• Place the Matteyya Awakened One with Awarenes 
• Thinking to be in meditation in different postures.

  
  

  

  The Yoga Suttas of Patanjali: a manual of Buddhist meditation.

  
  

  Translation
  and free adaptation of the article published on the blog “Theravadin -
  Theravada Practice Blog” (http://theravadin.wordpress.com/).

  We consider here the Yoga Suttas of Patanjali, a classical text and revered in Hinduism, dated at approx. 200 BC and compared its semantics and vocabulary to Buddhist canonical texts. In
  summary, this comparison is quite obvious that the author of Yoga Sutta
  was highly influenced by Buddhist philosophy and meditation practice,
  possibly contemporaneously to the author.

  Moreover,
  it appears that a student of Buddhist canonical texts may in fact be
  more easily understood than the Yoga Sutta a Hindu practitioner with no
  other previous reference parameter practical and philosophical. We
  do not consider comments here later Hindu / Brahman existing this text,
  some of which seem to avoid (or ignore) the original references to
  Buddhism in this text.

  The
  proximity of the Yoga Sutta-style, vocabulary, and subject to canonical
  texts in Pali could also mean simply that Patanjali - or whoever it is
  that inspired his writings - had practiced meditation from a Buddhist
  contemplative community, a community of monks for a time before
  returning to Brahmanism and then the movement would have rephrased his
  experience in order to add a divine touch to your experience, making
  substantial use of technical terms of Buddhist meditation, as originally
  framed or developed by the Buddha for the purpose of contemplative
  practice. But this would be pure speculation, because there is so far no studies or historical finding that supports this understanding.

  It
  is also possible, even likely, that the Buddhist meditation had so
  broadly permeated the practice Hindu / Brahman at the time (after years
  of a strong cultural influence began with Buddhist proselytism promoted
  by Ashoka the Buddhist Sangha in his reign and Consolidation of India),
  that these technical terms as well as descriptions of practice of jhana /
  dhyana (meditative absorptions) have it built into common knowledge at
  the point of no longer sounding particularly Buddhists. Something
  similar to what happens today with the adoption of the ideas of
  “nibbana” and “kamma” in Western culture, in Christian countries.

  In
  particular, if the Yoga Sutra is read in one continuous line is amazing
  how close the text is the thoughts and topics about samadhi, jhana
  meditation and Samatha (concentration) as defined in the ancient texts
  in Pali Buddhist.

  For a first analysis, an overview. Look
  at the “Ashtanga Yoga” or the “Eightfold Path of Yoga” (sic) we are
  certainly inclined to think the definition of the central Buddha of the
  Noble Eightfold Path.

  
  

  But
  instead of following the Buddhist literary definition of the Noble
  Eightfold Path, the interpretation of the eightfold path of yoga follows
  (to our surprise?) Another description of the Buddhist path: the one
  given by the Buddha as he described how he taught his disciples to
  practice in your system meditative, which consists of a number of steps
  outlined in various suttas of the volume of speeches with Mean Length
  (as in Ariyapariyesana Sutta, MN 26, etc.) and remind us much of the way
  “yogic” (pragmatic?), as devised by Patanjali at Yoga Sutta.

  Then compare these two “paths to reach the samadhi.”

  First what is in the Yoga Sutta of Patanjali:

  
  

  
  

  1.                  Yama, on the field conduct, morality or virtue

  
  

  
  

  2.                 Niyama, self-purification and study

  
  

  
  

  3.                 Asana, proper posture

  
  

  
  

  4.                 Pranayama, breath control

  
  

  
  

  5.                 Pratyahara, the removal of the five senses

  
  

  
  

  6.                 Dharana, concentration or apprehension of the object meditative

  
  

  
  

  7.                  Samadhi, meditative absorption

  
  

  And down the list of steps recommended by the Buddha when asked about the gradual development through his teachings. This list is found in many suttas of the volumes of speeches and Mean Length Long, as in other parts of the Canon:

  
  

  1.                  Sila, moral conduct or virtue, and Santosa, contentment

  
  

  
  

  2.                 Samvara, containment or removal of the senses

  
  

  
  

  3.                 Kayagata-sati and Iriyapatha, or “Asana” means the cultivation of mindfulness and four correct postures.

  
  

  
  

  4.                 Anapanasati, mindfulness of breathing

  
  

  
  

  5.                 Overcoming Obstacles or five nivarana (sensual desire, ill will, anxiety and remorse, sleep and torpor, doubt, skeptical)

  
  

  
  

  6.                 Sati, mindfulness, keep the object in mind, often quoted along with the comments dharana canonical.

  
  

  
  

  7.                  Jhana, levels of meditative absorption

  
  

  
  

  8.                 Samadhi, a result of absorption, the “realization” of various kinds or Samāpatti

  
  

  Of course we’re not the first to notice similarities such as the list above. A handful of other authors have noted some more and others less obvious parallels. In fact, even Wikipedia has an entry for Yoga Sutra in which we read:

  
  

  “Karel Werner writes that” the system of Patanjali is unthinkable without Buddhism. As
  far as terminology goes aa long in the Yoga Sutta that reminds us of
  formulations of the Buddhist Pali Canon and even more Abhidharma
  Sarvastivada Sautrantika and school. “Robert Thurman writes that
  Patanjali was influenced by the success of the Buddhist monastic system
  to formulate its own matrix for the version of thought he considered
  orthodox (…) The division between Eight States (Sanskrit Ashtanga) Yoga
  is reminiscent of the Noble Eightfold Path of Buddha, and the inclusion
  of brahmavihara (Yoga Sutra 1:33) also shows the influence of Buddhism
  in parts of the Suttas. “

  Now
  this is where the subject becomes interesting for us here on this blog
  and its relevance to the practice of Buddhist meditation.

