--- In FairfieldLife@yahoogroups.com, Vaj <[EMAIL PROTECTED]> wrote: > > > On Nov 18, 2007, at 9:59 PM, emptybill wrote: > > > > > Empty Bill: > > > > > > > > To parrot Vaj: "Any real yogi familiar with Patanjali will be well > > aware" > > > > > > > > Patanjali does not discuss the topic of "effort" in yoga other than > > to comment as follows: > > > > > > 2.46: a steady (sthira) and comfortable (sukha) seat (asana) comes > > about from > > > > > > 2.47: the loosening (shaitilya) of endeavour (prayatna) and a > > consequent coinciding (samapatti) with the endless (ananta). > > > > > > Nor does he ever use the word "alambana" in the sense of a > > "cognitive object" in any of the sutras. > > This displays a basic misunderstanding of sutra literature in general > and the prerequisites for yoga-darshana study, a la Patanjali. Keep > in mind Billy, a sutra requires a commentary to clarify it's purpose, > intent and practical application. This would typically mean the 20 or > so commentaries of the YS. But before these are even approached, one > must understand sankhya. In fact one of the titles for the YS is > Sankhya-pravachana, "The Enunciation of Sankhya". > > The prerequisite for understanding of the YS is a thorough > comprehension sankhya via the Tattva-samasa-sutras. > > Once one has this understanding, one will also understand that an > alambana will be based on any of the 24 evolutes of matter, the > prakritis and the vikritis and that an alambana approaches "union" or > "yoga" via some method. No matter how easy and simple any of these > methods are, they do constitute some type of effort. > > If one "skipped" the Tattva-samasa-sutras, one may miss this > essential understanding. > > This really has little to do with Buddhist practice, but one can find > a similar dichotomy between causal vehicles of Buddhism which rely on > dualistic methods, all using some form of effort and nondual, truly > effortless practice. In Hindu systems, truly effortless practice > would be found in the Hindu nondual schools, like advaita vedanta or > other nondual schools. For a more direct comparison, one could > compare the nine-fold division of the Nyingmapa with the ninefold > division in the Bengali tantras, as they are roughly parallel.
All meaningless crap without a direct experience of the Absolute.
