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Product Reviews Eight Limbs of Yogic Meditation – Patanjali's Yoga Sutras



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All types of Yogic Meditation practiced at the moment are primarily based on the Yoga Sutras — a Sanskrit scripture by the traditional Indian sage, Patanjali. This well-known textual content prescribes a sequence of eight particular practices, ending with samadhi, to succeed in the final word objective of non secular life.
Yoga Sutra Lectures
Guided Meditations
Meditation – A Journey of Exploration phrases=tadatmananda

Swami Tadatmananda is a traditionally-trained trainer of Advaita Vedanta, meditation, and Sanskrit. For extra info, please see:

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  1. leonard Alphonso

    August 4, 2021 at 8:36 am

    Music to my ears…

  2. 00Farfarello00

    August 4, 2021 at 8:55 am

    Thank you for the excellent presentation of this profound spiritual book

  3. deepak arya

    August 4, 2021 at 9:40 am

    Thank you

  4. Zachary Kalinowski

    August 4, 2021 at 10:30 am

    For the past 2 or 3 years of hearing the "yolk" comparison, I was thinking of egg yolk. Interesting.

  5. Manab Nath

    August 4, 2021 at 11:02 am

    Sir, I have a doubt… there anything like exception in Satya of Yama?? because in Mahabharata, in Drona Vadh parva, Sri Krishna adviced Yuddhisthira to tell a lie, and even in Srimad Bhagavata Purana, there is some exceptions for Satya…….Please reply Sir……

  6. Philip Yap

    August 4, 2021 at 12:01 pm

    This is so clearly explained! Thanks!

  7. Deepak

    August 4, 2021 at 12:52 pm

    Whenever i am looking for directions, Swami Ji arrives to show me the path

  8. Chai

    August 4, 2021 at 1:29 pm

    Pronunciation was apt and explaination was too good!

  9. Eka Sucahyati Winaya Putri

    August 4, 2021 at 2:27 pm

    Thank you very much Beautiful explanation. Nice regard from Indonesia.

  10. Ranjit Khangar

    August 4, 2021 at 2:58 pm

    Excellent video on ashtang yog

  11. Jagatheesan Chandrasekharan

    August 4, 2021 at 3:29 pm

    What makes this fascinating idea is that this text would definitely be filterable through the eyes of a Hindu / Brahman, but he is still influenced by the “knowledge” of Buddhist meditation apparently so well received, and the time of his writing had become the mainstream “contemplative practices. This would show us how and in what particular point, was considered to be the “essence” of meditation (in addition to being philosophical discussion of its purpose) in order to be considered universally true, then that can be “merged” into other forms of practice religious.Under this view, the Yoga Sutta is actually quite revealing. Consider a few passages that copies may shed light on this idea. Passages like the following really seems a direct copy and paste the Buddha-Dhamma. Some of them even make much sense in a context of religious doctrine theological-in-search-of-the-soul-creationist , but it fits absolutely in the philosophy of liberation through concentration and wisdom. However, they were considered “truth” and “accepted” so that the author Hindu / Brahman had no other choice but to incorporate them into their theistic philosophy, reminding us Western Christians today that due to the common acceptance of the idea karma / kamma, sometimes find ways to incorporate this idea in their religious views.Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:“Avidya (ignorance), Asmita (egoism), raga-Dvesha (desires and aversions), Abhinivesha (clinging to mundane life) are the five klesha or distress. Destroy these afflictions [e] You will realize Samadhi. “[Free translation of the original quote from Wikipedia]What impresses the reader as Buddhist before this paragraph is the simple fact that all these impurities listed are those that no longer are you supposed to Arahant one, or Awakened (!!!). That is, according to the text of Patanjali, the “Samadhi of Conduct” would be conceptually the same as the Buddhist Liberation.Consider the terms used:Avijja, ignorance or mental turvidão is even mentioned in the first place, while clearly a Buddhist point of view is considered the root of all problems.Then “asmita”, which is superficially translated as “selfishness” by understanding that had developed in shallow Sanskrit tradition that was ignorant of the deeper meaning of that term as used in the suttas of the Pali Canon (or tried to distort to suit your context religious).This term Buddhist in particular, pointing to the deeply embedded “notion that it is” (ASMI-tā) has a clear explanation in the suttas, but here in this passage and elsewhere, is reduced to a mere “selfishness” as a moral impurity devoid of its original psychological application. In the suttas “ASMI-Mana” is a deeply rooted psychological tendency that only a Arahant (Iluminsfo) won [see post “The scent of am” blog Theravadin].And there is also “abhinivesa”, a term the Buddha uses to explain how our mind comes in and assumes the five groups of attachment. The term “Nives” denotes a dwelling, a house – a simile brought by the Buddha to show how our consciousness moves “inside” of the contact experience of the senses and settles as if living in a house (see Sutta Nipata, Atthakavagga , and Haliddakani Magandiya Sutta Sutta). This usage is decreased very particular psychological context in Hindu / Brahmin to denote only an “attachment to worldly life.”But here is worth questioning whether this was also shared by superficial understanding or just by Patanjali Yoga Sutra later commentators, who have lost sight of these implications for not having knowledge of or access to the preceding context of Buddhism in the Yoga Sutra was written?And sometimes something awakening about the “sati” Buddhist can also be found. We have another pearl of a Buddhist point of view, which can be considered truly revealing: the use of the word “Dharana” in the text of Patanjali.

