{"id":32262,"date":"2021-12-27T16:13:21","date_gmt":"2021-12-27T16:13:21","guid":{"rendered":"https:\/\/www.in.yoga\/?page_id=32262"},"modified":"2025-11-27T12:40:57","modified_gmt":"2025-11-27T12:40:57","slug":"blog","status":"publish","type":"page","link":"https:\/\/www.in.yoga\/en\/blog\/","title":{"rendered":"Blog"},"content":{"rendered":"\t\t
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Notes on yoga by Andrey Safronov<\/h1><\/div><\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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\n\t\t\t\n\t\t\t\tOn Yoga Sutras\u2019 Five Translations\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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A long time ago when I was just starting my study of yoga \u2013 guess it was 1986 or 1987 \u2013 one of my groupmates<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tHatha Yoga and Patanjali\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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This unscheduled article has been induced by my short post on Facebook. A couple of days ago my sight was caught by an ad of<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tYoga and Magic. The Most Ancient Reference to Yoga in Atharvaveda\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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They traditionally believe that the word \u201cyoga\u201d was not used in Vedas, at least in the context of designating a system of esoteric psycho-practices as<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Legend of Lost Sutra\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In the course of gearing up for my big lecture on Yoga Sutra I had come across a dramatic story that even Wikipedia mentions in<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tYoga and Gnosis\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The succeeding lines of Yoga Sutras (namely, all remaining lines of the section) are dedicated to cognition. So I shall lay down a few considerations<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tMind Wholeness, Absent-Mindedness and Torpid Mind. Mistakes in Meditation\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Summing up the block of seven lines that Patanjali dedicated to exercising the state of mind wholeness (chitta-prasadanam), I shall try to explain why this<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tDifference Between Ancient And Modern Commentaries\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Thorough analysis of primary sources assumes concurrent study of authentic commentarial works. Thus in the process of writing my commentary to every new sutra I<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tWhy Read Ancient Texts?\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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They have once again asked me: why in general read ancient texts, the more so commentaries on them? Why a person like me, a modern<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.40. Chitta Extension and Densification\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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We have analyzed sutra 1.40 in the context of cognitive aspect proposed by Vyasa. But there can be a different view on techniques the sutra<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.40. Another Post About Miracles\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Many people are looking for kitschy miracles but turn their blind eye to the major one The sutra 1.40 been quoted out of context gave<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.40. Eight Supreme Siddhis of Yoga Tradition\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The next line of Yoga Sutra (1.40) dwells on siddhis \u2013 at least this is what most of modern commentators think \u2013 so I shall<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.39. Yoga Sutra and Tantra\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The subject of Tantra has definitely captured the attention, so I\u2019ve created some intrigue. In order not to keep the reader in suspense I shall<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.38. Yoga and Interpretation of Dreams\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In his developing the subject of chitta stabilization techniques Patanjali offers another group of methods, namely \u2013 the mechanisms of dreams interpretation. The corresponding sutra<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.37. Emotions and Wholeness\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In the recent articles of the blog I have wandered a little off the point of Yoga Sutras\u2019 text sequential analysis in favor of sharing<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tNirvana in the Context of Yoga\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The word \u201cnirvana\u201d must be familiar to every more or less educated person living. It has been assimilated by every language \u2013 this is what<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tOn genuine desires and living by genuine inwardness\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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I\u2019d like to add a few words to my penultimate post on own one\u2019s Way and personal Dharma. I guess the reader has already got<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tKrakow 4. Yoga Sutra Authorship Debate\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The next case of Krakow conference that I would like to share is the unusual double report made in form of a discussion between two<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tKrakow 3. What Does \u201cSvar\u016bpa\u201d Actually Mean?\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The next report that I would like to refer to was made by Keith Edward Cant\u00fa from the University of California, Santa Barbara and explored<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tKrakow 2. The History of Standing Asanas. James Mallinson\u2019s Report\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The next report that I would like to give my special consideration to was made by a person who is believed to be a living<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tKrakow Lectures 1. Yoga and Siddhis. Dominik Wujastyk\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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I’ve made up my mind to write a number of articles dedicated to lectures given at Yoga Darsana, Yoga Sadhana conference in Krakow. I believe<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.36. Methods of Chitta stabilization.
