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Many members of this yoga class are wearing yoga pants; others wear shorts or tracksuit bottoms. Yoga pants have migrated from the yoga studio to the high street; from the early 2010s, they have increasingly been used as everyday casual wear. [14] [15] Some women wear them around the house, as maternity wear, and for dancing. [16]
Citta (Pali and Sanskrit: 𑀘𑀺𑀢𑁆𑀢, pronounced chitta) is one of three overlapping terms used in the Nikaya to refer to the mind, the others being manas and viññāṇa. 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 ...
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] Antaḥkaraṇa has also been called the link between the middle and higher mind, the reincarnating part of the mind. [2]
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[5] Vrittis need not be considered confined to the esoteric experiences of advanced yogis. 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 ...
Jonathan Gold writes that it is "the causal process of the thing's fabrication, the causal story that brings about the thing's apparent nature." This basis is considered to be an ultimately existing ( paramārtha ) basis in classical Yogācāra (see Mahāyānasaṃgraha , 2:25). [ 80 ]
The seeds are used as beads to make malas (rosaries), known as Bodhichitta malas, [2] Buddha chitta mala, or Bodhi seed malas, used in Tibetan Buddhist worship. These are highly valued with a mala of 108 beads costing up to 80 thousand Nepalese Rupees. However the price of the mala varies according to the diameter and the face of the seed.
Some Mahayana sources use the sky as a simile for the Dharmakaya and for emptiness. [5] [6]The Trikāya doctrine sees Buddhahood as composed of three bodies, components or collection of elements (kāya): the Dharma body (the ultimate aspect of Buddhahood), the body of self-enjoyment (a divine and magical aspect) and the manifestation body (a more human and earthly aspect).
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