The Yoga Tradition Perspective
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Master of Arts (Philosophy) (10-Oct-2012)
Design and Structure of various courses of Semester based Credit system to be implemented from June-2010 (Revised June -2012) Course No. of hours per week Course Department No. Name Lectures Others Practicals Total Credit Semester PHI401 Indian logic & Peistemology-I 3 1 - 4 4 PHI402 Indian EThics 3 1 - 4 4 PHI403 Symbolic Logic 3 1 - 4 4 PHI404EA Modern Indian Thought 1 3 1 - 4 4 PHI404EB Philosophy of Education PHI405EA Advaita Vedanta 3 1 - 4 4 PHI405EB Philosophy of Madhva PHI406S Seminar 3 1 - 4 4 Total 18 6 0 24 24 PHI407 Indian Logic & Epistemology-II 3 1 - 4 4 PHI408 Western Ethics 3 1 - 4 4 PHI409 Advance Symbolic Logic 3 1 - 4 4 PHI410EA Philosophy of Religion 2 3 1 - 4 4 PHI410EB Phenomenology and Existentialism PHI411EA Indian Aesthetics 3 1 - 4 4 PHI411EB Western Aesthetics PHI412S Seminar 3 1 - 4 4 Total 18 6 0 24 24 PHI501 Indian Metaphysics 3 1 - 4 4 Philosophy PHI502 Philosophy of Bhagwadgita 3 1 - 4 4 PHI503 Mysticism 3 1 - 4 4 PHI504EA Buddhist Philosophy 3 3 1 - 4 4 PHI504EB Nyaymanjari (Third Ahnika) textual study PHI505EA Yoga Philosophy and Psychology 3 1 - 4 4 PHI505EB Jain Philosophy PHI506S Seminar 3 1 - 4 4 Total 18 1 0 24 24 PHI507 Western Metaphysics 3 1 - 4 4 PHI508 Philosophy of Kant 3 1 - 4 4 PHI509 Philosophy of Ramanuj 3 1 - 4 4 PHI510EA Environmental Philosophy 4 3 1 - 4 4 PHI510EB Philosophical Tradition in Gujarat PHI511EA Seminar 3 1 - 4 4 PHI511EB Philosophy of Sartre PHI512 Project 3 1 - 4 4 Total 18 1 0 24 24 Page 1 of 59 DEPARTMENT OF PHILOSOPHY GUJARAT UNIVERSITY AHMEDABAD SEMESTER SYSTEM Syllabus [M.A.] Sem-I to IV [ With effect from Academic Year – June 2010 ] [ Revised June – 2012 ] Semester-I (PHI401) Indian logic and Epistemology (1) Objectives : This course aims at introducing the distinctive features of Indian epistemology. -
Neuroscience of the Yogic Theory of Mind and Consciousness
1 Neuroscience of the Yogic Theory of 2 Mind and Consciousness 3 Vaibhav Tripathi1* and Pallavi Bharadwaj2 *For correspondence: [email protected] (VT) 4 1Boston University; 2Massachusetts Institute of Technology † Present address: Department of 5 Psychological and Brain Sciences, Boston University, Boston, MA, ‡ USA 02215; Laboratory for 6 Abstract Yoga as a practice and philosophy of life has been followed for more than 4500 years Information and Decision Systems, 7 Massachusetts Institute of with known evidence of Yogic practices in the Indus Valley Civilization. A plethora of scholars have Technology, Cambridge, MA 02139 8 contributed to the development of the field, but in last century the profound knowledge 9 remained inaccessible and incomprehensible to the general public. Last few decades have seen a 10 resurgence in the utility of Yoga and Meditation as a practice with growing scientific evidence 11 behind it. Significant scientific literature has been published, illustrating the benefits of Yogic 12 practices including asana, pranayama and dhyana on mental and physical well being. 13 Electrophysiological and recent functional Magnetic Resonance Imaging (fMRI) studies have 14 found explicit neural signatures for Yogic practices. In this article, we present a review of the 15 philosophy of Yoga, based on the dualistic Sankhya school, as applied to consciousness 16 summarized by Patanjali in his Yoga Sutras followed by discussion on the five vritti (modulations 17 of mind), practice of pratyahara, dharana, dhyana, different states of samadhi, and samapatti. We 18 introduce Yogic Theory of Mind and Consciousness (YTMC), a cohesive theory that can model 19 both external modulations and internal states of the mind. -
Glossary of Sanskrit and Pāli Terms
Glossary of Sanskrit and Pāli Terms Abhiniveśa Clinging to life, will-to-live, an urge for survival, or for self-preservation. Abhyāsa Practice. Ahaṁkāra The ego or self-referencing function of the mind, feelings, and thoughts about self at empirical level. Egoism or self-conceit; the self-arrogating principle “I” that is projected by the mind rather than the real self. Awareness of oneself, or of individuality. Ahiṁsā Nonviolence. Akliṣṭa Unhindered vṛttis (mental actions). Ālaya The subterraine stream of consciousness; self-existent consciousness con- ceived by the Vijñānavādins in Buddhism. Ānanda Bliss. Ānandamaya-kośa The “sheath of bliss”. Aṅga Limb or integral component of a system, such as in aṣṭāṅga (eight limbs) in Patañjali Yoga. Annamaya-kośa “The sheath of food (anna)”; the physical or gross body, nurtured by food; related to esoteric anatomy and physiology. Antaḥkaraṇa Literally means internal instrument, corresponding to what may be called the mind. Aparā Not transcendent; lower or limited; its opposite parā means supreme or superior. Placing an “a” before parā, makes it not superior or lower than. Parā can also mean far away (transcendent) so that aparā may mean empirical and immanent. Appanā The steady concentration leading to a state of absorption (Buddhist psychology). Arhant A high rank of self-realization lower than that of the Buddha. © Author(s) 2016 341 K. Ramakrishna Rao and A.C. Paranjpe, Psychology in the Indian Tradition, DOI 10.1007/978-81-322-2440-2 342 Glossary of Sanskrit and Pāli Terms Arūpaloka Formless world in Buddhism. Āsana Yogic physical posture, especially as recommended in Haṭha Yoga as one of the aids to concentration. -
