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Yoga Makaranda Yoga Saram Sri T. Krishnamacharya
Yoga Makaranda or Yoga Saram (The Essence of Yoga) First Part Sri T. Krishnamacharya Mysore Samasthan Acharya (Written in Kannada) Tamil Translation by Sri C.M.V. Krishnamacharya (with the assistance of Sri S. Ranganathadesikacharya) Kannada Edition 1934 Madurai C.M.V. Press Tamil Edition 1938 Translators’ Note This is a translation of the Tamil Edition of Sri T. Krishnamacharya’s Yoga Makaranda. Every attempt has been made to correctly render the content and style of the original. Any errors detected should be attributed to the translators. A few formatting changes have been made in order to facilitate the ease of reading. A list of asanas and a partial glossary of terms left untranslated has been included at the end. We would like to thank our teacher Sri T. K. V. Desikachar who has had an inestimable influence upon our study of yoga. We are especially grateful to Roopa Hari and T.M. Mukundan for their assistance in the translation, their careful editing, and valuable suggestions. We would like to thank Saravanakumar (of ECOTONE) for his work reproducing and restoring the original pictures. Several other people contributed to this project and we are grateful for their efforts. There are no words sufficient to describe the greatness of Sri T. Krishna- macharya. We began this endeavour in order to better understand his teachings and feel blessed to have had this opportunity to study his words. We hope that whoever happens upon this book can find the same inspiration that we have drawn from it. Lakshmi Ranganathan Nandini Ranganathan October 15, 2006 iii Contents Preface and Bibliography vii 1 Introduction 1 1.1 Why should Yogabhyasa be done . -
Pranayama: Breath of Life
SPECIAL SECTION: PRANAYAMA: BREATH OF LIFE P RANAYAMA : U NIQ U E G IFT OF THE Y O G IC T RADITION By Gary Kraftsow your asana and pranayama Gary Kraftsow asserts that pranayama is among the most uniquely potent parts of Yoga practice. He explains that there’s no other tradition that has the sophistication of the yogic science of breath. In this article, he eloquently explains the ways you can use pranayama to create the effects you want in your practice. He shows how your asana practice can serve your pranayama practice, your pranayama practice can serve your asana practice and both practices together can serve your meditation practice. The Three Stages of Life 1. Asana as preparation for pranayama: Our focus is not about the structural details of the asana—we are Most Yoga practitioners today are in what we would call preparing the body and breath for pranayama. In this the midday stage of life. This is an image used in Viniyoga: breath-centric asana, the emphasis is on controlling and sunrise being the first 25 or 30 years of life, midday being lengthening the inhale and exhale and on the appropriate that long period extending up into the mid-70s and the use of retention of breath after inhalation and suspension sunset stage of life usually comes after the age of 75. In the of breath after exhalation in specific parts of asana practice. sunrise stage of life, the focus of our practice is on asana with a primarily structural orientation. In the midday stage 2. -
Thriving in Healthcare: How Pranayama, Asana, and Dyana Can Transform Your Practice
Thriving in Healthcare: How pranayama, asana, and dyana can transform your practice Melissa Lea-Foster Rietz, FNP-BC, BC-ADM, RYT-200 Presbyterian Medical Services Farmington, NM [email protected] Professional Disclosure I have no personal or professional affiliation with any of the resources listed in this presentation, and will receive no monetary gain or professional advancement from this lecture. Talk Objectives Provide a VERY brief history of yoga Define three aspects of wellness: mental, physical, and social. Define pranayama, asana, and dyana. Discuss the current evidence demonstrating the impact of pranayama, asana, and dyana on mental, physical, and social wellness. Learn and practice three techniques of pranayama, asana, and dyana that can be used in the clinic