Drishti (View)

View or position (Pali diṭṭhi, Sanskrit dṛṣṭi) is a central idea in

Buddhism. In Buddhist thought, a view is not a simple, abstract
collection of propositions, but a charged interpretation of experi-
ence which intensely shapes and affects thought, sensation, and
action. Having the proper mental attitude toward views is there-
fore considered an integral part of the Buddhist path, as some-
times correct views need to put into practice and incorrect views
abandoned, and sometimes all views are seen as obstacles to en-
lightenment.

Positions

In describing the highly diverse intellectual landscape of his day,

the Buddha is said to have referred to "the wrangling of views, the
jungle of views".

Views are produced by and in turn produce mental conditioning.

They are symptoms of conditioning, rather than neutral alterna-
tives individuals can dispassionately choose. The Buddha, accord-
ing to early texts, having attained the state of unconditioned
mind, is said to have "passed beyond the bondage, tie, greed, ob-
session, acceptance, attachment, and lust of view."

Those who wish to experience nirvana must free themselves from

everything binding them to the world, including philosophical
and religious doctrines. Right view as the first part of the Noble
Eightfold Path leads ultimately not to the holding of correct
views, but to a detached form of cognition.
Understanding karma
See also: Noble Eightfold Path

The term "right view" (samyak-dṛuṣṭi/ sammā-diṭṭhi) or "right

understanding" is basically about having a correct attitude to-
wards one's social and religious duties. This is explained from the
perspective of the system of karma and the cycle of rebirth. Used
in an ethical context, it entails that our actions have consequenc-
es, that death is not the end, that our actions and beliefs also have
consequences after death, and that the Buddha followed and
taught a successful path out of this world and the other world
(heaven and underworld or hell). Originating in the pre-Buddhist
Brahmanical concerns with sacrifice rituals and asceticism, in
early texts the Buddha shifts the emphasis to a karmic perspec-
tive, which includes the entire religious life. The Buddha further
describes such right view as beneficial, because whether these
views are true or not, people acting on them (i.e., leading a good
life) will be praised by the wise. They will also act in a correct way.
If the views do turn out to be true, and there is a next world after
death, such people will experience the good karma of what they
have done when they were still alive. This is not to say that the
Buddha is described as uncertain about right view: he, as well as
other accomplished spiritual masters, are depicted as having
"seen" these views by themselves as reality. Although devotees
may not be able to see these truths for themselves yet, they are
expected to develop a "pro-attitude" towards them. Moral right
view is not just considered to be adopted, however. Rather, the
practitioner endeavors to live following right view, such practice
will reflect on the practitioner, and will eventually lead to deeper
insight into and wisdom about reality.
According to Indologist Tilmann Vetter, right view came to explic-
itly include karma and Rebirth, and the importance of the Four
Noble Truths, when "insight" became central to Buddhist soteri-
ology. This presentation of right view still plays an essential role
in Theravada Buddhism.

Understanding doctrine

A second meaning of right view is an initial understanding of

points of doctrine such as the Four Noble Truths, not-self and
Dependent Origination, combined with the intention to accept
those teachings and apply them to oneself. Thirdly, a "supramun-
dane" right view is also distinguished, which refers to a more re-
fined, intuitive understanding produced by meditative practice.
Thus, a gradual path of self-development is described, in which
the meaning of right view gradually develops. In the beginning,
right view can only lead to a good rebirth, but at the highest level,
right view can help the practitioner to attain to liberation from
the cycle of existence.

Buddhist Studies scholar Paul Fuller believes that although there

are differences between the different levels of right view, all levels
aim for emotional detachment. The wisdom of right view at the
moral level leads to see the world without greed, hatred and delu-
sion.

Misunderstanding objects as self is not only seen as a form of

wrong view, but also as a manifestation of desire, requiring a
change in character.
No views

The Buddha of the early discourses often refers to the negative ef-
fect of attachment to speculative or fixed views, dogmatic opin-
ions, or even correct views if not known to be true by personal
verification. In describing the highly diverse intellectual land-
scape of his day, he is said to have referred to "the wrangling of
views, the jungle of views". He assumed an unsympathetic atti-
tude toward speculative and religious thought in general. In a set
of poems in the early text Sutta Nipata, the Buddha states that he
himself has no viewpoint. According to Steven Collins, these po-
ems distill the style of teaching that was concerned less with the
content of views and theories than with the psychological states of
those who hold them.

