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Medieval commentaries on the Yoga sutras include: Vyasa (AD 4th or 5th Century), as mentioned above, has been attributed authorship of the commentary Yogabhāṣya, the first medieval commentary on the Yoga Sutras, and the one upon which all subsequent medieval commentaries were based. However, some scholars have argued that this commentary was ...
The Yoga discussions, Dattatreya's portrayal and his yoga-teachings within the Markandeya Purana, states Rigopoulos, are essentially those of Jnana yoga, and this emphasis on Jnana within a nondual (Advaita Vedanta) framework characterizes Dattatreya throughout the text. [28]
Demetrios Th. Vassiliades translated the Shiva Sutras with the Kshemaraja's Vimarshini into Greek. [6] Gerard D. C. Kuiken has also published a literal translation of the aphorisms without adding any insights or commentary. [7] The Fifth Guru of Kriya yoga (Babaji's lineage), Shailendra Sharma gave yogic commentaries to Shiva Sutras in 1993. [8]
The Yoga Sutras were compiled around 400 CE by Patanjali, ... Sutra, without commentary: ... Moksha-sutras [further explanation needed]
Yoga Sutra (योग सूत्र): One of the six darshanas of Hindu or Vedic schools and, alongside the Bhagavad Gita and Hatha Yoga Pradipika, are a milestone in the history of Yoga, compiled sometime between 500 BCE and 400 CE by the sage Patanjali; Yoga Vasistha, the discourse of sage Vasistha to prince Rama.
Pranava yoga is meditation on the sacred mantra Om, as outlined in the Upanishads, the Bhagavad Gita, and the Yoga Sutras of Patanjali. It is also called Aum yoga and Aum yoga meditation . It is, simply put, fixing the mind on the sound of the mantra " Aum " – the sacred syllable that both symbolizes and embodies Brahman , the Absolute ...
This genre of texts includes the Sutras and Shastras of the six schools of Hindu philosophy: Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta. [42] [43] The Sutras and Shastras texts were compilations of technical or specialized knowledge in a defined area. The earliest are dated to the latter half of the 1st millennium BCE.
Then an explanation of how to listen to the true teaching is given, mainly, one must listen without disdain, distraction or faintheartedness. This leads the practitioner to trust that nirvāṇa is a real and worthy goal and thus they turn their mind towards this as their ultimate aim.