setting with patients. Resources to encourage participation from patients and to enhance your own practice. Yoga as Medicine It is estimated that 21 million adults in the United States practice yoga. In the past 15 years the number of practitioners, of all ages, has doubled. It is thought that this increase is related to broader access, a growing body of research on the affects of the practice, and our understanding that ancient practices may hold the key to healing modern chronic diseases. Yoga: A VERY Brief History Yoga originated 5,000 or more years ago with the Indus Civilization Sanskrit is the language used in most Yogic scriptures and it is believed that the principles of the practice were transmitted by word of mouth for generations. Georg Feuerstien divides the history of Yoga into four catagories: Vedic Yoga: connected to ritual life, focus the inner mind in order to transcend the limitations of the ordinary mind Preclassical Yoga: Yogic texts, Upanishads and the Bhagavad-Gita Classical Yoga: The Yoga Sutras of Patanjali, the eight fold path Postclassical Yoga: Creation of Hatha (willful/forceful) Yoga, incorporation of the body into the practice Modern Yoga Swami (master) Vivekananda speaks at the Parliament of Religions in Chicago in 1893. -
Yoga and the Five Prana Vayus CONTENTS
Breath of Life Yoga and the Five Prana Vayus CONTENTS Prana Vayu: 4 The Breath of Vitality Apana Vayu: 9 The Anchoring Breath Samana Vayu: 14 The Breath of Balance Udana Vayu: 19 The Breath of Ascent Vyana Vayu: 24 The Breath of Integration By Sandra Anderson Yoga International senior editor Sandra Anderson is co-author of Yoga: Mastering the Basics and has taught yoga and meditation for over 25 years. Photography: Kathryn LeSoine, Model: Sandra Anderson; Wardrobe: Top by Zobha; Pant by Prana © 2011 Himalayan International Institute of Yoga Science and Philosophy of the U.S.A. All rights reserved. Reproduction or use of editorial or pictorial content in any manner without written permission is prohibited. Introduction t its heart, hatha yoga is more than just flexibility or strength in postures; it is the management of prana, the vital life force that animates all levels of being. Prana enables the body to move and the mind to think. It is the intelligence that coordinates our senses, and the perceptible manifestation of our higher selves. By becoming more attentive to prana—and enhancing and directing its flow through the Apractices of hatha yoga—we can invigorate the body and mind, develop an expanded inner awareness, and open the door to higher states of consciousness. The yoga tradition describes five movements or functions of prana known as the vayus (literally “winds”)—prana vayu (not to be confused with the undivided master prana), apana vayu, samana vayu, udana vayu, and vyana vayu. These five vayus govern different areas of the body and different physical and subtle activities. -
A) Karma – Phala – Prepsu : (Ragi) • One Who Has Predominate Desire for Result of Action for Veidica Or Laukika Karma
BHAGAVAD GITA Chapter 18 Moksa Sannyasa Yoga (Final Revelations of the Ultimate Truth) 1 Chapter 18 Moksa Sannyasa Yoga (Means of Liberation) Summary Verse 1 - 12 Verse 18 - 40 Verse 50 - 55 Verse 63 - 66 - Difference Jnana Yoga - Final Summary 3 Types of : between (Meditation) - Be my devotee 1) Jnanam – Knowledge Sannyasa + Tyaga. be my worshipper 2) Karma – Action surrender to me 3) Karta – Doer - Being established and do your duty. Verse 13 - 17 4) Buddhi – Intellect in Brahman’s 5) Drithi – will Nature he becomes 6) Sukham – Happiness free from Desire. Verse 67 - 73 Jnana Yoga Verse 56 - 62 Verse 41 - 49 - Lords concluding - 5 factors in all remarks. actions. Karma Yoga - Body, Prana, Karma Yoga (Svadharma) (Devotion) Mind, Sense Verse 74 - 78 organs, Ego + - Purified seeker who Presiding dieties. - Constantly is detached and self - Sanjayas remember Lord. controlled attains Conclusion. Moksa 2 Introduction : 1) Mahavakya – Asi Padartham 3rd Shatkam Chapter 13, 14, 15 Chapter 16, 17 Chapter 18 - Self knowledge. - Values to make mind fit - Difference between for knowledge. Sannyasa and Tyaga. 