  
  

  Doesall
  the above tells us that the Yoga Sutra is a comment Hindu / Brahmin or
  at least a photograph of meditation practices common (influenced by
  Buddhism) in the second century BC?

• If this is the case, definitely warrants a closer look at. Certainly,
  this is because the text is not a Buddhist but shares a “core” of
  fundamental ideas on meditation to be able to take it as a sign pointing
  to a deeper understanding of some of the terminology in the context of the first centuries of Buddhist practice.

  
  

  Thus,
  if the Yoga Sutta is read in a Buddhist context, one can have some idea
  of how people understood at that time and (ou!) practiced Buddhist
  meditation? Could this be of some help in triangular or point of which was the direction of former Buddhist meditation?

  The
  more we know how people practiced a few centuries after the Buddha’s
  Parinibbana, the more we can understand how some of his teachings have
  evolved and how they were implemented and explained / taught.

  What
  makes this fascinating idea is that this text would definitely be
  filterable through the eyes of a Hindu / Brahman, but he is still
  influenced by the “knowledge” of Buddhist meditation apparently so well
  received, and the time of his writing had become the mainstream
  “contemplative practices. This would show us how and
  in what particular point, was considered to be the “essence” of
  meditation (in addition to being philosophical discussion of its
  purpose) in order to be considered universally true, then that can be
  “merged” into other forms of practice religious.

  Under this view, the Yoga Sutra is actually quite revealing. Consider a few passages that copies may shed light on this idea. Passages like the following really seems a direct copy and paste the Buddha-Dhamma. Some of them even make much sense in a context of religious doctrine theological-in-search-of-the-soul-creationist , but it fits absolutely in the philosophy of liberation through concentration and wisdom. However,
  they were considered “truth” and “accepted” so that the author Hindu /
  Brahman had no other choice but to incorporate them into their theistic
  philosophy, reminding us Western Christians today that due to the common
  acceptance of the idea karma / kamma, sometimes find ways to
  incorporate this idea in their religious views.

  
  

  Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:

  
  

  “Avidya
  (ignorance), Asmita (egoism), raga-Dvesha (desires and aversions),
  Abhinivesha (clinging to mundane life) are the five klesha or distress. Destroy these afflictions [e] You will realize Samadhi. “

  [Free translation of the original quote from Wikipedia]

  What
  impresses the reader as Buddhist before this paragraph is the simple
  fact that all these impurities listed are those that no longer are you
  supposed to Arahant one, or Awakened (!!!). That is, according to the text of Patanjali, the “Samadhi of Conduct” would be conceptually the same as the Buddhist Liberation.

  Consider the terms used:

  Avijja,
  ignorance or mental turvidão is even mentioned in the first place,
  while clearly a Buddhist point of view is considered the root of all
  problems.

  Then
  “asmita”, which is superficially translated as “selfishness” by
  understanding that had developed in shallow Sanskrit tradition that was
  ignorant of the deeper meaning of that term as used in the suttas of the
  Pali Canon (or tried to distort to suit your context religious).

  This
  term Buddhist in particular, pointing to the deeply embedded “notion
  that it is” (ASMI-tā) has a clear explanation in the suttas, but here in
  this passage and elsewhere, is reduced to a mere “selfishness” as a
  moral impurity devoid of its original psychological application. In
  the suttas “ASMI-Mana” is a deeply rooted psychological tendency that
  only a Arahant (Iluminsfo) won [see post “The scent of am” blog
  Theravadin].

  And
  there is also “abhinivesa”, a term the Buddha uses to explain how our
  mind comes in and assumes the five groups of attachment. The
  term “Nives” denotes a dwelling, a house - a simile brought by the
  Buddha to show how our consciousness moves “inside” of the contact
  experience of the senses and settles as if living in a house (see Sutta
  Nipata, Atthakavagga , and Haliddakani Magandiya Sutta Sutta). This
  usage is decreased very particular psychological context in Hindu /
  Brahmin to denote only an “attachment to worldly life.”But here is worth
  questioning whether this was also shared by superficial understanding
  or just by Patanjali Yoga Sutra later commentators, who have lost sight
  of these implications for not having knowledge of or access to the
  preceding context of Buddhism in the Yoga Sutra was written?

  And sometimes something awakening about the “sati” Buddhist can also be found. We
  have another pearl of a Buddhist point of view, which can be considered
  truly revealing: the use of the word “Dharana” in the text of
  Patanjali.

  This is one area in which our contemporary knowledge of Buddhism can benefit from insights. The
  term “Dharana”, which literally means short and “I can hold, carry,
  keep (in mind)” is a good description of the task faced in Buddhist
  contemplative practice, regardless of what tradition / schoolconsidered.

