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2. Buddha’s own words
Yoga Sutta — Yokes —
What the Buddha means when he talks about yoga and yogakkhema (rest from the yoke).𝓛𝓔𝓢𝓢𝓞𝓝 4301 Sun 2 Jan 2022
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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https://www.youtube.com/watch…
Conscious breathing
http://yoga.org.nz/postures.
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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quarktechinc
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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.
Would you like to know the more details about this? Please refer the fallowing link.
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Category
Film & Animation
About This Website
 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:
http://www.youtube.com/watch?
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 http://yoga.org.nz.
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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…
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
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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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Education
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To view in flash - click the image below
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 |
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.
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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…
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 …
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 Arms relaxed by the side keep your base firm by contracting your buttocks. Inhale, Take a few breaths here, keeping the stomach soft and the eyes soft. Repeat on the other side |
https://www.youtube.com/watch…
Yoga Asanas - Triangle Pose Trikonasana Asana
Click here to view the Triangle pose
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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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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you visit the website be sure to sign for our FREE newsletter. You will
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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. …
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
http://www.youtube.com/watch?
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.
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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…
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.
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.
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.
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.
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.
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.
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.
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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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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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
About This Website
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…
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…
https://www.youtube.com/watch…
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
About This Website
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…
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.
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.
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.
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.
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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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.
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Education
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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 …
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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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,
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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
About This Website
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.
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
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.
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.
https://www.youtube.com/watch…
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
Category
Education
About This Website
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.
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.
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
Onyour 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.
your vertebrae.
https://www.youtube.com/watch?
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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https://www.youtube.com/watch…
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
About This Website
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.
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.
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
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.
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.
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.
brings mobility to the spine. Breathing is improved from the opening of
the ribcage and chest area.
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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.
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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…
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.
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.
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.
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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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.
Yogasync.tv
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Yoga Posture wide legstanding forward bend
Category
Education
About This Website
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.
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-
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.
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-
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 Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | | (Only) then he who sees is allowed (to be) in (his) true nature. [3] Sarup-vatta itaritaraṃ | | 4 | | (Otherwise) at other times we become (equal) to this activity (of mind). vatta Panza kilesa akilesā ca ca | | 5 | | Activities (Mental) are five, some non-contaminating other contaminants pamanes-vipariyesa-vikappa- i) 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 [9] 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.
tatra-tiṭṭha yatano abhyasi | | 13 | The 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] diṭṭhānusavika-visaya-vitaṇhāy 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 The first jhana / Dhyāna vitakka-vicar-Anand-Asmita rūp’ānugamā sampajaññatā | | 17 | | This [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, However, This In 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- This [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, Tibba-saṃvegānām āsanno | | 21 | | (For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana). 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] 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 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 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- Diseases, 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 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- Thecheerful [33] And here we go. The 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 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 svapna Nidda-go-jnānālambanaṃ | | 38 | | Of dreaming and sleep, yathābhimata dhyānād-go | | 39 | | parama-anu-stop-mahattvānto’ kkhīṇa-vatta abhijātass’eva grahītṛ mani-Graham-grāhyeṣu stha-tat-tad-anjanatāsamāpatti | | 41 | When 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- (However) [43] parisuddham sati is obviously the name the Buddha gave to the fourth jhana. It 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- Happiness 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 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.
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.”
Challenges
Experience (Evident-Measurement), ii) misperception (Illusion), iii)
Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory /
Mindfulness.
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
speculation).
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.
The Training
practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
concentration!)
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
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
is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
inner happiness.
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).
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?
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?
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.
flower gives himself (based on these qualities) of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paññā)
during his years of teaching, he gave the name of “powers” (bullet) and
explained that, if perfected, would lead to enlightenment.
Advancing in jhana, tips and tricks.
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).
“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.
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)
skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in
these.
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
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.
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).
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!
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.
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.
there is a state of achievement without thinking (nirvitakka) with full
attention and clearer that it is the nature of emptiness without a
voice.
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.
is attained with the inner conviction without regard to the
concentration already (vicara, which is paired with vitakka)
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 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).
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.
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.
