Therefore I may desire the fake pleasure in my dream but my desiringit would not make it a real one in any way

unperceived

special types of awareness

originate

according towhich awareness of the immediately preceding moment is regarded asthe 'material' condition for the awareness of the next moment.

Hence pleasure is a kind of awareness.

He points out at first that it cannot be the same setof causal conditions that give rise to both pleasure (or pain) and theawareness of it. This is technically called as iddhi 'unestablishedreason', which invalidates the Buddhist argument. For example,Vacaspati says, one may have a pleasant feeling (= pleasure) along withthe tactile awareness of cool sandal-paste but another person sufferingfrom cold may have the awareness of cool sandal paste but not thesame pleasant feeling which the first has. In fact, the second personwould have an unpleasant feeling.

become aware of such pain or pleasure

It is part of the Nyaya psychological view that our pain orpleasure, i.e., mental episodes that can be designated either as pain orpleasure, should not be conflated with our 'perceptions', i.e. ourawareness of such pain or pleasure.

distinction to be madebetween pains or pleasures and our awareness of them.

If each 'actualized' touch is different, theneventually the boundary between the 'outer' sensibilia and 'inner'feelings of pain or pleasure vanishes. And, similarly, the distinctionbetween the awareness and the sensibilia will disappear

Buddhist that there cannotbe any unsensed pain or pleasure.

'external' objects may notwork in the case of 'internal' states.

I feel?

But can therebe an unsensed or untouched touch?

touch would be a secondary quality.

special form or kind of cognitive episode which we callthe inner perceptual awareness.

gotogether

. Desir

such a distinctionbetween awareness and what we are aware of seems impossible tomaintain.

uddhist Concept of Pain-sensation

The order of the chapters is not preciselychrono log ica l, alt h ough they are arranged in two main gro ups-thosech ap -ters that are believedtohave been revealed to M uh ammadin Mecca, when hewas beginning to receive divine revelations from around 6ro, and those thatcame to him later in Medina after his hijra (emigration) there in 622

Linguistically, therefore, theQur'anisnothing short ofphenomenal.

journey.It is breathed into the ear ofa babyatbirth and int o theear ofanyoneatthepoint ofdeath:

Patañjali states in this aphorism that establishing oneself in non-injury leads thebeings in the practitioner’s vicinity to abandon enmity

defiled or non-defiled.

Vyāsa isexplicitly following the line of Sāṅkhya.

A summary of the work

Patañjali on many occasions avoidsuse of the term puruṣa, which refers to a metaphysical entity, and uses terms ofpsychological or phenomenological character instead. For example, he uses thewords draṣṭṛ (YS I.3, II.17, II.20, IV.23), dṛṣi (II.20, II.25), dṛkśakti (II.6), grahītṛ(I.41), citi (IV.22) and citiśakti (IV.34) for puruṣa

puruṣa

Hence, the concept of citta cannot become supreme in Patañjali’s system as itis in Buddhism.

Vasubandhu here refers to ten factors as common to all minds: feeling (vedanā),volition (cetanā), perception (saṁjñā), wish (chanda), contact (sparśa), thought(mati), mindfulness (smṛti), attention (manasikāra), determination (adhimokṣa) andconcentration (samādhi) (AK II.24). Vyāsa is concerned not with all the com-mon mental factors mentioned by Vasubandhu, but rather with only samādhi asbelonging to all types of mind.

field or jurisdiction”

five varieties taken up by Vyāsa as five planes (bhūmi):

hierarchy

Table 1.1

Vyāsa’s commentary of YS I.1 is important from the point of view of the Bud-dhist inf luence. Vyāsa introduces the doctrine of cittabhūmis (planes of mind) andsuggests that samādhi, that is, concentration, is common to all.

he fourth chapter d

The fifth and concluding chapter argues that through his theory of Yoga,Patañjali tries to synthesize two stories of suffering and emancipation: the empirical–psychological story rooted largely in Buddhism and the story based on Sāṅkhyametaphysics. The chapter explains how Patañjali integrates the two stories. Itargues that although Patañjali adopts many inputs from the Buddhist story of suf-fering and emancipation, he attempts to situate these in the realist and eternalistframework of Sāṅkhya. The chapter also points out how Vyāsa’s commentarymany times deviates from meanings of the aphorisms which appear to be morenatural and consistent.