  In meditation we also need to maintain our meditation object firmly in focus in mind, without losing it. This
  central feature of the task undertaken when trying to cultivate
  meditative concentration, relates as an equivalent to the literal
  meaning of the Buddhist term “sati” (which means reminder / recall) and
  what is general and now translated simply as “mindfulness” - a
  translation that often aboard with questions.

  And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it. Remember here that means you have to hold, keep in mind, your object of concentration. This
  is exactly what makes the faculty of memory, usually being pushed away
  by the impressions with new information by the six senses, which, if
  penetrated, would result in more or less a wild spin.

  If
  you are able to sustain their concentration on one point however - or
  even as much as you can keep it, one of the laws of functioning of the
  mind that the Buddha rediscovered and explained in detail that this
  rebate is “artificial” senses the support and focus on a particular
  mental object equivalent to a minor sensory stimulus.

  As
  a result of mental calmness and happiness (piti) and happiness index
  (sukha) will arise and show signs of the primeirs a stronger
  concentration - these being two of the five factors of meditative
  absorption (jhana), along with (i) directed thought (vitakka) (ii)
  sustained (Vicara) and (iii) equanimity (Upekkha).

  This
  is also the reason why is quite logical that samma sati, mindfulness,
  has to come before samma samadhi, full concentration in the Noble
  Eightfold Path of Buddhism - or, as shown in this case in the Yoga
  Sutta, “Dharana” would be the stage immediately prior to “Delivering the
  Samadhi.”

  In
  this case the Yoga Sutra throws much light on the original meaning as
  understood in the early centuries of Buddhist practice and can help us
  reach a more precise understanding of what “samma sati, right
  mindfulness, originally meant or pointed. (In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check this link ).

  On
  the opposite side, or better, understanding it as a byproduct of the
  practice of sati is no other term that would best be described as
  “mindfulness.” The Pali term is sampajaññā -
  which literally means “next-consideration”, eg, be well aware of when
  performing an action, then a “clear understanding” of what it does - but
  this activity is a result of sati, as having the mind fixed on an
  object leads to a refined consciousness that arises when during the next
  and keep the mind of an object, creating a clear understanding of the
  few sensory impressions that may enter. According to this concept, mindfulness would be a result of sati and not the practice of sati in itself!

  But
  again, both activities are happening almost simultaneously, even if not
  in the same order and then the current use of the term translated can
  be done - at the same time a fine distinction, however, has its
  benefits. You can not keep an object from the
  standpoint of mind without which would create or develop mindfulness in
  mind - but (unfortunately!) you may be aware of all your actions that
  you work without the right concentration - as when eat an ice cream, in
  seeking the sensual pleasure, an example of improper care. This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”.

  There
  is a difference between deliberately let himself be led by sense
  impressions by focusing on their physical pleasures and enhancing /
  supporting raga (desire) and nandi (joy) - and, from the perspective of
  Gotama Buddha, put his feet on the ground using the mindful memory and
  thus experiencing a more refined awareness of trying to get it off the
  shaft so that it results in a greater mindfulness, in the culmination of
  his experience flows into total equanimity in the face of both
  pleasurable and painful sensations.

  Thus,
  then, we must understand as vipassanā is no way a synonym for
  mindfulness (sati) but something that springs from the combination of
  all these factors especially the last two, samma sati (mindfulness) and
  samma samadhi (right concentration) applied to the relentless
  observation of what appears to be in front of (yathabhuta).

  You
  could say, vipassanā is a name for the Buddhist practice of sati
  associated samadhi directed to the view anicca / anatta / dukkha (ie,
  generating the wisdom of the vision of these three features) in the
  processes of the six senses, including any mental activity. Thus, one will find the term vipassanā but the idea of sati in
  the Yoga Sutra, Buddhist texts mention as the first term clearly having
  samādhi as just the beginning of the journey to insight and access -
  for example aniccanupassana .

  Finish here the parenthesis. Suffice 
  to say that any particular reference to the Buddhist philosophy citing
  anicca antta or point to the goal of Nibbana, a philosophical
  proposition to which the system of Yoga certainly does not refer.

  In essence the school of Yoga can be placed below the postures eternalists. So,
  while it definitely does need to produce sati-samadhi, definitely does
  not need to understand is samadhi anicca, dukkha and anatta - that does
  not sound very compatible with the worldview of a eternalistic. Before
  this, all spiritual approach arise due to the attempt to interpret
  Samadhi Yoga Sutra as marriage or at least as close as you can get from a
  “God”, a “Lord.” Something that sounds quite natural in
  the end to a theist - such as an Evangelical Christian would never
  interpret the reduction of its focus on mental object unique sensual
  ecstasy and consequently a mere effect of a psychological technique, but
  he would label it “the divine sign of God touching him. “ It
  is for this reason that, according to the Buddha Dhamma, in fact in
  most situations we are inclined to be led by the plots of our senses,
  including the mental impressions / thoughts / feelings / perceptions -
  and therefore tend to limit ourselves to go beyond such experiences also
  distorted the merger would allow access to insight and liberation.

