{"id":61688,"date":"2021-09-09T10:54:34","date_gmt":"2021-09-09T10:54:34","guid":{"rendered":"https:\/\/www.in.yoga\/?page_id=61688"},"modified":"2025-01-31T10:55:46","modified_gmt":"2025-01-31T10:55:46","slug":"yoga-dictionary","status":"publish","type":"page","link":"https:\/\/www.in.yoga\/en\/yoga-dictionary\/","title":{"rendered":"Yoga Dictionary"},"content":{"rendered":"\t\t
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Yoga terms dictionary<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n Yoga is a tradition that has been systematizing the knowledge of personal development for more than 20 centuries. Therefore, the yoga dictionary is more detailed and precise than our daily dictionary.
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\nOn this page we publish the word meanings of those Sanskrit concepts that we use in the practice of yoga.\nBut not all the words in this dictionary are Sanskrit, because development is peculiar to all mankind. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Sanskrit yoga terms<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\u0950<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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abhyasa<\/a>, abhimana<\/a>, avadhuta<\/a>, avidya<\/a>, asana<\/a>, asteya<\/a>, atman<\/a>, ahamkara<\/a>, ahimsa<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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bhavana<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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chakra<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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dharana,<\/a> dhyana<\/a>\u00a0<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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kundalini<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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mantra<\/a>, meditation<\/a>, mudra,<\/a>\u00a0mudha<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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nirukti<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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pratyahara<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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samskara<\/a>, svadhisthana<\/a>, smarana<\/a>, sutra<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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varna (kasta)<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Non-Sanskrit terms of yoga<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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attention<\/a><\/p>

meditation<\/a><\/p>

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\n\n syllable \u041e\u043c \u0950 o\u1e43\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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\n In terms of traditional grammar, the sacred syllable Om \u0950, like all Sanskrit words, has a morphology.\n
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\nIt is derived from the root av - \"to protect\" [\u0905\u0935\u094d]{\u0905} \u092a\u093e\u0932\u0928\u0947 and the suffix -m. By the phenomenon of samprasarana (reduction of a consonant to the corresponding vowel), the sound \"v\" turned into the sound \"y\".\n
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\nThe Sanskrit word avi \"sheep\" comes from the same root, and the same root is also recognisable in Russian. The logic is simple - a sheep is protected by wool. The Latin name for the egg, ovum, also derived from this root.\n
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\nThe text of the Mandukya Upanishad is dedicated to this syllable: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n e\u1e63a\u1e25 sarve\u015bvara\u1e25 e\u1e63a sarvaj\u00f1a\u1e25 e\u1e63a\u1e25 anta\u1e25 y\u0101mi e\u1e63a\u1e25 yoni\u1e25 sarvasya prabhava\u1e25 api \u0101yau hi bh\u016bt\u0101n\u0101m \u0965 6 \u0965\n
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\nThis [syllable] is the master of everything, it is omniscient, it is the inner controller, it is the source of everything, it is the beginning and the end of beings. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n abhy\u0101sa
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\n The word is formed from the root \u0101s, which can have as many as three meanings - \"to be\/sit\/throw\" with the prefix abhi - \"to meet\".\n
\nThere are hypotheses about its etymology: either \"doing so that something is\", or \"sitting opposite (the one who corrects)\". In the lexical application, it means \"multiple repetition\", \"exercise\".\n
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\nWe cannot give an unambiguous translation of the word since the word is used in different senses in different texts.\n
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\nAbhyasa is found in the Yoga Sutras as a method of eliminating cognitive distortions through the stability of consciousness: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n abhy\u0101sa-vair\u0101gy\u0101bhy\u0101\u1e43 tan-nirodha\u1e25\u09651.12\u0965\n
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\nThe cessation of those [cognitive distortions] is [achieved] by abhyasa and vairagya. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n tatra sthitau yatno\u2019bhy\u0101sa\u1e25 \u09651.13\u0965\n
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\nAbhyasa is an effort (yatna) in stability [of consciousness]. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n Both of these lines of the Yoga Sutra connotate the sixth chapter of the Gita: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n asa\u1e43\u015baya\u1e43 mah\u0101b\u0101ho mano dur\u1e47igraha\u1e43 calam \u0964
abhy\u0101sena tu kaunteya vair\u0101gye\u1e47a ca g\u1e5bhyate\u09656.35\u0965\n
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\nUndoubtedly, the mind is mobile and difficult to control, O Great-Armed, but it should be held by abhyasa and vairagya, O Kaunteya. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n Quotes\u2014A. Safronov \"Yoga: the history of ideas and views\n<\/a>\" <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n abhim\u0101na
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\n Abhimana is a term that is often used as a synonym for ahankara<\/a>.\n
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\nAbhimana (\u0905\u092d\u093f\u092e\u093e\u0928, abhim\u0101na) is usually translated as \u201cpride\u201d or \u201cself-conceit\u201d, comes from the root m\u0101 \u201cto measure\u201d using the prefix abhi - \u201cto\u201d, \u201copposite\u201d. Abhim\u0101na is measuring everything for oneself, \u201ctaking it personally\u201d, the inability to see the views and criteria of other people. An event is evaluated by such a person only by the presence of some relation to himself.\n
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\n\nAbhimana is fixation on feeling oneself in the center of the world.\nFrom the point of view of psychoanalysis, this looks like narcissism, and from the point of view of Christianity, it looks like pride. Reminds me of some of Castaneda's \"sense of self-importance\".\n
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\n\nAbhimana has more than just negative connotations.\nFor example, in the Sankhya texts, the term \"ahankara<\/a>\" (the creator of Self), which is defined as equal to abhimana, denotes one of the tattvas (essence), the ontological foundations of being.\n
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\n\nAlso, abhimana is translated as \u201cdesire\u201d. But it is important to understand that different types of \"desires\" were distinguished in the Yogic and Tantric Traditions. The criterion for distinguishing is their correlation with mental structures of different \u201cdepth\u201d. The deepest (true) ones, which determine our nature (svaprakriti), dharma, were correlated with atman (ichchha), more superficial ones with manas (sankalpa, abhimana), even more superficial ones with indriyas (kama (in the late period), trishna). <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n Quote - A. Safronov \"Yoga: the history of ideas and views\n<\/a>\" and channel<\/a>. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n katham bandhah katham moksah ka vidy\u0101 ka'vidyeti \n
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\nWhat is bondage (bandha)?
\nWhat is liberation (moksha)?
\nWhat is ignorance (avidya)?
\nWhat is Knowledge (Vidya)...\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n \nso'bhinana atmano bandhah |
tan-nivrttir moksah |
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\nThe feeling of self-importance\u201d (abhimana) is bondage (bandha), its reduction is liberation (moksha).\n