Part 5. Grand Thoughts and Reflections on abstract notions as a part of yoga\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The next sutra can be well understood in the context of the previous ones, and it complements the earlier sutra 1.35 in terms of logic.<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.35. Methods of chitta stabilization.
Part 4. Thoughtless brains beget evil ideas\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In the next lines Patanjali proceeds with methods of chitta stabilization and bringing together that, as you might remember, have been already said to include<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.34. Breath control as a method of gathering chitta\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The next line of Yoga Sutras does not involve any difficulty for translation, as well as for commentary and understanding. \u00a0 \u092a\u094d\u0930\u091a\u094d\u091b\u0930\u094d\u0926\u0928\u0935\u093f\u0927\u093e\u0930\u0923\u093e\u092d\u094d\u092f\u093e\u0902 \u0935\u093e \u092a\u094d\u0930\u093e\u0923\u0938\u094d\u092f \u0965<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.33. Meditation for overcoming hostility\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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As it has been said earlier, maitri – \u201camicability\u201d – comes as one of the yogi\u2019s basic features. Yet most people, especially those brought up<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.33. Methods of chitta stabilization.
Part 2. Yogi\u2019s \u201cVirtues\u201d of anahata nature\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In his next sutra Patanjali offers a totally different and very original approach to the issue of restoring the integrity of chitta that is grounded<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.32. Methods of chitta stabilization. Part one. Totalness\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Having laid down the criteria of chitta scattering (chitta-vikshepa) in shloka 31, Patanjali dedicated\u00a0further 8 shlokas (32 to 39) to methods aimed at withstanding this<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSvarupa. Genuine Inwardness, or What Happens After Vrittis Have Been Overcome?\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The subject of chitta scattered character (chitta-vikshepa) that we have investigated in the previous articles allows returning to a more thorough consideration of the term<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tChitta-vikshepa and energetic ties\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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There is a direct link between the theme of Chitta-vikshepa and another fundamental subject that Yoga and other esoteric systems have in their arsenal, namely<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Archetypes of Wholeness and \u201cEnergy Loss\u201d\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In the previous article dedicated to psychosomatics in Yoga\u00a0Sutras I draw reader\u2018s attention to the association between the state of “chitta-vikshepa” \u2013 the scattering of<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Concept of Psychosomatics in Yoga Sutras\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The next line of Yoga Sutras has also been in a way neglected by commentators, probably due to the fact that its translation is rather<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\t\u00abObstacles to Yoga\u00bb and Defence Mechanisms of Psyche\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The next two sutras of Patanjali, the lines 1.29 \u0438 1.30, are dedicated to the so-called barriers in yoga: \u0924\u0924\u0903 \u092a\u094d\u0930\u0924\u094d\u092f\u0915\u094d\u091a\u0947\u0924\u0928\u093e\u0927\u093f\u0917\u092e\u094b\u093d\u092a\u094d\u092f\u0928\u094d\u0924\u0930\u093e\u092f\u093e\u092d\u093e\u0935\u0936\u094d\u091a \u0965 \u0968\u096f\u09651.29. tata\u1e25 pratyakcetan\u0101dhigamo\u2019pyantar\u0101y\u0101bh\u0101va\u015bca\u00a0\u00a0\u0935\u094d\u092f\u093e\u0927\u093f\u0938\u094d\u0924\u094d\u092f\u093e\u0928\u0938\u0902\u0936\u092f\u092a\u094d\u0930\u092e\u093e\u0926\u093e\u0932\u0938\u094d\u092f\u093e\u0935\u093f\u0930\u0924\u093f-\u092d\u094d\u0930\u093e\u0928\u094d\u0924\u093f\u0926\u0930\u094d\u0936\u0928\u093e\u0932\u092c\u094d\u0927\u092d\u0942\u092e\u093f\u0915\u0924\u094d\u0935\u093e\u0928\u0935\u0938\u094d\u0925\u093f\u0924\u0924\u094d\u0935\u093e\u0928\u093f<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Mechanisms of Mantras Effect (continuation)\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In addition to and in confirmation of the foregoing I shall adduce a popular article in which they give the results of the latest speech<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSanskrit and Mantra-Yoga\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The following two lines of Yoga Sutras are dedicated to mantras and power of the sound. \u0924\u0938\u094d\u092f \u0935\u093e\u091a\u0915\u0903 \u092a\u094d\u0930\u0923\u0935\u0903\u00a0 \u0965\u0968\u096d\u0965 1.27. tasya vachakah pranavah \u0924\u091c\u094d\u091c\u092a\u0938\u094d\u0924\u0926\u0930\u094d\u0925\u092d\u093e\u0935\u0928\u092e\u094d\u00a0<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tIshvara