See also

 Identity view (sakkāya-diṭṭhi, a fetter of the mind on the Bud-

dhist path)
 Sammaditthi Sutta (early discourse on right view)
 Kalama Sutta (early discourse about misguided beliefs)
 The Blind Men and the Elephant (metaphor on fighting about
opinions)
 Dogma

References

 Collins, Steven (1990), Selfless persons: imagery and thought

in Theravāda Buddhism (PDF), Cambridge: Cambridge Uni-
versity Press
 Fuller, Paul (2005), The Notion of Diṭṭhi in Theravāda Bud-
dhism: The Point of View (PDF), Routledge
 Velez de Cea, J. Abraham (2013), The Buddha and Religious
Diversity, Routledge
 Vetter, Tilmann (1988), The Ideas and Meditative Practices of
Early Buddhism (PDF)

External links

 Canki Sutta, early discourse on views in Buddhism

 Wei-hsün Fu, Charles; Wawrytko, Sandra Ann (1994), Bud-
dhist Behavioral Codes and the Modern World: An Interna-
tional Symposium, Greenwood
 Drishti (Yoga)

Drishti (Sanskrit: दृष्टि; IAST:dṛṣṭi), or focused gaze, is a means

for developing concentrated intention. It relates to the fifth limb
of yoga (pratyahara) concerning sense withdrawal, as well as the
sixth limb dharana relating to concentration.

Description

Each yoga āsana is associated with a particular dṛṣṭi. There are

nine dṛṣṭis (when you count both Pārśva Dṛṣṭi's, left and right
sides, as one):

Angusthamadhye:

For Aṅguṣṭhamadhye dṛṣṭi (Sanskrit: अङ्गटू ठमध्ये; meaning "to the

middle of the thumb" the practitioner looks to the thumb.

Examples of asanas which employ Aṅguṣṭhamadhyai as their dṛṣṭi

can be found in the Sūrya Namaskāra vinyasas; Ūrdhva Vṛkṣā-
sana, Utkaṭāsana, and Vīrabhadrāsana I use Aṅguṣṭhamadhye as
their dṛṣṭi.

Bhrumadhye

The Bhrūmadhye dṛṣṭi (Sanskrit: भ्रम

ू ध्ये; meaning "to the middle of
the eyebrows/brow") has the gaze set at the "third eye", which is
right between the eyebrows. In order to do this, the eyes are
closed half way. This purportedly stimulates the olfactory and op-
tic nerves, consequently awakening the autonomic and central
nervous systems. It sooths the cranial nerves and aids concentra-
tion, and helps awaken kundalini. It is advised that caution be
taken as prolonged or incorrect practice may cause problems for
the eye muscles or nervous system. Initial practice is often done
for only minutes at a time, but is gradually increased to up to ten
minute intervals.

An example of a vinyasa which includes the Bhrūmadhye dṛṣṭi in

its practice is Sūrya Namaskāraˌ wherein the Bhrūmadhye dṛṣṭi is
used on the inhale following Uttānāsana, during Ūrdhva Mukha
Śvānāsana, and again on the inhale following Adho Mukha Svānā-
sana (before the final Uttānāsana in the vinyasa).

Nasagre

The Nāsāgre dṛṣṭi (Sanskrit: नासाग्रे; meaning "to the tip of the
nose") has the eyes fixed on the tip of the nose. Purportedly stren-
gthens the eye muscles.

In Sūrya Namaskāra, Samasthitiḥ, Uttānāsana and Caturāṅga

Daṇḍāsana all employ the Nāsāgra dṛṣṭi, as does the transition
from Vīrabhadrāsana A to Ūrdhva Mukha Śvānāsana. These are
only some of the asanas and vinyasas in which this dṛṣṭi is used.

Hastagrahe

The Hastagrahe dṛṣṭi (Sanskrit: हसतग्रहे; generally meaning "the

taking of the hand" or "the putting of the hand to", or (in the con-
text of dṛṣṭi) "to the tips of the hand") involves looking at the
(usually extended) tips or palm of the hand.

Utthita Trikonasana, and its twisted partner Parivrta Trikonasa-

na are two examples of asanas which use Hastagraha dṛṣṭi.
Parshva

Pārśva dṛṣṭi (Sanskrit: पार्श्व; meaning "the side") involves looking

to the left or right side. The asanas Utthita Pārśvasahita, Marīcyā-
sana C, and Marīcyāsana D all entail Pārśva dṛṣṭi.

Urdhva

Ūrdhva dṛṣṭi (Sanskrit: ऊर्घ्व; meaning "above" or "rising") has the

eyes pointing upwards, to the sky. Some asanas which use Ūrdhva
dṛṣṭi are Upaviṣṭha Koṇāsana B and Ubhaya Pādānguṣṭhāsana.

Nābhicakre

The navel is the center of focus for the Nābhicakre dṛṣṭi (Sanskrit:
नाभिचक्रे; meaning "on the navel" or literally "on the central circle";
the first part of this compound word is "Nābhi" meaning "naval"
"center" or "origin", the second part "cakra" which has come into
use in English as chakra means "wheel" or "circle"). Adho-Mukha-
Śvānāsana is an asana that uses the Nābhicakra dṛṣṭi.

