்கர் மெட்ராஸ் உயர் விமர்சித்தார்
நீதிமன்ற நீதிபதி ராஜமன்னர் இட ஒதுக்கீடு உத்தரவைத் தாக்கும். அதை போல ஒரு
உட்கார்ந்திருந்த சட்ட மந்திரி முதல் உதாரணமாக ஒரு குற்றவாளியாக
இருந்தார்
நீதிபதி நீதிபதி, பாராளுமன்றத்தில் ஒரு விவாதத்தை தூண்டிவிட்டார், இது
வழிவகுத்தது எங்கள் அரசியலமைப்பில் முதல் திருத்தம். அந்த திருத்தம்
சமூகமாக பாதுகாக்கப்படுகிறது சமூக அநீதியில் இருந்து பலவீனமான பிரிவுகள்.
அந்த நடவடிக்கை தெளிவாக காட்டியது.
எஸ்.சி.
/ செயின்ட் உரிமைகளை உள்ளடக்கிய அம்பேத்கர் ஆவார் அரசியலமைப்பு.
பின்தங்கிய வகுப்புகளின் உரிமைகளுக்கு பெரியார் போராடினார் SC / STS க்கு ”
இது ஒரு உண்மையாக இருப்பது, ஒரு உயர் நீதிமன்ற நீதிபதியாக வரதராஜனை
நியமிப்பதற்கான தி.மு.க.வின் கூற்று பொய்மைப்படுத்துகிறது.
தடமறிதல்
உயர் நீதிமன்றத்திற்கு ஒரு வரதராஜன் நியமனம் என்று அவர் கூறினார் 1944 ஆம்
ஆண்டில் தி.மு.க. பிற்பகுதியில் 1944 ஆம் ஆண்டில் வரதராஜன் ஒரு
வழக்கறிஞராக ஆனார்.
1967
ஆம் ஆண்டில், தி.மு.க. முதல் முறையாக அலுவலகத்தை எடுத்துக் கொண்டபோது,
அவர் ஏற்கனவே இருந்தார் ஒரு மாவட்ட நீதிபதி மற்றும் 1973 வாக்கில் அவர் ஒரு
கூடுதல் நீதிபதியாக இருந்தார்.
மெட்ராஸ் உயர் நீதிமன்றம்
இருந்து
உயர்நீதிமன்றம் இல்லை என்ற உண்மையுடனான மூத்த-மிகவும் இணைந்திருந்தார் ஒரு
திட்டமிட்ட சாதி நீதிபதி, அவர் ஒரு நிரந்தர ஆக நனைத்தார் நீதிபதி,
சேர்ந்தார் மற்றும் தி.மு.க. அரசாங்கம் அமர்ந்துள்ளதாக கூறப்படுகிறது
முக்கிய
நீதிபதியின் பரிந்துரை வரதராஜனை நியமித்தல் நிரந்தர நீதிபதி. ஆறு மாத
காலத்திற்குப் பிறகு கருணாநிதி, பின்னர் முதலமைச்சர் பரிந்துரைத்தவரை
முன்னெடுப்பதற்கு வேறு வழியில்லை வாரதராஜன் நியமனம் ஏற்பட்டது. ஆறு
ஆண்டுகளுக்கு பின்னர், அவர் ஊக்குவித்தார் உச்ச நீதிமன்றம். ”
இதற்கிடையில்
இந்த வழக்கில், டி.எம்.கே ஒரு பங்கு வகித்ததாக கேட்க ஆச்சரியமாக
இருக்கிறது alms (pichai) ஒரு திட்டமிட்ட சாதி நீதிபதிக்கு பின்னர்
வரிசைக்கு செல்ல? ” எவ்வாறாயினும், 99.9% ஊழியர்களும் அடிமைகளும் ஆழ்ந்த
விழிப்புணர்வு சங்கங்கள் (சரவஜன் சமாஜ்) மாஸ்டர்ஸ் மோசடி EVM / VVPat
ஜனநாயகக் கட்சியின் நிறுவனங்களின் பைத்தியம் கொலைகாரல் (மோடியை) திபெத்,
திபெத், ஆபிரிக்காவிலிருந்து வெளியேற்றப்பட்ட வெளிநாட்டினரால்
கட்டுப்படுத்தப்படும், கிழக்கு ஐரோப்பா, மேற்கு ஜேர்மனி, தெற்கு ரஷ்யா,
மேற்கு ஐரோப்பா, ஹாலாண்ட் சித்தவான் பிராமணர்கள், ரோட்டி ஸ்வயம், வன்முறை,
போர்க்குணமிக்க, உலகின் ஒரு பயங்கரவாதிகள், எப்போதாவது படப்பிடிப்பு,
கும்பல் லிங்சிங், பைத்தியம், மனநிலை பாதிக்கப்பட்ட பயிற்சி வெறுப்பு,
கோபம், பொறாமை, மாயை, மாயை, முட்டாள்தனமான, அமைதியான, எச்சரிக்கை மக்களை
அமைதிப்படுத்த வேண்டிய கட்டாயத்தில் இருக்கும் வரை முட்டாள்தனம், அமைதியான,
எச்சரிக்கை, எல்லாவற்றையும் மாறிக்கொண்டிருக்கும் ஒரு தெளிவான
புரிந்துணர்வைக்
கொண்டிருக்கின்றன.
முதல்வர் குறித்து பேசியது என்ன? – ஆ.ராசா பரபரப்பு விளக்கம்!
சென்னை
(28 மார்ச் 2021): ‘ஸ்டாலினையும், இ.பி.எஸ்.,சையும் குழந்தைகளாக
உருவகப்படுத்தி, நான் பேசியதை வேண்டுமென்றே சிலர் விரசமாக சித்தரித்து
பரப்பி வருகின்றனர். என்று முன்னாள் மத்திய அமைச்சர் ஆ.ராசா விளக்கம்
அளித்துள்ளார்.
பெரம்பலூரில்
பத்தரிக்கையாளர்கள் மத்தியில் கூறியதாவது “ஸ்டாலின், கட்சியில்
படிப்படியாக வளர்ந்து, தலைவராக வந்தார். அதனால் அவர் பரிணாம வளர்ச்சி பெற்ற
முழுமையான குழந்தை என்று சொன்னேன்.ஆனால், இ.பி.எஸ்., நேர்வழியில், மக்கள்
தீர்ப்பால் முதல்வராக வரவில்லை. வேறு விதமாக, சசிகலாவின் காலைத்தொட்டு,
குறுக்கு வழியில் வந்தார் அதனால் அவரை அப்படி வர்ணித்தேன்.
அதைப்போய் நான் ஏதோ முதல்வரை அவதுாறாக பேசி விட்டேன், என்று சித்தரிக்கப்படுகிறது. ஒரு கட்சியில் பெரிய பதவியில் இருப்பவன் நான்.
மத்திய அமைச்சராக இருந்தவன். முதல்வரை அவதுாறாக பேசவோ அவர் புகழுக்கு களங்கம் விளைவிக்கவோ எந்த எண்ணமும் கிடையாது.
ஒரு
குழந்தை ஆரோக்கியமானது, இன்னொரு குழந்தை ஆரோக்கியமற்றது என்ற பொருளில்
பேசினேன். ஆகவே, அந்த செய்தியை, யாரும் நம்ப வேண்டாம்.தேர்தல் ஆணையத்தில்,
அ.தி.மு.க., புகார் கொடுத்தால், சட்டப்படி சந்திப்பேன்.” என்று ராசா
தெரிவித ஒரு அரசியலமைப்பு நிபுணர் நீதிபதி வனதராஜன் இல்லற்கும்
வீட்டிற்கும் வேறுபாடு விளக்கினார்.
Sathyavani Muthu: The Dalit Politician Who Stood Up To Karunanidhi | #IndianWomenInHistory | Feminism In India
Sathyavani Muthu: The Dalit Politician Who Stood Up To Karunanidhi | #IndianWomenInHistory | Feminism In India
By Srishti Kapil
Dr Muthu was one of the earliest Dalit leaders of the Dravida Munnetra Kazhagam (DMK) party and was the Harijan Welfare Minister till 1974.
டாக்டர்
சத்யவானி முத்தூ, தி.மு.க. 1954 மற்றும் அதே கைது. அவர் உள்ளே புகழ்
பெற்றார் 1950 களில் கட்சிக்கு வெளியேயும், அவர் பிரச்சார செயலாளராகவும்
இருந்தார் 1958 ஆம் ஆண்டில் (ஒரு ராஜா தற்போது இந்த நிலைப்பாட்டை
வைத்திருக்கிறார்). 1957 இல், ஒரு முதல் முறையாக மாநிலத் தேர்தல்களை
வெற்றிகரமாக போட்டியிட்டது பெரம்பூர் தொகுதியில் இருந்து சுயாதீனமான
வேட்பாளர். சந்திப்பு போது போப் பால் மற்றும் ராணி எலிசபெத் போன்ற சர்வதேச
தலைவர்கள், அவர் வளர்ந்தார் சாதி மற்றும் ஆணாதிக்கத்தின் சிக்கல்கள்.
உடன்
1974 ஆம் ஆண்டில் கருணாநிதி அமைச்சரவை ஒரு பகுதியாக, அவர் பணிபுரிந்தார்
அம்பேத்கருக்கு பெயரிடப்பட்ட ஒரு சட்டக் கல்லூரியை நிறுவுதல், பின்வருமாறு
தொடர்ந்து SC / ST சமூகத்தின் நீண்டகால கோரிக்கை. அரசாங்கம் கேலிக்குரியது
நிதி இல்லாததால், SC / STS ஐ அரை அளவை உயர்த்தும்படி கேட்டது. இதற்கிடையில்
டாக்டர் முத்துவைத் தடுக்கவில்லை, அவள் அதை செய்யத் தொடர்ந்தாள். அவரது
பேச்சு மணிக்கு குடும்ப திட்டமிடல் திட்டத்திற்கு எதிராக ஒரு SC / செயின்ட்
சங்க கூட்டம் அவளுக்கு கிடைத்தது அமைச்சரவை இருந்து நீக்கப்பட்டது. அது
அவரது தொலைபேசி மற்றும் தண்ணீர் என்று கூறப்படுகிறது இணைப்பு,
சர்ச்சைக்குரிய பின்னர் பாதுகாப்பு உடனடியாக திரும்பப் பெற்றது அரசாங்கத்
திட்டம் ஏழைகளை இலக்காகக் கொண்டதாகக் கூறினார்.
மற்றும் ஓரங்கட்டப்பட்ட. DMK அடிக்கடி தங்கள் சொந்த கடமைப்பட்டதாக இருப்பதாக குற்றம் சாட்டப்பட்டுள்ளது
குரல்
எதிர்ப்பு சாதி காரணம். கட்சி மேல்-சாதிக்கு ஆதிக்கம் செலுத்துகிறது
அல்லாத பிராமணர்கள். தமிழ்நாட்டின் முன்னாள் முதலமைச்சர் எம். கருணாநிதி
ஆவார் டாக்டர் முத்து காலத்தில் கட்சியின் ஜனாதிபதி. ஓய்வு பெற்றபடி
மனொன்மணமுன்னிய
சுந்தரநார் பல்கலைக்கழகத்தில் தமிழ் பேராசிரியர், தோவ் “கருணாநிதி இந்த
சாதி பிரச்சினைகளுக்கு முற்றிலும் பொறுப்பானவர் நிலை.” டி.எம்.கே.
கருணாநிதி 1974 ல் தனது சொந்த கட்சியை உருவாக்கினார்.
அவள்
DMK காரணத்தை ஆதரிப்பதில் டி.வி.கே. SC / STS, குறிப்பாக, கருணாநிதி என்று
கூறினார் SC / STS க்கு எதிராக பாரபட்சமாக இருந்தது. DMK க்குள் கூட,
அங்கு இருந்தது கட்சியின் எஸ்.சி. / செயின்ட் உறுப்பினர்களுக்கு எதிரான
பாகுபாடு காட்டியது சாதிக்கு எதிர்ப்பு. அரசாங்க அதிகாரிகள் தங்களை
காட்டியுள்ளனர் SC / ST நலன்புரி செயல்படுத்துவதில் தொடர்ந்து தடுக்கிறது
நடவடிக்கைகள். சத்யவானி முத்துயின் கிளர்ச்சி பற்றிய கருத்து, 1974 முறை
இந்தியா Muthu இன் வெளியேறும் DMK க்கு செலவாகாது என்று அறிக்கை கூறியது SC
/ ST சமூகம் கட்சிக்கு ஒரு குறிப்பிடத்தக்க காரணியாக இருந்தது.
]
நாம் வேண்டும் ஒரு புதிய கட்சியை உருவாக்குங்கள், எதிர்க்கட்சி பெஞ்சில் உட்கார்ந்து, போராட வேண்டும்
திட்டமிடப்பட்ட சாதிகளின் உரிமைகள். நாம் அவர்களை சுரண்டப்பட மாட்டோம் முடிவில்லாமல் இழிந்தது. ”
டாக்டர்
முத்து தனியாக செல்லவில்லை; அவள் பல டி.எம்.கே. சட்டமன்ற உறுப்பினர்கள்
மற்றும் உடனடியாக ஒரு புதிய கட்சி அமைக்க, thazhthapattor munnetra கஜகாம்
அல்லது ஒடுக்கப்பட்ட முற்போக்கான கூட்டமைப்பு. “நேரம் உள்ளது
வாருங்கள்,
“என்று அவர் அறிவித்தார்,” உரிமைக்காக போராட ஒரு புதிய கட்சியை
உருவாக்கினார் SC / STS. டாக்டர் அம்பேத்கார் பிறகு, யாரும் உண்மையான
cudgels எடுத்து இல்லை ஆர்வமாக. …. நாம் ஒரு புதிய கட்சியை உருவாக்குவோம்,
எதிர்க்கட்சி பென்சில் உட்கார்ந்து, மற்றும் திட்டமிடப்பட்ட சாதியினரின்
உரிமைகளுக்காக போராட வேண்டும். நாம் அவர்களை அனுமதிக்க மாட்டோம்
முடிவில்லாமல் சுரண்டப்பட்டு இழிந்தது. ”
எப்பொழுது
1968 டிசம்பரில் Kizhvenmani படுகொலை நடந்தது, அவர் விரைந்தார்
பாதிக்கப்பட்டவர்களுக்கு ஆதரவளிக்க கிராமம். கிராமத்திற்கு அவர் ஏற்பாடு
செய்தார் அரசாங்கம் மற்றும் கட்டப்பட்ட வீடுகள் மற்றும் ஒரு பள்ளி மூலம்
ஏற்றுக்கொள்ளப்பட்டது.
பின் அரசியலில் கிட்டத்தட்ட 6 தசாப்தங்களாக, டாக்டர் சத்யவானி முத்தூ அவளுக்கு உண்மையாக இருந்தார்
சுய
மரியாதை கொள்கைகளை பல வடிவங்கள் எடுத்து இருந்த போதிலும் பெரியார் மூலம்
உறுதியான சுய மரியாதை போர்வீரன் என்று அழைக்கப்பட்டது. எல்லாவற்றிற்கும்
பாராட்டத்தக்க வேலை, அவளைப் பற்றி எந்த தகவலும் கிடைக்கவில்லை முக்கிய ஊடக
வட்டங்களில், குறிப்பாக தமிழ்நாட்டிற்கு அப்பால்.
சத்யவானி முத்து நகர் அவளுக்கு பெயரிடப்பட்ட ஒரு குடியிருப்பு அக்கம் ஆகும் சென்னை.
க்கு அவளைப் பற்றி மேலும் அறிய, என் பட்டியலிடப்பட்ட ஒரு புத்தகத்தில் அவள் போராட்டங்களை எழுதினார்
1982
ஆம் ஆண்டில் நியாயம் பத்திரிகையால் வெளியிடப்படும் கிளர்ச்சி சென்னை.
சத்யவானியின் போராட்டங்களைப் பற்றி பவானி Ilavenil எழுதினார் முத்து
மற்றும் 2018 இல் ஒரு புத்தகத்தை வெளியிட்டது. புத்தகம் “தல்தபட்டா என்ற
தலைப்பில் உள்ளது Makkaluku Kalingnar எம். கருணாநிதி சீதா த்ரோஹம் -
சத்யவானி முத்து
Varalar “(கருணாநிதி SC / STS காட்டிக் கொடுத்தார் - டாக்டர் .sathathanaani muthu தான்
போராட்டங்கள்).
https://thefederal.com/…/did-tn-dalits-piggyBacke-on../
என்று
Dravida Munnetra Kazhagam (DMK) MP RS Bharath சமீபத்திய கருத்துக்கள்
என்று SC / STS அப்ஸ் (பிக்சாய்) காரணமாக உயர் நீதிமன்றங்களுக்கு
நியமிக்கப்பட்டார் அவரது கட்சி மூலம். இது ஒரு வரதராஜன் வரவிருக்கும்
சூழலில் இருந்தது 1974 ஆம் ஆண்டில் ஒரு உயர் நீதிமன்ற நீதிபதியை
நியமித்தது, டி.வி.கே. Nadu உண்மை இல்லை. உச்ச நீதிமன்ற நீதிபதி பதவிக்கு
எழுதியிருந்தார் ஏனெனில் அவர் டாக்டர் பி ஆர் தந்தை தந்தை கொண்ட
அரசியலமைப்புடன் நன்கு அறிந்திருந்தார் பாரதி போலல்லாமல், தி.மு.க.
அரசியலமைப்பை எழுதியதாக நினைக்கும் பாரதி போலல்லாமல்
அவர் டி.எம்.கே. உதவியுடன் ஒரு வழக்கறிஞராகவும், படித்த பிறகு அல்ல அரசியலமைப்பு.
எஸ்.சி.
/ செயின்ட் அறிஞர்கள் தங்கள் சமூகத்திற்கு முன்னதாகவே கருதுகின்றனர்
குழுவில் இருந்து திட்டமிடப்பட்ட சாதிகள் புத்திஜீவிகளாக
வகைப்படுத்தப்பட்டது பிரிட்டனுடன் சமமான வகையில் விவாதிக்கப்பட்டது.