Yoga & Meditation Course
Yoga & Meditation Needs of the Yoga & Meditation… Yoga is a mental , spiritual and physical practice that helps one attain inner peace. In today’s hectic world, more and more people are becoming health conscious. In recent years Yoga has gained immense popularity not only in India but also abroad. Today, people can choose to either learn Yoga or pursue a career in Yoga. A Yoga instructor can be one of the most rewarding careers. This job falls under the broader career category of Aerobics Instructors and fitness Trainers Realising the holistic benefits of Yoga , more and more private companies , schools , hospitals, fitness canters etc are hiring yoga instructors. Also , the Government aims at creating numerous vacancies for Yoga trainers in the coming years. Yoga not only relaxes an individual but also keeps the human body fit. Apart from physical fitness, yoga is also beneficial for reducing respiratory disorders , hypertensions , and helps in the management of diseases like diabetes , depression , stress etc. Being a yoga teacher gives one the benefit of taking his/her career wherever he/she travels. However, having that , being a Yoga teacher is not easy. One needs to be patient and dedicated , have perseverance, and needs a lot of practice. There is rise in need of Yoga teacher / instructors, and opting for Yoga as a career can be a great option as it is less stressful and can promise a decent salary. A Yoga instructor has the option of working in gyms, health clubs , and schools or can choose to run their own Yoga center. Furthermore , apart from teaching , there is also the scope of yoga in fields like management academics, consultation , research and hospitals to name a few. -
A Response to Jonardon Ganeri Matthew Ad Sti Bridgewater State University, [email protected]
Bridgewater State University Virtual Commons - Bridgewater State University Philosophy Faculty Publications Philosophy Department 2010 Comment and Discussion: Pramāņa Are Factive - A Response to Jonardon Ganeri Matthew aD sti Bridgewater State University, [email protected] Stephen H. Phillips University of Texas at Austin Virtual Commons Citation Dasti, Matthew and Phillips, Stephen H. (2010). Comment and Discussion: Pramāņa Are Factive - A Response to Jonardon Ganeri. In Philosophy Faculty Publications. Paper 3. Available at: http://vc.bridgew.edu/philosophy_fac/3 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. COMMENT AND DISCUSSION Prama¯n.a Are Factive — A Response to Jonardon Ganeri Matthew Dasti and Stephen H. Phillips Department of Philosophy, Bridgewater State University Department of Philosophy, University of Texas at Austin Recently, Jonardan Ganeri reviewed the collaborative translation of the first chapter of Gan˙ges´a’s Tattvacinta¯man.i by Stephen H. Phillips and N. S. Ramanuja Tatacharya (Ganeri 2007). The review is quite favorable, and we have no desire to dispute his kind words. Ganeri does, however, put forth an argument in opposition to a funda- mental line of interpretation given by Phillips and Ramanuja Tatacharya about the nature of prama¯n.a, knowledge sources, as understood by Gan˙ges´a and, for that mat- ter, Nya¯ya tradition. This response is meant to answer the argument and reassert an understanding of prama¯n.a as factive, that is, as knowledge sources that are inerrant. We argue that this is the best reading of Gan˙ges´a himself and of Nya¯ya tradition, and is defensible on purely philosophical grounds. -
Facets of Nidrā - in Yogasūtra: Analysis Based on the Views from Vyāsa’S Commentary and Its Sub-Commentaries Jayaraman Mahadevan