  12. Jagatheesan Chandrasekharan

    August 4, 2021 at 4:11 pm

    This is one area in which our contemporary knowledge of Buddhism can benefit from insights. The term “Dharana”, which literally means short and “I can hold, carry, keep (in mind)” is a good description of the task faced in Buddhist contemplative practice, regardless of what tradition / schoolconsidered.In meditation we also need to maintain our meditation object firmly in focus in mind, without losing it. This central feature of the task undertaken when trying to cultivate meditative concentration, relates as an equivalent to the literal meaning of the Buddhist term “sati” (which means reminder / recall) and what is general and now translated simply as “mindfulness” – a translation that often aboard with questions.And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it. Remember here that means you have to hold, keep in mind, your object of concentration. This is exactly what makes the faculty of memory, usually being pushed away by the impressions with new information by the six senses, which, if penetrated, would result in more or less a wild spin.If you are able to sustain their concentration on one point however – or even as much as you can keep it, one of the laws of functioning of the mind that the Buddha rediscovered and explained in detail that this rebate is “artificial” senses the support and focus on a particular mental object equivalent to a minor sensory stimulus.As a result of mental calmness and happiness (piti) and happiness index (sukha) will arise and show signs of the primeirs a stronger concentration – these being two of the five factors of meditative absorption (jhana), along with (i) directed thought (vitakka) (ii) sustained (Vicara) and (iii) equanimity (Upekkha).This is also the reason why is quite logical that samma sati, mindfulness, has to come before samma samadhi, full concentration in the Noble Eightfold Path of Buddhism – or, as shown in this case in the Yoga Sutta, “Dharana” would be the stage immediately prior to “Delivering the Samadhi.”In this case the Yoga Sutra throws much light on the original meaning as understood in the early centuries of Buddhist practice and can help us reach a more precise understanding of what “samma sati, right mindfulness, originally meant or pointed. (In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check this link ).On the opposite side, or better, understanding it as a byproduct of the practice of sati is no other term that would best be described as “mindfulness.” The Pali term is sampajaññā – which literally means “next-consideration”, eg, be well aware of when performing an action, then a “clear understanding” of what it does – but this activity is a result of sati, as having the mind fixed on an object leads to a refined consciousness that arises when during the next and keep the mind of an object, creating a clear understanding of the few sensory impressions that may enter. According to this concept, mindfulness would be a result of sati and not the practice of sati in itself!But again, both activities are happening almost simultaneously, even if not in the same order and then the current use of the term translated can be done – at the same time a fine distinction, however, has its benefits. You can not keep an object from the standpoint of mind without which would create or develop mindfulness in mind – but (unfortunately!) you may be aware of all your actions that you work without the right concentration – as when eat an ice cream, in seeking the sensual pleasure, an example of improper care. This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”.There is a difference between deliberately let himself be led by sense impressions by focusing on their physical pleasures and enhancing / supporting raga (desire) and nandi (joy) – and, from the perspective of Gotama Buddha, put his feet on the ground using the mindful memory and thus experiencing a more refined awareness of trying to get it off the shaft so that it results in a greater mindfulness, in the culmination of his experience flows into total equanimity in the face of both pleasurable and painful sensations.Thus, then, we must understand as vipassanā is no way a synonym for mindfulness (sati) but something that springs from the combination of all these factors especially the last two, samma sati (mindfulness) and samma samadhi (right concentration) applied to the relentless observation of what appears to be in front of (yathabhuta).