\nSarva Upanishad\n\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n avadh\u016bta\u2014\u0905\u0935\u0927\u0942\u0924\u2014one of the synonyms for practicing yoga\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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 Etymologically, it is a passive participle from the prefix ava \"discon-\" and the root dh\u016b \"to shake\". Avadhuta - disconnected from upheavals.\n
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\nIn the texts, we find in Siddha-siddhanta-paddhati: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n kvacid bhog\u012b kvacit ty\u0101g\u012b kvacin nagna\u1e25 pi\u015b\u0101cavat\u0964 kvacid r\u0101j\u0101 kvac\u0101c\u0101r\u012b so\u2019vadh\u016bto\u2019bhidh\u012byate \u09656.20\u0965\n
\n
\nSometimes an enjoyer, sometimes a yogi, sometimes naked, like a pisacha, sometimes a king, sometimes a teacher\u2014\nsuch is the avadhuta (practicing yogi).\n\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n Quote - A. Safronov \"Yoga: the history of ideas and views<\/a>\" <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n avidy\u0101
\u0905\u0935\u093f\u0926\u094d\u092f\u093e\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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 The word is formed by the negation prefix a<\/b>, the noun vidy\u0101 is negated (derived from the root vid<\/b> \u201cto know\u201d). So avidya is not knowledge or ignorance.\n
\n
\nA section of the book \"Yoga: a history of ideas and views\" (p. 230) is devoted to this word. Here is an excerpt from it:\n
\n
\n\"The definition of avidya given by Patanjali in the second chapter of the Yoga Sutras: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n anity\u0101\u015buci-du\u1e25kh\u0101n\u0101tmasu nitya-\u015buci-sukh\u0101tma-khy\u0101tir avidy\u0101 \u09652.5\u0965\n
\n
\nIgnorance is the comprehension of the eternal, pure, happiness, atman in the non-eternal, impure, suffering, non-atman.\n
\n
<\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n Thus, ignorance is not absence of some information, but an erroneous perception of oneself, identification of oneself not with the true Self, but with something more superficial; giving excess value to superficial and momentary things.\n
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\nIgnorance as the cause of evil deeds and suffering in the world is also indicated by Stoics (amathia).\n
\n
\nCommenting on the Gita, Abhinavagupta refers to ignorance as the cause of the confrontation in the field of the Kuru and as the cause of Arjuna's despair. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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\n \u0101sana
\u0906\u0938\u0928\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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 In colloquial Sanskrit, asana is a chair or any seat.
In Sanskrit of the Kama Sutras and other Kama Shastras, asana is a sex position.
In thinking about the structure of the state, asana is a position.\n
\n
\nIn yoga texts, asana is a posture.\n
\nIn the language of modern yoga, asana is a posture or exercise.\n
\n
\nThe word is formed from the root \u0906\u0938\u094d \u0101s \"sit\" <\/b> , with the suffix ana, which creates the name of the action. That is, literally, asana - sitting <\/b> <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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\n asteya
\u0905\u0938\u094d\u0924\u0947\u092f\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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 Asteya \u2013 \u201cnon-stealing\u201d. Asteya refers to the absence of the desire to take what belongs to others, both in actions and thoughts. Asteya is one of the practices (yamas) of yoga mentioned in the Yoga Sutras. \"The yamas are techniques for preserving and accumulating free energy, which is essential for further yoga practice\" Andriy Safronov, \u00abYoga: Phsiology, Psychsomatics, Bioenergetics\u00bb<\/a>.\n
\n
\nReferences to Asteya in Primary Sources <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n Yoga Sutras\n
\n asteyapratisth\u00e3y\u00e3m sarvaratnopasth\u00e4nam II.37
\n\u201cWhen asteya is perfected, all treasures come to the yogi.\u201d <\/div>\n <\/div>\n\n
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\n Shandilya Upanishad I.1.7\n
\n \u201cRefraining from desiring another\u2019s property at the physical, mental, and verbal levels.\u201d <\/div>\n <\/div>\n\n
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\n The Bhashya of Viasa 2.30\n(translate by Ganganatha Jna)\n
\n \u201cTheft consists in the acceptance of objects from others, in a manner contrary to the prescribed forms (of gift). The abstinence from this in the shape of absence of desire therefor, is \" Asteya.\" <\/div>\n <\/div>\n\n
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\n\n \u0101tman
\u0906\u0924\u094d\u092e\u0928\u094d \n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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 In colloquial Sanskrit, atman is the first person reflexive pronoun for self. Therefore, \"atma-jnanam\" can be translated as \"knowledge of oneself.\"\n
\n
\nThere are several hypotheses about the etymology of this word:\n
\n1. a noun formed from the root at \"endlessly move\" with the suffix man, creating an abstract noun. That is, atman is \u201cinfinitely moving\u201d, which connotates the universe. In this sense, the knowledge of the atman is the knowledge of the world.\n
\n
\n2. from the root avaa \"to blow everywhere\" and the word tman \"vital breath\", \"everywhere breath of life\".\n
\n
\n3. from the root an \"to breathe\". <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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\n aha\u1e43k\u0101ra
\u0905\u0939\u0902\u0915\u093e\u0930\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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\n The word comes from the pronoun aham - \"I\" and the noun k\u0101ra - \"doer\". Together they form a samasa, that is, a compound word like \"self-opinion\", this samasa is translated as \"the creator of the self.\"\nThat is, aha\u1e43k\u0101ra is the mental function that creates the Self.\nThis is a general concept of most Indian Traditions.\n
\n
\nBut this is not the true, deep Self - drashtar or atman. Aha\u1e43k\u0101ra creates a sense of Self, one's self-image, consisting of habits, social programs, patterns, etc.\n
\n
\nThe term aha\u1e43k\u0101ra is extremely similar in meaning to \"Ego\" in the terminology of psychoanalysis (but not Jung). An attempt to keep this false self intact, to protect it from knowledge and awareness that could show a person his inconsistency with his ideas about himself, is the cause of neurosis.\n
\n
\nSanhya-karika defines ahankara as abhimana (\u0905\u092d\u093f\u092e\u093e\u0928, abhim\u0101na), a word that is usually translated as \u201cpride\u201d or \u201cconceit\u201d, but if you look at the etymology, it comes from the root m\u0101 \u201cmeasure\u201d using the prefix abhi- \u201cto\u201d, \u201ctoward \". Abhimana is the measurement of everything towards oneself, that is, by oneself. This includes both \"taking it personally\" and failing to see other people's views and criteria. The term \u201cautomatism\u201d that we use is very close in meaning to ahankara.\n
\n
\nIt is the ahankara that the practitioner faces when he is afraid of real change. So, the ability to see the difference between ahankara and the true Self is knowledge; and the incapacity which guarantees the impossibility of change is avidya.\n
\n
\nLate texts (especially Nath) often used the term \"manas\" in this sense (ahankars). The same \"situational self\" was called by the Buddhists \"pudgala\" (pudgala) - a false personality (however, they denied the existence of the true - atman).\n
\n
\nCitations - A.Safronov \"Yoga: The history of ideas and views\" and with\n channel<\/a>.\n
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\n\n ahi\u1e43s\u0101
\u0905\u0939\u093f\u0902\u0938\u093e \n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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\n The noun derived from the root \u0939\u093f\u0902\u0938\u094d (hi\u1e43s) which means \"to harm, injure, torment,\". \u0939\u093f\u092e\u094d\u0938\u093e (him\u0310s\u0101) translates to \"harm.\" The term \u0905\u0939\u093f\u092e\u094d\u0938\u093e (ahim\u0310s\u0101) is formed by adding the negation prefix \u0905 (a) \u0905 to \u0939\u093f\u092e\u094d\u0938\u093e (him\u0310s\u0101), which gives it the meaning of \"non-violence.\" \n
\n
\n Ahimsa is one of the practices of yoga described in the Yoga Sutra and is mentioned among other practices of self-control (yamas). \n
\n
\nFrom the perspective of chakra discourse, ahimsa is the control of energy related to hostility, aggression, and activity. \n
\n
\nThis control applies not only to the physical level but also to thoughts about other people: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n tatra hi\u1e43s\u0101 n\u0101ma mano-v\u0101k-k\u0101ya-karmabhi\u1e25 sarvabh\u016bte\u1e63u sarvad\u0101 kle\u015ba-jananam \u0964 1.12 \n
\n\"Himsa is causing pain to any being through one's mind, words, or actions.\" (Shandilya Upanishad) <\/div>\n <\/div>\n\n
\n
\n
\n \n \n \n <\/a>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n In the context of warfare and yoga, this conversation can be found in. Esoterics of Warfare<\/a> by Andrey Safronov and Dmitry Danilov.\n
\n
\nQuotes - Andrey Safronov \u00abYoga: Phsiology, Psychsomatics, Bioenergetics\u00bb<\/a>,\n channel<\/a>.\n
\n
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\n\n attention\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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The category “attention” is distributed in Indian anthropology between the terms “buddhi<\/b>“, “manas<\/b>“, “chitta<\/b>” on the one hand and “indriyas<\/b>” on the other. What we would call “directedness of attention” the Indian author would describe as “attachment” (baddha, bandha, quila) of manas<\/b> or indriyas<\/b> to an object, or being touched (sakta<\/strong>) by them.<\/p>