உள்ள
1891, Pandit iyothee thass “Dravida Mahajana Sabha” நிறுவப்பட்டது,
மிகவும் PE க்கு முன் உள்ள 1891, Pandit iyothee thass “Dravida Mahajana
Sabha” நிறுவப்பட்டது, மிகவும் Periyar வார்த்தை ‘திராவிட’ வார்த்தை
பயன்படுத்தி தொடங்கியது. மேலும், தி டாஸ் மற்றும் “திராவிட கஜகாம்”
நிறுவனர் ரெவர்டு ஜான் ரதினம் ஒரு பத்திரிகை தொடங்கியது
என்று அழைக்கப்படும் “திராவிட பாண்டியன்.”
பல்லிகொண்டா
கிருஷ்ணசாமி, ஒரு திட்டமிடப்பட்ட சாதி தலைவர் 1940 ல் தேர்தலில்
போட்டியிட்டார், “உயரும் சூரியன்” சின்னத்தின் கீழ். அந்த சின்னம் தி.மு.க.
அதிகாரப்பூர்வமாக, 1958 ஆம் ஆண்டில் 1957 ஆம் ஆண்டில், தி.மு.க.
அதே சின்னத்தின் கீழ் போட்டியிட்டு, சட்டமன்றத்தில் நுழைந்தது Kulithalai தொகுதியில் இருந்து முதல் நேரம்.
சுட்டிக்காட்டி
நிகழ்வுகள் வரிசைக்கு, ஸ்டாலின் ராஜாங்கம், அடிப்படையிலான ஒரு
ஆராய்ச்சியாளர் மதுரை, டி.எம்.கே. ஒரு கிடைத்தது என்று கூறும் SC / STS
என்று கூறினார் SC / STS காரணமாக வாழ்க்கையின் குத்தகை. அவர் கூறினார்,
“நாங்கள் வரலாற்றை கருத்தில் கொண்டால் மற்றும் பின்னணி, இது SC / STS போன்ற
கருத்துக்கள் செய்ய வேண்டும்
தி.மு.க. மற்றும் அதற்கு எதிராக மாறாக அல்ல. ”
படி
அவரை, SC / ST அரசியலுக்கும் வித்தியாசத்தை புரிந்துகொள்வது திராவிட
அரசியலை இத்தகைய ஆதாரமற்ற கருத்துக்களை விளக்குவது முக்கியம்.
“SC / செயின்ட் அரசியலில் தேசிய மட்டத்தில் நடித்துள்ளார், அதேசமயத்தில் டிராவிடியன் அரசியலில் உள்ளது
தமிழ்நாட்டிற்கு
மட்டுமே வரையறுக்கப்பட்டுள்ளது. இட ஒதுக்கீடு தொடர்பான பிரச்சினைகள் எழும்
போது, தமிழ்நாட்டிலிருந்து SC / STS கூட சேர்க்கப்பட்டுள்ளது. எனவே
தி.மு.க. SC / STS நீதிபதிகள் தர்க்கரீதியாக தவறு. SC / STS அவர்களின்
பிரதானமாக இல்லை கவலை, அவர்கள் நன்றாக சேர்ந்து மற்றும் பாரதியின் கருத்து
மட்டுமே
என்று அவர் கூறினார் “அவர் கூறினார்.
அது
ஏனெனில் MC ராஜா, ஒரு திட்டமிடப்பட்ட சாதி சின்னத்தின் முயற்சி, அரசாங்கம்
அதிகாரப்பூர்வ பதிவுகளில் ‘ஆதி திராவிடர்’ என்ற வார்த்தைகளை பயன்படுத்த
அங்கீகாரம் பெற்றது.
பின்னர், திராவிடக் கட்சிகள் பயன்பாட்டை சாதாரணமாக பயன்படுத்துகின்றன உரையாடல்கள் ஆராய்ச்சி அறிஞரைச் சேர்த்தது.
1916-ல் இருந்து, நீதி கட்சி பிறந்த போது, பிராமணியம் எதிராக போராட திராவிட இயக்கங்களின் பிரதான நிகழ்ச்சிநிரல் ஆகும்.
நீதிபதி வரதராஜன் வழக்கு
Dealunking.
அது சமூக நீதியை முன்னெடுத்த DMK என்று கோட்பாடு இயக்கம், Gowthama Sanna DMK சரியான வெற்றி பெற்றது என்று கூறப்படுகிறது SC / STS.
“முன்
இட ஒதுக்கீடு அறிமுகப்படுத்தப்பட்டது, பின்னர் மெட்ராஸ் ஜனாதிபதி ஒரு முறை
கடந்து சென்றார் அரசாங்க வேலைகள் மற்றும் கல்லூரிகளில் சாதி அடிப்படையிலான
இட ஒதுக்கீட்டை வழங்குதல். 1951 ஆம் ஆண்டில், ஷாம்பகாம் டோரையஜன் என்ற
பெயரில் ஒரு பிராமணர் ஒரு வழக்கு தாக்கல் செய்தார் சென்னை
உயர்நீதிமன்றத்தில் மற்றும் நீதிமன்றத்தில் சென்றார். உச்சம் நீதிமன்றம்
கூட உயர் நீதிமன்ற தீர்ப்பை உறுதிப்படுத்தியது. பின்னர் SC / STS
தொடங்கியது எதிர்ப்பு. பின்னர் தொழிற்சங்க சட்டம் அமைச்சர் அம்பேத்கர்
மெட்ராஸ் உயர் விமர்சித்தார் நீதிமன்ற நீதிபதி ராஜமன்னர் இட ஒதுக்கீடு
உத்தரவைத் தாக்கும். அதை போல ஒரு உட்கார்ந்திருந்த சட்ட மந்திரி முதல்
உதாரணமாக ஒரு குற்றவாளியாக இருந்தார் நீதிபதி நீதிபதி, பாராளுமன்றத்தில்
ஒரு விவாதத்தை தூண்டிவிட்டார், இது வழிவகுத்தது எங்கள் அரசியலமைப்பில்
முதல் திருத்தம். அந்த திருத்தம் சமூகமாக பாதுகாக்கப்படுகிறது சமூக
அநீதியில் இருந்து பலவீனமான பிரிவுகள். அந்த நடவடிக்கை தெளிவாக காட்டியது
எஸ்.சி. / செயின்ட் உரிமைகளை உள்ளடக்கிய அம்பேத்கர் ஆவார் அரசியலமைப்பு.
பின்தங்கிய வகுப்புகளின் உரிமைகளுக்கு பெரியார் போராடினார் SC / STS க்கு ”
இது ஒரு உண்மையாக இருப்பது, ஒரு உயர் நீதிமன்ற நீதிபதியாக வரதராஜனை
நியமிப்பதற்கான தி.மு.க.வின் கூற்று பொய்மைப்படுத்துகிறது.
தடமறிதல்
உயர் நீதிமன்றத்திற்கு ஒரு வரதராஜன் நியமனம் என்று அவர் கூறினார் 1944 ஆம்
ஆண்டில் தி.மு.க. பிற்பகுதியில் 1944 ஆம் ஆண்டில் வரதராஜன் ஒரு
வழக்கறிஞராக ஆனார்.
1967 ஆம் ஆண்டில், தி.மு.க. முதல் முறையாக அலுவலகத்தை எடுத்துக் கொண்டபோது, அவர் ஏற்கனவே இருந்தார்
ஒரு மாவட்ட நீதிபதி மற்றும் 1973 வாக்கில் அவர் ஒரு கூடுதல் நீதிபதியாக இருந்தார்.
மெட்ராஸ் உயர் நீதிமன்றம்
இருந்து
உயர்நீதிமன்றம் இல்லை என்ற உண்மையுடனான மூத்த-மிகவும் இணைந்திருந்தார் ஒரு
திட்டமிட்ட சாதி நீதிபதி, அவர் ஒரு நிரந்தர ஆக நனைத்தார் நீதிபதி,
சேர்ந்தார் மற்றும் தி.மு.க. அரசாங்கம் அமர்ந்துள்ளதாக கூறப்படுகிறது
முக்கிய
நீதிபதியின் பரிந்துரை வரதராஜனை நியமித்தல் நிரந்தர நீதிபதி. ஆறு மாத
காலத்திற்குப் பிறகு கருணாநிதி, பின்னர் முதலமைச்சர் பரிந்துரைத்தவரை
முன்னெடுப்பதற்கு வேறு வழியில்லை ,வாரதராஜன் நியமனம் ஏற்பட்டது. ஆறு
ஆண்டுகளுக்கு பின்னர், அவர் ஊக்குவித்தார் உச்ச நீதிமன்றம். ”
இதற்கிடையில்
இந்த வழக்கில், டி.எம்.கே ஒரு பங்கு வகித்ததாக கேட்க ஆச்சரியமாக
இருக்கிறது alms (pichai) ஒரு திட்டமிட்ட சாதி நீதிபதிக்கு பின்னர்
வரிசைக்கு செல்ல? “ எஸ்.சி. / செயின்ட் அறிஞர்கள் தங்கள் சமூகத்திற்கு
முன்னதாகவே கருதுகின்றனர் குழுவில் இருந்து திட்டமிடப்பட்ட சாதிகள்
புத்திஜீவிகளாக
வகைப்படுத்தப்பட்டது.
பிரிட்டனுடன்
சமமான வகையில் விவாதிக்கப்பட்டது. உள்ள 1891, Pandit iyothee thass
“Dravida Mahajana Sabha” நிறுவப்பட்டது, மிகவும் Periyar வார்த்தை
‘திராவிட’ வார்த்தை பயன்படுத்தி தொடங்கியது. மேலும், தி டாஸ் மற்றும்
“திராவிட கஜகாம்” நிறுவனர் ரெவர்டு ஜான் ரதினம் ஒரு பத்திரிகை தொடங்கியது என்று அழைக்கப்படும் “திராவிட பாண்டியன்.”
பல்லிகொண்டா
கிருஷ்ணசாமி, ஒரு திட்டமிடப்பட்ட சாதி தலைவர் 1940 ல் தேர்தலில்
போட்டியிட்டார், “உயரும் சூரியன்” சின்னத்தின் கீழ். அந்த சின்னம் தி.மு.க.
அதிகாரப்பூர்வமாக, 1958 ஆம் ஆண்டில் 1957 ஆம் ஆண்டில், தி.மு.க.
அதே சின்னத்தின் கீழ் போட்டியிட்டு, சட்டமன்றத்தில் நுழைந்தது Kulithalai தொகுதியில் இருந்து முதல் நேரம்.
சுட்டிக்காட்டி
நிகழ்வுகள் வரிசைக்கு, ஸ்டாலின் ராஜாங்கம், அடிப்படையிலான ஒரு
ஆராய்ச்சியாளர் மதுரை, டி.எம்.கே. ஒரு கிடைத்தது என்று கூறும் SC / STS
என்று கூறினார் SC / STS காரணமாக வாழ்க்கையின் குத்தகை. அவர் கூறினார்,
“நாங்கள் வரலாற்றை கருத்தில் கொண்டால் மற்றும் பின்னணி, இது SC / STS போன்ற
கருத்துக்கள் செய்ய வேண்டும்
தி.மு.க. மற்றும் அதற்கு எதிராக மாறாக அல்ல. ”
படி
அவரை, SC / ST அரசியலுக்கும் வித்தியாசத்தை புரிந்துகொள்வது திராவிட
அரசியலை இத்தகைய ஆதாரமற்ற கருத்துக்களை விளக்குவது முக்கியம்.
“SC
/ செயின்ட் அரசியலில் தேசிய மட்டத்தில் நடித்துள்ளார், அதேசமயத்தில்
டிராவிடியன் அரசியலில் உள்ளது தமிழ்நாட்டிற்கு மட்டுமே
வரையறுக்கப்பட்டுள்ளது. இட ஒதுக்கீடு தொடர்பான பிரச்சினைகள் எழும் போது,
தமிழ்நாட்டிலிருந்து SC / STS கூட சேர்க்கப்பட்டுள்ளது. எனவே தி.மு.க. SC /
STS நீதிபதிகள் தர்க்கரீதியாக தவறு. SC / STS அவர்களின் பிரதானமாக இல்லை
கவலை, அவர்கள் நன்றாக சேர்ந்து மற்றும் பாரதியின் கருத்து மட்டுமே
என்று அவர் கூறினார் “அவர் கூறினார்.
அது
ஏனெனில் MC ராஜா, ஒரு திட்டமிடப்பட்ட சாதி சின்னத்தின் முயற்சி, அரசாங்கம்
அதிகாரப்பூர்வ பதிவுகளில் ‘ஆதி திராவிடர்’ என்ற வார்த்தைகளை பயன்படுத்த
அங்கீகாரம் பெற்றது.
பின்னர், திராவிடக் கட்சிகள் பயன்பாட்டை சாதாரணமாக பயன்படுத்துகின்றன உரையாடல்கள் ஆராய்ச்சி அறிஞரைச் சேர்த்தது.
1916-ல் இருந்து, நீதி கட்சி பிறந்த போது, பிராமணியம் எதிராக போராட திராவிட இயக்கங்களின் பிரதான நிகழ்ச்சிநிரல் ஆகும்.
நீதிபதி வரதராஜன் வழக்கு
Dealunking.
அது சமூக நீதியை முன்னெடுத்த DMK என்று கோட்பாடு இயக்கம், Gowthama Sanna DMK சரியான வெற்றி பெற்றது என்று கூறப்படுகிறது SC / STS.
“முன்
இட ஒதுக்கீடு அறிமுகப்படுத்தப்பட்டது, பின்னர் மெட்ராஸ் ஜனாதிபதி ஒரு முறை
கடந்து சென்றார் அரசாங்க வேலைகள் மற்றும் கல்லூரிகளில் சாதி அடிப்படையிலான
இட ஒதுக்கீட்டை வழங்குதல்.
1951
ஆம் ஆண்டில், ஷாம்பகாம் டோரையஜன் என்ற பெயரில் ஒரு பிராமணர் ஒரு வழக்கு
தாக்கல் செய்தார் சென்னை உயர்நீதிமன்றத்தில் மற்றும் நீதிமன்றத்தில்
சென்றார். உச்சம் நீதிமன்றம் கூட உயர் நீதிமன்ற தீர்ப்பை
உறுதிப்படுத்தியது. பின்னர் SC / STS தொடங்கியது எதிர்ப்பு. பின்னர்
தொழிற்சங்க சட்டம் அமைச்சர் அம்பேத்கர் மெட்ராஸ் உயர்
விமர்சித்தார்
நீதிமன்ற நீதிபதி ராஜமன்னர் இட ஒதுக்கீடு உத்தரவைத் தாக்கும். அதை போல
ஒரு உட்கார்ந்திருந்த சட்ட மந்திரி முதல் உதாரணமாக ஒரு குற்றவாளியாக
இருந்தார் நீதிபதி நீதிபதி, பாராளுமன்றத்தில் ஒரு விவாதத்தை
தூண்டிவிட்டார், இது வழிவகுத்தது எங்கள் அரசியலமைப்பில் முதல் திருத்தம்.
அந்த திருத்தம் சமூகமாக
பாதுகாக்கப்படுகிறது சமூக அநீதியில் இருந்து பலவீனமான பிரிவுகள். அந்த நடவடிக்கை தெளிவாக காட்டியது
எஸ்.சி.
/ செயின்ட் உரிமைகளை உள்ளடக்கிய அம்பேத்கர் ஆவார் அரசியலமைப்பு.
பின்தங்கிய வகுப்புகளின் உரிமைகளுக்கு பெரியார் போராடினார் SC / STS க்கு ”
இது ஒரு உண்மையாக இருப்பது, ஒரு உயர் நீதிமன்ற நீதிபதியாக வரதராஜனை
நியமிப்பதற்கான தி.மு.க.வின் கூற்று பொய்மைப்படுத்துகிறது.
தடமறிதல்
உயர் நீதிமன்றத்திற்கு ஒரு வரதராஜன் நியமனம் என்று அவர் கூறினார் 1944 ஆம்
ஆண்டில் தி.மு.க. பிற்பகுதியில் 1944 ஆம் ஆண்டில் வரதராஜன் ஒரு
வழக்கறிஞராக ஆனார்.
1967
ஆம் ஆண்டில், தி.மு.க. முதல் முறையாக அலுவலகத்தை எடுத்துக் கொண்டபோது,
அவர் ஏற்கனவே இருந்தார் ஒரு மாவட்ட நீதிபதி மற்றும் 1973 வாக்கில் அவர்
ஒரு கூடுதல் நீதிபதியாக இருந்தார் மெட்ராஸ் உயர் நீதிமன்றம்
இருந்து
உயர்நீதிமன்றம் இல்லை என்ற உண்மையுடனான மூத்த-மிகவும் இணைந்திருந்தார் ஒரு
திட்டமிட்ட சாதி நீதிபதி, அவர் ஒரு நிரந்தர ஆக நனைத்தார் நீதிபதி,
சேர்ந்தார் மற்றும் தி.மு.க. அரசாங்கம் அமர்ந்துள்ளதாக கூறப்படுகிறது
முக்கிய
நீதிபதியின் பரிந்துரை வரதராஜனை நியமித்தல் நிரந்தர நீதிபதி. ஆறு மாத
காலத்திற்குப் பிறகு கருணாநிதி, பின்னர் முதலமைச்சர் பரிந்துரைத்தவரை
முன்னெடுப்பதற்கு வேறு வழியில்லை வாரதராஜன் நியமனம் ஏற்பட்டது. ஆறு
ஆண்டுகளுக்கு பின்னர், அவர் ஊக்குவித்தார் உச்ச நீதிமன்றம். ”
இதற்கிடையில்
இந்த வழக்கில், டி.எம்.கே ஒரு பங்கு வகித்ததாக கேட்க ஆச்சரியமாக
இருக்கிறது alms (pichai) ஒரு திட்டமிட்ட சாதி நீதிபதிக்கு பின்னர்
வரிசைக்கு செல்ல? ” எவ்வாறாயினும், 99.9% ஊழியர்களும் அடிமைகளும் ஆழ்ந்த
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ஜனநாயகக் கட்சியின் நிறுவனங்களின் பைத்தியம் கொலைகாரல் (மோடியை) திபெத்,
திபெத், ஆபிரிக்காவிலிருந்து வெளியேற்றப்பட்ட வெளிநாட்டினரால்
கட்டுப்படுத்தப்படும், கிழக்கு ஐரோப்பா, மேற்கு ஜேர்மனி, தெற்கு ரஷ்யா,
மேற்கு ஐரோப்பா, ஹாலாண்ட் சித்தவான் பிராமணர்கள், ரோட்டி ஸ்வயம், வன்முறை,
போர்க்குணமிக்க, உலகின் ஒரு பயங்கரவாதிகள், எப்போதாவது படப்பிடிப்பு,
கும்பல் லிங்சிங், பைத்தியம், மனநிலை பாதிக்கப்பட்ட பயிற்சி வெறுப்பு,
கோபம், பொறாமை, மாயை, மாயை, முட்டாள்தனமான, அமைதியான, எச்சரிக்கை மக்களை
அமைதிப்படுத்த வேண்டிய கட்டாயத்தில் இருக்கும் வரை முட்டாள்தனம், அமைதியான,
எச்சரிக்கை, எல்லாவற்றையும் மாறிக்கொண்டிருக்கும் ஒரு தெளிவான
புரிந்துணர்வைக்
கொண்டிருக்கின்றன.