and the World Tree. The Metaphysics of Plato\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The line 25 of Yoga Sutras compares Ishvara with a seed that contains omniscience (sarva-jnana-bidja): \u0924\u0924\u094d\u0930 \u0928\u093f\u0930\u0924\u093f\u0936\u092f\u0902 \u0938\u093e\u0930\u094d\u0935\u091c\u094d\u091e\u092c\u0940\u091c\u092e\u094d \u0965 \u0968\u096b\u096525. tatra nirati\u015baya\u1e43 s\u0101rva-j\u00f1a-b\u012bjam\u00a0 25. In<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tAn Aesthetically-Linguistic Note on Yoga and Samadhi\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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I cannot stop marveling at the way how deeply, almost at the archetypic level those various aspects of ancient Indian views \u2013 yoga, philosophy, grammar<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tLearning From the Universe. The Problem of Yoga Schools Classicality\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The next line of Patanjali\u2019s Yoga Sutras that we shall today consider continues the theme of Ishvara. \u0938 \u092a\u0942\u0930\u094d\u0935\u0947\u0937\u093e\u092e\u092a\u093f \u0917\u0941\u0930\u0941\u0903 \u0915\u093e\u0932\u0947\u0928\u093e\u0928\u0935\u091a\u094d\u091b\u0947\u0926\u093e\u0924\u094d \u0965 \u0968\u096c\u09651.26. sa p\u016brve\u1e63\u0101mapi<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.26. Ishvara, prakriti and sanskrit grammar\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In the previous article I have mentioned the Tantric concept of Purusha (Ishvara) and Prakriti in which Ishvara comes as a static \u201cmale\u201d, passive-ordering principle<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tIshvarapranidhana (continued). Ishvarapranidhana and Purusha\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In my two previous posts I have without further ado explicated to the reader my understanding of the \u201cishvarapranidhana\u201d category introduced by Patanjali. Yet an<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tIshvarapranidhana and Chakra System\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In the previous article I have outlined my idea of ishvarapranidhana conceptually. Now I will try to consider this issue from a more \u201cpractical\u201d point,<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tIshvarapranidhana\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In the last dozen of my blog posts I have somewhat deviated from the linear and sequential expansion of the Sutra commentary. Many issues required<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tChitta-Vritti-Nirodha and Shamanic Experience\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In this blog, as well as in other works of mine, I have more than once mentioned shamanic roots of yoga much as of other<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Lessons of Mahabharata and \u201cTraditional\u201d Values\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Have you ever paid attention to the fact that allgrand classic epicsare utterly tragic and their endingsare worlds away from thosehappy-ends of Hollywoodthat we are<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSome More Words About Vairagya\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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It was the very same period the year before that I was in Varanasi and in this blog of mine I was blissfully and deliberately<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Arabic Translation of Patanjali\u2019s Yoga Sutras made by Al-Biruni. The Problem of Yoga Impact on Sufism\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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\u201cAnd when these [Hindu] books were read to me letter by letter and I comprehended their contents, my conscience could \u00a0in no way have me<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Koans of Zen and Meditative Question\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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\u201cThe Koan is the door, the answer is the key. But the basic point is not about opening the door, \u00a0It is about what you<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSome words about Kumbh Mela\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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I have recalled that I have a small thing to be done for the blog. Early last year I visited Kumbh Mela and I promised<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tOn \u201cTypes of Yoga\u201d: Karma Yoga and Bhakti Yoga\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The terms hatha-yoga, karma-yoga, jnana-yoga, bhakti-yoga, laya-yoga and others are familiar to everyone and they play an important role in positioning yoga as a system.<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tComing Back to Nidra. Can Dreams be Referred to as a Form of Vritti?