[Downloaded free from http://www.ijoyppp.org on Wednesday, August 30, 2017, IP: 210.18.187.56] Original Article Facets of Nidrā - In Yogasūtra: Analysis Based on the Views from Vyāsa’s Commentary and Its Sub-commentaries Jayaraman Mahadevan Research Department, Good sleep is an important indicator and also a requisite of good health. Yoga sūtras Krishnamacharya Yoga discuss the concept of Nidrā. A survey of commentaries of Yoga sūtras reveals Mandiram, Chennai, Tamil Nadu, India elaborate discussions, which are seldom noticed, regarding the concept. There are more than a dozen commentaries in Saṃskṛta on Yoga sūtras. However, this article Abstract presents the views of Vyāsa, the principal commentator and the four available subcommentaries to Vyāsa’s commentary on the Nidrā. All later commentaries respect and follow Vyāsa’s commentary. The study reveals that – Vyāsa’s commentary and its subcommentaries address aspects on Nidrā including – Why Nidrā after Pramāṇa, Viparyaya and Vikalpa? Is Nidrā a Vṛtti?, Is Nidrā deep sleep or does it include dream state also? How does one fall asleep – the Yogic way, Guṇa‑based 3‑fold classification of Deep Sleep, Half Deep Sleep and Complete Deep Sleep, Nidrā vis‑a‑vis the states of Ekāgratā, Niruddha and Kaivalya and why should sleep be restrained like any other Vṛtti? Thus, understanding various aspects of Nidrā indeed would be handy in the correct practice of the technique based on Nidrā (PYS 1.6, Patañjali, 2015, p.24)[2] to attain the goals specified in the Yoga sūtras. Therapeutically, the implications of the 3‑fold classification of Nidrā based on Guṇas need to be developed into an elaborate model that includes the factors that induce such kinds of sleep and ways in which one can move toward the desired (Sāttvic) state of sleep, etc. -
The Psychology of Yoga: Integrating Eastern and Western Approaches for Understanding the Mind
The Psychology of Yoga: Integrating Eastern and Western Approaches for Understanding the Mind . Written by Georg Feuerstein, PhD Reviewed by Dawn Bhat, MA, MS, NCC, RYT-500, LMHC A Personal Note What fascinated me, having studied with Georg, was how seeped he was in the yoga tradition and that he intended to explore Eugene Gendlin’s Focusing; yet, my impression is that he was unaware of the fields of somatic psychology and body psychotherapy, though he does include a brief comment on Reichian physiology, which I note later in my review. Knowing Georg and being academically immersed in somatic psychology, I respect how difficult it is to comprehend Eastern thought and dogmatic modern psychological science. Personally, I was as engaged reading this book (583 pages, released posthumous, 2014), as I was with most of his writings. My intellect was nourished by Georg’s study on yoga psychology. My heart filled with gratitude for this absolutely wonderful work. My inner awareness came to a place of stillness as I realized, felt, and witnessed the connection and space deep within. Georg Feuerstein, authored numerous PhD wrote what might books and can be be the most credited with bringing comprehensive work on yoga into academia, the subject of the education, research and psychology of yoga therapy. In this volume, today: The Psychology Feuerstein focuses on of Yoga: Integrating understanding the mind Eastern and Western by integrating ancient Approaches for yoga tradition, Understanding the Hinduism, Buddhism, Mind . One of the Jainism, and modern world’s finest scholars psychology in his of yoga, Indian and formation and Eastern spiritual conceptualization of traditions, Feuerstein yoga psychology. -
Deepen Your Practice Refine Your Understanding Teach Yoga
Deepen your practice About Eliot Refine your understanding Eliot’s greatest delight arises in teaching yoga to guide students to discover the beauty and magnificence of their true Teach Yoga Self. Though her passion for the connection of all things has led her to a 553-hour program with Eliot study holistic nutrition, ReiKi healing and yoga, her preferred medium is teaching yoga. She completed Anusara Teacher Training in 2010 and certified in hatha yoga. She gratefully continues the study and refinement of asana under the guidance of senior Iyengar teachers. Not only is she committed to continuously hone her skills to practice and teach asana, but as a long-time meditator and student of non-dual Tantra, she also elegantly weaves higher teachings into her classes as a way of bringing students deeper into the subtler realms of experience. Eliot teaches to support the increase of awareness and to empower students to align with their highest potential in their bodies, their minds and their hearts. Her wholesome classes follow the rhythms of the moon and always include aligned asana, pranayama, chanting and meditation. Now, through this unique new program, Eliot would like extend the opportunity to mature students to deepen their practice and refine their understanding of the teachings. For those students who then feel the yearning to teach and share, the first part of the program becomes a foundation upon which she will teach the second part on how to elegantly, appropriately and powerfully articulate both the asana and the subtler teachings to -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
2011 TT Baptiste Power of Yoga