முதல்வர் குறித்து பேசியது என்ன? – ஆ.ராசா பரபரப்பு விளக்கம்!
மோடி எங்களுக்கு எதிரியில்லை -ஆர்.எஸ்.பாரதி by KARTHIK GOPINATH
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மோடி எங்களுக்கு எதிரியில்லை -ஆர்.எஸ்.பாரதி by KARTHIK GOPINATH
The Instruction of the teachers 🧑🏫 👨🏫 👩🏫
Wake up at 3:45 am
Go to toilet 🚻 wash 🧽 take bath 🧼
Do Patanjali yogic🧘 mindful meditation 🧘♂️
Sit on a cushion hip above the knees
Hail deep Breathe in and out in all the postures
Patañjali’s Yoga Suttas and the Noble Truths of the Buddha.The Buddha was a great yogi with subtle natural powers; and Patañjali was a buddha, an awakened one.
Instruction of the teachers 🧑🏫 👨🏫 👩🏫
Wake up at 3:45 am
Go to toilet 🚻 wash 🧽 take bath 🧼
Do Patanjali yogic🧘 mindful meditation 🧘♂️
Sit on a cushion hip above the knees
Hail deep Breathe in and out in all the postures
Patañjali’s Yoga Suttas and the Noble Truths of the Buddha.The Buddha was a great yogi with subtle natural powers; and Patañjali was a buddha, an awakened one.
Patañjali’s Yoga Sutras and the Noble Truths of the Buddha - Indica Yoga
Patañjali’s Yoga Sutras and the Noble Truths of the Buddha - Indica Yoga
With Due credit: Published in Bhavan’s Journal in India, October 15, 2015 The Buddha was a great yogi with subtle natural, (often mislabeled super natural) powers; and Patañjali was a …
Samyutta Nikaya, 5.421 ff., constituting a part of the first sermon delivered by the Buddha at Sarnath after his awakenment along with bringing together the relevant teachings of Patañjali in the Yoga Suttas.
The Noble Truth of Dukkha (Suffering) and Dukkha Nirodha (End of Suffering)
The Buddha said, “Birth,age,disease,death is sorrow; contact with the unpleasant,separation from the pleasant is sorrow– in short all the five components (khandhas) of individuality are sorrow.” The five components in question here are form (rupa), sensation (vedana), perceptions (sanna), psychic dispositions (samkhara) and consciousness (vinnana), and a combination of these components is what constitutes a human individuality the preeminent characteristic of which is transience.
The teaching of the Buddha begins by a recognition of dukkha (suffering) as a fundamental fact of human existence. The root meaning of the word dukkha is based on the sound made by a wheel turning around an axis which is not perfectly rightly centered. In human beings dukkha conveys a sense of suffering arising out of a lack of perfect matching of one’s understanding with reality. Thus, not to accept the truth of transience of oneself, and not to live in accordance with it– as one does not when one wishes the continuation of any state of existence, or of existence itself– inevitably leads to sorrow, simply because it is not in accord with reality.
One of the kleshas (hindrances) enumerated by Patañjali is abhinivesha and YS 2.9 says: sva-rasa-vāhī viduṣo’ pi tathā rūdḥo’ bhiniveśaḥ
Abhinivesha is the automatic tendency for continuity; it overwhelms even the wise.
Although abhinivesha is sometimes translated as ‘a wish to live,’ it is closer to ‘a wish to continue,’ or ‘a wish to preserve the status quo.’ Abhinivesha is what is technically called “inertia” in physics, as in Newton’s First Law of Motion (also called the Law of Inertia) according to which a body continues in a state of rest or of motion in a straight line unless acted upon by an external force. Abhinivesha is the wish for continuity of any state and any situation, because it is known. We fear the unknown and therefore we fear change which may lead to the unknown. In fact, this fear is of a discontinuation of the known, simply because the unknown, if it is truly unknown, cannot produce fear or pleasure.
YS 2:15 says that for a discerning mind all is indeed sorrow owing to the pain caused by change (parinam), the suffering caused by deep-seated conditioning (sanskara) of the psyche, and the unhappiness generated by the opposition between the fluctuations of the mind (vrtti) and the contours of reality (gunas).
pariṇāma-tāpa-saṃskāra-duḥkhair-guṇa-vṛtti-virodhāch-chaduḥkham-eva sarvaṃ vivekinaḥ
For the discerning, all is sorrow, resulting from the mismatch between what is actual and what is thought, and because of the suffering inherent in change, pain, and from past conditioning.
Because of the consequences of the force of abhinivesha (see 2.9), the klesha which causes us to wish to continue in the state which is known, we suffer when there is a possibility of change. But change is constant. The universe is dynamic, constantly subject to the force of time: we move from one place to another; we see the seasons change and the movement of the planets; we grow old; we die. Even when pleasure exists, the very impermanence of pleasure leads to sorrow. There are instances of pain, and sorrowful consequences of past experiences which are rooted in all the kleshas. Therefore, for the discerning, dukkha is a pervasive feature of life.
The Noble Truth of Arising of Dukkha: “This is the noble truth of the arising of sorrow,” said the Buddha. “It arises from craving (tanha) which leads to rebirth, which brings delight and passion, and seeks pleasure now here, now there– the craving for sensual pleasure, the craving for continued life, the craving for power.” This tanha, of course, is not the ultimate or the only cause of dukkha, as we know from the series known as ‘conditioned origination’ (paticca-samuppada). Although tanha is the immediately discernible cause of suffering, there is an interdependent series of causes, going all the way back to ignorance (avijja) as the fundamental cause. According to Patañjali, YS 2:3-4, kleshas, the causes of suffering, are five: ignorance (avidya), egoism or a sense of a separate self (asmita), attachment to pleasure (raga), aversion to pain (dvesha), and clinging to the status quo (abhinivesha). And out of these five kleshas, avidya (avijja in Pali, as above) is the fundamental one, because all the others arise from it.
The sutras YS 2:3-4 are:
avidyā-asmitā-rāga-dveṣa-abhiniveśāḥ kleśāḥ
The kleshas are ignorance (avidya), the sense of a separate self (asmita), attraction (raga), aversion (dvesha), and clinging to the status quo (abhinivesha).
and
avidyā kṣetram-uttareṣāṃ prasupta-tanu-vichchhinna-udārāṇām
Avidya is the cause of all the others, whether dormant, attenuated, intermittent, or fully active.
For the Buddha, the causes of suffering are many but the emphasis here is on tanha, selfish desire or simply selfishness. For Patañjali also there are several sources of suffering, but rather than tanha he emphasizes the mismatch between the way it actually is–determined by the interaction of the gunas, the forces and constituents of Prakriti–and what the mind thinks and expects, as shaped by the vrittis. The gulf between reality and thought leads to sorrow. In our life, this gap is most manifest in our expectations of ourselves and of other people and our actual experience.
For the existentialist philosophers, who assume that the mind is the knower of reality, the recognition of the fact that reality does not correspond to thought led to the conclusion that the universe is absurd. This assumption is strenuously denied by all of Indian philosophy, and in any case by the Buddha and by Patañjali for whom the mind is only an instrument of knowledge. The real knower is above the usual mind; for Patañjali it is Purusha, who knows through the mind and not with the mind. Purusha alone can know reality, and only when the mind is completely free of the vrittis can it act as a perfect instrument of knowledge. Then we do not have expectations about the world and about others, we see and accept reality as it is.
The Noble Truth of the Cessation of Dukkha: The Noble Truth of the cessation (nirodha) of dukkha “is the complete stopping of that craving (tanha), so that no passion remains, leaving it, being emanicipated from it, being released from it, giving no place to it.” This state of the radical eradication of tanha recommended in the Third Noble Truth is tantamount to Nirvana (Nibbana in Pali) which is tanhakkhaya (extinction of craving). In keeping with the general tenor of the Buddhist writings, most of the descriptions of Nirvana are given in negative terms, as extinction of attachment to pleasure (raga), of attachment to hatred (dvesha in Sanskrit or dosha in Pali), and extinction of illusion (moha). Then there is the state of the Absolute: unborn, ungrown and unconditioned. The Yoga Sutras 1:2-4 define the whole point of yoga to be the cessation (nirodha) of the fluctuations (vritti) of the mind. These fluctuations all arise because of the kleshas spoken about above. When freed from the kleshas and the vrittis, the Seer is established in one’s true, original, unchanging and unconditioned nature.
The sutras YS 1:2-4 are:
yogaś-chitta-vṛtti-nirodhaḥ
Yoga is the stopping of all the movements (vritti) of the mind (chitta).
tadā draṣṭuḥ sva-rūpe’ vasthānam
Then the Seer dwells in its essential nature.
vṛtti-sārūpyam-itaratra
Otherwise the movements of the mind (vrittis) are regarded as the Seer.
There is no need here to engage with the notion of atman in the theory of Yoga in contradistinction to the teachings of the Buddha of no-self, because the Seer is said to be nothing but pure seeing itself (YS 2:20):
draṣṭā dṛśi-mātraḥ śuddho’ pi pratyaya-anupaśyaḥ
The Seer is only the power of pure seeing. Although pure, the Seer appears to see with the mind.
Still, it is worth mentioning that the Buddha does not deny the presence of the great Self as asserted in the Upanishads and in Vedanta. However this Self, just like Nirvana, cannot be described and the Upanishads repeatedly say neti, neti (not this, not this). What the Buddha denied was the permanence or reality of the ego self which is constantly subject to change. Patañjali says in YS 2.2 that
samādhi-bhāvana-arthaḥ kleśa-tanū-karaṇa-arthaś-cha
Yoga is for cultivating samādhi and for weakening the hindrances (kleshas).
Among the kleshas to be removed, see YS 2.3 quoted above, is asmitā, the sense of a separate self –precisely what the Buddha maintained in his doctrine of anātmā (no self). Furthermore, the state of samādhi is described in YS 3.3, as a state of consciousness free from the self.
tad-eva-artha-mātra-nirbhāsaṃ sva-rūpa-śūnyam-iva samādhiḥ
Samadhi is the state when the self is not, when there is awareness only of the object of meditation
The Noble Truth of the Way Leading to the Cessation of Dukkha: The Buddhapreached the Middle Path (Majjhima Patipada) “which gives vision and knowledge, which leads to Calm, Insight, Enlightenment, Nirvana.” This Middle Path is generally known as the Noble Eightfold Path (Ariya Atthangika Magga) consisting of the following eight components: 1. Right Understanding (samma ditthi), 2. Right Thought (samma sankappa), 3. Right Speech (samma vaca), 4. Right Action (samma kammanta), 5. Right Livelihood (samma ajiva), 6. Right Effort (samma vayama), 7. Right Mindfulness (samma sati), 8. Right Concentration (samma samadhi).
The whole of the Yoga Sutras is concerned with the transformation of consciousness leading to freedom from all the causes of suffering. The practice of Yoga is especially elaborated in YS 2:28-55; 3:1-12. The way to the ultimate freedom is an unceasing vision of discernment (viveka) which is aided by the eight-limbed (aśtāṇga) path of yoga. The eight limbs are: 1. Yamas: the laws of life, consisting of non-violation, truthfulness, non-stealing, containment and nongrasping. 2. Niyamas: the rules for living, consisting of purity, contentment, selfdiscipline, self-study and surrender to the Higher Energy (Ishvara). 3. Asana: postures and attitudes, external and internal. 4. Pranayama: Regulation of vital energies, including breath. 5. Pratyahara: control of the senses. 6. Dharana: steadiness of mind. 7. Dhyana: meditation. 8. Samadhi: the silent and settled mind.
The highest state of consciousness is called Kaivalya by Patañjali. This is, of course, as difficult to describe or comprehend as is Nirvana. But the following few sutras indicate some flavour of it paralleling the few descriptions of Nirvana.
3.54 tārakaṃ sarva-viṣayaṃ sarvathā-viṣayam-akramaṃ cha-iti viveka-jaṃ jnānam
This jñana born of viveka is liberating, comprehensive, eternal, and freed of time sequence.
4.26 tadā viveka-nimnaṃ kaivalya-prāgbhāraṃ chittam
Then, deep in viveka, chitta gravitates towards Kaivalya.
4.29 prasaṃkhyāne’ py-akusīdasya sarvathā viveka-khyāter-dharmameghaḥ samādhiḥ
One who, due to perfect discrimination, is totally non-grasping even of the highest rewards, remains in constant viveka, which is called dharmamegha (cloud of dharma) samadhi.
4.30 tataḥ kleśa-karma-nivṛttiḥ
From that follows freedom from action colored by kleshas.
4.31 tadā sarva-āvaraṇa-mala-apetasya jnānasya-ānantyāj-jñeyamalpam
Then all the coverings and impurities of knowledge are totally removed. Because of the vastness of this jñana, little remains to be known.
Clearly, there are many very interesting and close parallels between the Yoga Sutras and the Noble Truths of the Buddha, as we should have expected. Even the greatest expressions of Truth are at best different “repeated raids on the inexpressible,” in the felicitous phrase of T.S. Eliot. There can hardly be any doubt that Patañjali and the Buddha would have embraced each other with much friendliness, happiness and appreciation.
Posture in Meditation
Posture in Meditation
In the Satipatthana Sutta Buddha instructs: Herein, monks, a monk, having gone to the forest, to the foot of a tree or to an empty place, sits down with his legs crossed, keeps his body erect …
Posture in Meditation
In the Satipatthana Sutta Buddha instructs:
Herein, monks, a monk, having gone to the forest, to the foot of a tree or to an empty place, sits down with his legs crossed, keeps his body erect and his mindfulness alert.
The ancient statues of Buddha show him sitting in this posture. An erect posture imparts the alertness of mindfulness.
In the Yoga Suttas , Patanjali describes this asana as a “steady and comfortable posture.” So, a meditative posture, besides being stable and erect must also be natural and comfortable so that it could be maintained for a long time without causing any stress or discomfort.
The condition of body in deep meditation is very similar to the condition in deep sleep. When sitting, the body may slump if not propped up properly. Crossing the legs and locking them in full-lotus position keeps the body erect even in deep meditation.
The purpose of the posture in meditation is to keep the body stably erect, even in deep meditation, in a natural and comfortable manner.
Niceties of Posture
In the ancient culture people were used to sitting with their legs crossed. This posture was natural and comfortable to them. So, this became the natural posture in meditation.
Zen Buddhism goes into incredible details about how to sit in meditation. It provides the size and shape of cushions to sit on, and the kinds of clothes that should be worn. It specifies how to place legs and knees on the mat, and hands and fingers in the lap. It dictates how ears should be lined up with the shoulders, and nose with the navel. It even directs the position of tip of the tongue, and the angle of the gaze. If you give importance to such niceties you can waste much time worrying about the correct posture during meditation.
While deep inhaling the stomach comes out as air gets filled and gets in as the air goes out.
Sitting in a Chair
In many cultures, especially in European culture, people are not used to sitting with their legs crossed. People find it easier to sit in a chair. They do not feel comfortable in the lotus posture after a while.
As long as body can be kept stably erect, there is no reason why a person cannot meditate sitting in a chair. One may use a straight-backed chair to keep the body erect. Additional cushions may be used to ensure the stability of the posture in deep meditation.
One may meditate sitting in a straight-backed chair as an alternative to the lotus position.
When meditating in a chair, it may help if the knees are parallel to the shoulders and feet are flat on the ground. The arms may rest in the lap. The hands, fingers and tongue may assume natural and relaxed positions. The eyes may be open, half open or closed according to natural tendency. The attention may focus or not focus on anything in particular. The gaze may become directed or peripheral. These variations may occur naturally during meditation.
While sitting 🪑 the hip should be above the knees. This posture will help in working for long and prefer desktop 🖥 and avoid possible spondylitis which may lead slip disc surgery.
Husband should and must salute his wife’s NanNari Shakti for her accomplishments in diverse fields focusing on her empowerment and emphasis on dignity as well as opportunity.
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5 Tibetan Rites: Benefits and Step-by-Step Guide
5 Tibetan Rites: Benefits and Step-by-Step Guide
The Five Tibetan Rites are an exercise program that’s been practiced for more than 2,500 years. The rites consist of exercises that benefit the body, mind, and emotions.
Reported benefits include:
relief from joint pain & stiffness
improved strength & coordination
better circulation
reduced anxiety
better sleep 🛌
improved energy
a youthful appearance
and attain yogic freedom.
A guide to foundational poses
It can be helpful to familiarize yourself with some of the main foundational poses that most physical practices use. Check out this list of poses with alignment cues that you can practice in the comfort of your own home.
Downward-Facing dog🐶
Come onto your hands and knees.
Straighten your arms and relax your upper back between the shoulder blades.
Keeping your knees bent, lengthen your knees and lift your hips high. Your aim here is to form the shape of an upside-down “V.”
If you have the flexibility in your hamstring muscles, straighten your legs and let your heels drop down toward the floor while maintaining the length in your spine.
If you notice your spine start to curve as you straighten your legs, bend your knees enough so that you can keep the spine long.
Hold for 5 breaths.