  Returning
  to the context of comparison with the Christian interpretation of this
  ecstasy, in short what Patanjali is facing such a theistic
  interpretation sounds like someone moving a large portion of vocabulary
  and terminology for the New Testament, which gives this ring a Buddhist.

  The
  funny thing is that this is exactly how many of the contemporary New
  Age books are written - an amalgam of the terms of Western Spirituality /
  Christian trying to express a view east. So one can
  imagine that the situation in India was similar to that when the Yoga
  Sutta was written addressing the Buddhist philosophy of that era.

  The
  remaining Buddhist philosophy with his particular terminology
  established by the Buddha himself would have become so pervasive in
  religious thought, so to make seemingly trusted what was written on
  meditation was a need to borrow or rely on several of these Buddhist
  concepts predominant. This had largely been done or
  even conscious, as most New Age authors present not even reflect the
  content of their texts but about the message you want to spend.

  Thus,
  below is done in a way a translation - or rather a translation of a
  transliteration given the proximity between languages - as was done with
  the text of the Yoga Sutra in Sanskrit brought back to Pāli. Similar to what has been done this Sutra ( Theravadin available on the blog, in English on this link ),
  the exercise helps us see how the same text would sound the Pāli
  language, opening then find parallels in ancient Buddhist texts, the
  suttas.

  However,
  having said all that, pragmatism invoked by the text (which is what
  makes it so valuable) also indicates much more than a simple textual
  exploration. As you read this you can not discern
  the notion, especially since the position of a meditator concentration
  of whoever has written or inspired by this text, at some point
  personally experienced jhana and samadhi and wanted to convey his
  experience making use a rich language Buddhist meditation on the same
  interpretation being directed to an audience Brahman / proto-Hindu India
  200 BC.

  Anyway,
  check by itself - the pauses between sets of paragraphs labeled in bold
  are the author / translator and some important technical terms
  Buddhists were deployed, with additional comments made in italics:

  
  

  
  

  

  Patañjalino yogasuttaṃ (Part I of IV)

  Introduction

  atha yogānusāsanaṃ | | 1 | |

  And now a statement about the European Union (Yoga)

  [1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).

  yogo-citta-vatta nirodho | | 2 | |

  The Union (Yogo) is the extinction of the movement of the mind

  
  

  [2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused. In
  this context broadly means “meditation is (…) a stop to the busy mind,”
  which is very active and its activity suggests a walk in circles. Probably the most direct (and correct) translation.

  Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | |

  (Only) then he who sees is allowed (to be) in (his) true nature.

  
  

  [3]
  In the Pāli language Drist the word does not exist, and it would be
  something like subsitituída by Muni, which has the same meaning -
  ,except, of course, the fact that “he who sees” further points in
  this,case the seeing process. Here was however used the term Pāli ditthi so as to maintain the link with the term semantic ditthi. The alternate translation is then: “So lets see who (or have the opportunity - avaṭṭhāna) of being in their true and natural.”

  Sarup-vatta itaritaraṃ | | 4 | |

  (Otherwise) at other times we become (equal) to this activity (of mind).

  ♦ ♦ Challenges

  vatta Panza kilesa akilesā ca ca | | 5 | |

  Activities (Mental) are five, some non-contaminating other contaminants

  pamanes-vipariyesa-vikappa-Nidda-sati | | 6 | |

  i)
  Experience (Evident-Measurement), ii) misperception (Illusion), iii)
  Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory /
  Mindfulness.

  i) pamanes, experience or clear-measurement

  Paccakkh’ānumān’āgamā honte pamāṇāni | | 7 | |

  What one sees and looks directly (paccakha), taking as a reference - it’s called experience.

  [7] Literally: “What comes through direct visualization and measurement is called the experience”

  ii) Vipariyesa, misperception or illusion

  Micca vipariyeso-Nanam atad-rūpa-patiṭṭhitaṃ | | 8 | |

  Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.

  iii) Vikappa, Thought Intentional / Keen

  Saddam-ñāṇānupattī vatthu-Sunna vikappo | | 9 | |

  Intentional
  Thinking / Willing is any way of understanding and unfounded assertion
  (ie the internal speech, voltiva, partial and willful, based on mental
  speculation).

  [9]
  Alternative translation: “Thinking is cognition without a sound object /
  cause noise (vatthu).Think about it, thoughts are no more than sounds,
  silent babble that passes through our being.

  iv) Nidda, Sleep / Numbness

  abhava-paccay’-ārammaṇā vatta Nidda | | 10 |

  Mental activity in the absence of mental objects is called Sleep / Torpor.

  v) Sati, the Memory / Mindfulness

  Anubhuti-visayāsammosā sati | | 11 | |

  Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.

  Abhyasa-virāgehi Tesam nirodho | | 12 | |

  The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)

  [12] We have here the words turn and nirodha in the same sentence! It can not be more Buddhist canon than this! Interestingly, however, is the current use and non-metaphysical terms of this stretch. They are applied in a simple process of meditation, in particular the process of concentration meditation. This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism.