  13. Jagatheesan Chandrasekharan

    August 4, 2021 at 4:31 pm

    You could say, vipassanā is a name for the Buddhist practice of sati associated samadhi directed to the view anicca / anatta / dukkha (ie, generating the wisdom of the vision of these three features) in the processes of the six senses, including any mental activity. Thus, one will find the term vipassanā but the idea of sati in the Yoga Sutra, Buddhist texts mention as the first term clearly having samādhi as just the beginning of the journey to insight and access – for example aniccanupassana .Finish here the parenthesis. Suffice to say that any particular reference to the Buddhist philosophy citing anicca antta or point to the goal of Nibbana, a philosophical proposition to which the system of Yoga certainly does not refer.In essence the school of Yoga can be placed below the postures eternalists. So, while it definitely does need to produce sati-samadhi, definitely does not need to understand is samadhi anicca, dukkha and anatta – that does not sound very compatible with the worldview of a eternalistic. Before this, all spiritual approach arise due to the attempt to interpret Samadhi Yoga Sutra as marriage or at least as close as you can get from a “God”, a “Lord.” Something that sounds quite natural in the end to a theist – such as an Evangelical Christian would never interpret the reduction of its focus on mental object unique sensual ecstasy and consequently a mere effect of a psychological technique, but he would label it “the divine sign of God touching him.“ It is for this reason that, according to the Buddha Dhamma, in fact in most situations we are inclined to be led by the plots of our senses, including the mental impressions / thoughts / feelings / perceptions – and therefore tend to limit ourselves to go beyond such experiences also distorted the merger would allow access to insight and liberation.Returning to the context of comparison with the Christian interpretation of this ecstasy, in short what Patanjali is facing such a theistic interpretation sounds like someone moving a large portion of vocabulary and terminology for the New Testament, which gives this ring a Buddhist.The funny thing is that this is exactly how many of the contemporary New Age books are written – an amalgam of the terms of Western Spirituality / Christian trying to express a view east. So one can imagine that the situation in India was similar to that when the Yoga Sutta was written addressing the Buddhist philosophy of that era.The remaining Buddhist philosophy with his particular terminology established by the Buddha himself would have become so pervasive in religious thought, so to make seemingly trusted what was written on meditation was a need to borrow or rely on several of these Buddhist concepts predominant. This had largely been done or even conscious, as most New Age authors present not even reflect the content of their texts but about the message you want to spend.Thus, below is done in a way a translation – or rather a translation of a transliteration given the proximity between languages – as was done with the text of the Yoga Sutra in Sanskrit brought back to Pāli. Similar to what has been done this Sutra ( Theravadin available on the blog, in English on this link ), the exercise helps us see how the same text would sound the Pāli language, opening then find parallels in ancient Buddhist texts, the suttas.However, having said all that, pragmatism invoked by the text (which is what makes it so valuable) also indicates much more than a simple textual exploration. As you read this you can not discern the notion, especially since the position of a meditator concentration of whoever has written or inspired by this text, at some point personally experienced jhana and samadhi and wanted to convey his experience making use a rich language Buddhist meditation on the same interpretation being directed to an audience Brahman / proto-Hindu India 200 BC.Anyway, check by itself – the pauses between sets of paragraphs labeled in bold are the author / translator and some important technical terms Buddhists were deployed, with additional comments made in italics:Buddhism yogaKarishma Devi7 subscribers#buddhism​ # yoga # peace of mind # mind set # beauty # the world peace.⭑______________#buddhism​ ___________________________ please try this in Ur home guys it will be helpful for u and Ur mind guys just try this in empty stomach at morning guys I hope this will be helpful for u guys just try this guy's please subscribe to my channel guys please