Cobra 🐍
Lie on your stomach with your legs straight.
Firm up the muscles in your legs and have your feet hip-width apart and your toes pointing behind you.
Push down through your pubic bone to avoid collapsing into the lower portion of the spine.
Place your weight onto your forearms as you lift your chest away from the ground.
Make sure that your neck is long as you look straight ahead.
Hold for 5 breaths.
Warrior I
Stand up straight and step your right foot back.
Keep your front foot pointing straight forward and position your back foot at approximately a 45-degree angle.
Position your feet hip-width apart so you’re able to square your hips to the front of the mat.
Bend into your front knee. Make sure your knee is directly above your ankle, or behind it.
Keep your back leg strong.
Raise your arms up straight above your head and relax your shoulders.
Hold for 5 breaths before switching to the other side.
Warrior II
Stand up straight. Step your right foot back.
Keep your front foot pointing straight forward. Position your back foot at a little less than a 90-degree angle.
Align your front heel with the arch of your back foot.
Have your hips turned toward the side of the mat.
Bend into your front knee so your knee is directly above your ankle, or behind it, ensuring the kneecap is tracking over the middle toe.
Keep your back leg strong.
Raise your arms up parallel with the ground.
Relax your shoulders.
Hold for 5 breaths before coming to the other side.
🌲 Tree Pose
Stand up straight. Shift your weight onto the left foot, keeping the inner part of your left foot firmly on the floor, and bend your right knee.
Draw your right foot up and place the sole against your inner left thigh, inner calf muscle, or inner ankle with your toes touching the floor.
Place your hands on the top rim of your pelvis to make sure that it’s parallel to the floor.
Lengthen your tailbone toward the floor.
Firmly press the sole of the right foot against the inner thigh, calf, or ankle, and resist with the outer left leg.
Raise your arms straight above your head. Ensure that you keep your shoulders relaxed.
Hold for 5 breaths before changing to the other side.
Seated 🪑 Forward Fold
Sit on the ground with your legs straight out in front of you. If you have tight hamstrings, bend your knees.
Keep your feet flexed with your toes pointing toward the ceiling.
Sit up tall, lengthening through your spine.
Leading with your chest, keep your spine long as you fold forward.
Place your hands in a comfortable position on your legs.
Hold for 5 breaths.
Bridge🌁 Pose
Lie on your back.
Bend both knees and position your feet hip-width apart with your knees stacked over your ankles.
Place your arms on either side of your body with the palms of your hands turned down to the ground. Spread your fingers wide.
Lengthen the skin of your tailbone toward the front of your mat.
Lift your hips up and hold the pose for 5 breaths
Supine Twist
Lie on your back.
Hug both knees in toward yourself with your feet off the ground.
Place your arms in a “T” position, with the palms of your hands turned up toward the ceiling.
Let both knees drop down toward the right side of your mat.
Keep your gaze looking toward the ceiling, or turn to face the opposite direction of your knees.
Hold for 5 breaths before coming to the other side.
Cat-Cow🐱 🐄
Get on your hands and knees. Your wrists should be underneath your shoulders and your knees underneath your hips.
Balance your weight evenly on all fours.
Inhale and look up, letting your stomach point down towards the mat.
Then exhale and tuck your chin into your chest, curving your spin up towards the ceiling.
Be awareness of your body and your breath as repeat these movements.
Continue this fluid movement for 5 breaths.
How To Meditate
How To Meditate
Inner Peace Meditation How To Meditate If You Want More Inner PeaceWell-Being And HappinessLearn To Meditate Introduction Mantra meditation* has been practiced in India for thousands of years because people knew that it reduces stress,
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The Eight Limbs of Yogic Meditation - Patanjalis Yoga Sutras
The Eight Limbs of Yogic Meditation - Patanjalis Yoga Sutras
By Arsha Bodha Center - Swami Tadatmananda
https://www.buddha-vacana.org/…/anguttara/04/an04-010.html
AN 4.10 (A ii 10)
Yoga Sutta
— Yokes —
[yoga]
What the Buddha means when he talks about yoga and yogakkhema (rest from the yoke).
English
Monks, there are these four yokes. Which four? The yoke of sensuality, the yoke of becoming, the yoke of views, & the yoke of ignorance.
And what is the yoke of sensuality? There is the case where a certain person does not discern, as it actually is present, the origination, the
passing away, the allure, the drawbacks, & the escape from sensuality. When he does not discern, as it actually is present, the
origination, the passing away, the allure, the drawbacks, & the escape from sensuality, then — with regard to sensual objects — he is obsessed with sensual passion, sensual delight, sensual attraction,
sensual infatuation, sensual thirst, sensual fever, sensual fascination, sensual craving. This is the yoke of sensuality.
And how is there the yoke of becoming? There is the case where a certain person does not discern, as it actually is present, the origination, the
passing away, the allure, the drawbacks, & the escape from becoming. When he does not discern, as it actually is present, the
origination, the passing away, the allure, the drawbacks, & the escape from becoming, then — with regard to states of becoming — he is
obsessed with becoming-passion, becoming-delight, becoming-attraction,
becoming-infatuation, becoming-thirst, becoming-fever, becoming-fascination, becoming-craving. This is the yoke of sensuality & the yoke of becoming.
And how is there the yoke of views? There is the case where a certain person does not discern, as it actually is present, the origination, the
passing away, the allure, the drawbacks, & the escape from views.
When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views, then — with regard to views — he is obsessed with view-passion, view-delight, view-attraction, view-infatuation, view-thirst, view-fever, view-fascination, view-craving. This is the yoke of sensuality, the yoke of becoming, & the yoke of views.
And how is there the yoke of ignorance? There is the case where a certain person does not discern, as it actually is present, the origination, the
passing away, the allure, the drawbacks, & the escape from the six sense media. When he does not discern, as it actually is present, the
origination, the passing away, the allure, the drawbacks, & the escape from the six sense media, then — with regard to ignorance
concerning the six sense media — he is obsessed with not-knowing. This
is the yoke of ignorance.
This is the yoke of sensuality, the yoke of becoming, the yoke of views, & the yoke of ignorance. Conjoined with evil, unskillful mental qualities — defiling, leading to further becoming, unhappy, resulting in suffering & stress, and in future birth, aging, & death — one is said not to be at rest from the yoke. These are the four yokes.
Now, there are these four unyokings. Which four?
Unyoking from sensuality,
unyoking from becoming, unyoking from views, & unyoking from ignorance.
And what is unyoking from sensuality? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from sensuality. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from sensuality, then — with regard to sensual objects — he is not obsessed with sensual passion, sensual delight, sensual attraction, sensual infatuation, sensual thirst, sensual fever, sensual fascination, sensual craving.
This is unyoking from sensuality.
And how is there unyoking from becoming? There is the case where a certain
person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from becoming. When he discerns, as it actually is present, the origination, the passing away,
the allure, the drawbacks, and the escape from becoming, then — with
regard to states of becoming — he is not obsessed with becoming-passion, becoming-delight, becoming-attraction, becoming-infatuation,
becoming-thirst, becoming-fever, becoming-fascination, becoming-craving.
This is unyoking from sensuality & unyoking from becoming.
And how is there unyoking from views? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views. When he
discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from views, then — with
regard to views — he is not obsessed with view-passion, view-delight, view-attraction, view-infatuation, view-thirst, view-fever, view-fascination, view-craving. This is unyoking from sensuality,
unyoking from becoming, & unyoking from views.
And how is there unyoking from ignorance? There is the case where a certain
person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from the six sense media. When he discerns, as it actually is present, the
origination, the passing away, the allure, the drawbacks, and the escape from the six sense media, then — with regard to ignorance concerning the six sense media — he is not obsessed with not-knowing.
This is unyoking from sensuality, unyoking from becoming, unyoking from
views, & unyoking from ignorance. Disjoined from evil, unskillful mental qualities — defiling, leading to further becoming, unhappy, resulting in suffering & stress, and in future birth, aging, & death — one is said to be at rest from the yoke. These are the four
unyokings.
Patanjali Yoga viracite-iti-samadhi sutta paṭhamo-pated | | |
This is the first chapter on the Samadhi Yoga Sutra of Patanjali
Source for adaptation and translation
http://theravadin.wordpress.com/2010/08/28/the-yoga-sutra-a-handbook-on-buddhist-meditation/
Published with Blogger-droid v1.6.5
Posted by Dhammarakkhittas at 15:31
Labels: ashtanga yoga , Brahmanism , Buddha , Buddhism , ancient Buddhism , dharma , dhyana ,Hinduism , jhana , patanjali , Sangha , Theravada , yoga , Yogasutra
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Conscious breathing
http://yoga.org.nz/postures.htm
Main Page
Welcome to our yoga postures section. Here you will find yoga moves that
are broken down to the bare basics with colour photos to match. We also have state of the art flash yoga animation technology that you can use
to view these moves in full screen size, full colour and with full instruction.
Yogic exercises cater to the needs of each individual according to his or her specific needs and physical condition. They involve vertical, horizontal, and cyclical movements, which provide energy to the system
by directing the blood supply to the areas of the body which need it most.
In yoga, each cell is observed, attended to, and provided with a fresh
supply of blood, allowing it to function smoothly. The mind is naturally active and dynamic, while the innerself is luminous. In this section we
will give you plenty of yoga images and instruction.
Breathing Pose
The simple act of learning to control the breath has a number of beneficial effects on your wellbeing, ranging from increasing your energy, to improved relaxation into sleep. It purifies the body by
flushing away the gaseous by products of metabolism and will also help you to remain calm in the face of the challenges that we encounter in our everyday lives.
Control of the breath is an essential element in the art of yoga. When bringing the air in to the abdomen, do not to puff the stomach out, but
pull the air into it while extending the inside wall. By harnessing the power of the breath the mind can be stilled and can be prepared for your
Yoga practice Instruction Table Breathing Basics
1
Sit in a simple cross-legged position on the floor. If you don’t feel comfortable in this position place a folded blanket under your buttocks.
Place your right hand on the rib cage and your left hand on your abdomen
Inhale slowly through the nose feeling the breath filling the abdomen, bringing it slowly into the rib cage, then the upper chest.
Exhaling softly feeling the breath leave the abdomen first, then the ribs and lastly the upper chest. Observe the space at the end of the
exhale
2
Now move hands so your forearms come to a comfortable position resting
on your knees and continue the breathing with a relaxed rhythm.
Continue with a flowing controlled breath in your own time.
Yoga breathing is also call Pranayama . Many say that Pranayama
(
Rhythmic control of breath) is one of the bests medicines in the world .
Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.
Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .
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Before starting the Asanas (as-anas) or the yogic postures, it is vital
that you start with the practice of Pranayama (praa-na-yaa-ma) or the yogic breathing exercises.
And what is Yogic Breathing (Pranayama)
Pranayama is loosely translated as prana (pra-aana) or breathe control.
Breathing affects our state of mind. It can make us excited or calm, tense or relaxed. It can make our thinking confused or clear. In the ancient yogic tradition, air is the primary source of life force, a psycho-physio-spiritual force that permeates the universe. Yogic breathing is used in yoga as a separate practice to help clear and cleanse the body and mind. It oxygenates the lungs by getting rid of enormous quantity of carbon dioxide and other toxic gases. It is also used in preparation for asana, the practice of yogic postures and meditation, to help maximize the benefits of the practice, and focus the mind.
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Category
Film & Animation
Before
starting the Asanas (as-anas) or the yogic postures, it is vital that
you start with the practice of Pranayama (praa-na-yaa-ma) or the yogic
breathing…
image.jpeg
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Before starting the Asanas (as-anas) or the yogic postures, it is vital that…
Before
starting the Asanas (as-anas) or the yogic postures, it is vital that
you start with the practice of Pranayama (praa-na-yaa-ma) or the yogic
breathing…
Instruction Table Breathing Basics
Sit in a simple cross-legged position on
the floor. If you don’t feel comfortable in this position place a folded
blanket under your buttocks.
Place your right hand on the rib cage and your left hand on your abdomen
Inhale slowly through the nose feeling the
breath filling the abdomen,bringing it slowly into the rib cage, then
the upper chest.
Exhaling softly feeling the breath leave
the abdomen first, then the ribs andlastly the upper chest. Observe the
space at the end of the exhale
Now move hands so your forearms come to a comfortable position
resting on your knees and continue the breathing with a relaxed rhythm.
Continue with a flowing controlled breath in your own time.
Yoga breathing is also call Pranayama . Many say that Pranayama (Rhythmic control of breath) is one of the bests medicines in the world .
Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.
Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .
Please visit:
Conscious breathing
Conscious breathing
By quarktechinc
https://www.youtube.com/watch…
Shoulder Stretch Asana -Yoga Asanas - Virasana Pose The Virasana Arm/Shoulder Stretch
Instruction Table
1
Hero Pose
The purpose of this pose is to help give the entire body a very complete
stretch from the heels to the head. It improves strength and endurance
and helps to control your breathing in conjunction with the movements of
the body.
It eases and stimulates the joints especially the knees, ankles and
shoulders. It reduces and alleviates backache and improves the
circulation of the entire body. toes & little toes pressing firmly
into the floor
2
Push back with your hands & sit between your buttocks on the floor,
make sure you roll your calf muscles out wards so your not sitting on
them.
3
Make sure the inner calves are touching the outer thighs and your ankles are outside your buttocks, arms resting at the sides.
4
Inhale as you slowly raise your arms to shoulder height, shoulders down.
5
Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.
6
Interlock the fingers. Slowly exhaling turn the palms towards the
ceiling, and with a powerful push lift up from the belly into your chest
and shoulders.
7
Exhale bring your hands down in a smooth continuance motion….
8
Now bringing
your arms interlocking behind your back with straight arms, being
careful not to roll the shoulders forward, squeezing the shoulder blades
together and opening the chest on the front of the body.
9
Inhale hands back to the side
Repeat 2-3 more times
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This is the Shoulder Stretch Pose combined with Virasana Asana in
Sanskrit. It is brought to you by Yoga Online. Try the Shoulder Stretch
pose to energise yourself. Virasana is brought to you by Yoga Class Online | Learn Yoga Lessons Online | Yoga at Home – Modern Yoga Online
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This
is the Shoulder Stretch Pose combined with Virasana Asana in Sanskrit.
It is brought to you by Yoga Online. Try the Shoulder Stretch pose to
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Shoulder Stretch Asana -Yoga Asanas - Virasana Pose
This is the Shoulder Stretch Pose combined with Virasana Asana in…
This
is the Shoulder Stretch Pose combined with Virasana Asana in Sanskrit.
It is brought to you by Yoga Online. Try the Shoulder Stretch pose to
energise yo…
Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.
Interlock
the fingers. Slowly exhaling turn the palmstowards the ceiling, and
with a powerful push lift up from the belly into your chest and
shoulders.
Exhale bring your hands down in a smooth continuance motion….
Now
bringing your arms interlocking behind your back with straight arms,
being careful not to roll the shoulders forward, squeezing the shoulder
blades together and opening the chest on the front of the body.
Inhale hands back to the side
Repeat 2-3 more times
Inline image
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Kneeling Twist Yoga Asana
Kneeling Twist Yoga Asana
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https://www.youtube.com/watch?v=91MT6kmP7zo
Kneeling Twist Yoga Asana
Kneeing Twist Pose
Regular practice of the kneeling twist pose
will aid in your ability to rotate the spine and upper torso more
effectively, while increasing the flexibility and strength in your back
and abdominal muscles. It also massages, stimulates and rejuvenates the internal abdominal organs.
This pose is a good beginners pose and will get you ready for more advanced twists.
To view in flash - click the image below
Instruction Table
1
Come in to a position on your hands and your
knees with your knees together and your feet slightly wider than hip width apart. Your big
Keep working your right knee back and contracting your buttocks muscles in and down.
Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist.
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Kneeling Twist Yoga Asana
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Kneeling Twist Yoga Asana
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Kneeling Twist Yoga Asana
Kneeling Twist Yoga Asana
Kneeling Twist Yoga Asana
To view in flash - click the image below
Instruction Table
Come in to a position on your hands and your
knees with your knees together and your feet slightly wider than hip width apart. Your big
Keep working your right knee back and contracting your buttocks muscles in and down.
Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist.
Inline image
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Tree pose Yoga Posture
Tree pose Yoga Posture
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Yoga Asanas - Warrior Pose Virabhadrasana Asana
Yoga Asanas - Warrior Pose Virabhadrasana Asana
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Yoga Asanas - Warrior Pose Virabhadrasana Asana
The Warrior Pose
Virabhadra
The Warrior
pose is named after the mythic warrior-sage, Virabhadra. This
challenging pose strengthens the entire body while improving mental
capacity and self control.
It builds,
shapes and tones the entire lower body. It tones the abdominal section
and helps to prevent, reduce and eliminate back pain. The entire upper
body -front and back- is worked and doing this pose increases the
capacity of the respiratory system. To view in flash - click the image
below
Instruction Table
1
Sit on
your heals with your knees together, the tops of the feet pressing
firmly into the ground. Your head, shoulders, and hips should be in one
straight line.
Arms relaxed by the side keep your base firm by contracting your buttocks.
2
Inhale,
extending the spine upwards, exhale twist around to the right, placing
your left hand on the outside of your right thigh, turning the head in
the direction of the twist, but keeping the head and shoulders relaxed.
Take a few breaths here, keeping the stomach soft and the eyes soft.
Repeat on the other side
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This
is the Warrior Pose or Virabhadrasana Asana in Sanskrit. It is brought
to you by Yoga Online. Try the Warrior pose to energise yourself.
Virabhadrasana …
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Yoga Asanas - Warrior Pose Virabhadrasana Asana
This is the Warrior Pose or Virabhadrasana Asana in Sanskrit. It is brought…
This
is the Warrior Pose or Virabhadrasana Asana in Sanskrit. It is brought
to you by Yoga Online. Try the Warrior pose to energise yourself.
Virabhadrasana …
Instruction Table
Sit
on your heals with your knees together, the tops of the feet pressing
firmly into the ground. Your head, shoulders, and hips should be in one
straight line.
Arms relaxed by the side keep your base firm by contracting your buttocks.