05) Classical 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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/
Tadatmananda is a traditionally-trained teacher of Advaita Vedanta,
meditation, and Sanskrit. For more information, please see: https://www.arshabodha.org/
Home - Arsha Bodha Center
Welcome
to Arsha Bodha Center A traditional ashram founded by Swami
Tadatmananda, a disciple of Pujya Swami Dayananda, to teach the wisdom
(bodha) of the sages of ancient India (arsha). Announcements Ashram
Reopening after Pandemic Shutdown Namaste friends,I’m delighted to
inform you that we are g…
to Arsha Bodha Center A traditional ashram founded by Swami
Tadatmananda, a disciple of Pujya Swami Dayananda, to teach the wisdom
(bodha) of the sages of ancient India (arsha). Announcements Ashram
Reopening after Pandemic Shutdown Namaste friends,I’m delighted to
inform you that we are g…
Dhammapada In Tamil
Supreme Court to examine plea on EVM (Electronic Voting Machines) on priority
Dhammapada In Tamil
Supreme Court to examine plea on EVM (Electronic Voting Machines) on priority
Dhammapada In Tamil
Supreme Court to examine plea on EVM (Electronic Voting Machines) on priority
Supreme Court to examine plea on EVM (Electronic Voting Machines) on priority
Supreme Court to examine plea on EVM (Electronic Voting Machines) on priority
Brāhmī Alphabet
The Brāhmī alphabet is the ancestor of most of the 40 or so
modern alphabets, and of a number of other
alphabets, such as Khmer and Tibetan.
It is thought to have been modelled on the Aramaic
or Phoenician alphabets, and appeared in Jambudvipa sometime before 500 BC.
modern alphabets, and of a number of other
alphabets, such as Khmer and Tibetan.
It is thought to have been modelled on the Aramaic
or Phoenician alphabets, and appeared in Jambudvipa sometime before 500 BC.
The earliest known inscriptions in the Brāhmī alphabet are those of
King Asoka (c.270-232 BC), third monarch of the Mauryan dynasty.
Brāhmī was used to write a variety of languages, including Prakrit.
Notable features
- Type of writing system: abugida - each letter represents a consonant with an
inherent vowel. Other vowels were indicated using a variety of diacritics
and separate letters.
- Letters are grouped according to the way they are pronounced.
- Many letters have more than one form.
- Direction of writing: left to right in horizontal lines
Vowels and vowel diacritics
Consonants
Sample text
This is an experimental script for Pali, the ecclesiastical language of Buddhism.
Pali is normally written in the Sinhala, Khmer, Burmese, Devanagari,
Lao or Thai scripts, or with the Latin alphabet using diacritics.
This script has a Classical serif font style,
with shapes based on those of ancient Brahmi and Pallava,
which were the ancestors of the Indic scripts just mentioned.
It aims at a unified, linear effect, without complicated
vowel placement or diacritics. The name means Letters of the Sage.
Consonants
Most letters are quite easily recognizable from their counterparts in other Indic scripts.
As with almost all Indic scripts, and different from Ariyaka,
consonants have an inherent short /a/ if no vowel letter is written.
The glottal plosive acts as a prefix for initial vowels, as is found in many Indic scripts.
The two extra /s/ glyphs are for Sanskrit words. The dotted /m/ suffix is a vowel nasalizer,
being a common Pali morpheme. It may be noted the retroflex laterals are not encoded;
they are considered allophones of the retroflex plosives, emerging in speech when between vowels.
Vowels
The written vowels follow their consonants in all cases,
in a linear, single-channel manner; this is unlike most Indic scripts,
whose vowels end up all over the place. The /ai/ and /au/ glyphs are for Sanskrit words.
A “no vowel” mark may be used to cancel the inherent short /a/,
as is required for consonants which close a syllable.
Punctuation etc
The “no vowel between” mark is for non-final, cluster or sandhi situations
where the consonants run together. Where a consonant is doubled, a colon-shape is used in place of the
second component. Note that where an aspirated consonant is doubled, an unaspirated form arises as the first
component of the gemination; in Akkhara Muni, only the aspirated consonant is written, and any loss
of aspiration due to doubling is ignored in writing.
Please note that Akkhara Muni seeks to capture the phonetics of the language,
and not duplicate existing systems of spelling. Even so, some further work may be required to
deal with all phonological conditions adequately, and/or simplify common morphological situations.