\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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I hope the reader remembers that in one of previous posts we have considered the category of nidra and explained why nidra had been highlighted<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSamprajnya as described by Bertrand Russell\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Here is an interesting fact: Bertrand Russell, an outstanding European thinker, has advanced an idea that is almost comparable to Patanjali\u2019s sutra 1.16 (about samprajnya:)):<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Rate of Development. Spiritual Flow, Personal Power, Inner Human Core. Sutras 1.21 and 1.22\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The following several sutras of Patanjali are dedicated to one\u2019s developmental rate: \u0924\u0940\u0935\u094d\u0930\u0938\u0902\u0935\u0947\u0917\u093e\u0928\u093e\u092e\u093e\u0938\u0928\u094d\u0928\u0903 \u0965 \u0968\u0967\u0965 1.21 tivra-sanveganam asannah tivra \u2013 utmost, extreme, ultimate; sanveganam –<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tA Psychophysiological and Philosophic Commentary: the Role of Emotions in the Process of Cognition\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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I would like to go back for a while to the line 1.16 in which Patanjali exposes the factors that accompany the process of comprehension<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.20. Prerequisites to Cognition\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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So, developing his idea, in the line 1.20: \u00a0 \u0936\u094d\u0930\u0926\u094d\u0927\u093e\u0935\u0940\u0930\u094d\u092f\u0938\u094d\u092e\u0943\u0924\u093f\u0938\u092e\u093e\u0927\u093f\u092a\u094d\u0930\u091c\u094d\u091e\u093e\u092a\u0942\u0930\u094d\u0935\u0915 \u0907\u0924\u0930\u0947\u0937\u093e\u092e\u094d \u0965\u0968\u0966\u0965 1.20. \u015braddh\u0101-v\u012brya-sm\u1e5bti-sam\u0101dhi-praj\u00f1\u0101p\u016brvaka itare\u1e63\u0101m\u00a0 Patanjali tells that for others (itare\u1e63\u0101m), i.e. different from those<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tVyasa\u2019s Standpoint. The Buddhist Influence upon Yoga\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Having set forth my interpretation of the few latest slokas of Yoga Sutras I cannot help but consider the following issue: why and where from<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tChitta, Vritti and Psychosomatics\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Following the logic I should have inserted this article after those dedicated to vritti and nirodha, but since it has occurred now I shall break<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tComprehension and Emotions. Sutra 1.17.\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In scope of discussing sloka 1.17 about samprajna and its relation to vritti-nirodhah I\u2019ve been asked a good question about the mechanisms of such relation,<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.19. Supernatural Beings vs People of Spiritual Flow. Mysterious Pratyaya\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Would it occur to anyone to invite tenders for the most ambiguously understood and intricate sloka of the Yoga Sutras, the line 1.19 would be<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tTo the Origin of the Word \u201cYoga\u201d\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Inspired by watching a nice Indian series about relations between Shiva and Sati. This article for sure comes as the off-top in this part of<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutras 1.2 and 1.17. Nirodha and Samprajna\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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For those readers who in this multitude of articles might havelost the general thread and the logic of YS doctrine exposition Ishall put in remembrance<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tMeditation Ability and the State of Traineeship\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Here we shall notice that since meditation is the attempt tosearch for an answer that is not obvious to the question that is not trivial,<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tMeditation in the Context of Patanjali\u2019s Yoga Sutras\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The word \u201cmeditation\u201d is one of the brands that the mass consciousness has inseparably linked to yoga, spiritual practices and person\u2019s development. And this opinion<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tVairagya and Samprajna. The Logic of the Few Latest Slokas Arrangement\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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I hope the reader remembers that the lines 1.12-1.16 were dedicated to abhyasa and vairagya. In particular, the line 1.15 gave an extensive definition of<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tCorrelation Between the Dimensions of Human Existence\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Notwithstanding the apparent simplicity of the sloka 1.17 it has a fundamental value in scope of Patanjali\u2019s concept of Yoga and in understanding the principles<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutras 1.17 – 1.18. The Legend of Asamprajna Samadhi (continuation)\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Let us proceed with analysis of the line 