Inhale,
extending the spine upwards, exhale twist around to the right, placing
your left hand on the outside of your right thigh, turning the head in
the direction of the twist, but keeping the head and shoulders relaxed.
Take a few breaths here, keeping the stomach soft and the eyes soft.
Repeat on the other side
Please Visit:
Kneeling Twist Yoga Asana
Kneeling Twist Yoga Asana
By Yogasync.tv
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Yoga Asanas - Triangle Pose Trikonasana Asana
Click here to view the Triangle pose
http://www.youtube.com/watch…
The Tree Pose
This pose
harnesses the powers of mental concentration, while allowing you to calm
the mind. It develops balance and stability, and strengthens the legs
and feet, also increasing flexibility in the hips and knees.
The tree pose
is a balance pose incorporating three lines of energy, emitting from the
centre outwards. One line proceeds down the straight leg, one line
extends up the spine and out the fingertips, and the third moves outward
through the bent knee.
To view in flash - click the image below
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
On your next
inhale; shift the bulk of your weight onto your left foot. Exhale bend
the right knee, and assisting with your hand, place the sole of your
right foot as high as possible into the left inner thigh, with toes
pointing down, steady yourself, and
breathe easy.
3
Next raise your arms to shoulder level, be sure that they are in line
with each other. Stretch your arms out from the middle of your back.
Lift your chest and look straight ahead. Keep completely focused on the
pose.
4
Now bring your
palms together in prayer position. Keeping your eyes focused on a point
in front of you, will assist your balance.
5
Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.
Instruction Table
1
Stand in mountain pose continuing with your smooth flowing breath.
2
Jump your feet
sides ways and sweep your arms out to the side so your ankles are below
your wrists. Establish your foundation, by pulling your knees and thighs
up, tucking your tailbone under, pushing your feet firmly into the
floor.
Visualise an imaginary line running vertically down the centre of your
body, dropping your shoulders. Squeeze your arms and legs away from the
centreline.
3
Keep an
awareness of this line as you turn your right foot out to 90 degrees and
turn your left foot in to 70 degrees. Ensure the heel of your front
foot aligns with arch of your back foot, hips facing forward.
If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.
4
Inhale, an as you exhale bend your right leg, pulling up with the
outside and inside of the thigh to form a right angle at the knee. Only
go as low as you can with out turning your hips off centre.
Ideally you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.
5
Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.
Hold the pose and breathe smooth.
Reverse the procedure back to mountain pose and repeat back to the other side.
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Yogasync.tv
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This is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the
triangle pose to energise yourself. Trikonasana is brought to you by Yoga Class Online | Learn Yoga Lessons Online | Yoga at Home – Modern Yoga Online
Yoga Class Online | Learn Yoga Lessons Online | Yoga at Home – Modern Yoga Online
Modern Yoga Online presents a full-time online yoga class for beginners. Stay at home and learn yoga online by watching our live demonstrations. Try our FREE DV
Visit our website for more free high quality downloads . Please when
you visit the website be sure to sign for our FREE newsletter. You will
receive updates and information on the most recent released free yoga
videos, music and other cool stuff.
Category
Sports
This
is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the triangle
pose to energise yourself. Trikonasana is brought to you by http://yoga.org.nz.
…
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Yoga Asanas - Triangle Pose Trikonasana Asana
This is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the triangle…
This
is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the triangle
pose to energise yourself. Trikonasana is brought to you by http://yoga.org.nz.
…
Instruction Table
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
Inhale
deeply and jump your feet out landing approx 1.2-1.5m apart. your feet
need to be in line and pointing forward at right angles. Next raise your
arms to shoulder level, be sure that they are in line with each other.
Stretch your arms out from the middle of your back. Lift your chest and
look straight ahead.
Now
turn your right foot out while keeping your hips to the front, and turn
your left foot in from 90 to 70 degrees, by pivoting on your heel.
Insure your right heel is in line with the instep of the left foot.
The
kneecaps and thighs are pulling up, simultaneously pushing downward
through your feet into the floor. Inhale, extend the spine, exhale as
you bend to the right, pushing out from the hips, through the right arm…
Taking
your right hand to a comfortable position on your leg, your left arm
coming up to straight, moving down as far as possible without turning
the hips or torso. Keep the thighs firm and rolling around towards the
buttocks, moving the left hip back and open the chest.
Inhale, extend the neck and spine, exhale, turn your head to look up at your left hand.
Keep
your head, your buttocks and your heels in one straight line,not
looking down with you body, keep opening your whole body up.
Breathe easy.
Click here to view the Triangle pose
Click here to view the Triangle pose
Yoga Asanas - Triangle Pose Trikonasana Asana
Yoga Asanas - Triangle Pose Trikonasana Asana
By Yogasync.tv
https://www.youtube.com/watch…
The Tree Pose
This pose
harnesses the powers of mental concentration, while allowing you to calm
the mind. It develops balance and stability, and strengthens the legs
and feet, also increasing flexibility in the hips and knees.
The tree pose
is a balance pose incorporating three lines of energy, emitting from the
centre outwards. One line proceeds down the straight leg, one line
extends up the spine and out the fingertips, and the third moves outward
through the bent knee. To view in flash - click the image below
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
On your next
inhale; shift the bulk of your weight onto your left foot. Exhale bend
the right knee, and assisting with your hand, place the sole of your
right foot as high as possible into the left inner thigh, with toes
pointing down, steady yourself, and
breathe easy.
3
Next raise your arms to shoulder level, be sure that they are in line
with each other. Stretch your arms out from the middle of your back.
Lift your chest and look straight ahead. Keep completely focused on the
pose.
4
Now bring your
palms together in prayer position. Keeping your eyes focused on a point
in front of you, will assist your balance.
5
Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.
Instruction Table
1
Stand in mountain pose continuing with your smooth flowing breath.
2
Jump your feet
sides ways and sweep your arms out to the side so your ankles are below
your wrists. Establish your foundation, by pulling your knees and thighs
up, tucking your tailbone under, pushing your feet firmly into the
floor.
Visualise an imaginary line running vertically down the centre of your
body, dropping your shoulders. Squeeze your arms and legs away from the
centreline.
3
Keep an
awareness of this line as you turn your right foot out to 90 degrees and
turn your left foot in to 70 degrees. Ensure the heel of your front
foot aligns with arch of your back foot, hips facing forward.
If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.
4
Inhale, an as you exhale bend your right leg, pulling up with the
outside and inside of the thigh to form a right angle at the knee. Only
go as low as you can with out turning your hips off centre.
Ideally you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.
5
Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.
Hold the pose and breathe smooth.
Reverse the procedure back to mountain pose and repeat back to the other side.
Please Visit:
Tree
Posture Yoga Posture. This pose harnesses the powers of mental
concentration, while allowing you to calm the mind. It develops balance
and stability, an…
image.jpeg
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Tree pose Yoga Posture
Tree Posture Yoga Posture. This pose harnesses the powers of mental…
Tree
Posture Yoga Posture. This pose harnesses the powers of mental
concentration, while allowing you to calm the mind. It develops balance
and stability, an…
Instruction Table
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
On
your next inhale; shift the bulk of your weight onto your left foot.
Exhale bend the right knee, and assisting with your hand, place the sole
of your right foot as high as possible into the left inner thigh, with
toes pointing down, steady yourself, and Next
raise your arms to shoulder level, be sure that they are in line with
each other. Stretch your arms out from the middle of your back. Lift
your chest and look straight ahead. Keep completely focused on the
pose.
Now
bring your palms together in prayer position. Keeping your eyes focused
on a point in front of you, will assist your balance.
Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.
Instruction Table
Stand in mountain pose continuing with your smooth flowing breath.
2
Jump
your feet sides ways and sweep your arms out to the side so your ankles
are below your wrists. Establish your foundation, by pulling your knees
and thighs up, tucking your tailbone under, pushing your feet firmly
into the floor.
Visualise
an imaginary line running vertically down the centre of your body,
dropping your shoulders. Squeeze your arms and legs away from the
centreline.
Keep
an awareness of this line as you turn your right foot out to 90 degrees
and turn your left foot in to 70 degrees. Ensure the heel of your front
foot aligns with arch of your back foot, hips facing forward.
If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.
Inhale,
an as you exhale bend your right leg, pulling up with the outside and
inside of the thigh to form a right angle at the knee. Only go as low as
you can with out turning your hips off centre.
Ideally
you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.
Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.
Hold the pose and breathe smooth.
Reverse the procedure back to mountain pose and repeat back to the other side.
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Yoga Asanas - Warrior Pose Virabhadrasana Asana
Yoga Asanas - Warrior Pose Virabhadrasana Asana
By Yogasync.tv
Mountain Pose Yoga Position
Mountain Pose Yoga Position
By Yogasync.tv
Mountain Pose Yoga Position
Mountain Pose
Prayer Pose
Shrug
Mountain Yoga Pose
The Mountain Pose is one of the most important poses in yoga. It is the start and finish point of all standing poses.
When standing
in mountain pose, the mind is quiet, and the body strong and still, like
a mountain. This is a pose you can practise in your daily life,
practising to stand correctly will have a profound influence on your
physical and mental well being. To view in flash - click the image below
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Yogasync.tv
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Mountain pose Yoga Posture When standing in mountain pose, the mind is quiet, and the body strong and still, like a mountain.
This is a Yoga pose you can practise in your daily life, practising to
stand correctly will have a profound influence on your physical and
mental well being.
Category
Education
Mountain
pose Yoga Posture When standing in mountain pose, the mind is quiet,
and the body strong and still, like a mountain. This is a Yoga pose you
can pra…
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Mountain Pose Yoga Position
Mountain pose Yoga Posture When standing in mountain pose, the mind is…
Mountain
pose Yoga Posture When standing in mountain pose, the mind is quiet,
and the body strong and still, like a mountain. This is a Yoga pose you
can pra…
Inline image
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Mountain Pose Yoga Position
Mountain Pose Yoga Position
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Extended Prayer Yoga Posture
The Prayer Pose
This pose is
simple, but very effective, and is a key movement to more advanced
poses. This pose will teach you how to push from under the shoulders and
out of the lats, the major muscle group of the back. A key movement in a
lot of yoga poses.
It strengthens
and aligns the upper body while releasing tension and increasing the
circulation to the shoulder joint, which is a ball and socket joint. It
also aids in strengthening the
abdominal and lumber region as you look to form a solid base. To view in flash - click the image below
Instruction Table
1
Moutain Pose 1
2
Moutain Posture
2 Lift the kneecaps up by contracting the front thigh muscles, but not
locking the backs of the knees. Pull up with the back of the thighs, and
activate the hip and buttocks to level the pelvis.
3
Mountain Poses
Back Your hips should be directly over your knees, and your knees over
your ankles. This gives you a stable foundation and by positioning the
pelvis properly, keeps the spine healthy.
4
Now extend the
spine, by slowly inhaling, lifting up through the legs as you lift the
ribcage, opening the chest and dropping the shoulders down, extending
the neck, keeping the jaw and eyes soft.
5
Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.
Keep your head directly over your shoulders, and look at eye level at a point in front of you.
Instruction Table
1
Centre
yourself in mountain pose and take a few deep breaths here, breathing
down into the abdomen, continuing the breathing that you are now
familiar with.
2
Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other
3
Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position
4
Bring your arms
out in front of you, pushing your elbows firmly together and your
fingers extending away from you, while focusing on pulling your shoulder
blades together..
5
Continue squeezing the elbows together as you bring your palms together
6
Now bend at the
elbow and take the forearms to vertical. Keep pressing firmly with the
palms and the elbows as you breathe the arms upwards. With each exhale
moving slightly higher. Shoulder opener Yoga Posture. This movement will
teach you how to push from under the shoulders and out of the lats, the
major muscle group of the back. A key movement in a lot of yoga poses.
This pose is simple, but very effective, and is a key
movement to more advanced poses.
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Shoulder opener Yoga Posture. This movement will teach you how to push
from under the shoulders and out of the lats, the major muscle group of
the back. A key movement in a lot of yoga poses. This pose is simple,
but very effective, and is a key movement to more advanced poses.
Category
Education
Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A ke…
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Extended Prayer Yoga Posture
Shoulder opener Yoga Posture. This movement will teach you how to…
Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A ke…
Instruction Table
Mountain Pose 1
2
Mountain Posture 2
Lift
the kneecaps up by contracting the front thigh muscles, but not locking
the backs of the knees. Pull up with the back of the thighs, and
activate the hip and buttocks to level the pelvis.
Mountain Poses Back
Your
hips should be directly over your knees, and your knees over your
ankles. This gives you a stable foundation and by positioning the pelvis
properly, keeps the spine healthy.
4
Now
extend the spine, by slowly inhaling, lifting up through the legs as
you lift the ribcage, opening the chest and dropping the shoulders down,
extending the neck, keeping the jaw and eyes soft.
5
Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.
Keep your head directly over your shoulders, and look at eye level at a point in front of you.
Instruction Table
Centre
yourself in mountain pose and take a few deep breaths here, breathing
down into the abdomen, continuing the breathing that you are now
familiar with.
2
Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other
3
Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position
4
Bring
your arms out in front of you, pushing your elbows firmly together and
your fingers extending away from you, while focusing on pulling your
shoulder blades together..
5
Continue squeezing the elbows together as you bring your palms together
6
Now
bend at the elbow and take the forearms to vertical. Keep pressing
firmly with the palms and the elbows as you breathe the arms upwards.
With each exhale moving slightly higher.
Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A key movement in a lot of yoga poses. This pose is simple, but
very effective, and is a key movement to more advanced poses.
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Extended Prayer Yoga Posture
Extended Prayer Yoga Posture
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Yoga Shoulder rotation
Yoga Shoulder rotation
By Yogasync.tv
Yoga Shoulder rotation
The Shoulder Shrug
The shoulder rotation is another pose which can be practiced anywhere and at any time.
It strengthens
and aligns the shoulder region while releasing tension and increasing
the circulation to the shoulder joint, which is a ball and socket joint.
It also aids in strengthening the abdominal and lumber region as you
look to form a solid base. To view in flash - click the image below
Instruction Table
1
Align yourself in mountain pose. Continuing with your smoot flowing breath
2
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.
3
As you exhale, rotate the shoulders around by pushing up out of the chest and squeezing the shoulder blades together, rotating them in a full circle.
4
Back down into mountain pose
Repeat 3 more times
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Meditation in motion Yoga Posture. Inhale as you lift your shoulders to your ear lobes, keeping the head erect and soft.
As you Exhale, rotate the shoulders around by pushing up out of the chest rotating them in a full circle.
Category
Education
Meditation
in motion Yoga Posture. Inhale as you lift your shoulders to your ear
lobes, keeping the head erect and soft. As you Exhale, rotate the
shoulders …
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Yoga Shoulder rotation
Meditation in motion Yoga Posture. Inhale as you lift your shoulders to your…
Meditation
in motion Yoga Posture. Inhale as you lift your shoulders to your ear
lobes, keeping the head erect and soft. As you Exhale, rotate the
shoulders …
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.
3
As you exhale, rotate the shoulders around
by pushing up out of the chest and squeezing the shoulder blades together, rotating them
in a full circle.
4
Back down into mountain pose
Repeat 3 more times
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Yoga Shoulder rotation
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Lying Twist
Downward Dog
Seated Forward Bend
The Lying Basic Twist
Doing this pose will rapidly increase strength and muscle tone in your midsection.
The lying twist
is another pose which is very simple yet extremely effective. This pose
is soothing to the spine and neck, and warms and frees the lower back
and hips and it also improves digestion and assists in toxin
elimination. To view in flash - click the image below
Instruction Table
1
Come to a
position lying on your back and stretch your arms out to the side and
place your palms and shoulders firmly on the floor.
Move your
shoulder blades under. Spread your toes apart. Feel the back and
shoulders moulding to the straight lines of the floor.
2
Bend your knees as far as they come towards the chest.
3
Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
4
Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.
Reverse the pose back up and repeat to the other side
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The Downward Facing Dog
Adhomukha Svanasana
The downward
yoga pose is named as such as it resembles the shape of a Dog stretching
itself out. This pose helps to strengthen, stretch and reduce stiffness
in the legs while strengthening and shaping the upper body. Dog pose
Yoga Posture . One of the main yoga asanas. If you have time for only
one posture try this one.
Holding this
pose for a minute or longer will stimulate and restore energy levels if
you are tired. Regular practice of this pose rejuvenates the entire body
and gently stimulates your nervous system.
Instruction Table
Come
to a position lying on your back and stretch your arms out to the side
and place your palms and shoulders firmly on the floor.
Move your shoulder blades under. Spread your toes apart. Feel the
back and shoulders moulding to the straight lines of the floor.
2
Bend your knees as far as they come towards the chest.
3
Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
4
Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.
Reverse the pose back up and repeat to the other side
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Dog pose Yoga Posture
The Downward Facing Dog
Adhomukha Svanasana
The downward
yoga pose is named as such as it resembles the shape of a Dog stretching
itself out. This pose helps to strengthen, stretch and reduce stiffness
in the legs while strengthening and shaping the upper body. Dog pose
Yoga Posture . One of the main yoga asanas. If you have time for only
one posture try this one.
Holding this
pose for a minute or longer will stimulate and restore energy levels if
you are tired. Regular practice of this pose rejuvenates the entire body
and gently stimulates your nervous system.
To view in flash - click the image below
Instruction Table
1
Come up onto
your hands and knees with your knees hip width apart and the hands
shoulder width apart, your fingers wide pressing firmly into the floor.
2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.
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Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
Category
Education
Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
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Dog pose Yoga Posture
Dog pose Yoga Posture . One of the main yoga asanas. If you have time for…
Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
image.png
Instruction Table
1
Come
up onto your hands and knees with your knees hip width apart and the
hands shoulder width apart, your fingers wide pressing firmly into the
floor.
2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now
push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.
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Dog pose Yoga Posture
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siting forward bend
The Seated Forward Bend
Paschimottanasana
The purpose of
this pose is to give the entire back of your body a very complete
stretch from the heels to the head. It is excellent for posture
improvement and stimulates the internal organs as
well.
It adds in
improved mental concentration and endurance and helps to control and
calm the mind. It relieves compression while increasing the elasticity
of the spine, it also strengthens and stretches the hamstrings.
To view in flash - click the image below
Instruction Table
1
Come to a sitting position with your legs together in front of you.