Examples
These are based on my own poor reading of the Romanized Pali, and so may not perfectly reflect the
classical pronunciation. Ideally, we will want to read and hear something close to what the Buddha
himself might have said.
1. This is the first verse of the Dhammapada.
“Mind precedes all mental states, mind is their chief, they are all mind-wrought.
If a person speaks or acts with an impure mind,
Suffering follows him like the wheel follows the foot of the ox.”
2. This is the 154th verse of the Dhammapada.
“Oh house-builder! You are seen, you shall build no house (for me) again.
All your rafters are broken, your roof-tree is destroyed.
My mind has reached the unconditioned; the end of craving has been attained.”
A version of this page can also be found on
Omniglot.
See also:
Thai and Lao for writing Pali, and
the Ariyaka script created by King Rama IV of Siam.
Dhammapada In Tamil
https://in.pinterest.com/pin/194288171407965404/
-
Introduction By: Ven. Bikku Bodhi
Contents
https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
Robot monk blends science and Buddhism at Chinese templeBy Joseph CampbellReuters23 April 2016
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
Buddha-bot: Chinese temple enlists mini monk robot to boost teachings (VIDEO)
Supreme Court to examine plea on electronic voting machines on priority
Reality of Indian Voting Machines (EVMs) - Dr. Subramanian Swamy
“Hari Prasad should be given
bharat ratna for demonstrating that Electronic Voting Machines of India
can be tampered. Instead they put him in jail”
99.9% All Aboriginal Awakened
Societies are aware of the fact that Mad Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJ(P)Ltd Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners RSS) only will win all elections
as long as the Fraud EVMs (Evil Voting Machines) are used despite the
face that the RSS demanded Ballot papers when the BJP was in opposition.
Like USA of Ballot Papers are used chitpavan brahmins will get only
0.1% votes. If the foreigners chitpavan brahmins are forced to quit
Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
RSS has demanded
re-introduction of ballot paper system in elections, claiming that
electronic voting machines are not tamper-proof and ruling parties can
“misuse” them to get desired results in polls.
“Can’t EVMs be tampered with?
Experts say that it (tampering with) is possible, though Election
Commission has unnecessarily made it a matter of prestige,” an editorial
in the recent issue of RSS mouthpiece Organiser said.
The Sangh said that if
Election Commission believed that EVMs cannot be tampered with, there
was no reason for it to feel troubled over conducting a test of the
machine in public.
RSS has demanded
re-introduction of ballot paper system in elections, claiming that
electronic voting machines are not tamper-proof and ruling parties can
“misuse” them to get desired results in polls.
“Can’t EVMs be tampered with?
Experts say that it (tampering with) is possible, though Election
Commission has unnecessarily made it a matter of prestige,” an editorial
in the recent issue of RSS mouthpiece Organiser said.
The Sangh said that if
Election Commission believed that EVMs cannot be tampered with, there
was no reason for it to feel troubled over conducting a test of the
machine in public.
It said, “it is unfortunate
that its expert P V Indiresan has adopted an unscientific approach over
the issue (of testing of the machines) as if his views are the last word
about EVMs and so there was no necessity to review or improve it.”
The editorial claimed that
voters across the world doubt EVMs. Countries like Netherland, Italy,
Germany and Ireland, which initially adopted EVMs, have banned them
because they believe that these can “easily be rigged”.
It alleged that ruling party can tamper with the EVMs to achieve desired results in election.
Expressing his agreement with
the Sang’s views on the issue, BJP spokesman Ravi Shankar Prasad said
that EVMs have been in use during elections for last ten years and time
has now come to ascertain its credibility.
Reality of Indian Voting Machines (EVMs) - Dr. Subramanian Swamy
This is an experimental script for Pali, the ecclesiastical language of Buddhism.
Pali is normally written in the Sinhala, Khmer, Burmese, Devanagari,
Lao or Thai scripts, or with the Latin alphabet using diacritics.
This script has a Classical serif font style,
with shapes based on those of ancient Brahmi and Pallava,
which were the ancestors of the Indic scripts just mentioned.
It aims at a unified, linear effect, without complicated
vowel placement or diacritics. The name means Letters of the Sage.