Such a description is somewhat more accurate than what we are used to. Indeed, we do not distinguish between the direction of external<\/b> attention, for example, when we look with interest at a certain object, and internal<\/b> – when we think about this object. There is no such a problem in the “Indian” description. The existence of these two types of attention was first emphasized by Abhinavagupta in Tantraloka using the example of pratyahara<\/b>, which he defined as withdrawal of thoughts and feelings (ak\u1e63a-dhiy\u0101m) from objects (arthebhya\u1e25). <\/b><\/p>

Before him, there was no indication that these two are different processes.<\/p>

We also distinguish between voluntary<\/b> and involuntary<\/b> attention. The first takes place when we concentrate on something consciously, by our own will, the second when attention is focused on the subject in itself. Indian anthropology describes such a situation as “capture” (grahana) of manas or indriyas by an external object. However, in everyday language we describe it in the same way: \u201cthe theme captured me\u201d, \u201cI can\u2019t take my eyes off it\u201d, \u201cthe melody took it away\u201d, etc. Involuntary attention is perceived as an act of self-control, correlated with dharana <\/b>and samyama<\/b>.<\/b><\/p>

I must say that the main terminological problem inherent in both methods of description is the lack of convex separation of active<\/b> and passive<\/b> attentions.<\/p>

Active<\/b> attention<\/b> is associated with the acquisition of new knowledge (for example, when we do not just look, but look closely<\/i> in search of a previously unnoticed detail or we solve a problem that we don\u2019t know how to solve). Passive<\/b> attention, on the other hand, is holding attention without such a task. For example, a gaze at one point or a mechanical repetition of a mantra. In practice, it is easy to notice the difference between these types of attention, but there are no special terms that distinguish them.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\n bh\u0101van\u0101
\u092d\u093e\u0935\u0928\u093e\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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\n \"\u221abh\u016b,\"<\/b>.\nThe word \"bh\u0101van\u0101\" is morphologically derived from the causal base of the root \"\u221abh\u016b,\"<\/b>, meaning \"to be\"<\/b>.\n
\n
\nBh\u0101van\u0101 means \"to make something begin to be\". The translation into English is \"realization\", which is incorrectly translated as \"implementation\" in secondary translations.\n
\n
\nIn the psycho-technical context, \"bh\u0101van\u0101\" is applied to states of consciousness, and the most appropriate translations would be \"actualization\", \"living a state\", or \"formation of a state\". \n
\n
\nWe categorize yoga meditations into four types: \nsmara\u1e47a (technique of working with memory),\n dharana (with attention), \ndhyana (with thinking),\nbh\u0101van\u0101 (with feelings and states).\n
\n
\nBh\u0101van\u0101 is a psychopractice aimed at forming an unfamiliar psychological state, which can be valuable in itself or serve as a starting point for further self-exploration. There are numerous variations of bh\u0101van\u0101. In the Vij\u00f1\u0101na Bhairava Tantra, there are approximately 100 meditations on bh\u0101van\u0101.\n
\n
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\n\n chakra
\u091a\u0915\u094d\u0930\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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\n The word chakra<\/b> (cakra \u091a\u0915\u094d\u0930) is translated as \"disk\"<\/b> or \"wheel\"<\/b>.\n
\n
\nThe word is formed as the basis of a special verb form \u2013 \u201cintensive\u201d \u2013 which expresses a cyclic or very intense action from the root k\u1e5b (\u0915\u0943) \"to do\"<\/b>.\n
\n
\nThe Indian tantrik and philosopher Abhinavagupta<\/a> proposed several other etymologies for the term in Tantraloka. Thus he derives the word \u201cchakra\u201d from the roots kas \u2013 \u201cto expand, bloom, move\u201d<\/b>, cak \u2013 \u201cto be satisfied\u201d, \u201cto shine\u201d <\/b> and k\u1e5bt \u2013 \u201c destroy\u201d<\/b>.\n
\n
\nThus, he identifies (taking into account the root k\u1e5b) four explanations for the hidden symbolism of the word \u201cchakra\u201d: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n 1. Development\n
\n2. Satisfaction\n
\n3. Destruction of restrictions\n
\n4. Energy release <\/b> <\/div>\n <\/div>\n\n
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\n \n \n \n source <\/a>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n dh\u0101ran\u0101
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\n Dharana<\/b> (dh\u0101ra\u1e47\u0101) - derived from the root \u221adh\u1e5b \"to hold\"<\/b>, dharana means \"holding\"<\/b>.\n
\n
\nDharana is one of the meditations in yoga - the conscious holding of attention on an object, regardless of external circumstances, at a pre-selected angle, with the aim of knowing the object.\n
\n
\n The Yoga Sutras define dharana as: \n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n de\u015ba-bandha\u015b cittasya dh\u0101ra\u1e47\u0101\u09653.1\u0965 \n
\n\"Dharana is keeping the mind on a certain object.\" <\/div>\n <\/div>\n\n
\n