  
  

  ♦ The Training ♦

  tatra-tiṭṭha yatano abhyasi | | 13 |

  The
  practice’s commitment to non-movement (ie, become mentally property (at
  the same time it parmanece fluid - an excellent description for the
  concentration!)

  so-Kala-pana Dīgha nirantara-sakkār’āsevito dalhia-bhumi | | 14 | |

  Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]

  [14]
  This goes in line with what the author wrote the medieval Pali
  subcomentários the volume of the Digha Nikaya, where also we find the
  combination of the terms and dalhia bhumi - “firmness” and
  “establishment” - in the same sentence, denoting ” firm establishment

  diṭṭhānusavika-visaya-vitaṇhāya Vasik-Sannes viraga | | 15 |

  Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitaṇhā) by the following (anu-savika, lit.’s Subsequent flow) experience a prey to view.

  parama-tam Puris akkhātā guṇa-vitaṇhaṃ | | 16 | |

  This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.

  
  

  [16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh. And this short sentence has much to offer! At
  that moment in history, Patanjali was so convinced of the Buddhist goal
  of “opening up the attachment, the seat stop,” which boils down to vitaṇhā term he uses. However,
  it does not give up without a soul which its theistic philosophy simply
  collapses and nothing in the text would make it distinguishable from a
  treatise on the Buddha Dhamma. Thus,
  mounted on a meditative Buddhist terminology and guidelines in the
  conversation he introduces the term “Puris, which can be read as” soul,
  “saying that the more you get closer to its” intrinsic nature “(svarūpa)
  and inner body “Puri, or soul, you become able to stop itself this
  seat/ attachment. Interesting.

  ♦ Realization - Jhana / Dhyanas

  The first jhana / Dhyāna

  vitakka-vicar-Anand-Asmita rūp’ānugamā sampajaññatā | | 17 | |

  This
  is the alertness (sampajañña) from (the) (Kingdom of) form: a
  self-directed thought-based consciousness, which remains (to this) and
  inner happiness.

  [17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts ( see this example ). Indeed,
  we have a very beautiful description of the first jhana as a form of
  sampajaññatā (fully aware of what is happening), after the plan of the
  form (the theme of our meditation is a mental form) and a combined
  happiness at the thought we are trying to grasp what itself could be
  described as the pure experience of “I am” (Asmita - the term is being
  used more loosely in place as would suttas).

  However,
  the announcement vitakka / vicara the first mention of meditative
  absorption is a clear reference to the origin of Buddhist Yoga Sutra. Interesting also is the connection that is being done now with sampajaññatā: Think of everything we have said before about sati. If sati is simply the seizure of an object (the paṭṭhāna
  of sati, so to speak), so it’s interesting to see how sampajaññā this
  case, is identified with the state of the first jhana. Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?

  This
  is not at all a strange idea, like many vipassana meditators, focusing
  on objects will be much more subtle quickly show signs of the first
  jhana. Could it be then that the term “sampajaññatā” was seen as the first result of a concentrated mind?

  In
  any case, experience will teach you very quickly that when you try to
  hold an object in your mind, your awareness of what happens at this time
  will increase dramatically, simply due to the fact that his effort to 
  keep the object is under constant danger during the siege of sense.

  saw-Paticca Abhyasa-anno-pubbo saṃkhāraseso | | 18 |

  (This accomplishment) is based on detachment and previously applied for any subsequent activities.

  bhava-Paticca videha-prakriti-layana | | 19 | |

  (For example) Based on this existence and the characteristics of self

  saddha-viriya-sati-samadhi-paññā-pubbaka itaresam | | 20 | |

  This
  flower gives himself (based on these qualities) of conviction (saddha),
  energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
  (paññā)

  [20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers. He also mentions how crucial factors when striving for enlightenment under the Bodhi tree. Later,
  during his years of teaching, he gave the name of “powers” (bullet) and
  explained that, if perfected, would lead to enlightenment.

  Tibba-saṃvegānām āsanno | | 21 | |

  (For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).

  ♦ Advancing in jhana, tips and tricks. ♦

  Mudu-majjhim’ādhi-mattatā tato’pi Visions | | 22 | |

  There is also a differentiation between (achievement) lower, middle and high

  Issar paṇidhānā-go | | 23 | |

  Or based on devotion (devotion) to a Lord (a master of meditation).

  kilesa-kamma-vipākāsayā aparāmissā Puris-visions’ Issar | | 24 | |

  The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.

  [24]
  Besides the question whether the term “Issar” found here could be read
  as merely referring to a master of meditation (which fits perfectly into
  the discussion until verse 27, where it starts to not fit any more) is
  ikely discussion, including on-line translation of the Yoga Sutra by Geshe Michael Roach . The
  principle can be interpreted so as to skeptics recalling the first
  sutta MN seemed more logical to assume Issar was first used to designate
  “the Lord” (ie your God).