Consonants
Most letters are quite easily recognizable from their counterparts in other Indic scripts.
As with almost all Indic scripts, and different from Ariyaka,
consonants have an inherent short /a/ if no vowel letter is written.
The glottal plosive acts as a prefix for initial vowels, as is found in many Indic scripts.
The two extra /s/ glyphs are for Sanskrit words. The dotted /m/ suffix is a vowel nasalizer,
being a common Pali morpheme. It may be noted the retroflex laterals are not encoded;
they are considered allophones of the retroflex plosives, emerging in speech when between vowels.
Vowels
The written vowels follow their consonants in all cases,
in a linear, single-channel manner; this is unlike most Indic scripts,
whose vowels end up all over the place. The /ai/ and /au/ glyphs are for Sanskrit words.
A “no vowel” mark may be used to cancel the inherent short /a/,
as is required for consonants which close a syllable.
Punctuation etc
The “no vowel between” mark is for non-final, cluster or sandhi situations
where the consonants run together. Where a consonant is doubled, a colon-shape is used in place of the
second component. Note that where an aspirated consonant is doubled, an unaspirated form arises as the first
component of the gemination; in Akkhara Muni, only the aspirated consonant is written, and any loss
of aspiration due to doubling is ignored in writing.
Please note that Akkhara Muni seeks to capture the phonetics of the language,
and not duplicate existing systems of spelling. Even so, some further work may be required to
deal with all phonological conditions adequately, and/or simplify common morphological situations.
Examples
These are based on my own poor reading of the Romanized Pali, and so may not perfectly reflect the
classical pronunciation. Ideally, we will want to read and hear something close to what the Buddha
himself might have said.
1. This is the first verse of the Dhammapada.
“Mind precedes all mental states, mind is their chief, they are all mind-wrought.
If a person speaks or acts with an impure mind,
Suffering follows him like the wheel follows the foot of the ox.”
2. This is the 154th verse of the Dhammapada.
“Oh house-builder! You are seen, you shall build no house (for me) again.
All your rafters are broken, your roof-tree is destroyed.
My mind has reached the unconditioned; the end of craving has been attained.”
A version of this page can also be found on
Omniglot.
See also:
Thai and Lao for writing Pali, and
the Ariyaka script created by King Rama IV of Siam.
Dhammapada In Tamil
https://in.pinterest.com/pin/194288171407965404/
https://in.pinterest.com/pin/194288171407965404/
https://in.pinterest.com/pin/194288171407965404/
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Introduction By: Ven. Bikku Bodhi
Contents
https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
Robot monk blends science and Buddhism at Chinese templeBy Joseph CampbellReuters23 April 2016
https://www.rt.com/viral/340638-buddha-robot-longquan-beijing/
Buddha-bot: Chinese temple enlists mini monk robot to boost teachings (VIDEO)
Contents
 
 
 
https://in.news.yahoo.com/robot-monk-blends-science-buddhism-chinese-temple-022046666.html
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Supreme Court to examine plea on electronic voting machines on priority
Reality of Indian Voting Machines (EVMs) - Dr. Subramanian Swamy
“Hari Prasad should be given
bharat ratna for demonstrating that Electronic Voting Machines of India
can be tampered. Instead they put him in jail”
bharat ratna for demonstrating that Electronic Voting Machines of India
can be tampered. Instead they put him in jail”
99.9% All Aboriginal Awakened
Societies are aware of the fact that Mad Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJ(P)Ltd Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners RSS) only will win all elections
as long as the Fraud EVMs (Evil Voting Machines) are used despite the
face that the RSS demanded Ballot papers when the BJP was in opposition.
Like USA of Ballot Papers are used chitpavan brahmins will get only
0.1% votes. If the foreigners chitpavan brahmins are forced to quit
Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
Societies are aware of the fact that Mad Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJ(P)Ltd Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners RSS) only will win all elections
as long as the Fraud EVMs (Evil Voting Machines) are used despite the
face that the RSS demanded Ballot papers when the BJP was in opposition.
