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The seat of the vritti of love, or prema in Sanskrit, is the heart; the seat of the vritti of fear (bhaya) is the stomach. The sensation of feeling one's heart swoon, or "getting butterflies" corresponds to the physical expression of these psychic propensities. Each vritti may have a negative or positive expression.
Statue of Patañjali, its traditional snake form indicating kundalini or an incarnation of Shesha. The Yoga Sutras of Patañjali (IAST: Patañjali yoga-sūtras) is a compilation "from a variety of sources" [1] of Sanskrit sutras on the practice of yoga – 195 sutras (according to Vyāsa and Krishnamacharya) and 196 sutras (according to others, including BKS Iyengar).
yogas chitta vritti nirodhah – "Yoga is the calming down the fluctuations/patterns of mind" 1.3. Then the Seer is established in his own essential and fundamental nature. 1.4. In other states there is assimilation (of the Seer) with the modifications (of the mind). [43] Yogabhasya: same as Yoga Sutras
Dhāraṇā builds further upon this by refining it further to ekagrata or ekagra chitta, that is continuous, uninterrupted lucid awareness. The commentarial tradition interprets it as single-pointed concentration and focus, which is in this context cognate with Samatha . [ 8 ]
The form of an object that the mind assumes, after coming into contact with that object or enveloping it, is called Vritti. The process of enveloping is called Vritti-Vyapti. Vyapti is pervasion and the pervasion by the mind of a certain location called the object is Vritti-Vyapti.
This text also comes with a commentary by an author known as Vasu (婆藪). [1] This text is closely connected to the Catuḥśataka . Akṣaraśataka ( Baizi lun, 百字論, One Hundred Syllables , T. 1572) and its Vritti is sometimes attributed to Nagarjuna in the Tibetan tradition, but the Chinese tradition attributes this to Āryadeva.
Dharma-dharmatā-vibhāga (Chinese: 辨法法性論; pinyin: Biàn fǎ fǎ xìng lùn; Distinguishing Dharmas and Dharmata) is a short Yogācāra work, attributed to Maitreya-nātha, which discusses the distinction and correlation (vibhāga) between phenomena and reality (); the work exists in both a prose and a verse version and survives only in Tibetan translation.
A Sanskrit text, it is one of eleven Yoga Upanishads attached to the Atharvaveda, [3] and one of twenty Yoga Upanishads in the four Vedas. [ 4 ] [ 5 ] It is listed at number 41 in the serial order of the Muktika enumerated by Rama to Hanuman in the modern era anthology of 108 Upanishads. [ 6 ]