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\n This quote is often mistakenly translated as \"keeping attention on an object\", which leads to practices of visualizing and fixating on achievements. \n
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\nOn this understanding of dharana, the Mokshadharma says:\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n \"Oh king, unsuccessful concentration (dharana)\n leads people onto an evil path, like a ship without \na helmsman is carried away into the open sea, my son.\" \n <\/div>\n <\/div>\n\n
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\n \n \n \n <\/a>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n Similar practices resembling dharana can be found in stoicism.\n Additionally, practices of non-attachment to external objects such as vairagya, pratyahara, and asparsha are specific cases of dharana practices.\n\n
\n
\nQuotes - Andrey Safronov \u00abYoga: Phsiology, Psychsomatics, Bioenergetics\u00bb<\/a>, and \n channel<\/a>.\n
\n
<\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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\n dhy\u0101na
\u0927\u094d\u092f\u093e\u0928\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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\n Dhy\u0101na<\/b>( dhy\u0101na) - derived from the root \u221adhyai <\/b> which means \"to think\"<\/b>.\n
\n
\nDhy\u0101na - is the process of correct contemplation that generates new knowledge. According to Patanjali, dhy\u0101na is the \"continuous flow of cognition\". He considers it as a means of destroying vrittis (fluctuations of the mind) and sanskaras<\/a> (impressions). \n
\n
\nAccording to the Guhya Samaja Tantra, dhy\u0101na is divided into five stages and methods of knowledge:
\n - vitarka (examination from all angles),
\n- vichara (deliberative reflection),
\n- priti (acceptance) corresponds to the stage of natural flow of thoughts, inability to be distracted from contemplation,
\n- sukha (ananda) the enjoyment of the process,
\n- ekagrata - complete and natural concentration.\n
<\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n The transformation of the concept of dhy\u0101na in ancient texts is explored in the monograph<\/a> by D. Danilov. I also recommend his video<\/a> about the variety of terms \u201cdhyana\u201d.\n
\n
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We often don’t recognize the term dhyana<\/strong> because it takes on a new pronunciation when it enters a new language.\u00a0<\/p>

The Sanskrit term dhyana is transformed into Japanese<\/strong> as “zen”<\/strong>. The concept gave rise to Zen Buddhism.<\/strong><\/p>

In Chinese<\/strong>, dhyana sounds like “chen” (zheng), so we have Chen Buddhism.<\/strong><\/p>

In Pali<\/strong>, dhyana sounds as jh\u0101na, but in the Pali canon, the term jh\u0101na did not occupy a significant place in the discussions. The four jh\u0101nas are an intermediate stage in the acquisition of other states.<\/p>

In the texts of Tibetan Buddhism, jh\u0101na<\/strong> was translated as \u0f56\u0f66\u0f58\u0f0b\u0f42\u0f4f\u0f53\u0f0b<\/strong> (bsam gdan), which sounds like “sam den.”<\/strong><\/p>

In modern scholarly works, in the context of Buddhism, the terms dhyana and jh\u0101na we can meet as absorption<\/strong> (in the sense of the level of immersion in meditative concentration).<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\n ku\u1e47\u1e0dalin\u012b
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A feminine word, the literal meaning is ‘ringed<\/strong>‘ or ‘coiled<\/strong>‘, in colloquial usage – ‘snake<\/strong>‘.<\/p>

This is how the Chakra Kaumudi describes the kundalini:<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\nThey know that along this [Sushumna] passes the path of the movement of Kundalini to the opening of Brahma.\n
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\n22 \u0938\u093e\u0930\u094d\u0926\u094d\u0927\u0924\u094d\u0930\u093f\u0935\u0932\u092f\u093e\u0915\u093e\u0930\u093e \u0938\u0941\u092a\u094d\u0924\u093e\u0939\u093f\u0938\u0926\u0943\u0936\u093e\u0915\u0943\u0924\u093f\u0903 \u0964\u0964\n
\n\u092a\u094d\u0930\u0915\u0943\u0924\u093f\u0903 \u0915\u0941\u0923\u094d\u0921\u0932\u0940 \u0928\u093f\u0924\u094d\u092f\u093e \u0932\u093f\u0919\u094d\u0917\u092e\u093e\u0936\u094d\u0930\u093f\u0924\u094d\u092f \u0938\u0902\u0938\u094d\u0925\u093f\u0924\u093e \u0965\u0968\u0968\u0965\n
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\nKundalini, forming three and a half turns, similar in appearance to a sleeping snake\u2014she is eternal energy\u2014rests on the penis. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Kundalini is one of the most obscure concepts of yoga, as many sources speak of it, however in very different ways:<\/p>

1. The location of the kundalini varies in different texts. From anahata (Vijnana-bhairava-tantra), to manipura (Yoga-yajna-valkya) and muladhara (Sharada-tantra, Shat-chakra-nirupana, Gheranda-samhita, etc.).<\/p>

2. The essence of kundalini is also different. In some texts, this is the energy that moves through the channel in the spinal column – sushumna (most often). But some texts consider the opposite: Kundalini is something blocking the possibility of energy movement in this channel (Padma-samhita, Vasishtha-samhita, Yoga-yajna-valkya). Incidentally, this was precisely the view held by Krishnamacharya and his disciple Mohan.<\/p>