Like USA of Ballot Papers are used chitpavan brahmins will get only
0.1% votes. If the foreigners chitpavan brahmins are forced to quit
Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
RSS has demanded
re-introduction of ballot paper system in elections, claiming that
electronic voting machines are not tamper-proof and ruling parties can
“misuse” them to get desired results in polls.
re-introduction of ballot paper system in elections, claiming that
electronic voting machines are not tamper-proof and ruling parties can
“misuse” them to get desired results in polls.
“Can’t EVMs be tampered with?
Experts say that it (tampering with) is possible, though Election
Commission has unnecessarily made it a matter of prestige,” an editorial
in the recent issue of RSS mouthpiece Organiser said.
Experts say that it (tampering with) is possible, though Election
Commission has unnecessarily made it a matter of prestige,” an editorial
in the recent issue of RSS mouthpiece Organiser said.
The Sangh said that if
Election Commission believed that EVMs cannot be tampered with, there
was no reason for it to feel troubled over conducting a test of the
machine in public.
Election Commission believed that EVMs cannot be tampered with, there
was no reason for it to feel troubled over conducting a test of the
machine in public.
RSS has demanded
re-introduction of ballot paper system in elections, claiming that
electronic voting machines are not tamper-proof and ruling parties can
“misuse” them to get desired results in polls.
re-introduction of ballot paper system in elections, claiming that
electronic voting machines are not tamper-proof and ruling parties can
“misuse” them to get desired results in polls.
“Can’t EVMs be tampered with?
Experts say that it (tampering with) is possible, though Election
Commission has unnecessarily made it a matter of prestige,” an editorial
in the recent issue of RSS mouthpiece Organiser said.
Experts say that it (tampering with) is possible, though Election
Commission has unnecessarily made it a matter of prestige,” an editorial
in the recent issue of RSS mouthpiece Organiser said.
The Sangh said that if
Election Commission believed that EVMs cannot be tampered with, there
was no reason for it to feel troubled over conducting a test of the
machine in public.
Election Commission believed that EVMs cannot be tampered with, there
was no reason for it to feel troubled over conducting a test of the
machine in public.
It said, “it is unfortunate
that its expert P V Indiresan has adopted an unscientific approach over
the issue (of testing of the machines) as if his views are the last word
about EVMs and so there was no necessity to review or improve it.”
that its expert P V Indiresan has adopted an unscientific approach over
the issue (of testing of the machines) as if his views are the last word
about EVMs and so there was no necessity to review or improve it.”
The editorial claimed that
voters across the world doubt EVMs. Countries like Netherland, Italy,
Germany and Ireland, which initially adopted EVMs, have banned them
because they believe that these can “easily be rigged”.
voters across the world doubt EVMs. Countries like Netherland, Italy,
Germany and Ireland, which initially adopted EVMs, have banned them
because they believe that these can “easily be rigged”.
It alleged that ruling party can tamper with the EVMs to achieve desired results in election.
Expressing his agreement with
the Sang’s views on the issue, BJP spokesman Ravi Shankar Prasad said
that EVMs have been in use during elections for last ten years and time
has now come to ascertain its credibility.
the Sang’s views on the issue, BJP spokesman Ravi Shankar Prasad said
that EVMs have been in use during elections for last ten years and time
has now come to ascertain its credibility.
Reality of Indian Voting Machines (EVMs) - Dr. Subramanian Swamy
free online entire list of websites, Sanghas, blogs spreading own words of Buddha
https://blog.feedspot.com/buddhist_blog/
https://www.britannica.com/
https://www.drishtiias.com/to-
https://thebuddhistcentre.com/
https://www.
http://blog.hard.com.br/
https://lifegoalsmag.com/
https://tenor.com/view/lamp-diva-flame-gif-13296255
https://en.wikipedia.org/wiki/Circle-Vision_360%C2%B0
https://yesterland.com/circarama.html
https://yesterland.com/
https://www.ethnologue.com/
How many languages are there in the world?
7,117 languages are spoken today.
That number isconstantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly
40% of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.
When a just
born baby is kept isolated without anyone communicating with the baby,
after a few days it will speak and human natural (Prakrit) language
known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical Pāḷi which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of Human Beings, just like all other living speices have their own naturallanguages for communication. 116 languages are translated by https://translate.google.com
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights: JC |
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.
Kushinara NIBBĀNA Bhumi Pagoda.
