YOGA SUTRAS: Commentary by a Modern Mystic. यगसतरचरण:

Time 2020-10-21 19:03:58

Web Name: YOGA SUTRAS: Commentary by a Modern Mystic. यगसतरचरण:

WebSite: http://en.yoga-sutra.org

ID:89743

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Commentary,SUTRAS,YOGA,

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If we take a closer look at the Yoga Sutras text we ll see at least threedifferent contexts that the given term is used in there. Moreover, it is not onebut three heterogeneous definitions of samadhi that we can find in the Sutras.The said situation might have happened due to the text initial inconsistency thataccording to my theory resulted from successive seaming together of at least fiveheterogeneous texts, as well as insertion of lines that have been either borrowedfrom Buddhism or argue with its philosophy. The traditions incorporated withinthe Sutras varied in their definition of samadhi, and thisconceptual inhomogeneity can be traced down throughout the entire text. Samkhya Karika, the 4thcent. AD text, contains neither the term samadhi nor any of its derivatives.If we proceed to analyze later texts of the Samkhya tradition, we might noticeinconsistency in their representation of samadhi. Samkhya Sutra, a late textof the 15-16th cent. AD which is attributed to Kapila in terms ofmythological textography, uses this term in two different meanings. In Chapter4 it expresses the idea of ultimate concentration on a rather mundane activity:iṣukāravannaikacittasyasamādhihāniḥ | KapSs_4.14 |(ekāgratāvaśyakatā) He whose mind (chitta) is unidirectional losesno concentration (samadhi) like the one who manufactured arrows (14)The term samadhi is considered to be inextricably linked to yoga system.Sometimes it is even represented as the ultimate goal of yoga. But if we try tounderstand the exact meaning attributed to this term in the modern pseudo-yogicdomain we ll find dozens of different definitions that are mostly ridiculous. Thefirst pages of Google tell samadhi to be trance , ecstasy , merging withAbsolute or a certain posthumous state. Vivekananda rather prosaically definedsamadhi as concentration , while Mircea Eliade introduced a special term - instasy .Some tend to confuse it with nirvana of Buddhism. But where does the truth lie?I used to briefly touch upon this topic on the blog. But given that the nextlines to be interpreted are directly associated with this theme I chose to undertakea large-scale retrospective study of it. It took me three years to complete theissue, and I am now satisfied with the result.The results of the study were briefly presented at the round table that wasrecently held at the Institute of Philosophy of the National Academy of Sciencesof Ukraine. However, even an hour allowed to me as a token of respect has happenedto be too short a time to fully cover the topic. So I thought I could beposting here the materials written in the process of the report elaboration. Since I have over a hundred pages, I ve arranged them in 5 articles:Samadhi as first mentioned in the early Upanishads and epic texts;Samadhi in the text of Patanjali and works of his commentators;Samadhi in Medieval teachings;Samadhi in early hatha-yoga;Samadhi in late texts on yoga.Hopefully when done this way it won t be too wearisome. However, I alsothink about releasing a video-lecture.It s been a long time since the previous article dedicated to the issue of Yoga Sutras inconsistency was published. An interested reader might have become tired of waiting, and an incautious one could have forgotten the point. So I recommend that before getting down to the text below you read the previous post. For those who won t I shall remind the basic conclusion. Yoga Sutras does not prove to be an integral and consequent text written by one person at one time; it consists of several completed fragments that come from different Traditions with large time gaps between them. These fragments can be singled out distinctly pursuant to the following methodological grounds. 1. Consistency of each fragment style. 2. Consistency of used notions thesaurus. 3. Uniformity of described mind-techniques and experience. 4. Presence of finished quotes taken verbatim from other sources. On the basis of the foregoing criteria I have singled out five different fragments of Yoga Sutras. Notwithstanding the chapter four: there s little doubt it is an extraneous element within the basic text. As well as inclusions from Buddhism that are 1 or 2 lines long. The latter can be told easily by their being totally out of the basic text tune, and being in fact quotes from Pali sutras. Everyone who studies Sanskrit deep enough knows the rule of reading a Sanskrit sentence: first think through the phrase syntactic structure, then proceed to translation of every single word. And never start interpreting from the first word unless you have comprehended the meaning of the entire sentence. Paradoxically this rule might be also applied for dealing with the whole text, be it translation or commenting on it. You first conceptualize the entire text structure and logic, and then see into separate lines. And never start from the very beginning In fact, this is a standard rule for reading any complex text in foreign languages. Yet it is somehow omitted when it comes to handling Sanskrit sutras. The Hindu commentary tradition assumes that a text is thoroughly analyzed in the line by line manner from the beginning to the end. The problem of understanding text logic and inner structure, not to speak of its deconstruction, simply goes beyond the scope of established Hindu methodology. While the idea of singling out the text historic layers seems to be a blasphemy: a sutra is traditionally treated as a sacred text that has its inner completeness, perfection and harmony (even in case it obviously doesn t), and all we need is to find and comprehend them with the help of various intellectual ingenuities. It thus develops into religiously-scholastic manner of old texts interpretation that hypnotizes also European scholars, so that they also start reading a text from the beginning and by default treat it as an integral piece. This principle of text work has considerably predetermined the structure of my blog on Yoga Sutras. I started commenting on the text ab initio, from the first sutra on. However, the farther into the text, the more I realized how confining this approach is. I have already mentioned in the opening articles that Sutras have many discrepancies and inconsistencies, and I could not ignore them any longer. It became necessary to study the structure and inner logic of the text. And quite unexpectedly the issues under consideration have morphed into the question of Sutras authorship and dating So I shall give a brief outline of this study results. I guess it can take a couple of articles, but it will make a good contribution into the text analysis further progress. In my surfing the web I ve come across a curious article that advances the idea of hatha yoga Greek roots. I won t now bother to look for the link, but the main message was that Alexander the Great s military campaigns propelled to intensive interaction between Greek and Indian cultures (especially within the territory of modern Pakistan, which is obviously true). The people of India were amazed by the strength of Greek warriors to the extent they borrowed their system of body workout (the Greek gymnastics) and made it a basis of hatha yoga. As to the earlier exercises of India, these were nothing but mere asceticism and corporal mortification. Though daring, the hypothesis is easy to refute. I have some time before landing, so I ll give my view of the theme. This short item has been initiated by my reading a pretty nice article about chakra system. The author points out (not without reason) that most of today s notions about chakras are absent in traditional Hindu texts. He is however mistaken as to the list of these missing points , probably due to the fact that many texts related to chakras seem to be not known to him. Now, the author notes, different Hindu texts describe various variants of chakra system, not only the seven-chakra one. And an eventual conclusion he thus makes is: Europeans don t actually understand what they do. This opinion can be rather often found in the works of experts in Indian culture, both scholars and those who deal with aspects of religion. They ponder on various questions of initiation and specific parampara (the lineage of gurus), advance the idea telling that practice beyond a legitimate tradition is impossible, and promote other kind of (as I have it) pseudo-religious nonsense that includes vituperative (as they think it to be) blaming (each other) for following the ideas of New Age and engagement in theosophy. I shall further brief my view of the problem.

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