Baptiste Power of Yoga™ & Bay Club Marin in Partnership Present Yoga Teacher Certification & Advancing Yoga Study Program FULL PROGRAM: YOGA 200-Hour TEACHER TRAINING PROGRAM with Sherri Baptiste Baptiste Power of Yoga™ & Bay Club Marin in Partnership Present Foundations: A 200-Hour Yoga Teachers Certification Program Program Director: Sherri Baptiste E-RYT 500 200-hour Yoga Alliance Yoga Teacher Certification Program This program offers a dynamic, integrative approach to the art of living and embodying yoga, and as a certified instructor you will leave the program evolved and ready to integrate the diversity of your experience onto your mat and into your life. Our comprehensive training will demystify the vast world of yoga, help you synthesize your understanding and apply your knowledge to the art of teaching. Yoga Instructor Training will serve to enhance your skill base both personally and professionally, shaping personal wellbeing while defining career potential. You’ll learn to teach a well-rounded yoga session as you ignite your power to inspire others During the more than 200 hours of training on your journey to certification, your experienced teachers, will guide you through a wide range of topics and skills to help you deepen your practice and prepare you to teach if that is your goal. In this program you will study with leading teachers in a cohesive training that will give you confidence in your practice, and ultimately allow you to take your seat as a teacher. Students in this program will learn from world-renowned instructors, how to confidently lead a safe and challenging multi-level yoga class while refining your own practice. -
Ethical Guidelines for Yoga Teachers by Georg Feuerstein, Ph.D. As An
Name:___________________________ Ethical Guidelines for Yoga Teachers by Georg Feuerstein, Ph.D. As an integrated way of life, Yoga includes moral standards (traditionally called “virtues”) that any reasonable human being would find in principle acceptable. Some of these standards, known in Sanskrit as yamas, or “disciplines,” are encoded in the first limb of Patanjali’s eightfold path. According to Patanjali’s Yoga-Sûtra, this practice category is composed of the following five virtues: nonharming (ahimsâ ), truthfulness (satya), nonstealing (asteya), chastity (brahmacarya), and greedlessness (aparigraha). In other key scriptures of Yoga, further moral principles are mentioned, including kindness, compassion, generosity, patience, helpfulness, forgiveness, purity, and so on. All these are virtues that we connect with a “good” character and that are demonstrated to a superlative degree in the lives of the great masters of Yoga. Thus, it seems appropriate for contemporary Yoga teachers to endeavor to conduct their lives in consonance with Yoga’s moral principles, particularly because teachers have a great responsibility toward their students and should be expected to reflect the high moral standards espoused in Yoga. At the same time, we must acknowledge the complexities of our contemporary society, which make it necessary to appropriately adapt the moral standards originally designed for the conditions of pre-modern India. Also, we need to take into proper account the looming environmental crisis by adopting a sustainable lifestyle. The following guidelines are put forward as a reasonable adaptation for our modern situation, which also takes proper cognizance of the wisdom contained in the heritage of Yoga. 1. Yoga teachers understand and appreciate that teaching Yoga is a noble and ennobling endeavor that aligns them with a long line of honorable teachers. -
Beginning the Journey: Living the Yamas of Patanjali
9/10/13 Judith Hanson Lasater Beginning the Journey: Living the Yamas of Patanjali When our children were young, my husband and I would occasionally summon up enough courage to take them out for dinner. As we stood outside the selected restaurant, one of us would stare down into their upturned innocent faces and remind them, to “be good” or we would leave the restaurant. This warning was only mildly successful until one day my husband reasoned out a more effective approach. He explained and I agreed that telling the children to “be good” was just too vague; we needed to be specific. With this revelation in mind, on our next outing we stopped before entering a restaurant and reminded them of these specifics, “Stay in your chair; don’t throw food, and do not yell. If you do any of these things, one of us will take you out of the restaurant at once.” We gave them clear guidelines and immediate consequences to stepping over the line. We had stumbled upon a very effective technique and it worked like a charm. Each child tested the limit once, was quickly taken out, and after a very short time we had restaurant-capable children. Similarly, we as students of yoga are interested in learning the guidelines (discipline) and welcome the consequences (health and self-awareness) that come with the practices of yoga. Interesting, the author of the Yoga Sutras, Patanjali, actually presents an approach to the study of yoga which is similar and of course older to what my husband and I took.