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<\/p>\nThe 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 the category of Svar\u016bpa<\/b> and its understanding in live Yoga Traditions of India, mostly of Bengal. The reader may remember that the term svar\u016bpa (own form) was introduced by Patanjali to denote the genuine state of Drashtar (the Inner Observer) at the moment of attaining the state of yoga (chitta-vritti-nirodha). Patanjali did introduce the term yet left it without comments having just confined himself to asserting the state opposite to the said to be vritti-sarupiam<\/i> i.e. being of the same form as that of vritti.<\/i> It is interesting to note that earlier texts almost never refer to this term as well. Nevertheless the issue of svar\u016bpa notional core is highly important due to its significant association with ontological aims of yoga.<\/p>\n
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Having analyzed the positions of existing classical schools of Yoga (whereas it is not popular yoga yet little known Schools that the case is) the author has come to the same conclusion as I have in the article https:\/\/en.yoga-sutra.org\/2015\/11\/svarupa-genuine-inwardness-or-what.html<\/a>, that is, that the svar\u016bpa of drashtar stands for emotions experienced by chakras system.<\/b> The importance of this finding cannot be overrated since in terms of Yoga such view secures a distinct perspective and a method of development by means of chakras system opening, thus hammering the final nail in the coffin of the absurd idea of chitta-vritti-nirodha to be the state of \u201cthoughtlessness\u201d and cessation of mind activity.<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" 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 the category of Svar\u016bpa and its understanding in live Yoga Traditions of India, mostly of Bengal. The reader may remember that the term svar\u016bpa (own form) was introduced by Patanjali… Continue reading Krakow 3. What Does \u201cSvar\u016bpa\u201d Actually Mean?<\/span><\/a><\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[474,200],"tags":[701,663,251],"class_list":["post-35249","post","type-post","status-publish","format-standard","hentry","category-history-of-yoga-en","category-yoga-sutra-en","tag-dharma","tag-karma-yoga-en","tag-patanjali","entry"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/posts\/35249","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/comments?post=35249"}],"version-history":[{"count":0,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/posts\/35249\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/media?parent=35249"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/categories?post=35249"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/tags?post=35249"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}<\/div>\nOn a personal note I\u2019d like to point out an interesting fact<\/b> that though, as I have already mentioned above, the term svar\u016bpa was not used in early Upanishads, it was already in Bhagavad Gita that one could come across its semantic twins \u2013 the term sva-prakriti (one\u2019s own nature) and sva-dharma (one\u2019s own dharma) in the contexts that come in perfect correlation with everything laid above<\/div>\n<\/div>\n3.33 sad\u1e5b\u015ba\u1e43 ce\u1e63\u1e6date svasy\u0101\u1e25 prak\u1e5bter j\u00f1\u0101nav\u0101n api<\/i><\/b><\/div>\nprak\u1e5bti\u1e43 y\u0101nti bh\u016bt\u0101ni nigraha\u1e25 ki\u1e43 kari\u1e63yati<\/i><\/b><\/div>\n<\/div>\nsad\u1e5b\u015bam\u2014accordingly; ce\u1e63\u1e6date\u2014tries; svasy\u0101\u1e25\u2014in one’s own nature; prak\u1e5bte\u1e25\u2014modes; j\u00f1\u0101nav\u0101n\u2014the learned; api\u2014although; prak\u1e5btim\u2014nature; y\u0101nti\u2014undergo; bh\u016bt\u0101ni\u2014all living entities; nigraha\u1e25\u2014suppression; kim\u2014what; kari\u1e63yati\u2014can do.<\/div>\n<\/div>\nEven a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?<\/b><\/i><\/div>\n<\/div>\n<\/div>\n3.35 \u015brey\u0101n svadharmo vigu\u1e47a\u1e25 paradharm\u0101t svanu\u1e63\u1e6dhit\u0101t<\/b><\/i><\/div>\nsvadharme nidhana\u1e43 \u015breya\u1e25 paradharmo bhay\u0101vaha\u1e25<\/b><\/i><\/div>\n<\/div>\n\u015brey\u0101n\u2014far better; sva-dharma\u1e25\u2014one’s prescribed duties; vigu\u1e47a\u1e25\u2014even faulty; para-dharm\u0101t\u2014from duties mentioned for others; svanu\u1e63thit\u0101t\u2014than perfectly done; sva-dharme\u2014in one’s prescribed duties; nidhanam\u2014destruction; \u015breya\u1e25\u2014better; para-dharma\u1e25\u2014duties prescribed for others; bhaya-\u0101vaha\u1e25\u2014dangerous.<\/div>\n\u00a0<\/b><\/i><\/div>\nIt is far better to discharge one’s prescribed duties, even though they may be faulty, than another’s duties. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.<\/b><\/i><\/div>\n<\/div>\n(the English translation is given after<\/div>\nThe Bhagavad Gita In English<\/div>\nThe Sacred Song<\/div>\nTranslated by Philippe L. De Coster, B.Th., D.D.<\/div>\n\u2013 transl.note)<\/div>\n<\/div>\nIt is not without reason that these two lines almost follow each other in the framework of the third chapter. Bhagavad Gita continuously specifies the practice of yoga to involve following one\u2019s karma (see the article on karma yoga<\/a>), but these lines also link this activity with person\u2019s inner nature. This goes very much in the spirit of yoga of the Upanishads that declared that at the extreme the inner and the outer were to coincide. Probably these categories were brought together in the term svar\u016bpa while we, the yogis of today, would call it living according to one\u2019s genuine desires and intents.<\/div>\n