Move the fleshy part of your buttocks from underneath you, so you are on
the top of your sitting bones, which are located at the very top of
your legs.
2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3
Now take your
strap around both feet. The strap`s purpose is to keep the spine
straight. This is very important. Be aware the head is an extension of
the spine, so keep it aligned accordingly.
Use the breath to create the optimum degree of intensity in the stretch.
4
On your next exhale; come down the belt further while
maintaining the extension on the front and back of the torso. Some of
you will be able to grab the sides of your feet. Breathe softly and
continuously. Don’t pull yourself forward by the strength of your upper
body.
Keep bending at the hips, maintaining a relaxed head and neck.
5
Go a little further, relax your abdomen, and inhale, as you lengthen,
exhale, and come further forward, increasing the space in your
vertebrae.
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siting forward bend Yoga Asana
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siting forward bend Yoga Asana
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siting forward bend
siting forward bend Yoga Asana
siting forward bend Yoga Asana
siting forward bend Yoga Asana
Instruction Table
1
Come to a sitting position with your legs together in front of you.
Move
the fleshy part of your buttocks from underneath you, so you are on the
top of your sitting bones, which are located at the very top of your
legs.
2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3
Now take your strap around both feet. The strap`s purpose is to keep the spine straight. This is very important.
Be aware the head is an extension of the spine, so keep it aligned accordingly.
Use the breath to create the optimum degree of intensity in the stretch.
4
On
your next exhale; come down the belt further while maintaining the
extension on the front and back of the torso. Some of you will be able
to grab the sides of your feet. Breathe softly and continuously. Don’t
pull yourself forward by the strength of your upper body.
Keep bending at the hips, maintaining a relaxed head and neck.Keep bending at the hips, maintaining a relaxed head and neck.5
5
Go a little further, relax your abdomen, and inhale, a you lengthen, exhale, and come further forward, increasing the space in
your vertebrae.
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siting forward bend
siting forward bend
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bridgepose
bridgepose
By Yogasync.tv
bridgepose
The Bridge Pose
The Bridge Pose is
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below
Instruction Table
1
Lie on your back with your legs bent, heels close to the buttocks,
Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2
Inhale, and
with the exhale raise the hips up by pushing strongly into the floor
with your feet. Keep the buttocks firm, and press the shoulders and arms
into the floor. Only go to the height that you are
comfortable with.
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
3
Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
This pose stretches the whole front of the body, and brings mobility to
the spine. Breathing is improved from the opening of the ribcage and
chest area.
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locus Yoga Posture
The Locust
The Bridge
Extended Child’s Pose
The Locust Pose
Salabhasana
The locus yoga posture is
named as such as it resembles the shape of the insect known as the
Locust. This pose helps to strengthen, stretch and reduce stiffness in
the lower back while bringing flexibility to the upper back region.
When you first begin to practice this pose, your
legs may not move very far off the floor. Please continue and stay
positive as you will find your range will continue to improve the more
you practice. Learning to master this pose will hold you in good stead
for more advanced back bends.
To view in flash - click the image below
Instruction Table
1
Come to a position lying face down on the floor, with your arms along
side your body, palms and forehead down. Bring your knees and ankles
together. Squeeze the shoulder blades together and down. Push your palms
into the floor. Pull the abdominals inwards, contract the buttocks, and
press the hips and pubis firmly into the floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull the shoulder blades
together, raising the head, the arms, and upper torso away from the
floor, looking straight ahead, opening the front of the chest and
pushing down the lines of the arms.
Keep the legs working strongly.
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Locus Yoga Posture
Category
Education
Locus Yoga Posture
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locus Yoga Posture
Locus Yoga Posture
Locus Yoga Posture
Instruction Table
1
Come to a position lying face down on the floor, with
your arms along side your body, palms and forehead down. Bring your
knees and ankles together. Squeeze the shoulder blades together and
down. Push your palms into the floor. Pull the abdominals inwards,
contract the buttocks, and press the hips and pubis firmly into the
floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull
the shoulder blades together, raising the head, the arms, and upper
torso away from the floor, looking straight ahead, opening the front of
the chest and pushing down the lines of the arms.
Keep the legs working strongly.
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Locus Yoga Posture
Category
Education
Locus Yoga Posture
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locus Yoga Posture
Locus Yoga Posture
Locus Yoga Posture
Instruction Table
1
Come to a position lying face down on the floor, with
your arms along side your body, palms and forehead down. Bring your
knees and ankles together. Squeeze the shoulder blades together and
down. Push your palms into the floor. Pull the abdominals inwards,
contract the buttocks, and press the hips and pubis firmly into the
floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull
the shoulder blades together, raising the head, the arms, and upper
torso away from the floor, looking straight ahead, opening the front of
the chest and pushing down the lines of the arms.
Keep the legs working strongly.
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Locus Yoga Posture
Category
Education
Locus Yoga Posture
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locus Yoga Posture
Locus Yoga Posture
Locus Yoga Posture
Instruction Table
1
Come to a position lying face down on the floor, with
your arms along side your body, palms and forehead down. Bring your
knees and ankles together. Squeeze the shoulder blades together and
down. Push your palms into the floor. Pull the abdominals inwards,
contract the buttocks, and press the hips and pubis firmly into the
floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull
the shoulder blades together, raising the head, the arms, and upper
torso away from the floor, looking straight ahead, opening the front of
the chest and pushing down the lines of the arms.
Keep the legs working strongly.
Please Visit:
locus Yoga Posture
locus Yoga Posture
By Yogasync.tv
Bridge Pose
The Bridge Pose is
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and
organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below
Instruction Table
Lie on your back with your legs bent, heels close to the buttocks, Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2
Inhale, and with the exhale raise the hips up by pushing strongly
into the floor with your feet. Keep the buttocks firm, and press the
shoulders and arms into the floor. Only go to the height that you are
comfortable with.
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
3
Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
This pose stretches the whole front of the body, and
brings mobility to the spine. Breathing is improved from the opening of
the ribcage and chest area.
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bridgepose
bridgepose
By Yogasync.tv
Childs Yoga Pose Beginners Yoga Posture
Childs Yoga Pose Beginners Yoga Posture
By Yogasync.tv
Childs Yoga Pose Beginners Yoga Posture
The Extended Child’s Pose / Garbhasana
The Childs Yoga pose when
practiced regularly is very beneficial to your entire mind and body. It
helps to release the pressure on the spine while providing an entire
stretch through the upper body to the fingertips. It also aids in
strengthening and stretching the insides of the legs while massaging the
internal organs.
Breathing will becomes more efficient and your mind
will become clear. It also aids in improved mental processes and helps
to rejuvenate and energize the entire being.
To view in flash - click the image below
Instruction Table
1
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
2
Place your hands on your hips and feel the extension up out of the waist.
3
Inhale, As you exhale bend at the hips extend forward, continue lifting
out of the hips keeping your legs strong and your base nice and firm,
looking forward to begin with. Keep the extension on the stomach, which
will help keep your back flat protecting it.
Take a few breaths here.
4
Now take your hands to the floor extending from the lower abdomen to
the breastbone and through the spine. Some of you maybe on the finger
tips.
If you can’t keep your spine straight put your hands on
your knees and keep slowly working down your legs, working with your
body, not against it. Lift your sitting bones to the ceiling.
5
Draw your shoulders down your back so you can extend the neck with ease.
Remember to keep the arches high.
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Childs Pose Yoga Stretch. This Beginners Yoga Posture will get easier
every time you work with it as it rejuvenates and quietens the mind.
Continue with your slow smooth breathing as you continue to stretch the
inner thigh muscles.
Category
Education
Childs
Pose Yoga Stretch. This Beginners Yoga Posture will get easier every
time you work with it as it rejuvenates and quietens the mind. Continue
with your…
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Childs Yoga Pose Beginners Yoga Posture
Childs Pose Yoga Stretch. This Beginners Yoga Posture will get easier every…
Childs
Pose Yoga Stretch. This Beginners Yoga Posture will get easier every
time you work with it as it rejuvenates and quietens the mind. Continue
with your…
Instruction Table
1
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
2
Place your hands on your hips and feel the extension up out of the waist.
3
Inhale, As you exhale bend at the hips extend
forward, continue lifting out of the hips keeping your legs strong and
your base nice and firm, looking forward to begin with. Keep the
extension on the stomach, which will help keep your back flat protecting
it.
Take a few breaths here.
4
Now take your hands to the floor extending from the lower abdomen to
the breastbone and through the spine. Some of you maybe on the finger
tips.
If you can’t keep your spine straight put your hands on your knees
and keep slowly working down your legs, working with your body, not
against it. Lift your sitting bones to the ceiling.
5
Draw your shoulders down your back so you can extend the neck with ease.
Remember to keep the arches high.
Bring your big toes together and your knees wide apart, inhale as you lift your spine and extend your stomach.
2
Exhale bend forward from the hips as you walk you hands
out as far in front of you as possible, extending from the hips to the
fingertips.
4
Breathing into the abdomen as you extend it
forward in to the breastbone, creating length through the upper body.
Exhale from deep in the abdomen relaxing in the spine and continue the slow controlled breathing.
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Childs Yoga Pose Beginners Yoga Posture
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wide legstanding forward bend
Standing Forward Bend
The Boat (beginners)
The Standing Forward Bend
This pose aids in digestion and is restorative. It frees the rib cage allowing for improved breathing. It aids in mental
concentration and helps to revive mental and pysichal exhaustion. The
heartbeat is slowed and the lower back is strengthened and pressure is
removed from the lumbar region.
It increases flexibility while strengthening and developing the
hamstrings. It also helps to strengthen the feet and ankles while
realigning the entire body.
To view in flash - click the image below
Instruction Table
1
Find yourself on your sitting bones, lifting out of the hips.
Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.
2
Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.
3
Bring your lower legs up, parallel to the floor.
Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.
Focus on a point at eye level in front of you. You may find this pose challenging to begin with
4
Now bring your arms up beside your knees, parallel to the floor,
opening the chest. Keep your focus on that point in front of you. This
will help your stability. Continue with the controlled breathing.
Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.
Advanced Variation of The Boat
Now bring your legs up to straight. Continue to keep your focus on that point in front of you.
Continue with the controlled breathing.
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Yoga Posture wide legstanding forward bend
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Yoga Posture wide legstanding forward bend
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wide legstanding forward bend
Yoga Posture wide legstanding forward bend
Yoga Posture wide legstanding forward bend
To view in flash - click the image below
Instruction Table
1
Find yourself on your sitting bones, lifting out of the hips.
Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.
2
Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.
3
Bring your lower legs up, parallel to the floor.
Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.
Focus on a point at eye level in front of you. You may find this pose challenging to begin with
4
Now bring your arms up beside your knees, parallel to the floor,
opening the chest. Keep your focus on that point in front of you. This
will help your stability. Continue with the controlled breathing.
Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.
Advanced Variation of The Boat
Now bring your legs up to straight. Continue to keep your focus on that point in front of you.
Continue with the controlled breathing.
Please Visit:
http://www.youtube.com/watch?v=iMJ9×8STzfA&feature=player_embedded
The Yoga Suttas of Patanjali: a manual of Buddhist meditation.
The Yoga Suttas of Patanjali: a manual of Buddhist meditation.
Translation
and free adaptation of the article published on the blog “Theravadin -
Theravada Practice Blog” (http://theravadin.wordpress.com/).
We consider here the Yoga Suttas of Patanjali, a classical text and revered in Hinduism, dated at approx. 200 BC and compared its semantics and vocabulary to Buddhist canonical texts. In
summary, this comparison is quite obvious that the author of Yoga Sutta
was highly influenced by Buddhist philosophy and meditation practice,
possibly contemporaneously to the author.
Moreover,
it appears that a student of Buddhist canonical texts may in fact be
more easily understood than the Yoga Sutta a Hindu practitioner with no
other previous reference parameter practical and philosophical. We
do not consider comments here later Hindu / Brahman existing this text,
some of which seem to avoid (or ignore) the original references to
Buddhism in this text.
The
proximity of the Yoga Sutta-style, vocabulary, and subject to canonical
texts in Pali could also mean simply that Patanjali - or whoever it is
that inspired his writings - had practiced meditation from a Buddhist
contemplative community, a community of monks for a time before
returning to Brahmanism and then the movement would have rephrased his
experience in order to add a divine touch to your experience, making
substantial use of technical terms of Buddhist meditation, as originally
framed or developed by the Buddha for the purpose of contemplative
practice. But this would be pure speculation, because there is so far no studies or historical finding that supports this understanding.
It
is also possible, even likely, that the Buddhist meditation had so
broadly permeated the practice Hindu / Brahman at the time (after years
of a strong cultural influence began with Buddhist proselytism promoted
by Ashoka the Buddhist Sangha in his reign and Consolidation of India),
that these technical terms as well as descriptions of practice of jhana /
dhyana (meditative absorptions) have it built into common knowledge at
the point of no longer sounding particularly Buddhists. Something
similar to what happens today with the adoption of the ideas of
“nibbana” and “kamma” in Western culture, in Christian countries.
In
particular, if the Yoga Sutra is read in one continuous line is amazing
how close the text is the thoughts and topics about samadhi, jhana
meditation and Samatha (concentration) as defined in the ancient texts
in Pali Buddhist.
For a first analysis, an overview. Look
at the “Ashtanga Yoga” or the “Eightfold Path of Yoga” (sic) we are
certainly inclined to think the definition of the central Buddha of the
Noble Eightfold Path.
But
instead of following the Buddhist literary definition of the Noble
Eightfold Path, the interpretation of the eightfold path of yoga follows
(to our surprise?) Another description of the Buddhist path: the one
given by the Buddha as he described how he taught his disciples to
practice in your system meditative, which consists of a number of steps
outlined in various suttas of the volume of speeches with Mean Length
(as in Ariyapariyesana Sutta, MN 26, etc.) and remind us much of the way
“yogic” (pragmatic?), as devised by Patanjali at Yoga Sutta.
Then compare these two “paths to reach the samadhi.”
First what is in the Yoga Sutta of Patanjali:
1. Yama, on the field conduct, morality or virtue
2. Niyama, self-purification and study
3. Asana, proper posture
4. Pranayama, breath control
5. Pratyahara, the removal of the five senses
6. Dharana, concentration or apprehension of the object meditative
7. Samadhi, meditative absorption
And down the list of steps recommended by the Buddha when asked about the gradual development through his teachings. This list is found in many suttas of the volumes of speeches and Mean Length Long, as in other parts of the Canon:
1. Sila, moral conduct or virtue, and Santosa, contentment
2. Samvara, containment or removal of the senses
3. Kayagata-sati and Iriyapatha, or “Asana” means the cultivation of mindfulness and four correct postures.
4. Anapanasati, mindfulness of breathing
5. Overcoming Obstacles or five nivarana (sensual desire, ill will, anxiety and remorse, sleep and torpor, doubt, skeptical)
6. Sati, mindfulness, keep the object in mind, often quoted along with the comments dharana canonical.
7. Jhana, levels of meditative absorption
8. Samadhi, a result of absorption, the “realization” of various kinds or Samāpatti
Of course we’re not the first to notice similarities such as the list above. A handful of other authors have noted some more and others less obvious parallels. In fact, even Wikipedia has an entry for Yoga Sutra in which we read:
“Karel Werner writes that” the system of Patanjali is unthinkable without Buddhism. As
far as terminology goes aa long in the Yoga Sutta that reminds us of
formulations of the Buddhist Pali Canon and even more Abhidharma
Sarvastivada Sautrantika and school. “Robert Thurman writes that
Patanjali was influenced by the success of the Buddhist monastic system
to formulate its own matrix for the version of thought he considered
orthodox (…) The division between Eight States (Sanskrit Ashtanga) Yoga
is reminiscent of the Noble Eightfold Path of Buddha, and the inclusion
of brahmavihara (Yoga Sutra 1:33) also shows the influence of Buddhism
in parts of the Suttas. “
Now
this is where the subject becomes interesting for us here on this blog
and its relevance to the practice of Buddhist meditation.
Doesall
the above tells us that the Yoga Sutra is a comment Hindu / Brahmin or
at least a photograph of meditation practices common (influenced by
Buddhism) in the second century BC?
If this is the case, definitely warrants a closer look at. Certainly,
this is because the text is not a Buddhist but shares a “core” of
fundamental ideas on meditation to be able to take it as a sign pointing
to a deeper understanding of some of the terminology in the context of the first centuries of Buddhist practice.
Thus,
if the Yoga Sutta is read in a Buddhist context, one can have some idea
of how people understood at that time and (ou!) practiced Buddhist
meditation? Could this be of some help in triangular or point of which was the direction of former Buddhist meditation?
The
more we know how people practiced a few centuries after the Buddha’s
Parinibbana, the more we can understand how some of his teachings have
evolved and how they were implemented and explained / taught.
What
makes this fascinating idea is that this text would definitely be
filterable through the eyes of a Hindu / Brahman, but he is still
influenced by the “knowledge” of Buddhist meditation apparently so well
received, and the time of his writing had become the mainstream
“contemplative practices. This would show us how and
in what particular point, was considered to be the “essence” of
meditation (in addition to being philosophical discussion of its
purpose) in order to be considered universally true, then that can be
“merged” into other forms of practice religious.
Under this view, the Yoga Sutra is actually quite revealing. Consider a few passages that copies may shed light on this idea. Passages like the following really seems a direct copy and paste the Buddha-Dhamma. Some of them even make much sense in a context of religious doctrine theological-in-search-of-the-soul-creationist , but it fits absolutely in the philosophy of liberation through concentration and wisdom. However,
they were considered “truth” and “accepted” so that the author Hindu /
Brahman had no other choice but to incorporate them into their theistic
philosophy, reminding us Western Christians today that due to the common
acceptance of the idea karma / kamma, sometimes find ways to
incorporate this idea in their religious views.
Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:
“Avidya
(ignorance), Asmita (egoism), raga-Dvesha (desires and aversions),
Abhinivesha (clinging to mundane life) are the five klesha or distress. Destroy these afflictions [e] You will realize Samadhi. “
[Free translation of the original quote from Wikipedia]
What
impresses the reader as Buddhist before this paragraph is the simple
fact that all these impurities listed are those that no longer are you
supposed to Arahant one, or Awakened (!!!). That is, according to the text of Patanjali, the “Samadhi of Conduct” would be conceptually the same as the Buddhist Liberation.