2) Subject matter of Gita Brahma Vidya Yoga Sastra - Means of preparing for - Tat Tvam Asi Brahma Vidya. - Identity of Jiva the - Karma in keeping with individual and Isvara the dharma done with Lord. proper attitude. - It includes a life of renunciation. 3 3) 2 Lifestyles for Moksa Sannyasa Karma Renunciation Activity 4) Question of Arjuna : • What is difference between Sannyasa (Renunciation) and Tyaga (Abandonment). Questions of Arjuna : Arjuna said : If it be thought by you that ‘knowledge’ is superior to ‘action’, O Janardana, why then, do you, O Kesava, engage me in this terrible action? [Chapter 3 – Verse 1] With this apparently perplexing speech you confuse, as it were, my understanding; therefore, tell me that ‘one’ way by which, I, for certain, may attain the Highest. -
Book Only Cd Ou160053>
TEXT PROBLEM WITHIN THE BOOK ONLY CD OU160053> Vedant series. Book No. 9. English aeries (I) \\ A hand book of Sri Madhwacfaar^a's POORNA-BRAHMA PH I LOSOPHY by Alur Venkat Rao, B.A.LL,B. DHARWAR. Dt. DHARWAR. (BOM) Publishers : NAYA-JEEYAN GRANTHA-BHANDAR, SADHANKERI, DHARWAR. ( S.Rly ) Price : Superior : 7 Rs. 111954 Ordinary: 6 Rs. (No postage} Publishers: Nu-va-Jeevan Granth Bhandar Dharwar, (Bombay) Printer : Sri, S. N. Kurdi, Sri Saraswati Printing Press, Dharwar. ,-}// rights reserved by the author. To Poorna-Brahma Dasa; Sri Sri : Sri Madhwacharya ( Courtesy 1 he title of my book is rather misleading for though the main theme of the book is Madhwa philosophy, it incidentally and comparitively deals with other philosophies such as that of Sri Shankara Sri Ramanuja and Sri Mahaveer etc. So, it is use- ful for all those who are interested in such subjects. Sri Madhawacharya, the foremost Vaishnawa philosopher, who is the last of the three great Teachers,- Sri Shankara, Sri Ramanuja and Sri Madhwa,- is so far practically unknown to the English-reading public of India. This is, therefore the first attempt to present his philosophy to the wider public. Madhwa philosophy has got two aspects, one universal and the other, particular. I have tried to place before the readers both these aspects. I have re-assessed the values of Madhwa and other philosophies, and have tried to find out also the greatest common factor,-an angle of vision which has not been systematically adopted by any body. He is a great Harmoniser. In fact mine isS quite a new approach, I have tried to put old things in a new way. -
In Conservation Work of Angkor Complex
Community Empowerment in Conservation Work of Angkor Complex Keiko Miura, who is engaged in fieldwork in Cambodia, has been working or involved in Siem Reap for more than six years. She contributed this article on the efforts of the local and foreign community in the area of conservation Thibaud Lepage National and international framework of conservation of Angkor Following the two decades of war and instability, and prior to the UN-sponsored national elections in Cambodia of May, 1993, Angkor was inscribed on the World Heritage List in December, 1992, when it was also declared a World Heritage Site in Danger for the proba- tionary period of three years. This was the culmination of years of preparatory efforts made by the Cambodian authorities and the United Nations Educational, Scientific, and Cultural Organisation (UNESCO). Then, the World Heritage Committee (WHC) made an exceptional decision to temporarily lift normally required inscription conditions pertaining to national mechanisms for site protection.1 Further development concerning the conservation of Angkor heritage site was made through the Tokyo Declaration of October 1993, which led to the establishment of the International Co-ordinating Committee for the Safeguarding and Development of the Historic Site of Angkor or ICC. Japan and France co-chair ICC, with UNESCO in charge of its secretariat. Ever since, the international conservation work in Angkor has been co-ordinated, and a framework to examine on-going projects and new ones has been established.2 Meanwhile, the legal framework for the conservation of the Angkor heritage site has been established by the Government of Cambodia, in co-operation with UNESCO and other international organisations. -