  But with a little more research found that the term Issar Theragatha us are used to designate the “master”. Interesting is also the word in Pali āsayih replaced simple wish / desire - “Asa.” But
  “almost” sounds like “Asava” that would fit even better in the context
  of kamma and vipaka Asava.But the idea is very specific (”that which
  flows within you, taking it) and may or may not be what was meant in
  this passage.

  tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |

  It is this that lies the seed of omniscience unmatched.

  sa pubbesam api guru kālen’ānavacchedanā | | 26 | |

  This Master from the beginning never abandoned him or abandon

  [26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)

  tassa vācako Panavia | | 27 | |

  His Word is the breath and the clamor of living

  [27] On the panavah term, which can be interpreted as “om” in Hindu literature. It
  all depends if we read verses 24-27 as involving “Issar” to mean “God”
  or simply refer to consider meditation master of meditation you learn. If
  you do a search in the Tipitaka, you see that when the Buddha used the
  term was to refer to teachers (see for example Theragatha)

  taj-tad-japp attha-bhavana | | 28 | |

  Praying in unison with this, this is the goal of meditation

  touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |

  So if the mind itself and carries it away all obstacles / hazards:

  Vyadha-ṭṭhāna-samsaya-pamādālayāvirati-bhrānti-dassanā’laddhabhūmikatvā’navatthitatāni

  Diseases,
  skeptical questions, be moved to laziness of attachment, wrong view of
  things, not meditative placements, or not yet firmly established in
  these.

  citta-vikkhepā te’ntarāyā | | 30 | |

  These are the causes of mental distractions (they fall due).

  
  

  dukkha-domanass’aṅgam ejayatv’assāsa-Passaseo vikkhepa-saha-Bhuvah | | 31 | |

  The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.

  [31] Here dukkha and Domanassam mentioned. They also appear in the definition of the Buddha’s four jhana, but in a different direction. The problem described here meditative seems out of place and looks as if someone had to fit these words here. Also
  the inhale and exhale clearly has an important role in that they cease
  to exist (nirodha) so subjective to the practitioner in the fourth
  jhana. It is strange that all this is on the list, but is presented in a very different interpretation.

  ♦ ♦ The Objects of Meditation

  tat-pratiṣedhārtham ekatattābhyāsaḥ | | 32 | |

  In order to control these distractions, this is the practice of unification of mind:

  metta-karuna-mudita Upekkha-sukha-dukkha-Visayan-puññāpuñña bhāvanātassa cittapasādanaṃ | | 33 | |

  Thecheerful
  calm the mind (citta-pasada) is achieved by meditation of loving
  kindness, compassion, joy and equanimity in the face of pleasure, pain
  as well as luck and misfortunes.

  [33] And here we go. The
  four brahmavihara, of course, famous for the way Buddha encouraged
  monks to practice them to subdue the obstacles and enter the five jhana. It
  is also interesting as the Tipitaka sometimes aligns them with the
  progression in four jhana (which deserves to be studied separately).

  
  

  pracchardana-vidhāraṇābhyāṃ go prāṇasya | | 34 | |

  Or the inhale and exhale, which is also an excellent exercise in meditation.

  Visayavati go pa-vatta uppannā manaso thiti-nibandhinī | | 35

  It helps to stop and control the increasing mental activity that occurs through the power of the senses.

  [34
  and 35] Wow, now includes Anapanasati to the list of meditation
  techniques, the most favorite topics of Buddhist meditation, in addition
  to brahmavihara, which “coincidentally” was mentioned in the previous
  passage. Here
  he almost “cites” the benefit of Anapanasati of Pali suttas, the Buddha
  gave in the Anapanasatisamyutta Mahavagga, where it is clearly said
  that the greatest benefit of Anapanasati is the ability to quiet the
  mind. Very interesting!

   
  

  Visoko go jotimatī | | 36 | |

  And the mind becomes free from sorrow and radiant.

  vita-raga-visaya go citta | | 37 | |

  Free from desire for sense objects

  [36
  and 37] These two passages seem more like a copy of what the Buddha
  says in the suttas: “It is almost always remain in these states, O
  monks, neither my body or my eyes get tired.” Although it immediately to
  Explaining how the mind free from desires and radiant moves away from
  the senses, as do the experienced meditators, this passage is important
  because it shows that the author knew what he was talking in terms
  pragmáticos.Não there is something more important to the induction of
  samadhi (ie, jhana) that the resolution of the mind, the balance
  againstthe attack of the senses to the mind.

  svapna Nidda-go-jnānālambanaṃ | | 38 | |

  Of dreaming and sleep,

  yathābhimata dhyānād-go | | 39 | |

  parama-anu-stop-mahattvānto’ssa vasīkāri | | 40 | |

  kkhīṇa-vatta abhijātass’eva grahītṛ mani-Graham-grāhyeṣu stha-tat-tad-anjanatāsamāpatti | | 41 |

  When
  it happens in the destruction of mental activity or movement
  [Khin-vatta], there is the appearance of a jewel, the emergence of
  someone who carries such an object, the object and the carrying of such
  an object in itself - and this immobility is what is called a
  realization, or state of completion.

  tatra-nana-saddattha vikappaiḥ saṃkiṇṇā savitakkā Samāpatti, | | 42 | |

  There is the state of realization is “with thought” and marked by impurity of speech of conscious thought, the internal speech.

  [42], in the Pali Canon parlance we would say “savitakka-jhana.”

  sati-parisuddhaṃ svarūpa-suññevattha-matta-nibbhāsā nivitakkā | | 43 | |

  (However)
  there is a state of achievement without thinking (nirvitakka) with full
  attention and clearer that it is the nature of emptiness without a
  voice.