framework of the fourfoundational concepts

seedless meditative absorption

fourth chapter as a later additio

As some modern scholars have pointed out, while Patañjali isfound as the name of the Yogasūtra’s author in some later commentarial works,it is not found in the Yogasūtra itself or in its earliest commentary, Yogabhāṣya

journey of the yogintowards final emancipation, but it also engages in a philosophical debate withidealism

The third chapter focuses on the supernormalachievements (vibhūti) the yoga practitioner can attain with the maturation of hismeditative practice

The second chapter focuses on the meansaspect (sādhana) more systematically. It presents the path of yoga in the formof “yoga of action” (kriyāyoga) and “yoga having eight limbs” (aṣṭāṅgayoga) andsituates this path in the general framework of the four conceptual foundations:the problem of suffering, its cause, its removal and the means to removal (heya,heyahetu, hāna and hānopāya).

n the nature of the goal of meditative practice, namelymeditative absorption or deep meditative concentration

hrough this commentarial development of Pātañjala-yoga, its originalmind-centric nature blurred and it began to be presented as a God-centric ora non-dualistic system of self-discipline. In the modern period, we also see thisin Swami Vivekananda’s interpretation of Pātañjala-yoga. Vivekananda titled hiswork on Pātañjala-yoga as Rajayoga. As we have seen, the term “Rājayoga” isused in Haṭhayoga texts to connote meditation on ātman and paramātman or Brah-man and the identification of the mind with them. Vivekananda may not havebeen particular about Rājayoga’s technical meaning, instead using the term forPātañjala-yoga mainly to distinguish it from Haṭhayoga. But the fact remainsthat he was looking at Pātañjala-yoga from a synthetic perspective which com-bines the atheistic form of Yoga with those of theistic and Advaitic forms.1 Thisis clearly indicated by the eighth chapter of Rajayoga, “Rajayoga in brief ”, whichincludes an account of Yoga from Kūrmapurāṇa. The account includes differentforms of Yoga. One is Abhāvayoga, where one’s self is meditated upon as zero.The other is Mahāyoga, defined as that in which one sees the self as full of bliss,bereft of all impurities and one with God. It also refers to the yoga of eight limbs(verbally the same as those of Patañjali but defined differently), where dhyāna isunderstood as identification with God.

manas

Haṭhayoga

liberatio

rooted in both orthodoxand heterodox philosophical traditions, including Sāṅkhya, Jaina and Buddhistthought.

Patañjal

what “traditional” humanists might need help with and then move on to the needs of what we call “digital humanists”

Liberation requires rejection of our pre-sent understanding of the world as ultimate

Ultimacy (`being') is not accorded to things encountered in experience,since their conceptually constructed nature is understood; this is thegiving up of desire.

YogaÅcaÅradeconstruction of the external world can show that it is ± or must be ± aconceptual construct.

Due to the conceptualisation of that which is not, the being of it isestablished; it is, in this way, not entirely without being.' (MV, I.4).That is, it is not being in the way its appearance occurs.

Interpreting the fleeting traces of the ScanOps, first as a kind of failure inthe digitization process and then reading these glitches from a purview ofan ephemeral glitch archive draws out the subordinate acts of digital cul-ture writ large and we are more clearly able to assess those backstage ele-ments in support of a global data infrastructure.

And theseglitches in turn disclose the integrated circuits of labor in the Google BooksProject that are in fact material but are sequestered virtually

“In my view,” wrote Chen,“Google Books provides significant public benefits. It advances the pro-gress of the arts and sciences, while maintaining respectful considerationfor the rights of authors and other creative individuals, and without ad-versely impacting the rights of copyright holders.

y. Remarkably, we are occasionally afforded afleeting glimpse of the ScanOps by the accidents or errors left behind in thescanned pages of books: a creased page, gloved fingertip, severed hand. Bycollecting and examining the traces in Google Books, along with other im-ages, objects, and observations found online that reveal the partial perspec-tives of the ScanOps, this work aims to expose alternate realities of datainfrastructures by unearthing who and what is subsumed by, hidden, orbaked into these systems, and how these entities are purposefully obscuredfrom view.

In this chapter, it describes also processes and structuresof hegemony, imperialism, and power through which data is trafficked.