White Home.
A 18ft Dia Meditation 
Lab.
Lab. 668 5A Main Road,
8th Cross HAL III Stage,
Punya Bhumi Bengaluru,
Magadhi Karnataka, Prabuddha Bharat.
Magadhi Karnataka, Prabuddha Bharat.
2.
Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Sujata fed Buddha, Ashoka planted fruit bearing trees all over his empire.
Maha Mayawati wants that rule and VP Haris may direct their followers to Grow Broccoli 
Bell Peppers
Cucumber 
Carrots 
Beans in pots like Free Birds 
in Vegan 
White Home to make the hungry minds to glow like Lotus.
Bell Peppers Cucumber Carrots Beans in pots like Free Birds in Vegan White Home to make the hungry minds to glow like Lotus.Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
3.
Create Free online the first time, when Jai Bhim was uttered when it
was used as a war cry during the famous Battle of Koregaon (fought
between the Peshwa and British East India Company) on January 1818.The
army of Mahars defeated the Peshwa. Ambedkar used to visit this battle
field-located in Pune-every
Create Free online the first time, when Jai Bhim was uttered when it
was used as a war cry during the famous Battle of Koregaon (fought
between the Peshwa and British East India Company) on January 1818.The
army of Mahars defeated the Peshwa. Ambedkar used to visit this battle
field-located in Pune-every
year, and pay floral tributes to the exemplary valour displayed by the Mahars
Live upto 150 years for the price of coffee
Nicotinamide Adenine Dinucleotide (NAD)15
Grams
at $62.00 which plays a role in generating energy in the human body
available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New
process has been found by Harvard Professor David Sinclair and
researchers from the University of New South Wales, involving cell
eprogramming.
at $62.00 which plays a role in generating energy in the human body
available ‘for the price of a coffee a day’ a Stunning anti-ageing
breakthrough could see humans live to 150 years and regenerate organ.New
process has been found by Harvard Professor David Sinclair and
researchers from the University of New South Wales, involving cell
eprogramming.
According
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker
of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not
there.
of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not
there.
Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Sujata fed Buddha, Ashoka planted fruit bearing trees all over his empire.
Maha Mayawati wants that rule and VP Haris may direct their followers to Grow Broccoli Bell Peppers Cucumber Carrots Beans in pots like Free Birds in Vegan White Home to make the hungry minds to glow like Lotus.
Bell Peppers Cucumber Carrots Beans in pots like Free Birds in Vegan White Home to make the hungry minds to glow like Lotus.Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
Do Mindful Swimming
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
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Online Positive Universal Prabuddha Intellectuals Convention.
Online Positive Universal Prabuddha Intellectuals Convention.
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
Wake up at 03:45 AM
After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at
𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡
𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
080-25203792
9449260443
9449835875
Spread the Words of Buddha from
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhatApp, Telegram,Facebook, Twitter, more than 5000 Emails.
Practicing Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
|
-
How many languages are there in the world?
-
7,117 languages are spoken today.