3. Various texts consider the kundalini movement not accompanied by physiological effects (Vijnana-bhairava-tantra) or, on the contrary, associated with it (Hatha-yoga-pradipika). Moreover, it is bilaterally connected: Kudalini in these texts can be awakened by pranayamas, mudras, and even contraction of the anus.<\/p>

Thus, the term kundalin in different texts conceptualizes completely different mystical and psychotechnical experiences.<\/p>

In Jung’s<\/strong> understanding<\/strong>, Kundalini is the anima<\/strong>.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\n mantra
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\n Root \u092e\u0928\u094d man \"to think\" <\/b>+ suffix \u0924\u094d\u0930 tra \"instrument\" or \"site of the root\"\n
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\nLiteral translation: Mantra is \u201cthe instrument (or place) of thought.\u201d<\/b>\n
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\nThe purpose of a mantra depends on the tradition. The task of a mantra in classical yoga is to awaken the chosen one: the psychological state or feeling associated with the mantra.\n
\nWe have created a section on the site dedicated to mantras<\/a>.\n
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\n\n mudr\u0101
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\n The term refers to the positions of fingers and other parts of the body that influence the emotional realm. Asanas, which are yoga postures, also have an impact on emotional well-being, so sometimes mudra is used synonymously with asanas (yoga-mudra, maha-mudra).\n
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The ability of mudra to activate emotions is utilized in classical Indian theater and dance, where these hand gestures are called hasta (sanskrit \u0939\u0938\u094d\u0924 [hasta], meaning hand or wrist).\n
\nHere's an example video<\/a> showcasing mudras that accompany emotional changes\n
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\nMudra include special positions of the eyes (such as sambhavimudra, vaishnavimudra), the tongue (nabhomudra, khecharimudra), and even the anus (ashvinimudra). Mudras have a subtle impact on the human body, particularly on the emotional realm.\nOur unconscious gestures are connected to our current emotional state and replicate the movement of energy in the etheric field. Mudras utilize this principle by creating \"beneficial\" movements of energy, thereby shaping the desired emotional state.\n
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\nBody postures (asanas) initially emerged as mudras for the body \u2014 we can see this from their earliest names. At the turn of the first and second millennia, body postures started to be called \"asanas,\" for example, in hatha yoga texts like \"Amritasiddhi.\"\nIn a hymn (10th century) about the results of Shambhavi Mudra, Abhinavagupta writes:\n
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\n \u015babda\u1e25 ka\u015bcana yo mukh\u0101d udayate mantra\u1e25 sa lokottara\u1e25 \nsa\u1e43sth\u0101na\u1e43 sukha-du\u1e25kha-janma-vapu\u1e63o yat k\u0101pi mudraiva s\u0101 |\npr\u0101\u1e47asya svarasena yat-pravaha\u1e47a\u1e43 yoga\u1e25 sa ev\u0101dbhuta\u1e25\n\u015b\u0101kta\u1e43 dh\u0101ma para\u1e43 mam\u0101nubhavata\u1e25, kinn\u0101ma na bhr\u0101jate \u0965 3\u0965\n <\/i>\n

\n\nEvery word that comes out of his mouth is an elevated mantra,
\nThe positioning of his body, associated with birth, pleasure, and suffering (i.e., the physical body), is a wisdom,
\nHis natural breath is a marvelous yoga.
\nAfter experiencing this higher, powerful, radiant state, what doesn't have light?\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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\n m\u016b\u1e0dha
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\n \nThe word comes from the root \u221amuh<\/b> , which means \"to be intoxicated,\" and means \"dulled\" or \"intoxicated\" consciousness. Mudha is a dulled state of consciousness, a state of \"mindlessness\" or intellectual exhaustion. It is a mistake to consider the state of mudha as the goal of \"meditation\" and to confuse it with niruddha. This state can easily be achieved without yoga, and the consciousness in it is passive and does not generate new evolving understandings, which is contrary to yoga. \n
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Bhodjardzha speaks about mudha in \"Raja-martanda\" saying: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n m\u016b\u1e0dha\u1e43 tamasa udrek\u0101t k\u1e5bty\u0101k\u1e5btya-vibh\u0101gam antare\u1e47a krodh\u0101dibhir viruddha-k\u1e5btye\u1e63v eva niyamitam\u0964 tac ca sadaiva rak\u1e63a\u1e25 pi\u015b\u0101c\u0101d\u012bn\u0101m\u0964..\u09651.2\u0965\n <\/i>\n

\n\nConsciousness in the state of 'mudha' is a state of consciousness that is attached to unfavorable actions with anger and other biases without understanding what should and should not be done. This happens due to an excess of the guna of ignorance (tamas). It is always present in rakshasas and pisachas.\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n \nFamiliar examples of the state of 'mudha' include:
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\n- states of intoxication;
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\n\n meditation\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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The word comes from the Latin “meditare” (to consider, to reflect)<\/strong>.<\/p>

The word got into philosophical usage thanks to Descartes in the 17th century. In the 20th century, thanks to the first translations from Sanskrit, the word got back into yoga.<\/p>

In Sanskrit, there was no term that covered all practices with those parts of ourselves that we call “memory”, “attention”, “sensation”, “thinking”.<\/p>

Is it possible to consider any actions with attention, feelings, thinking as meditation\u2014wandering thoughts from object to object in a circle, learning information by heart, uncontrolled mentions, fantasizing?<\/p>

If we consider conscious actions that have meditation as a goal, then not all types of mental activity are meditation, since not all of them are conscious and most of them arise involuntarily.<\/p>

We define meditation not only by its form, but also by its effect – the birth of existential experiences, as well as the appearance of deep and stable transformations of a person’s personality.<\/p>

Meditation combines psychic activity and existential experience. That is, it changes self-awareness, motivation, identity, as if “accelerating” the mental to the spiritual.<\/p>

