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Ekagra stage is also called Sampramata yoga in which the mind assumes the form of the object itself. Niruddha stage is known as Samprajnata yoga or Samadhi in which nothing is known or thought of by the mind. In the Yoga system Buddhi , Ahamkara and Indriyas are often called Citta.
Citta (Pali and Sanskrit: ššŗš¢šš¢, pronounced chitta) is one of three overlapping terms used in the Nikaya to refer to the mind, the others being manas and viññÄį¹a. Each is sometimes used in the generic and non-technical sense of "mind" in general, and the three are sometimes used in sequence to refer to one's mental processes ...
Yoga Vasistha speaks about the bhutÄkÄsha – dealing with gross matter, chittÄkÄsha – dealing with mental concepts and chidÄkÄsha with the Ätman. These are spaces projected by the mind but all spaces are reduced to one, that is, to the ultimate space which is one’s own true self. [ 3 ]
It also refers to the four functions of the mind, namely the manas (the mind or lower mind), buddhi (the intellect or higher mind), chitta (memory, or, consciousness), and ahamkara (ego, or, I-maker). [1] Antaįø„karaį¹a has also been called the link between the middle and higher mind, the reincarnating part of the mind. [2]
Larson says that the Yoga Sutras pursue an altered state of awareness from Abhidharma Buddhism's nirodhasamadhi; unlike Buddhism's "no self or soul", however, yoga (like Samkhya) believes that each individual has a self. [175] The third concept which the Yoga Sutras synthesize is the ascetic tradition of meditation and introspection. [175]
The word 'Sahaja' in Sanskrit has two components: 'Saha' is 'with' and 'ja' is 'born'. [6] A Dictionary of Buddhism gives the literal translation of Sahaja as "innate" and defines it as "denoting the natural presence of enlightenment (bodhi) or purity", [11] and Yoga means union with the divine and refers to a spiritual path or a state of spiritual absorption.
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Seeing this will free us from the false conception of an 'I'. [ 53 ] Siderits notes how Kant had a similar notion, that is, without the idea of an objective mind independent world, one cannot derive the concept of a subjective "I".