That number
is constantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly 0%
of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by https://translate.google.comin-
-
01) Classical Magahi Magadhi,
-
02) Classical Chandaso language,
-
03)Magadhi Prakrit,04)
Classical Hela Basa (Hela Language),
-
05) Classical Pāḷi,
-
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
-
07) ClassicalCyrillic08) Classical Afrikaans– Klassieke Afrikaans09) Classical Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,11) Classical Arabic-اللغة العربية الفصحى12) Classical Armenian-դասական հայերեն,13) Classical Assamese-ধ্ৰুপদী অসমীয়া
14) Classical Azerbaijani- Klassik Azərbaycan,
15) Classical Basque- Euskal klasikoa,
16) Classical Belarusian-Класічная беларуская,
17) Classical Bengali-ক্লাসিক্যাল বাংলা,
18) Classical Bosnian-Klasični bosanski,
19) Classical Bulgaria- Класически българск,
-
20) Classical Catalan-Català clàssic
-
21) Classical Cebuano-Klase sa Sugbo,
-
22) Classical Chichewa-Chikale cha Chichewa,23) Classical Chinese (Simplified)-古典中文（简体）,24) Classical Chinese (Traditional)-古典中文（繁體）,25) Classical Corsican-Corsa Corsicana,26) Classical Croatian-Klasična hrvatska,
-
27) Classical Czech-Klasická čeština28) Classical Danish-Klassisk dansk,Klassisk dansk,29) Classical Dutch- Klassiek Nederlands,30) Classical English,Roman,31) Classical Esperanto-Klasika Esperanto,32) Classical Estonian- klassikaline eesti keel,
-
33) Classical Filipino klassikaline filipiinlane,
34) Classical Finnish- Klassinen suomalainen,35) Classical French- Français classique,36) Classical Frisian- Klassike Frysk,37) Classical Galician-Clásico galego,38) Classical Georgian-კლასიკური ქართული,39) Classical German- Klassisches Deutsch,40) Classical Greek-Κλασσικά Ελληνικά,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,42) Classical Haitian Creole-Klasik kreyòl,43) Classical Hausa-Hausa Hausa,44) Classical Hawaiian-Hawaiian Hawaiian,45) Classical Hebrew- עברית קלאסית46) Classical Hmong- Lus Hmoob,47) Classical Hungarian-Klasszikus magyar,48) Classical Icelandic-Klassísk íslensku,49) Classical Igbo,Klassískt Igbo,50) Classical Indonesian-Bahasa Indonesia Klasik,51) Classical Irish-Indinéisis Clasaiceach,52) Classical Italian-Italiano classico,53) Classical Japanese-古典的なイタリア語,54) Classical Javanese-Klasik Jawa,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,56) Classical Kazakh-Классикалық қазақ,57) Classical Khmer- ខ្មែរបុរាណ,58) Classical Kinyarwanda59) Classical Korean-고전 한국어,60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),61) Classical Kyrgyz-Классикалык Кыргыз,62) Classical Lao-ຄລາສສິກລາວ,63) Classical Latin-LXII) Classical Latin,64) Classical Latvian-Klasiskā latviešu valoda,65) Classical Lithuanian-Klasikinė lietuvių kalba,66) Classical Luxembourgish-Klassesch Lëtzebuergesch,67) Classical Macedonian-Класичен македонски,68) Classical Malagasy,класичен малгашки,69) Classical Malay-Melayu Klasik,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,71) Classical Maltese-Klassiku Malti,72) Classical Maori-Maori Maori,73) Classical Marathi-क्लासिकल माओरी,74) Classical Mongolian-Сонгодог Монгол,75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),77) Classical Norwegian-Klassisk norsk,
-
78) Classical Odia (Oriya)79) Classical Pashto- ټولګی پښتو80) Classical Persian-کلاسیک فارسی81) Classical Polish-Język klasyczny polski,82) Classical Portuguese-Português Clássico,83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,84) Classical Romanian-Clasic românesc,85) Classical Russian-Классический русский,86) Classical Samoan-Samoan Samoa,
-
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
-
89) Classical Serbian-Класични српски,90) Classical Sesotho-Seserbia ea boholo-holo,91) Classical Shona-Shona Shona,92) Classical Sindhi,93) Classical Sinhala-සම්භාව්ය සිංහල,94) Classical Slovak-Klasický slovenský,95) Classical Slovenian-Klasična slovenska,96) Classical Somali-Soomaali qowmiyadeed,97) Classical Spanish-Español clásico,98) Classical Sundanese-Sunda Klasik,99) Classical Swahili,Kiswahili cha Classical,100) Classical Swedish-Klassisk svensk,101) Classical Tajik-тоҷикӣ классикӣ,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,103) Classical Tatar104) Classical Telugu- క్లాసికల్ తెలుగు,105) Classical Thai-ภาษาไทยคลาสสิก,106) Classical Turkish-Klasik Türk,107) Classical Turkmen108) Classical Ukrainian-Класичний український,109) Classical Urdu- کلاسیکی اردو110) Classical Uyghur,111) Classical Uzbek-Klassik o’z,112) Classical Vietnamese-Tiếng Việ,113) Classical Welsh-Cymraeg Clasurol,114) Classical Xhosa-IsiXhosa zesiXhosa,115) Classical Yiddish- קלאסישע ייִדיש116) Classical Yoruba-Yoruba Yoruba,117) Classical Zulu-I-Classical Zulu