The most extensive list of meditations is given in the Vijnana Bhairava Tantra text.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\n nirukti
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\n Nirukti is a method of analyzing the meanings of words, aimed at the meanings of parts of a word.\n
\n
\nFor example, Kaundinya's commentary on the Pashupata Sutra states that the word \"sudra\" \u015b\u016bdra comes from the roots \u015buc \"to be sullen\" and druh - \"to be hostile\" (the first two letters of the word are from the first root, the second two letters are from the second root). So a sudra is a sullen and hostile person.\n
\n
\nBronkhorst beautifully describes the phenomenon of nirukti:\n
\n\"Through etymologies, a connection is established with the hidden realm of mythology.\" <\/i> This is so because in Sanskrit texts, niruktis generate myths and follow myths, like a mirror trying to reflect the story. Bronkhorst also notes that niruktis create a connection with the transcendental [meaning of the word] and are an example of sympathetic magic at the level of words.\n
\n
\nNirukti is not an exact, scientific method that takes into account the origin of words. However, the nirukti view provides us with metaphors that expand the meanings of words.\n
\n
\nIn Indian texts, nirukti can be found next to a serious grammatical explanation of the structure of a word. This suggests that the authors were well aware of the \"unscientific\" nature of nirukti, and used them rather as a rhetorical device or mnemonic formula. Modern pseudo-etymological theories are created, as a rule, by people who are not familiar with comparative linguistics. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n praty\u0101h\u0101ra
\u092a\u094d\u0930\u0924\u094d\u092f\u093e\u0939\u093e\u0930 \n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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\n Praty\u0101h\u0101ra is derived from the verb root \u221ah\u1e5b-<\/b>, meaning \"to pull,\" with the prefixes prati meaning \"in the opposite direction\" and \u0101<\/b> indicating prolonged action. Literally, it means \"withdrawal.\"It refers to the withdrawal of attention, not consciously but emotionally, from the senses (indriyas). For convenience, we refer to this type of attention as passive. Active attention is associated with acquiring new knowledge and understanding. \n
\n
\nAbhinavagupta defined praty\u0101h\u0101ra in the Tantraloka as the withdrawal of thoughts and feelings (ak\u1e63a-dhiy\u0101m) from objects (arthebhya\u1e25).\n
\n
\nHe was the first in the Indian tradition to highlight the difference in attention distribution: externally towards objects and internally towards oneself.\n
\n
\n\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n ivendriy\u0101\u1e47\u0101\u1e43 praty\u0101h\u0101ra\u1e25 <\/i> \u09652.54\u0965
\nWhen there is no connection with their objects, the senses, as it were, follow the internal form of consciousness - this is praty\u0101h\u0101ra. \n
\n
\ntata\u1e25 param\u0101 va\u015byatendriy\u0101\u1e47\u0101m<\/i> \u09652.55\u0965\n
\nThrough [praty\u0101h\u0101ra], there is complete mastery over the senses.
\nYoga Sutras of Patanjali \n
\n
\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n \nFor a detailed history of the formation of the term and concept, refer to pages 135 onwards in the book \"Yoga: History of Ideas and Perspectives.\"\n

\nThe terms similar in meaning are sa\u1e43nive\u015bya, \"to enclose in something,\" and sa\u1e43harate, \"to gather together.\"

\nIn everyday language, the state without praty\u0101h\u0101ra can be described as being \"captivated by a topic,\" \"unable to take my eyes off,\" \"lost in a melody,\" etc.\n
\n
\nQuotes - A. Safronov\n \u201cYoga: A History of Ideas and Views\u201d<\/a> and on in the Notes on the Margins of Ancient Texts<\/a> channel.\n

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\n\n sa\u1e43sk\u0101ra
\u0938\u0902\u0938\u094d\u0915\u093e\u0930\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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\n Sa\u1e43sk\u0101ra is derived from the root \u221ak\u1e5b-<\/b> \"to act\" and the prefix sam-<\/b>, expressing the compactness and repetition of action. \"Consequences of actions\" or \"stereotypes of actions\", \"habits\". It's like \"sow a habit, reap a destiny.\"<\/b>\n
\n
\nSanskara is an unconscious dynamic emotional-behavioral stereotype formed as a result of an unsuccessful experience (close to psychoanalysis traumas, but wider), pushing a person to unsuccessful actions and decisions in the future.\n
\n
\nIf a practitioner perceives his sanskaras as conditioning, he\/she can comprehend the context of their occurrence and not follow them. The deep nature of man is different from the sanskaras.\n
\n
\nModern Indian pundits call unfortunate patterns, such as mispronounced sounds, \"sanskaras\". In the Indian tradition, sanskara is often referred to as an elementary particle of karma.\n\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n sa\u1e43sk\u0101ra-s\u0101k\u1e63\u0101t kara\u1e47\u0101t p\u016brva-j\u0101ti-j\u00f1\u0101nam<\/i> \u09653.18\u0965
\nThrough direct comprehension of the sanskaras [arises] the knowledge of past rebirths.

\nYoga Sutras of Patanjali \n
\n
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\n \nAll people [are] in this world due to the influence of previous sanskaras.
\nIf a person acts in accordance with the shastras (sciences), then gradually comes liberation [from them].\n
\nSiddha-siddhanta-paddhati\n
\n
\nSanskara in the Greek tradition is \"ate\" (\u1f04\u03c4\u03b7) non-rational actions, influenced by affective emotions.\nIn his defense, Agamemnon, taking the concubine of Achilles, says that he acted under the influence of ate (\u1f04\u03c4\u03b7) and Zeus darkened his mind.\n
\nDodds \"Greeks and the Irrational\"\n
\n
\nTo express conditionality and connection, the texts also used: \u201cvritti\u201d<\/a>, \u201ctrishna\u201d, \u201crakta\u201d, \u201craga\u201d, \u201c klesha\", \"sanskar\", \"vasana\" and others.\n
\n
\nSamskara was more commonly used in yogic texts and vasana in Buddhist texts. In the Middle Ages, everything is mixed up. In the Yoga Sutra, \"sanskara\" is used in the second chapter and \"vasana\" in the fourth (more Buddhist-influenced) one.\n
\n
\nQuotes - A. Safronov\n \u201cYoga: A History of Ideas and Views\u201d<\/a> and on in the Notes on the Margins of Ancient Texts<\/a> channel.\n

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\n\n smara\u1e47a
\u0938\u094d\u092e\u0930\u0923 \n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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\n Word is derived from the root \u221asm\u1e5b-<\/b>, which means \"to remember\"<\/b>. Created by suffix of the name of action ana, smarana signifies \"memory\", \"recollection\", \"remembrance.\" Smara\u1e47a is a meditative practice in yoga for conscious work with memory. Most traditions begin with cultivating the ability to memorize and recall. \n
\n
\nPrimary sources of yoga do not focus on techniques of recollection, as it seems to have become irrelevant to those who had already learned the Vedas by heart. Similarly, the study of Sanskrit involved memorizing 4,000 rules of grammar. Therefore, those who could read Sanskrit text definitely had trained memory. \n
\n
\nSmara\u1e47a is needed in yoga, for example, to be able to remember emotions and thoughts in specific moments of life, to remember and not get distracted from performing background techniques. \n
\n
\nThe work with memory is mentioned in Buddhism, Confucianism, Stoicism, Neoplatonism, Hesychasm, and Sufism. For instance, Aristotle referred to the practice of conscious recollection as reminiscence.\n
\n
\nQuotes - A. Safronov\n \u201cYoga: A History of Ideas and Views\u201d<\/a> and on in the Notes on the Margins of Ancient Texts<\/a> channel.\n