Padayoragre

Pādayoragre dṛṣṭi (Sanskrit: पाडयोरग्रे; meaning "to the tips of the

feet") is gazing to the toes. A host of asanas from the Paścimottān-
āsana sequence and Jānu Śīrṣāsana sequence all employ the Pād-
ayoragre dṛṣṭi.

Theory

The sixth limb of yoga dharana (concentration), includes main-

taining dṛṣṭi during yoga practice in order to ensure dhyana medi-
tation will occur.
Variation Between Styles

There may be differences between different styles regarding how

dṛṣṭi is practiced and which are used for specific asanas. Dṛṣṭi is a
primary part of Ashtanga Yoga, Hatha Yoga, and Raja Yoga tradi-
tions.

Notes

 gra means "tip(s) of", as in pādāgra (Sanskrit: पादा * ग्र: "tips of

the toes").
 The Sanskrit word madhye is marked indeclensible, so the
Locative Case ("to") is applicable here.
 The Locative Case (here "to") for Singular nouns ending in
Masculine vowels (a/अ) become e/ए (a/अ blends with i/इ).
 See pāda Sanskrit: पाद) meaninɡ "foot".
 The Locative Case (here "to") for Dual nouns ending in Mascu-
line vowels (a/अ) is ayo:/अ .

Sources

 Maehle, Gregor (2011). Ashtanga Yoga Practice and Philoso-

phy. Kindle Edition. New World Library.
 Devananda, Vishnu Swami (2011). The Complete Illustrated
Book of Yoga. Kindle Edition. Random House, Inc.
 Monier-Williams, Monier (1964). A Sanskrit-English Diction-
ary: Etymologically and Philologically Arranged with special
reference to cognate Indo-European languages. Digitized and
Searchable. Oxford University Press (Print) and University of
Cologne (Digitized).
 Steiner, Dr. med. Ronald P. (2012). "AshatangaYoga.info".
Retrieved 2012-05-12.
 Jois, Sri K. Pattabhi (2010). Yoga Mala: The Seminal Treatise
and Guide from the Living Master of Ashtanga Yoga. Kindle
Edition. Macmillan.
 Whitney, William Dwight (1889). Sanskrit Grammar. Har-
vard University Press.
 Kale, Moreshwar Ramchandra (1961). A Higher Sanskrit
Grammar for the use of schools and colleges. Sundar Lal
Jain.
 Dhāraṇā

Dhāraṇā (from Sanskrit ) is translated as "collection or

concentration of the mind (joined with the retention of breath)",
or "the act of holding, bearing, wearing, supporting, maintaining,
retaining, keeping back (in remembrance), a good memory", or
"firmness, steadfastness, ... , certainty". This term is related to the
verbal root dhri to hold, carry, maintain, resolve. Dharana is the
noun.

Dhāraṇā is the sixth stage, step or limb of eight elucidated by

Patanjali's Ashtanga Yoga or Raja Yoga. For a detailed account of
the Eight Limbs, refer to the Yoga Sutras of Patanjali.

Dhāraṇā may be translated as "holding", "holding steady", "con-

centration" or "single focus". The prior limb Pratyahara involves
withdrawing the senses from external phenomena.
Dhāraṇā builds further upon this by refining it further to
ekagrata or ekagra chitta, that is single-pointed concentration
and focus, which is in this context cognate with Samatha. Maehle
(2006: p. 234) defines Dharana as: "The mind thinks about one
object and avoids other thoughts; awareness of the object is still
interrupted."

Dhāraṇā is the initial step of deep concentrative meditation,

where the object being focused upon is held in the mind without
consciousness wavering from it. The difference between Dhāraṇā,
Dhyāna, and Samādhi (their "integration" constituting Samyama)
is that in the former, the object of meditation, the mystic, and the
act of meditation itself remain separate. That is, the mystic or the
mystic's meta-awareness is conscious of meditating (that is, is
conscious of the act of meditation) on an object, and of one's own
self, which is concentrating on the object. As the seer becomes
more advanced, dwelling in the subsequent stage of Dhyāna, con-
sciousness of the act of meditation disappears, and only the con-
sciousness of being/existing and the object of concentration regis-
ter (in the mind). In the final stage of Samādhi, the ego-mind also
dissolves, and the seer becomes one with the object. Generally,
the object of concentration is God, or the Self, which is seen as an
expression of God.

See also

 Samyama
 Beginner's mind
 Tratak

References

 Maehle, Gregor (2006). Ashtanga Yoga: Practice and Philos-

ophy. Doubleview, Western Australia: Kaivalya Publica-
tions.
 "Seeking Samadhi". http://www.yogajournal.com. 29 August
2007.
 "Dharana". http://yoga.iloveindia.com.
 "The Yoga System". http://www.swami-krishnananda.org.
 "Dharana (Yoga of concentra-
tion)". http://www.yogateacher.com. Archived from the
original on 2015-03-02.
External links

 Dharana Comments on the Patanjali’s Scheme.

 Dharana, by Yogacharya