1.18. \u0935\u093f\u0930\u093e\u092e\u092a\u094d\u0930\u0924\u094d\u092f\u092f\u093e\u092d\u094d\u092f\u093e\u0938\u092a\u0942\u0930\u094d\u0935\u0903 \u0938\u0902\u0938\u094d\u0915\u093e\u0930\u0936\u0947\u0937\u094b\u093d\u0928\u094d\u092f\u0903 \u0965 \u0967\u096e\u0965 1.18 vir\u0101ma-pratyay\u0101bhy\u0101sa-p\u016brva\u1e25 sa\u1e43sk\u0101ra-\u015be\u1e63o’nya\u1e25 I shall draw several classical variants of its translation<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutras 1.17 – 1.18. Samprajna. The Legend of Asamprajna Samadhi\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Let us come back to the text of Yoga Sutras. The sloka 1.17 introduces the category of Samprajna(ta). \u0935\u093f\u0924\u0930\u094d\u0915\u0935\u093f\u091a\u093e\u0930\u093e\u0928\u0928\u094d\u0926\u093e\u0938\u094d\u092e\u093f\u0924\u093e\u0930\u0942\u092a\u093e\u0928\u0941\u0917\u092e\u093e\u0924\u094d \u0938\u092e\u094d\u092a\u094d\u0930\u091c\u094d\u091e\u093e\u0924\u0903 \u0965 \u0967\u096d\u0965 1.17 vitarka-vic\u0101ra-ananda-asmita-r\u016bpa-anugam\u0101t sampraj\u00f1\u0101ta\u1e25<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSamadhi, Assemblage Point and Gestalt Psychology\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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There is an interesting point of view that was published on the vKontakte page [a social network that is popular is CIS states \u2013 translator\u2019s<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tConceptual Mistakes in Understanding the Category of \u201cDharana\u201d\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Conceptual Mistakes in Understanding the Category of \u201cDharana\u201d by Yogis of Today. A Psychologist\u2019s Opinion Instead of drawing an epigraph I shall cite an anecdote.<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tDharana, Dhyana, Samadhi: Basic Considerations\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Since the next lines of the Yoga Sutras text already contain the category of Samadhi used by Patanjali, at this stage it becomes fairly appropriate<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.16. The Gunas: Psychological Interpretation\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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So, as we have already mentioned earlier, the shloka 1.16 of the Yoga Sutras links the practice of vairagya to the category of gunas. \u0924\u0924\u094d\u092a\u0930\u0902<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Modern Scientific Methods of Describing Psyche and Psychologic Experience\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In order to proceed further with interpreting the Yoga Sutra text we need to take a look at different methods of describing the psyche and<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutras 1.12 – 1.15. The Methods Abhyasa and Vairagya and Ajna Chakra Petals\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Let us step back from our reflections on gunas and return to abhyasa and vairagya. Having taken another thought about these methods I have noticed<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Gunas: Sattva, Rajas and Tamas\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The line 1.16 of Yoga Sutras refers to the category of \u201cgunas\u201d, thus in order to understand this line we need first to study out<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tAbhyasa and Vairagya. Is There a Third Way?\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Abhyasa and Vairagya. Is There a Third Way? Some Words about Samskaras and Tantra So here I am again on board the plane, on my<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tAbhyasa and Vairagya in Verses\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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R. Kipling. Letter to the Son If you can keep your head when all about you Are losing theirs and blaming it on you; If<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tAbhyasa and Vairagya. Two Fundamental Approaches in Yoga\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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I am writing this article on board the plane on my way to India where I shall visit Kumbh Mela. I am here without my<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.6. Pramana: the Methods of \u201cValid\u201d Cognition. Gnoseology and Ajna Development in Yoga\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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As we have said earlier, Patanjali has singled out pramana, or \u201cvalid\u201d, \u201ctrue\u201d knowledge, as the first vritti. However it strikes the eye here that,<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tVrittis: Nidra and Smriti\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Let us proceed to discussing the two latter Vrittis mentioned by Patanjali: smriti and nidra. In one of the previous sections of our forum we<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tVritti: Pramana, Viparyaya and Vikalpa\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Having made sense of \u201cDrashtar\u201d category we can come back to analyzing the category of \u201cvritti\u201d. Let us remember that vritti is something that a<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tDrashtar. The Inner