  [43] parisuddham sati is obviously the name the Buddha gave to the fourth jhana. It
  seems that the author tries to show us the range of four jhana,
  pointing to the criteria of the first, and then, in contrast to the
  characteristics of the fourth jhana again using the terminology of the
  Pali suttas.

  etadeva savic Nirvicārā ca-sukkhuma visaya akkhātā | | 44 | |

  Likewise, the state with and without research and consideration (vicara) is judged by subtlety of the object.

  [44] Here we are somewhat hampered by the language, and tempted to ask: by whom discerned before the non-self (anatta)?

  sukkhuma-visayattaṃ c’āliṅga-pary’avasānam | | 45 | |

  It culminates in a subtle object with no features

  tā eva sa-Bijo samādhi | | 46 |

  But even this is a samadhi with seed / question.

  Nirvicārā-visārad’ajjhatta-pasado | | 47 | |

  Happiness
  is attained with the inner conviction without regard to the
  concentration already (vicara, which is paired with vitakka)

  itaṃbharā paññā tatra | | 48 | |

  In this way, the truth is filled with wisdom.

  sut’ānumāna paññāyā-anna-visaya vises’atthatā | | 49 |

  And this wisdom is of a different kind of knowledge acquired through learning.

  taj-jo-saṃkhāro’ñña Samkhara-paṭibaddhī | | 50 | |

  Such activity (meditative and induced) obstructs born (all) other activities.

  tassāpi nirodha Sabba-nirodha nibbījo samādhi | | 51 | |

  With the extinction of it all is also stopped - and this is the root-without-samadhi (samadhi-unborn)

  [51]
  This last sentence sounds more like a reporter who, after being invited
  to a very important meeting, is eager to share what he heard from
  relevant sources.

  Here
  we are given a definition, in fact, the definition of the Buddha
  “phalasamāpatti” - a state of jhana, which can only happen after someone
  has had a realization that the particular insight nirvanic, giving
  youaccess to that which is samadhi no “seeds” (nibbīja).

  This
  whole concept fits nicely into a row of theistic argument, and no
  attempt is being made here in the final set of samadhi, to explain it.

  Did
  the Buddhists speak of this matter so that among the philosophical
  circles “mainstream” of the time it was automatically understood as “the
  highest you can get,” and the argument was so powerful that, despite
  not fit in the school already thinking of the times (an ancient
  Hinduism) was considered indisputable?

  Hard to say. This
  argument appears in the Sutta Ratanasutta Nipata.Vemos this 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.

  Patanjali Yoga viracite-iti-samadhi sutta paṭhamo-pated | | |

  This is the first chapter on the Samadhi Yoga Sutra of Patanjali

  
  

  

  
  

  
  

  
  

  Source for adaptation and translation http://theravadin.wordpress.com/2010/08/28/the-yoga-sutra-a-handbook-on-buddhist-meditation/

  
  

  
  

  Published with Blogger-droid v1.6.5

  
  

  
  

  Posted by Dhammarakkhittas at 15:31 

  
  

  
  

  Labels: ashtanga yoga , Brahmanism , Buddha , Buddhism , ancient Buddhism , dharma , dhyana ,Hinduism , jhana , patanjali , Sangha , Theravada , yoga , Yogasutra

  
  

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  Conscious breathing

  http://yoga.org.nz/postures.htm

  Main Page

  
  Welcome to our yoga postures section. Here you will find yoga moves that
  are broken down to the bare basics with colour photos to match. We also
  have state of the art flash yoga animation technology that you can use
  to view these moves in full screen size, full colour and with full
  instruction.

  
  Yogic exercises cater to the needs of each individual according to his
  or her specific needs and physical condition. They involve vertical,
  horizontal, and cyclical movements, which provide energy to the system
  by directing the blood supply to the areas of the body which need it
  most.

  
  In yoga, each cell is observed, attended to, and provided with a fresh
  supply of blood, allowing it to function smoothly. The mind is naturally
  active and dynamic, while the innerself is luminous. In this section we
  will give you plenty of yoga images and instruction. Breathing Pose

  
  The simple act of learning to control the breath has a number of
  beneficial effects on your wellbeing, ranging from increasing your
  energy, to improved relaxation into sleep. It purifies the body by
  flushing away the gaseous by products of metabolism and will also help
  you to remain calm in the face of the challenges that we encounter in
  our everyday lives.

  
  Control of the breath is an essential element in the art of yoga. When
  bringing the air in to the abdomen, do not to puff the stomach out, but
  pull the air into it while extending the inside wall. By harnessing the
  power of the breath the mind can be stilled and can be prepared for your
  Yoga practice Instruction Table Breathing Basics
  

  1

  
  Sit in a simple cross-legged position on the floor. If you don’t feel
  comfortable in this position place a folded blanket under your buttocks.
  

  Place your right hand on the rib cage and your left hand on your abdomen

  
  Inhale slowly through the nose feeling the breath filling the abdomen,
  bringing it slowly into the rib cage, then the upper chest.

  
  Exhaling softly feeling the breath leave the abdomen first, then the
  ribs and lastly the upper chest. Observe the space at the end of the
  exhale

  2

  
  Now move hands so your forearms come to a comfortable position resting
  on your knees and continue the breathing with a relaxed rhythm.