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\n\n sv\u0101dhi\u1e63\u1e6dh\u0101na
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\n sth\u0101na is a fairly well-known and simple word \u2013 \u201cplace\u201d, but there are different etymologies regarding sv\u0101dhi.\n
\n
\n1
\nprefix sva + prefix \u0101 + root dh\u0101, i.e. \u201cput oneself down\u201d.\nAnd svadhishthana is the seat of oneself.\n
\n
\n2\n
\nprefix su + prefix \u0101 + root dh\u0101, i.e. \"strong desire\".\nAnd svadhishthana is the seat of strong desire.\n
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\n\n
s\u016btra
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\n The word comes from the root s\u016btr<\/b> \"to string or put together\".\nIn the context of the texts, the word \"sutra\" has two meanings:\n
\n
\nThe first one is a text style in which the author's main goal is to summarize the topic. Can you imagine such a desire to express your opinion as clearly as possible?\n
\n
\nThe second meaning of the word sutra<\/b> is a short sentence, like a formula or a rule. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n m\u016b\u1e0dha
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\n \nThe word comes from the root \u221amuh<\/b> , which means \"to be intoxicated,\" and it means \"dulled\" or \"intoxicated\" consciousness. Mudha is a dulled state of consciousness, a state of \"mindlessness\" or intellectual exhaustion. It is a mistake to consider the state of mudha as the goal of \"meditation\" and to confuse it with niruddha. This state can easily be achieved without yoga, and the consciousness in it is passive and does not generate new evolving understandings, which is contrary to yoga. \n
\n
Bhodjardzha speaks about mudha in \"Raja-martanda\" saying: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n m\u016b\u1e0dha\u1e43 tamasa udrek\u0101t k\u1e5bty\u0101k\u1e5btya-vibh\u0101gam antare\u1e47a krodh\u0101dibhir viruddha-k\u1e5btye\u1e63v eva niyamitam\u0964 tac ca sadaiva rak\u1e63a\u1e25 pi\u015b\u0101c\u0101d\u012bn\u0101m\u0964..\u09651.2\u0965\n <\/i>\n

\n\nConsciousness in the state of 'mudha' is a state of consciousness that is attached to unfavorable actions with anger and other biases without understanding what should and should not be done. This happens due to an excess of the guna of ignorance (tamas). It is always present in rakshasas and pisachas.\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n \nFamiliar examples of the state of 'mudha' include:
\n- fatigue when you can read but no longer understand;
\n- states of intoxication;
\n- mindless staring at the television. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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\n meditation\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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The word “meditation” comes from the Latin “meditare” (to consider, to reflect)<\/strong>.<\/p>

The word got into philosophical usage thanks to Descartes in the 17th century. In the 20th century, thanks to the first translations from Sanskrit, the word got back into yoga.<\/p>

In Sanskrit, there was no term that covered all practices with those parts of ourselves that we call “memory”, “attention”, “sensation”, “thinking”.<\/p>

Is it possible to consider any actions with attention, feelings, thinking as meditation\u2014wandering thoughts from object to object in a circle, studying information by heart, uncontrolled mentions, fantasizing?<\/p>

If we consider conscious actions that have a goal as meditation, then not all types of mental activity are meditation, since not all of them are conscious and most of them arise involuntarily.<\/p>

We define meditation not only by its form, but also by its effect – the birth of existential experiences, as well as the appearance of deep and stable transformations of a person’s personality.<\/p>

Meditation combines psychic activity and existential experience. That is, it changes self-awareness, motivation, identity, as if “accelerating” the mental to the spiritual.<\/p>

The most extensive list of meditations is given in the Vijnana Bhairava Tantra text.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\n nirukti
\u0928\u093f\u0930\u0941\u0915\u094d\u0924\u093f\n \n <\/h3>\n <\/div>\n\n <\/div>\n <\/div>\n <\/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
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\n Nirukti is a method of analyzing the meanings of words, aimed at the meanings of parts of a word.\n
\n
\nFor example, Kaundinya's commentary on the Pashupata Sutra states that the word \"sudra\" \u015b\u016bdra comes from the roots \u015buc \"to be sullen\" and druh - \"to be hostile\" (the first two letters of the word are from the first root, the second two letters are from the second root). So a sudra is a sullen and hostile person.\n
\n
\nBronkhorst beautifully describes the phenomenon of nirukti:\n
\n\"Through etymologies, a connection is established with the hidden realm of mythology.\" <\/i> This is so because in Sanskrit texts, niruktis generate myths and follow myths, like a mirror trying to reflect the story. Bronkhorst also notes that niruktis create a connection with the transcendental [meaning of the word] and are an example of sympathetic magic at the level of words.\n
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\nNirukti is not an exact, scientific method that takes into account the origin of words. However, the nirukti view provides us with metaphors that expand the meanings of words.\n
\n
\nIn Indian texts, nirukti can be found next to a serious grammatical explanation of the structure of a word. This suggests that the authors were well aware of the \"unscientific\" nature of nirukti, and used them rather as a rhetorical device or mnemonic formula. Modern pseudo-etymological theories are created, as a rule, by people who are not familiar with comparative linguistics. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n praty\u0101h\u0101ra
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\n Praty\u0101h\u0101ra is derived from the verb root \u221ah\u1e5b-<\/b>, meaning \"to pull,\" with the prefixes prati meaning \"in the opposite direction\" and \u0101<\/b> indicating prolonged action. Literally, it means \"withdrawal.\"It refers to the withdrawal of attention, not consciously but emotionally, from the senses (indriyas). For convenience, we refer to this type of attention as passive. Active attention is associated with acquiring new knowledge and understanding. \n
\n
\nAbhinavagupta defined praty\u0101h\u0101ra in the Tantraloka as the withdrawal of thoughts and feelings (ak\u1e63a-dhiy\u0101m) from objects (arthebhya\u1e25).\n
\n
\nHe was the first in the Indian tradition to highlight the difference in attention distribution: externally towards objects and internally towards oneself.\n
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\n ivendriy\u0101\u1e47\u0101\u1e43 praty\u0101h\u0101ra\u1e25 <\/i> \u09652.54\u0965
\nWhen there is no connection with their objects, the senses, as it were, follow the internal form of consciousness - this is praty\u0101h\u0101ra. \n
\n
\ntata\u1e25 param\u0101 va\u015byatendriy\u0101\u1e47\u0101m<\/i> \u09652.55\u0965\n
\nThrough [praty\u0101h\u0101ra], there is complete mastery over the senses.
\nYoga Sutras of Patanjali \n
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\n \nFor a detailed history of the formation of the term and concept, refer to pages 135 onwards in the book \"Yoga: History of Ideas and Perspectives.\"\n

