The legendary Vyasa is often confused by Vaishnavas with Badarayana, the
compiler of the Vedanta Sutras. But, no one seriously believes that
Vyasa (Krishna Dvaipayana) split up all the Vedas into four; scribed the
eighteen Puranas; and authored the Mahabharata AND wrote a commentary on
Patanjali's Yoga Sutras, way back in 3000 BC. Obviously there were more
than one Vyasa!
And, almost everyone knows that there's no "mind" or "place" to bind
anything to in the first place. All this has to do with simple semantics
and interpretation - not with actual practice. Anyone who has attempted
a concentration on their navel and then tried TM, will tell you that
MMY's technique of effortless transcending is far superior to base
concentration on the tip of your nose.
Patanjali is just a re-statement of Buddhist yoga principles, and
everyone knows that Vaysa was not a yogi, or even a real historical
person. That Vyasa wrote a commentary on the Yoga Sutras of Patanjali is
impossible. So, who did write the commentary on Yoga Sutras and did
Shankara compose a commentary on Vyasa?
The Yoga Sutras by Patanjali are generally attributed by scholars to be
written either 200 BC or even later. Scholars such as S.N. Dasgupta,
claim this is the same Patanjali who authored the Mahabhasya, a treatise
on Sanskrit grammar. Go figure.
'Yoga-As Philosophy and Religion'
By Surendranath Dasgupta
Kennikat Press, 1924
On 11/30/2013 6:27 AM, emptyb...@yahoo.com wrote:
Here is proof that MMY adhered to Patanjali’s definition of sanyama.
*YS 3.1**/deša-bandhaš-cittasya-dhâranâ/*
: /deša /= locus, place, spot
: /bandha/ = bind, fasten, cohere
: /chitta/ = individual consciousness
: /dhâranâ/ = holding, focusing
*/Dhâranâ is binding the mind to a place/***(or “/Holding” is the
placement of consciousness/)
*Vyasa sez: *
Dharana is binding the mind to a place. It is binding the mind, */AS A
PURELY MENTAL PROCESS/,* to the navel circle, the heart lotus, the
light in the head, the tip of the nose, the tip of the tongue, and
other such locations; and to external objects.
*Shankara sez:*
Dhâranâ is binding the mind to /one/ place. Binding to one place means
binding it there and it is the mind that is to be bound.
The commentator (Vyasa) gives details, /binding to the navel circle/
all the vital currents meet there in the form of a circle, so it is
called the circle of the navel. On the form of the /heart lotus, the
light in the head/. The door of the nadi nerve-channel of the head is
radiant, and so it is called a light. To /the tip of the nose, the tip
of the tongue, and to other such locations, and to external objects,/
such as the moon. To these the mind is bound.
*The mental process (vritti) of the mind*, held in those places
without being dispersed, is called dhâranâ, */as a purely mental
process/*. It functions simply as the *IDEA* of that place without any
disturbance or viksepa.
*YS 3.2 /tatra pratyaya-ekatânatâ dhyânam/*
tatra = therein or “in regard to”
pratyaya = idea, notion
eka = one
tânatâ = extension, stretching
(here one-directionality)
dhyâna = meditative absorption
*/Continuity of the mind there is meditation./*