  Continue with a flowing controlled breath in your own time.

  
  Yoga breathing is also call Pranayama . Many say that Pranayama
  (Rhythmic control of breath) is one of the bests medicines in the world .

  Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.

  Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .

  Please visit:

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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

  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…

  

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  Conscious breathing

  Before starting the Asanas (as-anas) or the yogic postures, it is vital that…

  Before
  starting the Asanas (as-anas) or the yogic postures, it is vital that
  you start with the practice of Pranayama (praa-na-yaa-ma) or the yogic
  breathing…

  
  

  
  

  
  
  

  Instruction Table Breathing Basics Sit in a simple cross-legged position on the floor. If you don’t feel comfortable in this position place a folded blanket under your buttocks.

  
  

  
  Place your right hand on the rib cage and your left hand on your abdomen
  

  
  

  
  Inhale slowly through the nose feeling the
  breath filling the abdomen,bringing it slowly into the rib cage, then
  the upper chest.
  

  
  

  
  Exhaling softly feeling the breath leave
  the abdomen first, then the ribs andlastly the upper chest. Observe the
  space at the end of the exhale

  
  

  
  

  Now move hands so your forearms come to a comfortable position
  resting on your knees and continue the breathing with a relaxed rhythm.

  Continue with a flowing controlled breath in your own time.

  Yoga breathing is also call Pranayama . Many say that Pranayama (Rhythmic control of breath) is one of the bests medicines in the world .

  Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.

  Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .

  Please visit:

  http://www.youtube.com/watch?v=t7WFq17NxWA&feature=player_embedded#at=24

  
  

  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 Sanskrit.
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  energise yo…

  

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  Shoulder Stretch Asana -Yoga Asanas - Virasana Pose

  This is the Shoulder Stretch Pose combined with Virasana Asana in…

  This
  is the Shoulder Stretch Pose combined with Virasana Asana in Sanskrit.
  It is brought to you by Yoga Online. Try the Shoulder Stretch pose to
  energise yo…

  
  

  
  
  
  

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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

Mountain
pose Yoga Posture When standing in mountain pose, the mind is quiet,
and the body strong and still, like a mountain. This is a Yoga pose you
can pra…

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Mountain Pose Yoga Position

Mountain pose Yoga Posture When standing in mountain pose, the mind is…

Mountain
pose Yoga Posture When standing in mountain pose, the mind is quiet,
and the body strong and still, like a mountain. This is a Yoga pose you
can pra…

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Lying Twist
Downward Dog
Seated Forward Bend

The Lying Basic Twist

Doing this pose will rapidly increase strength and muscle tone in your midsection.

The lying twist
is another pose which is very simple yet extremely effective. This pose
is soothing to the spine and neck, and warms and frees the lower back
and hips and it also improves digestion and assists in toxin
elimination. To view in flash - click the image below

Instruction Table
1

Come to a
position lying on your back and stretch your arms out to the side and
place your palms and shoulders firmly on the floor.

Move your
shoulder blades under. Spread your toes apart. Feel the back and
shoulders moulding to the straight lines of the floor.

2

Bend your knees as far as they come towards the chest.

3

Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.

Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,

4

Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.

Reverse the pose back up and repeat to the other side

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The Downward Facing Dog

Adhomukha Svanasana

The downward
yoga pose is named as such as it resembles the shape of a Dog stretching
itself out. This pose helps to strengthen, stretch and reduce stiffness
in the legs while strengthening and shaping the upper body. Dog pose
Yoga Posture . One of the main yoga asanas. If you have time for only
one posture try this one.

Holding this
pose for a minute or longer will stimulate and restore energy levels if
you are tired. Regular practice of this pose rejuvenates the entire body
and gently stimulates your nervous system.

Instruction Table

Come
to a position lying on your back and stretch your arms out to the side
and place your palms and shoulders firmly on the floor.

Move your shoulder blades under. Spread your toes apart. Feel the
back and shoulders moulding to the straight lines of the floor.

2 

Bend your knees as far as they come towards the chest.

3     

Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.

Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,

4 

Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.

Reverse the pose back up and repeat to the other side

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Dog pose Yoga Posture
The Downward Facing Dog

Adhomukha Svanasana

The downward
yoga pose is named as such as it resembles the shape of a Dog stretching
itself out. This pose helps to strengthen, stretch and reduce stiffness
in the legs while strengthening and shaping the upper body. Dog pose
Yoga Posture . One of the main yoga asanas. If you have time for only
one posture try this one.

Holding this
pose for a minute or longer will stimulate and restore energy levels if
you are tired. Regular practice of this pose rejuvenates the entire body
and gently stimulates your nervous system.
To view in flash - click the image below

Instruction Table
1

Come up onto
your hands and knees with your knees hip width apart and the hands
shoulder width apart, your fingers wide pressing firmly into the floor.

2

Inhale, arch your spine and look up as you turn your toes under.

3

As you exhale straighten your legs and pause here for a moment.

4

Now push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and straight legs.

As you inhale press downward into your hands and lift outward out of the shoulders.

Lift your head and torso back through the line of your body.

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Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
Category
Education

Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.

About This Website

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Dog pose Yoga Posture

Dog pose Yoga Posture . One of the main yoga asanas. If you have time for…

Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.