Pranayama YOGIC BREATHING TECHNIQUES
pranayama YOGIC BREATHING TECHNIQUES What's inside this issue: G E T T O N E D W I T H E X T R E M E Y O G A - 3 breath awareness W R I T T E N B Y Y O G A C O L L E C T I V E Prāṇāyāma is the fourth limb of Patanjali's eight limbs of yoga system. Broken down, prana means life force energy and yama means restraint. Thus Prāṇāyāma means to control the energy in the body via one's breath. Any level of practitioner can benefit from Prāṇāyāma physically, mentally, or spiritually. In this article we look at a few common Prāṇāyāma techniques that you can try in your own time. All of these techniques are done in a comfortable seated position. nadi shodhana A L T E R N A T E N O S T R I L B R E A T H I N G 1. Using your right hand, gently place your index and middle finger to your Third Eye Chakra point between your eyebrows. 2. Exhale completely from both nostrils. 3. Press your thumb to the side of your nose, blocking "KEEP THE the flow of air in your right nostril. BREATH FLOW 4. Inhale through your left nostril. 5. Release your thumb and press your ring finger to GENTLE AND the side of your nose, blocking the flow of air in your NATURAL" left nostril. 6. Exhale through your right nostril. 7. Inhale through your right nostril. -
Effect of Yogic Intervention: Pranayama on Anxiety & Depression
The International Journal of Indian Psychology ISSN 2348-5396 (e) | ISSN: 2349-3429 (p) Volume 4, Issue 3, No. 99, DIP: 18.01.053/20170403 ISBN: 978-1-365-95950-9 http://www.ijip.in | April-June, 2017 Effect of Yogic Intervention: Pranayama on Anxiety & Depression Dr. Vandana Jain1*, Dr. Jyotsna Sharma2 ABSTRACT An attempt has been made to study the effect of Yoga: Pranayama on Anxiety & Depression. A purposive sample of 120 persons (60 males & 60 females) was selected and a pre and post control group design was used. Life style questionnaire (referred in introducing health Psychology) & 'Eight State Questionnaire' by Curran & Cattell, Indian adaptation by Shri Malay kapoor New Delhi, Kapoor & Bhargava (Agra) were used as tools. An analysis of results shows that the yoga pranayama had positive effect in the management of Anxiety & Depression as well as in creating positive image about oneself in the experimental group while control group didn't show any significant difference. Keywords: Yoga: Pranayama, Anxiety & Depression Yoga is one of India’s greatest gifts to the world. It has been practiced in India since times immemorial. It is a combination of religion, philosophy and physical culture into one complete science. Yoga is a movement based on form of relaxation and meditation that combines physical postures, exercises and breathing to promote physical mental and spiritual well being. In yoga, breath work is known as PRANAYAMA. Pranayama comprises ‘Poorak’, ‘Kumbhak’, & ‘Rachek’ which means inhalation & exhalation with the arrest of breathing process internal & external. By regular practice of Pranayama, pran shakti is being distributed through the body and invigorates all the seven charkas, purifies the mind and streamlines all the systems of the body thereby increasing the longevity. -
Joy of Transitions Cover Page.Pages
The Joy of Transitions Debbi Murphy, !PhD, ERYT 500 THE WAVE! David Whyte You arrived as a ripple of change emanating from an original, unstoppable, memory, a then made now, entirely yourself, found now in the world, now as creator of that world. You were a signature written in sand taken by the ocean and scattered to another wave form, your disappearance only made more beautiful by the everyday arrival of a tide where my voice can still join yours, hungering for the fall of water, so that walking the reflected sand, I set myself to learn by your going, knowing across death’s wide ocean, the ultimate parallel to friendship. The idea that we are ever not in movement is an illusion,! one of the veils of maya (illusion). In fact, the image we hold is a kind of snapshot in a never-ending progression of movement, extending infinitely forward & backward in time. As long as we are