Observer\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Now that we have accumulated sufficient resource we can come closer to understanding Patanjali\u2019s definition of Yoga as chitta-vritti-nirodha. However, for complete comprehension of this<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tRaga and Dvesa. The Issue of Emotions in Yoga\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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In our previous article we have discussed the general aspects of the category of “klesha\u201d. However I think that two of the said categories –<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutras 1.5, 2.3. – 2.9. Klesha. A very conceptual article:)\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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\u0935\u0943\u0924\u094d\u0924\u092f\u0903 \u092a\u091e\u094d\u091a\u0924\u092f\u094d\u092f\u0903 \u0915\u094d\u0932\u093f\u0937\u094d\u091f\u093e\u093d\u0915\u094d\u0932\u093f\u0937\u094d\u091f\u093e\u0903 \u0965\u096b\u0965 1.5. v\u1e5bttaya\u1e25 pa\u00f1catayya\u1e25 kli\u1e63\u1e6d\u0101’kli\u1e63\u1e6d\u0101\u1e25 The category of “klesha” by no means refers to the group of words that should be rather<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.2. Nirodha. The Problem of the Practice Boundedness\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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So the word nirodha that at first glance seemed to be so easy to understand has turned out to come with many surprises. Let us<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSome Words on the Subject taken from Sandilya Upanishad\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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It is interesting that they have actualized the difference between nirodha variants in scope of classical Yoga; for instance the Sandilya Upanishad that in terms<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.2. Nirodha (continuation). The Problem of Motivation to Practice\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The problem of emotional content of words cannot be ignored as an insignificant one, and even if we no longer lose our sleep over nirodhait<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.2. Nirodha. The problem of emotional content of the practice\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Probably the fewest discrepancies and variant readings have been caused by the dictionary translations of the word nirodha (\u0928\u093f\u0930\u094b\u0927). 1) curb; 2) confinement; 3) encirclement;<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tChitta Vritti Nirodha\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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As I have already mentioned earlier, this line of YS has a conceptual significance for the whole subsequent understanding of the text, as well as<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSutra 1.2. Vritti (continuation)\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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So let us come back to reflections about the category of vritti. We have finished at trying to figure out what was that common between<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tDefinitions of Yoga. Sutra 1-2\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Frankly speaking, when I was starting this blog I did not want to deal here with analysis and comparison of existing translation variants, let alone<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Logic of Yoga Sutras Composition\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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The composition of Yoga Sutras is quite organic. Neither of sections of this work can be deleted without causing detriment to the whole work since<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tSome traps on the way of classical texts interpretation\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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I was surprised and pleased to see so many people interested in the subject. So I will thus without delay publish the next section.  <\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Fundamentals of Sanskrit Grammar\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Whenever someone suggests that you translate Yoga-Sutras using only a dictionary and without knowing enough about Sanskrit grammar \u2013 don\u2019t fall for it!\u00a0 This person<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Value of Yoga Sutras\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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Yoga Sutras of Patanjali by no means comes as the most famous and the most quoted primary source on Yoga. I know about 20 translations<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\tThe Relevance of New Translation and Commentaries on Yoga Sutra\t\t\t<\/a>\n\t\t<\/h3>\n\t\t\t\t
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It\u2019s been ca. two thousand years since Yoga Sutras was written. Within this period the work has been translated into a good number of various<\/p>\n\t\t<\/div>\n\t\t\n\t\t\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t<\/div>\n\t\t\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Categories<\/h3>