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.

Challenges

Advancing in jhana, tips and tricks.