alive, we are never actually still. ! ~ Lesley Kaminoff, Yoga Anatomy! "1 “The Goddess Never-Not-Broken promises that the greatest magic is in the transformative moments: the heartbreak, the uncertainties, the pause before we hit the ground... and what we do with ourselves after we land. In our brokenness, we are unlimited” ~ JC Peters Truly, if you met this Goddess on the street, your heart would pound and you'd break into a cold sweat: "What's coming for me now?!” She’s not the goddess you’d want to take home to your mother.! It's! normal to fear and resist change, but Akhilandeshvari whispers to us also of freedom — liberation from the past, from habits and wounds, from stifling routines, from everything that once was good but has become a burden or a prison. -
Puja Rituals in Srimandir
Orissa Review June - 2009 Puja Rituals in Srimandir Padmanabha Mahapatra Shri Jagannath in Yantra, Tantra and Mantra mouth of Siva; that which has entered into the mouth of Uma; and that which is the opinion of The mode of worship of Sri Jagannath is Vishnu. - 'Agatam Sivamukhabjat gatam tu unique and different from that of the other Vishnu Girija mukhe, matam ch Basudevasya tasmat temples, situated in north and south India. Sri Agama uchyate'. So Agam or Tantra Sastra is Jagannath is Pranab; He has been identified with mainly based on three aspects, such as - Saivism; the mystic Vedic Bijamantra 'Om'. His puja has (Saivagam) Saktism (Saktagam) and Vaishnavism been developed and systematized in a well (Vaishnavagam). Agam or Tantra Sastra is a designed- process by coordinating the basics of means for over all development of human society Vedic, Tantric and Vaisnavite streams. - 'Dharmarth kamamokhyadi chaturbarga Dharmashastras prescribe three main streams for sadhan pathpradarshak.' the puja of Hindu Devatas, those are - Nigam, Agam and Lokacar. Nigam is the pure Vedic 'Tantra aims to transform every action in system, Agam is the tantric system and Lokacar life into a ritual, so that the individual performs is the combination of both or some other system, every action and thought with a feeling of worship which is followed with reference to the prevailing and awareness. The action of bathing, dressing, conditions of the locality, time and authorities. sitting for worship, offering various symbolic sacrifices, sexual relations, stages of development Nigam - (the Vedic system) - The guide from inception to womb, birth to marriage etc. -
The Yin and Yang of Yoga Tend Toward Emotion, Which Distorts Our Perceptions of Part 2 of a Series by Gyandev Mccord Reality
Newsletter of the Ananda Yoga® Teachers Association Vol. 12 No. 3 • Autumn 2007 I emphasize “potential,” because feeling, too, can be misled. To the degree that we cling tightly to the ego, we The Yin and Yang of Yoga tend toward emotion, which distorts our perceptions of Part 2 of a Series by Gyandev McCord reality. (See Figure 1 on page 2: “The Lens of Feeling.”) ast time, I discussed willpower, the “yang” element of But as we calm, refine and clarify our feeling nature, we Lyoga practice, and offered simple exercises that you get a progressively more accurate picture of reality, until can use to help students develop it. at last we see reality as it truly is. This higher expression Now I’ll do the same for the “yin” of our feeling nature is what I will call “deep feeling.” element: “feeling.” Both Paramhansa In contrast to willpower, which you can develop sim- Yogananda and Swami Kriyananda ply by doing (although as we saw last time, there’s much have long emphasized its impor- more to it than that), feeling is less about doing and tance, and I’ve come to realize from more about awareness. It’s subtle, but not mysterious. It experience how absolutely vital it simply requires increasingly sensitive listening, from a is to success in yoga. It also offers place of increasing calmness, expansiveness, receptivity, and above all, impersonal love. excellent potential content for more Gyandev McCord Let’s now explore how to use Ananda Yoga as a vehicle meaningful yoga classes. Director to refine these qualities, and deepen our feeling capacity.