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The Art of Personal Sādhana

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    viṣaya

    Devanāgarī: विषय Translation: an object; any object of affection or concern or attention Similar words:vastu, viṣayavant Related concepts:dhyeya

    Appears in

    Yoga Sūtra:

    Chapter 1: 11 , 15 , 33 , 37 , 44 , 45 , 49
    Chapter 2: 51 , 54
    Chapter 3: 54

    Sāṃkhya Kārikā:

    11 , 5 , 33 , 34 , 35 , 50

    Yoga Rahasya:

    Chapter 1: 42


    Click here for complete Saṃskṛta Index

    Commentaries around

    “The first type of Pramāṇa, Pratyakṣa, arises from the continuous active link,
    through the mind and senses, between Jīva and the object it perceives.
    The second type, Anumāna, is when present perception is
    based on what has been seen in other situations in the past.
    For instance, when I see dark clouds, I think that it may rain.
    With the third type, Āgamā, undistorted words from
    a reliable source are the basis for perception.
    The Veda are Pramāṇa by virtue of their source.
    The sage Āpastamba proclaimed that the Veda are Pramāṇa for Dharma.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 7

    “In Sūtra 1.10 Patañjali defines Nidrā as a
    Citta Vṛtti or, a specific type of cognition, one
    where Tamas is the object, to the point where
    the mind’s link with external stimuli is cut off.
    How do we discern between states such as
    Pratyāhāra as a disengagement, or Samādhi,
    where one is as if empty of one’s own character,
    and what is seen as the experience of Tamo Nidrā?”
    – Paul Harvey on Yoga Sūtra Chapter One verse 10

    “Anubhūta is the change that
    occurs in one’s state of mind
    when it is related to external objects
    through the involvement of the senses.
    This is also known as experience.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 11

    “When this relationship becomes strong through repeated encounters,
    a unique power develops in the mind which is linked to Jīva.
    This power is Saṃskāra and from it arises memory or that aspect of understanding
    where objects can be comprehended without being physically present.
    Based on previous experiences of objects, Saṃskāra gives rise to understanding
    and in order for this to happen, Jīva must be linked to the mind.
    This ability to remember, known as Asaṃpramoṣa, stays with us for a very long time.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 11

    “In Sūtra 1.11 Patañjali defines Smṛti as
    the retention of the experience of an object.
    How do we know whether Smṛti is Pramāṇa,
    given the presence of Viparyaya and Vikalpa
    within our parti pris shaping of an experience?”
    – Paul Harvey on Yoga Sūtra Chapter One verse 11

    “In this Sūtra Patañjali states that there are two ways
    to discipline the five types of mental activity.
    They are Abhyāsa and Vairāgya.
    Abhyāsa is practice.
    Vairāgya is to disconnect or sever the link
    between the Citta and external objects.
    These two, Abhyāsa and Vairāgya,
    always go together as a pair.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 12

    “From this, the role of senses and sense objects
    in causing a ground for disease becomes evident.
    They are chiefly responsible for creating disturbance in the mind.
    Hence the value of Vairāgya insisted as an aid to help the student.
    Otherwise the whole system is sure to reach a state of chaos
    because of the erratic movement of vital energy all over the body.
    To put it another way, disease results from excess of contact
    with objects not conducive to the individual system.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 34

    “According to my teacher,
    trying to calm the agitations of the mind by reflecting on external objects
    is like trying to get milk from the wattles hanging from the neck of a goat.
    All seekers of truth are therefore advised to focus,
    instead, only on objects that are in the realm of the divine.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 35

    “Sometimes we should examine how we relate to objects through the senses.”
    – TKV Desikachar on Yoga Sūtra Chapter One verse 35