\nThe terms similar in meaning are sa\u1e43nive\u015bya, \"to enclose in something,\" and sa\u1e43harate, \"to gather together.\"

\nIn everyday language, the state without praty\u0101h\u0101ra can be described as being \"captivated by a topic,\" \"unable to take my eyes off,\" \"lost in a melody,\" etc.\n
\n
\nQuotes - A. Safronov\n \u201cYoga: A History of Ideas and Views\u201d<\/a> and on in the Notes on the Margins of Ancient Texts<\/a> channel.\n

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\n\n sa\u1e43sk\u0101ra
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\n Sa\u1e43sk\u0101ra is derived from the root \u221ak\u1e5b-<\/b> \"to act\" and the prefix sam-<\/b>, expressing the compactness and repetition of action. \"Consequences of actions\" or \"stereotypes of actions\", \"habits\". It's like \"sow a habit, reap a destiny.\"<\/b>\n
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\nSanskara is an unconscious dynamic emotional-behavioral stereotype formed as a result of an unsuccessful experience (close to psychoanalysis traumas, but wider), pushing a person to unsuccessful actions and decisions in the future.\n
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\nIf a practitioner perceives his sanskaras as conditioning, he\/she can comprehend the context of their occurrence and not follow them. The deep nature of man is different from the sanskaras.\n
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\nModern Indian pundits call unfortunate patterns, such as mispronounced sounds, \"sanskaras\". In the Indian tradition, sanskara is often referred to as an elementary particle of karma.\n\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n sa\u1e43sk\u0101ra-s\u0101k\u1e63\u0101t kara\u1e47\u0101t p\u016brva-j\u0101ti-j\u00f1\u0101nam<\/i> \u09653.18\u0965
\nThrough direct comprehension of the sanskaras [arises] the knowledge of past rebirths.

\nYoga Sutras of Patanjali \n
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\n \nAll people [are] in this world due to the influence of previous sanskaras.
\nIf a person acts in accordance with the shastras (sciences), then gradually comes liberation [from them].\n
\nSiddha-siddhanta-paddhati\n
\n
\nSanskara in the Greek tradition is \"ate\" (\u1f04\u03c4\u03b7) non-rational actions, influenced by affective emotions.\nIn his defense, Agamemnon, taking the concubine of Achilles, says that he acted under the influence of ate (\u1f04\u03c4\u03b7) and Zeus darkened his mind.\n
\nDodds \"Greeks and the Irrational\"\n
\n
\nTo express conditionality and connection, the texts also used: \u201cvritti\u201d<\/a>, \u201ctrishna\u201d, \u201crakta\u201d, \u201craga\u201d, \u201c klesha\", \"sanskar\", \"vasana\" and others.\n
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\nSamskara was more commonly used in yogic texts and vasana in Buddhist texts. In the Middle Ages, everything is mixed up. In the Yoga Sutra, \"sanskara\" is used in the second chapter and \"vasana\" in the fourth (more Buddhist-influenced) one.\n
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\nQuotes - A. Safronov\n \u201cYoga: A History of Ideas and Views\u201d<\/a> and on in the Notes on the Margins of Ancient Texts<\/a> channel.\n

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\n\n smara\u1e47a
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\n Word is derived from the root \u221asm\u1e5b-<\/b>, which means \"to remember\"<\/b>. Created by suffix of the name of action ana, smarana signifies \"memory\", \"recollection\", \"remembrance.\" Smara\u1e47a is a meditative practice in yoga for conscious work with memory. Most traditions begin with cultivating the ability to memorize and recall. \n
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\nPrimary sources of yoga do not focus on techniques of recollection, as it seems to have become irrelevant to those who had already learned the Vedas by heart. Similarly, the study of Sanskrit involved memorizing 4,000 rules of grammar. Therefore, those who could read Sanskrit text definitely had trained memory. \n
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\nSmara\u1e47a is needed in yoga, for example, to be able to remember emotions and thoughts in specific moments of life, to remember and not get distracted from performing background techniques. \n
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\nThe work with memory is mentioned in Buddhism, Confucianism, Stoicism, Neoplatonism, Hesychasm, and Sufism. For instance, Aristotle referred to the practice of conscious recollection as reminiscence.\n
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\nQuotes - A. Safronov\n \u201cYoga: A History of Ideas and Views\u201d<\/a> and on in the Notes on the Margins of Ancient Texts<\/a> channel.\n

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\n\n sv\u0101dhi\u1e63\u1e6dh\u0101na
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\nprefix sva + prefix \u0101 + root dh\u0101, i.e. \u201cput oneself down\u201d.\nAnd svadhishthana is the seat of oneself.\n
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\nprefix su + prefix \u0101 + root dh\u0101, i.e. \"strong desire\".\nAnd svadhishthana is the seat of strong desire.\n
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s\u016btra
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\n The word comes from the root s\u016btr<\/b> \"to string or put together\".\nIn the context of the texts, the word \"sutra\" has two meanings:\n
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\nThe first one is a text style in which the author's main goal is to summarize the topic. Can you imagine such a desire to express your opinion as clearly as possible?\n
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\nThe second meaning of the word sutra<\/b> is a short sentence, like a formula or a rule. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\t\t\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 asana dictionary <\/h3>\n <\/div>\n \n \n <\/div>\n <\/a>\n <\/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
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\n varnas <\/h3>\n <\/div>\n \n \n <\/div>\n <\/a>\n <\/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
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\n\t\t\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t
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\n\t\t\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<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

Yoga terms dictionary Yoga is a tradition that has been systematizing the knowledge of personal development for more than 20 centuries. Therefore, the yoga dictionary is more detailed and precise than our daily dictionary. On this page we publish the word meanings of those Sanskrit concepts that we use in the practice of yoga. But… Continue reading Yoga Dictionary<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"elementor_header_footer","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"class_list":["post-61688","page","type-page","status-publish","hentry","entry"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/pages\/61688","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/comments?post=61688"}],"version-history":[{"count":0,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/pages\/61688\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/media?parent=61688"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}