Consider the terms used:
Avijja,
ignorance or mental turvidão is even mentioned in the first place,
while clearly a Buddhist point of view is considered the root of all
problems.
Then
“asmita”, which is superficially translated as “selfishness” by
understanding that had developed in shallow Sanskrit tradition that was
ignorant of the deeper meaning of that term as used in the suttas of the
Pali Canon (or tried to distort to suit your context religious).
This
term Buddhist in particular, pointing to the deeply embedded “notion
that it is” (ASMI-tā) has a clear explanation in the suttas, but here in
this passage and elsewhere, is reduced to a mere “selfishness” as a
moral impurity devoid of its original psychological application. In
the suttas “ASMI-Mana” is a deeply rooted psychological tendency that
only a Arahant (Iluminsfo) won [see post “The scent of am” blog
Theravadin].
And
there is also “abhinivesa”, a term the Buddha uses to explain how our
mind comes in and assumes the five groups of attachment. The
term “Nives” denotes a dwelling, a house - a simile brought by the
Buddha to show how our consciousness moves “inside” of the contact
experience of the senses and settles as if living in a house (see Sutta
Nipata, Atthakavagga , and Haliddakani Magandiya Sutta Sutta). This
usage is decreased very particular psychological context in Hindu /
Brahmin to denote only an “attachment to worldly life.”But here is worth
questioning whether this was also shared by superficial understanding
or just by Patanjali Yoga Sutra later commentators, who have lost sight
of these implications for not having knowledge of or access to the
preceding context of Buddhism in the Yoga Sutra was written?
And sometimes something awakening about the “sati” Buddhist can also be found. We
have another pearl of a Buddhist point of view, which can be considered
truly revealing: the use of the word “Dharana” in the text of
Patanjali.
This is one area in which our contemporary knowledge of Buddhism can benefit from insights. The
term “Dharana”, which literally means short and “I can hold, carry,
keep (in mind)” is a good description of the task faced in Buddhist
contemplative practice, regardless of what tradition / schoolconsidered.
In meditation we also need to maintain our meditation object firmly in focus in mind, without losing it. This
central feature of the task undertaken when trying to cultivate
meditative concentration, relates as an equivalent to the literal
meaning of the Buddhist term “sati” (which means reminder / recall) and
what is general and now translated simply as “mindfulness” - a
translation that often aboard with questions.
And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it. Remember here that means you have to hold, keep in mind, your object of concentration. This
is exactly what makes the faculty of memory, usually being pushed away
by the impressions with new information by the six senses, which, if
penetrated, would result in more or less a wild spin.
If
you are able to sustain their concentration on one point however - or
even as much as you can keep it, one of the laws of functioning of the
mind that the Buddha rediscovered and explained in detail that this
rebate is “artificial” senses the support and focus on a particular
mental object equivalent to a minor sensory stimulus.
As
a result of mental calmness and happiness (piti) and happiness index
(sukha) will arise and show signs of the primeirs a stronger
concentration - these being two of the five factors of meditative
absorption (jhana), along with (i) directed thought (vitakka) (ii)
sustained (Vicara) and (iii) equanimity (Upekkha).
This
is also the reason why is quite logical that samma sati, mindfulness,
has to come before samma samadhi, full concentration in the Noble
Eightfold Path of Buddhism - or, as shown in this case in the Yoga
Sutta, “Dharana” would be the stage immediately prior to “Delivering the
Samadhi.”
In
this case the Yoga Sutra throws much light on the original meaning as
understood in the early centuries of Buddhist practice and can help us
reach a more precise understanding of what “samma sati, right
mindfulness, originally meant or pointed. (In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check this link ).
On
the opposite side, or better, understanding it as a byproduct of the
practice of sati is no other term that would best be described as
“mindfulness.” The Pali term is sampajaññā -
which literally means “next-consideration”, eg, be well aware of when
performing an action, then a “clear understanding” of what it does - but
this activity is a result of sati, as having the mind fixed on an
object leads to a refined consciousness that arises when during the next
and keep the mind of an object, creating a clear understanding of the
few sensory impressions that may enter. According to this concept, mindfulness would be a result of sati and not the practice of sati in itself!
But
again, both activities are happening almost simultaneously, even if not
in the same order and then the current use of the term translated can
be done - at the same time a fine distinction, however, has its
benefits. You can not keep an object from the
standpoint of mind without which would create or develop mindfulness in
mind - but (unfortunately!) you may be aware of all your actions that
you work without the right concentration - as when eat an ice cream, in
seeking the sensual pleasure, an example of improper care. This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”.
There
is a difference between deliberately let himself be led by sense
impressions by focusing on their physical pleasures and enhancing /
supporting raga (desire) and nandi (joy) - and, from the perspective of
Gotama Buddha, put his feet on the ground using the mindful memory and
thus experiencing a more refined awareness of trying to get it off the
shaft so that it results in a greater mindfulness, in the culmination of
his experience flows into total equanimity in the face of both
pleasurable and painful sensations.
Thus,
then, we must understand as vipassanā is no way a synonym for
mindfulness (sati) but something that springs from the combination of
all these factors especially the last two, samma sati (mindfulness) and
samma samadhi (right concentration) applied to the relentless
observation of what appears to be in front of (yathabhuta).
You
could say, vipassanā is a name for the Buddhist practice of sati
associated samadhi directed to the view anicca / anatta / dukkha (ie,
generating the wisdom of the vision of these three features) in the
processes of the six senses, including any mental activity. Thus, one will find the term vipassanā but the idea of sati in
the Yoga Sutra, Buddhist texts mention as the first term clearly having
samādhi as just the beginning of the journey to insight and access -
for example aniccanupassana .
Finish here the parenthesis. Suffice
to say that any particular reference to the Buddhist philosophy citing
anicca antta or point to the goal of Nibbana, a philosophical
proposition to which the system of Yoga certainly does not refer.
In essence the school of Yoga can be placed below the postures eternalists. So,
while it definitely does need to produce sati-samadhi, definitely does
not need to understand is samadhi anicca, dukkha and anatta - that does
not sound very compatible with the worldview of a eternalistic. Before
this, all spiritual approach arise due to the attempt to interpret
Samadhi Yoga Sutra as marriage or at least as close as you can get from a
“God”, a “Lord.” Something that sounds quite natural in
the end to a theist - such as an Evangelical Christian would never
interpret the reduction of its focus on mental object unique sensual
ecstasy and consequently a mere effect of a psychological technique, but
he would label it “the divine sign of God touching him. “ It
is for this reason that, according to the Buddha Dhamma, in fact in
most situations we are inclined to be led by the plots of our senses,
including the mental impressions / thoughts / feelings / perceptions -
and therefore tend to limit ourselves to go beyond such experiences also
distorted the merger would allow access to insight and liberation.
Returning
to the context of comparison with the Christian interpretation of this
ecstasy, in short what Patanjali is facing such a theistic
interpretation sounds like someone moving a large portion of vocabulary
and terminology for the New Testament, which gives this ring a Buddhist.
The
funny thing is that this is exactly how many of the contemporary New
Age books are written - an amalgam of the terms of Western Spirituality /
Christian trying to express a view east. So one can
imagine that the situation in India was similar to that when the Yoga
Sutta was written addressing the Buddhist philosophy of that era.
The
remaining Buddhist philosophy with his particular terminology
established by the Buddha himself would have become so pervasive in
religious thought, so to make seemingly trusted what was written on
meditation was a need to borrow or rely on several of these Buddhist
concepts predominant. This had largely been done or
even conscious, as most New Age authors present not even reflect the
content of their texts but about the message you want to spend.
Thus,
below is done in a way a translation - or rather a translation of a
transliteration given the proximity between languages - as was done with
the text of the Yoga Sutra in Sanskrit brought back to Pāli. Similar to what has been done this Sutra ( Theravadin available on the blog, in English on this link ),
the exercise helps us see how the same text would sound the Pāli
language, opening then find parallels in ancient Buddhist texts, the
suttas.
However,
having said all that, pragmatism invoked by the text (which is what
makes it so valuable) also indicates much more than a simple textual
exploration. As you read this you can not discern
the notion, especially since the position of a meditator concentration
of whoever has written or inspired by this text, at some point
personally experienced jhana and samadhi and wanted to convey his
experience making use a rich language Buddhist meditation on the same
interpretation being directed to an audience Brahman / proto-Hindu India
200 BC.
Anyway,
check by itself - the pauses between sets of paragraphs labeled in bold
are the author / translator and some important technical terms
Buddhists were deployed, with additional comments made in italics:
Patañjalino yogasuttaṃ (Part I of IV)
Introduction
atha yogānusāsanaṃ | | 1 | |
And now a statement about the European Union (Yoga)
[1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).
yogo-citta-vatta nirodho | | 2 | |
The Union (Yogo) is the extinction of the movement of the mind
[2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused. In
this context broadly means “meditation is (…) a stop to the busy mind,”
which is very active and its activity suggests a walk in circles. Probably the most direct (and correct) translation.
Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | |
(Only) then he who sees is allowed (to be) in (his) true nature.
[3]
In the Pāli language Drist the word does not exist, and it would be
something like subsitituída by Muni, which has the same meaning -
,except, of course, the fact that “he who sees” further points in
this,case the seeing process. Here was however used the term Pāli ditthi so as to maintain the link with the term semantic ditthi. The alternate translation is then: “So lets see who (or have the opportunity - avaṭṭhāna) of being in their true and natural.”
Sarup-vatta itaritaraṃ | | 4 | |
(Otherwise) at other times we become (equal) to this activity (of mind).
♦ ♦ Challenges
vatta Panza kilesa akilesā ca ca | | 5 | |
Activities (Mental) are five, some non-contaminating other contaminants
pamanes-vipariyesa-vikappa-Nidda-sati | | 6 | |
i)
Experience (Evident-Measurement), ii) misperception (Illusion), iii)
Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory /
Mindfulness.
i) pamanes, experience or clear-measurement
Paccakkh’ānumān’āgamā honte pamāṇāni | | 7 | |
What one sees and looks directly (paccakha), taking as a reference - it’s called experience.
[7] Literally: “What comes through direct visualization and measurement is called the experience”
ii) Vipariyesa, misperception or illusion
Micca vipariyeso-Nanam atad-rūpa-patiṭṭhitaṃ | | 8 | |
Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.
iii) Vikappa, Thought Intentional / Keen
Saddam-ñāṇānupattī vatthu-Sunna vikappo | | 9 | |
Intentional
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
speculation).
[9]
Alternative translation: “Thinking is cognition without a sound object /
cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.
iv) Nidda, Sleep / Numbness
abhava-paccay’-ārammaṇā vatta Nidda | | 10 |
Mental activity in the absence of mental objects is called Sleep / Torpor.
v) Sati, the Memory / Mindfulness
Anubhuti-visayāsammosā sati | | 11 | |
Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.
Abhyasa-virāgehi Tesam nirodho | | 12 | |
The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)
[12] We have here the words turn and nirodha in the same sentence! It can not be more Buddhist canon than this! Interestingly, however, is the current use and non-metaphysical terms of this stretch. They are applied in a simple process of meditation, in particular the process of concentration meditation. This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism.
♦ The Training ♦
tatra-tiṭṭha yatano abhyasi | | 13 |
The
practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
concentration!)
so-Kala-pana Dīgha nirantara-sakkār’āsevito dalhia-bhumi | | 14 | |
Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]
[14]
This goes in line with what the author wrote the medieval Pali
subcomentários the volume of the Digha Nikaya, where also we find the
combination of the terms and dalhia bhumi - “firmness” and
“establishment” - in the same sentence, denoting ” firm establishment
diṭṭhānusavika-visaya-vitaṇhāya Vasik-Sannes viraga | | 15 |
Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitaṇhā) by the following (anu-savika, lit.’s Subsequent flow) experience a prey to view.
parama-tam Puris akkhātā guṇa-vitaṇhaṃ | | 16 | |
This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.
[16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh. And this short sentence has much to offer! At
that moment in history, Patanjali was so convinced of the Buddhist goal
of “opening up the attachment, the seat stop,” which boils down to vitaṇhā term he uses. However,
it does not give up without a soul which its theistic philosophy simply
collapses and nothing in the text would make it distinguishable from a
treatise on the Buddha Dhamma. Thus,
mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term “Puris, which can be read as” soul,
“saying that the more you get closer to its” intrinsic nature “(svarūpa)
and inner body “Puri, or soul, you become able to stop itself this
seat/ attachment. Interesting.
♦ Realization - Jhana / Dhyanas
The first jhana / Dhyāna
vitakka-vicar-Anand-Asmita rūp’ānugamā sampajaññatā | | 17 | |
This
is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
inner happiness.
[17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts ( see this example ). Indeed,
we have a very beautiful description of the first jhana as a form of
sampajaññatā (fully aware of what is happening), after the plan of the
form (the theme of our meditation is a mental form) and a combined
happiness at the thought we are trying to grasp what itself could be
described as the pure experience of “I am” (Asmita - the term is being
used more loosely in place as would suttas).
However,
the announcement vitakka / vicara the first mention of meditative
absorption is a clear reference to the origin of Buddhist Yoga Sutra. Interesting also is the connection that is being done now with sampajaññatā: Think of everything we have said before about sati. If sati is simply the seizure of an object (the paṭṭhāna
of sati, so to speak), so it’s interesting to see how sampajaññā this
case, is identified with the state of the first jhana. Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?
This
is not at all a strange idea, like many vipassana meditators, focusing
on objects will be much more subtle quickly show signs of the first
jhana. Could it be then that the term “sampajaññatā” was seen as the first result of a concentrated mind?
In
any case, experience will teach you very quickly that when you try to
hold an object in your mind, your awareness of what happens at this time
will increase dramatically, simply due to the fact that his effort to
keep the object is under constant danger during the siege of sense.
saw-Paticca Abhyasa-anno-pubbo saṃkhāraseso | | 18 |
(This accomplishment) is based on detachment and previously applied for any subsequent activities.
bhava-Paticca videha-prakriti-layana | | 19 | |
(For example) Based on this existence and the characteristics of self
saddha-viriya-sati-samadhi-paññā-pubbaka itaresam | | 20 | |
This
flower gives himself (based on these qualities) of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paññā)
[20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers. He also mentions how crucial factors when striving for enlightenment under the Bodhi tree. Later,
during his years of teaching, he gave the name of “powers” (bullet) and
explained that, if perfected, would lead to enlightenment.
Tibba-saṃvegānām āsanno | | 21 | |
(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).
♦ Advancing in jhana, tips and tricks. ♦
Mudu-majjhim’ādhi-mattatā tato’pi Visions | | 22 | |
There is also a differentiation between (achievement) lower, middle and high
Issar paṇidhānā-go | | 23 | |
Or based on devotion (devotion) to a Lord (a master of meditation).
kilesa-kamma-vipākāsayā aparāmissā Puris-visions’ Issar | | 24 | |
The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.
[24]
Besides the question whether the term “Issar” found here could be read
as merely referring to a master of meditation (which fits perfectly into
the discussion until verse 27, where it starts to not fit any more) is
ikely discussion, including on-line translation of the Yoga Sutra by Geshe Michael Roach . The
principle can be interpreted so as to skeptics recalling the first
sutta MN seemed more logical to assume Issar was first used to designate
“the Lord” (ie your God).
But with a little more research found that the term Issar Theragatha us are used to designate the “master”. Interesting is also the word in Pali āsayih replaced simple wish / desire - “Asa.” But
“almost” sounds like “Asava” that would fit even better in the context
of kamma and vipaka Asava.But the idea is very specific (”that which
flows within you, taking it) and may or may not be what was meant in
this passage.
tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |
It is this that lies the seed of omniscience unmatched.
sa pubbesam api guru kālen’ānavacchedanā | | 26 | |
This Master from the beginning never abandoned him or abandon
[26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)
tassa vācako Panavia | | 27 | |
His Word is the breath and the clamor of living
[27] On the panavah term, which can be interpreted as “om” in Hindu literature. It
all depends if we read verses 24-27 as involving “Issar” to mean “God”
or simply refer to consider meditation master of meditation you learn. If
you do a search in the Tipitaka, you see that when the Buddha used the
term was to refer to teachers (see for example Theragatha)
taj-tad-japp attha-bhavana | | 28 | |
Praying in unison with this, this is the goal of meditation
touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |
So if the mind itself and carries it away all obstacles / hazards:
Vyadha-ṭṭhāna-samsaya-pamādālayāvirati-bhrānti-dassanā’laddhabhūmikatvā’navatthitatāni
Diseases,
skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in
these.
citta-vikkhepā te’ntarāyā | | 30 | |
These are the causes of mental distractions (they fall due).
dukkha-domanass’aṅgam ejayatv’assāsa-Passaseo vikkhepa-saha-Bhuvah | | 31 | |
The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.
[31] Here dukkha and Domanassam mentioned. They also appear in the definition of the Buddha’s four jhana, but in a different direction. The problem described here meditative seems out of place and looks as if someone had to fit these words here. Also
the inhale and exhale clearly has an important role in that they cease
to exist (nirodha) so subjective to the practitioner in the fourth
jhana. It is strange that all this is on the list, but is presented in a very different interpretation.
♦ ♦ The Objects of Meditation
tat-pratiṣedhārtham ekatattābhyāsaḥ | | 32 | |
In order to control these distractions, this is the practice of unification of mind:
metta-karuna-mudita Upekkha-sukha-dukkha-Visayan-puññāpuñña bhāvanātassa cittapasādanaṃ | | 33 | |
Thecheerful
calm the mind (citta-pasada) is achieved by meditation of loving
kindness, compassion, joy and equanimity in the face of pleasure, pain
as well as luck and misfortunes.
[33] And here we go. The
four brahmavihara, of course, famous for the way Buddha encouraged
monks to practice them to subdue the obstacles and enter the five jhana. It
is also interesting as the Tipitaka sometimes aligns them with the
progression in four jhana (which deserves to be studied separately).
pracchardana-vidhāraṇābhyāṃ go prāṇasya | | 34 | |
Or the inhale and exhale, which is also an excellent exercise in meditation.