If language acquisi-tion among researchers worldwide shifts in rational ways, this will be the most pro-ductive frontier of historical research for the next generation.

et the digitized revolution is not inherently egalitarian, open, or cost-free. Tothe extent that digital search has become the unacknowledged partner of the transna-tional turn, the transnational turn now carries more baggage and follows paths morerutted than we have yet to admit. Of course, not everyone wrote national history be-fore the digitized turn, and not everyone is writing transnational history now. Theradical repricing of the information landscape does not dictate the choices any givenresearcher will make. But it exerts a strong underlying pull on historians’ productionin the aggregate. As a result, the systematic blind spots, the disparities of access, andthe particular shortcuts that digitized sources afford will add up to real trends—andreal losses, unless we work actively against it

. Meanwhile, in articles in the Canadian Historical Review, “the Globe and Mailwent from being rarely cited between 1997 and 2002 to being by far the most citednewspaper between 2005 and 2011.”

And, with important exceptions—shaped predictably by imperial rule—information tends to be produced in the places that information is about.

Second, beginning in the mid-2000s, web-based discov-ery of primary and secondary sources by granular content rather than metadata ex-ploded, as optical character recognition (OCR) software made full-text searchabilitythe norm, and Google Books and newspaper and other digitization projects boomed.

St. Clair argues that licensing laws—ownership—encouraged the continued, cheap republication of folkknowledge for the British underclass at the same time that a small, elite audi-ence had access to change, to modernity, in the form of newer publicationslike romantic literature.

The economics of access may induce a sort of culturallag or what St. Clair calls ‘‘lock-in’’ for those with the least resources, a hazardJSTOR clearly aims to mitigate with its different subscriber rates and itsspecial initiatives for reduced-rate subscriptions in the developing world.

. We mustspeculate, however, that JSTOR’s model of the disciplines and of disciplin-arity is of significantly less moment today, now that JSTOR includes thou-sands of journals, not 117.

If students or scholars stop with JSTOR—without seeking additionalsources or pondering its contents and their limits—then JSTOR makesthem the victims of its success. It becomes the system governing statements.Using the new Beta Search interface, you can now search ‘‘all content’’ or‘‘only content I can access.

Second, much to the dismay of advocates for open access, the database isproprietary, and users must subscribe or be affiliated with a subscribinginstitution.

“intellectual Trojan horse” of graphical visualization, in which“assumptions about what constitutes information . . . are cloaked in arhetoric taken wholesale from the techniques of the empirical sciencesthat conceals their epistemological biases under a guise of familiarity.”

The fact that Jefferson almost always useddiminutives when referring to the men and women he enslaved alsocontributed to the complexity of the data analysis. James Hemings,for example, was referred to as Jamey, Jim, and, while in France, Gimmé(Gordon-Reed 2008, 553).

The ghost of James Hemings need not stand for something, as Bestand Marcus caution. To be quite certain, the ghost of Hemings meansenough. And while we, as scholars, might seek to know more aboutHemings’s life, his story is one that is impossible to retrieve (2009,36:20). As Hartman (2008, 2–3) explains, every story that takes shapein the archive of slavery is “predicated upon impossibility—listeningfor the unsaid, translating misconstrued words, and refashioning dis-figured lives—and intent on achieving an impossible goal: redressingthe violence that produced numbers, ciphers, and fragments.” Thus,even as we consider the information we might gain from the “numbers,ciphers, and fragments” in Jefferson’s correspondence, visualized herethrough digital means, we are reminded, with the foreknowledge ofHemings’s suicide, of how little of his life we will ever truly know

. In conjuring a sense of these mysteries, however,each of these critics relies on traditional methods of analysis andcritiqu

A major challenge for us, is to be active in conversations about preserving and sustaining the open digital infrastructure that makes this inclusive digital history work accessible for all in years to come.

Social network analysis helps digital historians to explore relationships between different entities and visualize them.

” The National Council on Public History and the American Association for State and Local History decided to publish The Inclusive Historian’s Handbook online as a free resource not only for their members, but also to open the practice of history for diverse communities of practitioners and directly support inclusive and equity-focused historical work in public settings.

These early contributions influenced how curators shaped their interpretative priorities and helped them build their physical and digital collections. This practice also informed their digital strategy from the institution’s earliest stages

Moreover, digital history offers multiple pathways for historians to collaborate, publish, and share their work with a wide variety of audiences. Perhaps most important, digital methods help us to access and share marginalized or silenced voices and to incorporate them into our work in ways not possible in print or the space of an exhibition gallery.