  14. Julie

    August 4, 2021 at 4:47 pm

    Fantastic video. Wow thank you very much for this explanation its so clear! Helps me make sense of it all x

  15. artgrenadier

    August 4, 2021 at 5:38 pm


  16. codewalters

    August 4, 2021 at 6:18 pm

    Thank you for this video. Is it mentioned anywhere in the yoga Sutras" the asanas are meant to prepare the body to mediate without moving " specifically?

  17. Jagjeet Dang

    August 4, 2021 at 6:31 pm

    Thank you for sharing your wisdom so clearly


    August 4, 2021 at 7:18 pm

    thank you for your wisdom

  19. Boris Nahalka

    August 4, 2021 at 7:56 pm

    1st: this image of Patanjali is completely wrong. Patanjali had no hair at all. he was as smooth as a snake and even in his old age, he didn't look old. his physical appearance was both beautiful and kind of scary. 2nd: you use the word control, which is one dimension of what Patanjali means by discipline. there is no control in, say, Ishwara Pranidhana, or Samadhi, yet there is a discipline. 3rd: if you take a tree as an analogy, Yamas and Niyamas would be the roots, not the branches. 4th: Yamas are not prohibitions. Niyamas are superficially interpreted as well,, but the thing you got right, they all support meditation. just as all other Anghas.(except Samadhi of course). 5th: so you are saying that a prerequisite of Pratyahara is Dharana? complete BS. Pratyahara means that the direction of the senses is reversed. you might hear even more and see even more etc., but what you hear, see… is inside, not outside. 6th: not an object of meditation, but the object of concentration.
    7th: all the rest is BS.

  20. Smashing Bhujel verse

    August 4, 2021 at 8:04 pm

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Product Reviews Examined Nature PRO Cork Yoga Mat By Union Yoga | Sustainable & Eco-Pleasant



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Product Reviews Understanding the Eight-Limbs of Ashtanga Yoga with Jayson Barniske




The Eight-Limbs of Ashtanga Yoga with Jayson Barniske
Hundreds of years in the past, the yogic sage Patanjali wrote the sutras and yoga accessible to the world. The eight-limbs of ashtanga yoga are a scientific methodology towards attaining self-realization. Yoga is far more than a mere bodily observe. This episode dives deep within the historical past, philosophy, comprehension, and sensible software of Patanjali’s methodology in our fashionable lives. Jayson shares classes in regards to the eight-limbs he realized instantly from Tim and Yogi Ji. This podcast covers:
-What’s Ashtanga Yoga (eight-limbs)?
1) Yamas (non-harm, reality, non-stealing, self-restraint, non-hoarding)
2) Niyamas (cleanliness, contentment, Warmth, self-observation, give up)
3) Asana (posture)
4) Pranayama (breath-control)
5) Pratyahara (sense-withdrawal)
6) Dharana (focus)
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-Who’s Patanjali (Yogi, Scientist, Author, Poet)?
-What are the Yoga Sutra’s?
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-How essential are yoga postures within the Ashtanga system?
-The Kleshas or the 5 Afflictions of the Thoughts  (ignorance, ego, attachment, averesion and worry)
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Product Reviews Blissful Rest and Stress Aid / Yoga Nidra Meditation / Conscious Motion



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