Visayavati go pa-vatta uppannā manaso thiti-nibandhinī | | 35
It helps to stop and control the increasing mental activity that occurs through the power of the senses.
[34
and 35] Wow, now includes Anapanasati to the list of meditation
techniques, the most favorite topics of Buddhist meditation, in addition
to brahmavihara, which “coincidentally” was mentioned in the previous
passage. Here
he almost “cites” the benefit of Anapanasati of Pali suttas, the Buddha
gave in the Anapanasatisamyutta Mahavagga, where it is clearly said
that the greatest benefit of Anapanasati is the ability to quiet the
mind. Very interesting!
Visoko go jotimatī | | 36 | |
And the mind becomes free from sorrow and radiant.
vita-raga-visaya go citta | | 37 | |
Free from desire for sense objects
[36
and 37] These two passages seem more like a copy of what the Buddha
says in the suttas: “It is almost always remain in these states, O
monks, neither my body or my eyes get tired.” Although it immediately to
Explaining how the mind free from desires and radiant moves away from
the senses, as do the experienced meditators, this passage is important
because it shows that the author knew what he was talking in terms
pragmáticos.Não there is something more important to the induction of
samadhi (ie, jhana) that the resolution of the mind, the balance
againstthe attack of the senses to the mind.
svapna Nidda-go-jnānālambanaṃ | | 38 | |
Of dreaming and sleep,
yathābhimata dhyānād-go | | 39 | |
parama-anu-stop-mahattvānto’ssa vasīkāri | | 40 | |
kkhīṇa-vatta abhijātass’eva grahītṛ mani-Graham-grāhyeṣu stha-tat-tad-anjanatāsamāpatti | | 41 |
When
it happens in the destruction of mental activity or movement
[Khin-vatta], there is the appearance of a jewel, the emergence of
someone who carries such an object, the object and the carrying of such
an object in itself - and this immobility is what is called a
realization, or state of completion.
tatra-nana-saddattha vikappaiḥ saṃkiṇṇā savitakkā Samāpatti, | | 42 | |
There is the state of realization is “with thought” and marked by impurity of speech of conscious thought, the internal speech.
[42], in the Pali Canon parlance we would say “savitakka-jhana.”
sati-parisuddhaṃ svarūpa-suññevattha-matta-nibbhāsā nivitakkā | | 43 | |
(However)
there is a state of achievement without thinking (nirvitakka) with full
attention and clearer that it is the nature of emptiness without a
voice.
[43] parisuddham sati is obviously the name the Buddha gave to the fourth jhana. It
seems that the author tries to show us the range of four jhana,
pointing to the criteria of the first, and then, in contrast to the
characteristics of the fourth jhana again using the terminology of the
Pali suttas.
etadeva savic Nirvicārā ca-sukkhuma visaya akkhātā | | 44 | |
Likewise, the state with and without research and consideration (vicara) is judged by subtlety of the object.
[44] Here we are somewhat hampered by the language, and tempted to ask: by whom discerned before the non-self (anatta)?
sukkhuma-visayattaṃ c’āliṅga-pary’avasānam | | 45 | |
It culminates in a subtle object with no features
tā eva sa-Bijo samādhi | | 46 |
But even this is a samadhi with seed / question.
Nirvicārā-visārad’ajjhatta-pasado | | 47 | |
Happiness
is attained with the inner conviction without regard to the
concentration already (vicara, which is paired with vitakka)
itaṃbharā paññā tatra | | 48 | |
In this way, the truth is filled with wisdom.
sut’ānumāna paññāyā-anna-visaya vises’atthatā | | 49 |
And this wisdom is of a different kind of knowledge acquired through learning.
taj-jo-saṃkhāro’ñña Samkhara-paṭibaddhī | | 50 | |
Such activity (meditative and induced) obstructs born (all) other activities.
tassāpi nirodha Sabba-nirodha nibbījo samādhi | | 51 | |
With the extinction of it all is also stopped - and this is the root-without-samadhi (samadhi-unborn)
[51]
This last sentence sounds more like a reporter who, after being invited
to a very important meeting, is eager to share what he heard from
relevant sources.
Here
we are given a definition, in fact, the definition of the Buddha
“phalasamāpatti” - a state of jhana, which can only happen after someone
has had a realization that the particular insight nirvanic, giving
youaccess to that which is samadhi no “seeds” (nibbīja).
This
whole concept fits nicely into a row of theistic argument, and no
attempt is being made here in the final set of samadhi, to explain it.
Did
the Buddhists speak of this matter so that among the philosophical
circles “mainstream” of the time it was automatically understood as “the
highest you can get,” and the argument was so powerful that, despite
not fit in the school already thinking of the times (an ancient
Hinduism) was considered indisputable?
Hard to say. This
argument appears in the Sutta Ratanasutta Nipata.Vemos this
Hard to say. This
argument appears in the Sutta Ratanasutta Nipata.Vemos this final
state, without seeds, as something that would target when trying to
“Sanna-vedayita-nirodha” cessation of perception and feeling, a
realization of the Buddha described as possible Arahants Anagami for
that, after entering the eighth jhana sequentially finally leave
theactivity more subtle (the sankhara) back.
Jagatheesan Chandrasekharan
This
is one area in which our contemporary knowledge of Buddhism can benefit
from insights. The term “Dharana”, which literally means short and “I
can hold, carry, keep (in mind)” is a good description of the task faced
in Buddhist contemplative practice, regardless of what tradition /
schoolconsidered.In meditation we also need to maintain our meditation
object firmly in focus in mind, without losing it. This central feature
of the task undertaken when trying to cultivate meditative
concentration, relates as an equivalent to the literal meaning of the
Buddhist term “sati” (which means reminder / recall) and what is general
and now translated simply as “mindfulness” - a translation that often
aboard with questions.And the reason is as follows, in summary: To
maintain the object of meditation in mind you need to remember it.
Remember here that means you have to hold, keep in mind, your object of
concentration. This is exactly what makes the faculty of memory, usually
being pushed away by the impressions with new information by the six
senses, which, if penetrated, would result in more or less a wild
spin.If you are able to sustain their concentration on one point however
- or even as much as you can keep it, one of the laws of functioning of
the mind that the Buddha rediscovered and explained in detail that this
rebate is “artificial” senses the support and focus on a particular
mental object equivalent to a minor sensory stimulus.As a result of
mental calmness and happiness (piti) and happiness index (sukha) will
arise and show signs of the primeirs a stronger concentration - these
being two of the five factors of meditative absorption (jhana), along
with (i) directed thought (vitakka) (ii) sustained (Vicara) and (iii)
equanimity (Upekkha).This is also the reason why is quite logical that
samma sati, mindfulness, has to come before samma samadhi, full
concentration in the Noble Eightfold Path of Buddhism - or, as shown in
this case in the Yoga Sutta, “Dharana” would be the stage immediately
prior to “Delivering the Samadhi.”In this case the Yoga Sutra throws
much light on the original meaning as understood in the early centuries
of Buddhist practice and can help us reach a more precise understanding
of what “samma sati, right mindfulness, originally meant or pointed. (In
Theravadin blog post is a rather plain and that shows how sati yoniso
manasikara are coming in practical terms, check this link ).On the
opposite side, or better, understanding it as a byproduct of the
practice of sati is no other term that would best be described as
“mindfulness.” The Pali term is sampajaññā - which literally means
“next-consideration”, eg, be well aware of when performing an action,
then a “clear understanding” of what it does - but this activity is a
result of sati, as having the mind fixed on an object leads to a refined
consciousness that arises when during the next and keep the mind of an
object, creating a clear understanding of the few sensory impressions
that may enter. According to this concept, mindfulness would be a result
of sati and not the practice of sati in itself!But again, both
activities are happening almost simultaneously, even if not in the same
order and then the current use of the term translated can be done - at
the same time a fine distinction, however, has its benefits. You can not
keep an object from the standpoint of mind without which would create
or develop mindfulness in mind - but (unfortunately!) you may be aware
of all your actions that you work without the right concentration - as
when eat an ice cream, in seeking the sensual pleasure, an example of
improper care. This being the fact that unfortunately idealize the
interpretations of some Westerners who want to say “Buddhist”.There is a
difference between deliberately let himself be led by sense impressions
by focusing on their physical pleasures and enhancing / supporting raga
(desire) and nandi (joy) - and, from the perspective of Gotama Buddha,
put his feet on the ground using the mindful memory and thus
experiencing a more refined awareness of trying to get it off the shaft
so that it results in a greater mindfulness, in the culmination of his
experience flows into total equanimity in the face of both pleasurable
and painful sensations.Thus, then, we must understand as vipassanā is no
way a synonym for mindfulness (sati) but something that springs from
the combination of all these factors especially the last two, samma sati
(mindfulness) and samma samadhi (right concentration) applied to the
relentless observation of what appears to be in front of (yathabhuta).
What
makes this fascinating idea is that this text would definitely be
filterable through the eyes of a Hindu / Brahman, but he is still
influenced by the “knowledge” of Buddhist meditation apparently so well
received, and the time of his writing had become the mainstream
“contemplative practices. This would show us how and in what particular
point, was considered to be the “essence” of meditation (in addition to
being philosophical discussion of its purpose) in order to be considered
universally true, then that can be “merged” into other forms of
practice religious.Under this view, the Yoga Sutta is actually quite
revealing. Consider a few passages that copies may shed light on this
idea. Passages like the following really seems a direct copy and paste
the Buddha-Dhamma. Some of them even make much sense in a context of
religious doctrine theological-in-search-of-the-soul-creationist , but
it fits absolutely in the philosophy of liberation through concentration
and wisdom. However, they were considered “truth” and “accepted” so
that the author Hindu / Brahman had no other choice but to incorporate
them into their theistic philosophy, reminding us Western Christians
today that due to the common acceptance of the idea karma / kamma,
sometimes find ways to incorporate this idea in their religious
views.Let’s start seeing the following list of impurities that Yoga
Sutra tells us must be overcome:“Avidya (ignorance), Asmita (egoism),
raga-Dvesha (desires and aversions), Abhinivesha (clinging to mundane
life) are the five klesha or distress. Destroy these afflictions [e] You
will realize Samadhi. “[Free translation of the original quote from
Wikipedia]What impresses the reader as Buddhist before this paragraph is
the simple fact that all these impurities listed are those that no
longer are you supposed to Arahant one, or Awakened (!!!). That is,
according to the text of Patanjali, the “Samadhi of Conduct” would be
conceptually the same as the Buddhist Liberation.Consider the terms
used:Avijja, ignorance or mental turvidão is even mentioned in the first
place, while clearly a Buddhist point of view is considered the root of
all problems.Then “asmita”, which is superficially translated as
“selfishness” by understanding that had developed in shallow Sanskrit
tradition that was ignorant of the deeper meaning of that term as used
in the suttas of the Pali Canon (or tried to distort to suit your
context religious).This term Buddhist in particular, pointing to the
deeply embedded “notion that it is” (ASMI-tā) has a clear explanation in
the suttas, but here in this passage and elsewhere, is reduced to a
mere “selfishness” as a moral impurity devoid of its original
psychological application. In the suttas “ASMI-Mana” is a deeply rooted
psychological tendency that only a Arahant (Iluminsfo) won [see post
“The scent of am” blog Theravadin].And there is also “abhinivesa”, a
term the Buddha uses to explain how our mind comes in and assumes the
five groups of attachment. The term “Nives” denotes a dwelling, a house -
a simile brought by the Buddha to show how our consciousness moves
“inside” of the contact experience of the senses and settles as if
living in a house (see Sutta Nipata, Atthakavagga , and Haliddakani
Magandiya Sutta Sutta). This usage is decreased very particular
psychological context in Hindu / Brahmin to denote only an “attachment
to worldly life.”But here is worth questioning whether this was also
shared by superficial understanding or just by Patanjali Yoga Sutra
later commentators, who have lost sight of these implications for not
having knowledge of or access to the preceding context of Buddhism in
the Yoga Sutra was written?And sometimes something awakening about the
“sati” Buddhist can also be found. We have another pearl of a Buddhist
point of view, which can be considered truly revealing: the use of the
word “Dharana” in the text of Patanjali.
Pāḷi
Cattārome, bhikkhave, yogā. Katame cattāro? Kāma·yogo, bhava·yogo, diṭṭhi·yogo, avijjā·yogo.
Katamo
ca, bhikkhave, kāmayogo? Idha, bhikkhave, ekacco kāmānaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
nappajānāti. Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca
ādīnavañca nissaraṇañca yathā·bhūtaṃ nappajānato yo kāmesu kāma·rāgo
kāmanandi kāma·sneho kāma·mucchā kāma·pipāsā kāma·pariḷāho
kāma·j·jhosānaṃ kāma·taṇhā sānuseti. Ayaṃ vuccati, bhikkhave, kāmayogo.
Iti kāmayogo.
Bhava·yogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco bhavānaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
nappajānāti. Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca
ādīnavañca nissaraṇañca yathā·bhūtaṃ appajānato yo bhavesu bhava·rāgo
bhava·nandī bhava·sneho bhava·mucchā bhava·pipāsā bhava·pariḷāho
bhava·j·jhosānaṃ bhava·taṇhā sānuseti. Ayaṃ vuccati, bhikkhave,
bhavayogo. Iti kāma·yogo bhava·yogo.
Diṭṭhi·yogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
nappajānāti. Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca
ādīnavañca nissaraṇañca yathā·bhūtaṃ appajānato yo diṭṭhīsu diṭṭhi·rāgo
diṭṭhi·nandī diṭṭhi·sneho diṭṭhi·mucchā diṭṭhi·pipāsā diṭṭhi·pariḷāho
diṭṭhi·j·jhosānaṃ diṭṭhi·taṇhā sānuseti. Ayaṃ vuccati, bhikkhave,
diṭṭhiyogo. Iti kāma·yogo bhava·yogo diṭṭhi·yogo.
Avijjā·yogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco channaṃ phass·āyatanānaṃ
samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
nappajānāti. Tassa channaṃ phass·āyatanānaṃ samudayañca atthaṅgamañca
assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ appajānato yā chasu
phass·āyatanesu avijjā aññāṇaṃ sānuseti. Ayaṃ vuccati, bhikkhave,
avijjā·yogo.
Iti
kāma·yogo bhava·yogo diṭṭhi·yogo avijjā·yogo. Saṃyutto pāpakehi
akusalehi dhammehi saṃkilesikehi pono·bhavikehi sadarehi dukkha·vipākehi
āyatiṃ jāti·jarā·maraṇikehi. Tasmā ayogakkhemīti vuccati. Ime kho,
bhikkhave, cattāro yogā.
Cattārome,
bhikkhave, visaṃyogā. Katame cattāro? Kāma·yoga·visaṃyogo,
bhava·yoga·visaṃyogo, diṭṭhi·yoga·visaṃyogo, avijjā·yoga·visaṃyogo.
Katamo
ca, bhikkhave, kāma·yoga·visaṃyogo? Idha, bhikkhave, ekacco kāmānaṃ
samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
pajānāti. Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca
nissaraṇañca yathā·bhūtaṃ pajānato yo kāmesu kāma·rāgo kāma·nandī
kāma·sneho kāma·mucchā kāma·pipāsā kāma·pariḷāho kāma·j·jhosānaṃ
kāma·taṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, kāma·yoga·visaṃyogo.
Iti kāma·yoga·visaṃyogo.
Bhava·yoga·visaṃyogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco bhavānaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ pajānāti.
Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca
nissaraṇañca yathā·bhūtaṃ pajānato yo bhavesu bhava·rāgo bhava·nandī
bhava·sneho bhava·mucchā bhava·pipāsā bhava·pariḷāho bhava·j·jhosānaṃ
bhava·taṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, bhava·yoga·visaṃyogo.
Iti kāma·yoga·visaṃyogo bhava·yoga·visaṃyogo.
Diṭṭhi·yoga·visaṃyogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ pajānāti.
Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca
nissaraṇañca yathā·bhūtaṃ pajānato yo diṭṭhīsu diṭṭhi·rāgo diṭṭhi·nandī
diṭṭhi·sneho diṭṭhi·mucchā diṭṭhi·pipāsā diṭṭhi·pariḷāho
diṭṭhi·j·jhosānaṃ diṭṭhi·taṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave,
diṭṭhi·yoga·visaṃyogo. Iti kāma·yoga·visaṃyogo bhava·yoga·visaṃyogo
diṭṭhi·yoga·visaṃyogo.
Avijjā·yoga·visaṃyogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco channaṃ phass·āyatanānaṃ
samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
pajānāti. Tassa channaṃ phass·āyatanānaṃ samudayañca atthaṅgamañca
assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ pajānato yā chasu
phass·āyatanesu avijjā aññāṇaṃ sā nānuseti. Ayaṃ vuccati, bhikkhave,
avijjā·yoga·visaṃyogo.
Iti
kāma·yoga·visaṃyogo bhava·yoga·visaṃyogo diṭṭhi·yoga·visaṃyogo
avijjā·yoga·visaṃyogo, visaṃyutto pāpakehi akusalehi dhammehi
saṃkilesikehi pono·bhavikehi sadarehi dukkha·vipākehi āyatiṃ
jāti·jarā·maraṇikehi. Tasmā yogakkhemīti vuccati. Ime kho, bhikkhave,
cattāro visaṃyogā ti.
The Eight Limbs of Yogic Meditation - Patanjali’s Yoga Sutras
Arsha Bodha Center - Swami Tadatmananda
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All
forms of Yogic Meditation practiced today are based on the Yoga Sutras
– a Sanskrit scripture by the ancient Indian sage, Patanjali. This
famous text prescribes a sequence of eight specific practices, ending
with samadhi, to reach the ultimate goal of spiritual life.
Links:
Yoga Sutra Lectures https://www.arshabodha.org/yogasutra….
Guided Meditations https://www.arshabodha.org/Meditation…
Meditation - A Journey of Exploration https://www.amazon.com/Meditation-Jou…
Swami
Tadatmananda is a traditionally-trained teacher of Advaita Vedanta,
meditation, and Sanskrit. For more information, please see: https://www.arshabodha.org/
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