    “Pratyāhāra is not feeding the tendency of the Citta
    to automatically form a positive, negative, or neutral
    identification with whatever stimuli the senses present to it.
    From that, we can begin to understand how their external gathering
    activities stimulate our conscious and especially, unconscious choices.
    From this, we can begin to understand how the impact
    of this sensory knowing can lead us to travel in different directions
    and trigger different levels of response, often without us being really
    conscious of how deeply their input stimulates our psychic activities.
    From these responses, there will be the inevitable re-actions,
    again quite possibly unconscious and multilevelled,
    according to our psychic history in terms of our memory,
    habit patternings and deeper memory processes.
    From those initial insight, we can begin to understand
    and interact in how we can resist unconsciously slipping
    into the trance states that can so often culminate with
    the  Kleśa manifesting fully in the entrancing dance of
    Udārā Rāga, or Udārā Dveṣa, or Udārā Abhiniveśa,
    the potent and profligate children of Avidyā.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 54

    “Dhāraṇā is the process of ‘holding onto’ the object.
    Dhyānā is the process of ‘linking with’ the object.
    Samādhi is the process of ‘integration into’ the object.”
    Paul Harvey on Yoga Sūtra Chapter 3 verses 1-3

    “Until the Dancer (Citta) deeply realises that
    the Observer (Cit) of the Spectacle (Viṣaya) is not interested
    in the drives (Avidyā) which animate the dance,
    the Dancer continues to Dance.”
    –  Sāṃkhya Kārikā verse 59

    “The state of Dhyānam is possible in a seated posture.
    If a person lies down, it may induce sleep.
    If a person walks and moves about,
    he may be distracted by the objects around him.
    This posture must be in a place
    where the mind will not be distracted.”
    – T Krishnamacharya on Dhyānam

    “Dhāraṇā is the contact.
    Dhyāna is the communication.
    Further, when we become so involved in
    an object that our mind completely merges with it,
    that is called Samādhi.”
    – TKV Desikachar Religiousness in Yoga Chapter Eleven Page 155

    “One’s own actions can develop or make one Guṇa prominent.
    Thus we can plan or practice Āsana or Prāṇāyāma to promote one Guṇa.
    The practice of Yoga can influence the Guṇa.
    the room where you practice can affect the Guṇa
    by photographs, colour of paint, smell.
    Even Mantra are classified into Guṇa.
    This needs to be considered when using Mantra for the individual.
    Meditation can be related to the Guṇa.
    The object of our inquiry must be related or,
    in accordance with what we want to produce.”
    – TKV Desikachar on Sāṃkhya and Yoga

    “Different people explain the cause of disease differently.
    In the Yoga Sūtra disease is Vikṣepā, a mind which is unstable.
    Mind loses its presence of mind before an object.”
    – TKV Desikachar France 1983

    “Rāga is attraction to an object
    before you are aware of it.
    An attraction whether you need it or not.
    In its absence you crave for it.”
    – TKV Desikachar France 1983

    “When an object is invisible,
    it is not invisible because it is not there,
    but because something hides it.
    What you seek may be next door,
    but you won’t find it precisely because it is next door.”
    – TKV Desikachar Madras December 19th 1988\

    Links to Related Posts:

    • T Krishnamacharya Yoga Sūtra Study Quotes Collected and Collated
    • TKV Desikachar Yoga Sūtra Study Quotes Collected and Collated
    • Paul’s Yoga Mālā – A Thread of Pearls from Patañjali’s Yoga Sūtra
    • Paul’s Yoga Sūtra Study Keywords – Collected & Collated into Chapters
    • Paul’s Yoga Sūtra Study Questions – Collected & Collated into Chapters
    • Sound – A Means Beyond Āsana and Prāṇāyāma……

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    Related

    This glossary with its similar, opposite and related concepts categories, supplemented by textual references and additional commentaries around the key word, is a both work in progress and constantly ever-expanding in terms of further cross-references, textual cross links and commentaries.
    As it continues to develop your comments and suggestions on your experience and how it may be enhanced are very welcome via this link, thank you.
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