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Ashtanga Yoga Yama (Principles) Niyama
ASHTANGA YOGA The basis of Ashtanga yoga is the Yoga sutras (Sanskrit Verses) of Patanjali. We will consider the different aspects of yoga while remaining under the guiding principles of Patanjali's Yoga (Ashtanga yoga). The Asana, Pranayama, Dharana, Dhyan & Samadhi or the Yama and Niyama are systematically described by Patanjali in his Sanskrit Sutras (verses). YAMA (PRINCIPLES) NIYAMA (PERSONAL DISCIPLINES) ASANA (YOGA POSITIONS OR YOGIC POSTURES) PRANAYAMA (YOGIC BREATHING) PRATYAHARA (WITHDRAWAL OF SENSES) DHARANA (CONCENTRATION ON OBJECT) DHYAN (MEDITATION) SAMADHI (SALVATION) HATHA YOGA The term Hatha Yoga has been commonly used to describe the practice of asana (postures). The syllable 'ha' denotes the pranic (vital) force governing the physical body and 'tha' denotes the chitta (mental) force thus making Hatha Yoga a catalyst to an awakening of the two energies that govern our lives. More correctly the techniques described in Hatha Yoga harmonise and purify the body systems and focus the mind in preparation for more advanced chakra and kundalini practices. The Hatha Yoga system includes asana along with the six shatkarmas (physical and mental detox techniques), mudras and bandhas (psycho-physiological energy release techniques) and Pranayama (pranic awakening practices). Fine tuning of the human personality at increasingly subtle levels leads to higher states of awareness and meditation. 1. YOGASANA(YOGA POSITIONS) 2. SIX SHATKARMAS(PHYSICAL AND MENTAL DETOX TECHNIQUES) 3. MUDRAS AND BANDHAS(PSYCHO-PHYSIOLOGICAL ENERGY RELEASE TECHNIQUES) 4. PRANAYAMA Read more about Hatha Yoga Paramhansa Swami Satyananda Saraswati JNANA YOGA Jnana Yoga is the process of converting intellectual knowledge into practical wisdom. It is a discovery of human dharma in relation to nature and the universe. -
Jnana, Bhakti and Karma Yoga in the Bhagavad Gita
Jnana, Bhakti and Karma Yoga in the Bhagavad Gita The Bhagavad Gita - written between 600 -500 BCE is sometimes referred to as the last Upanishad. As with many Yoga texts and great literature there are many possible layers of meaning. In essence it is grounded by the meditative understanding of the underlying unity of life presented in the Upanishads, and then extends this into how yoga practice, insight and living life can become one and the same. Ultimately it is a text that describes how yoga can clarify our perception of life, its purpose and its challenges, and offers guidance as to how we might understand and negotiate them. It encourages full engagement with life, and its difficulties and dilemmas are turned into the manure for potential liberation and freedom. The Bhagavad-Gita is actually a sub story contained within a huge poem/story called the Mahabharata, one of the ‘Puranas’ or epics that make up much of early Indian literature. It emphasises the importance of engagement in the world, perhaps a reaction to the tendency developing at the time in Buddhism and Vedanta to renounce worldly life in favour of personal liberation. The yoga of the Bhagavad-Gita essentially suggests that fully engaging in all aspects of life and its challenges with a clear perspective is a valid yogic path and possibly superior to meditative realisation alone. There is an implication in this emphasis that there is a potential danger for some people of using yoga practice and lifestyle to avoid difficulties in life and not engage with the world and the culture and time we find ourselves in; and/or perhaps to misunderstand that yoga practice is partly practice for something – to re-evaluate and hopefully enrich our relationship to the rest of life. -
The Eight Foldpath of Yoga the Yoga Sutras of Patanjali Refers to Eight
The eight foldpath of Yoga The Yoga Sutras of Patanjali refers to eight limbs of yoga, each of which offers guidance on how to live a meaningful and purposeful life. The word ‘yoga’ means to connect, unite or ‘yoke’. The thing we look to connect to is the true Self, also known as the ‘divine essence’, ‘ultimate self’, or atman. According to Patanjali’s Yoga Sutras, there is an eight-fold path leading to liberation, known as the ‘Ashtanga Yoga System’ or ‘8 Limbs of Yoga’ (the word ‘ashta’ means ‘eight’ and ‘anga’ means ‘limb’). 1. Restraints moral disciplines and moral vows This first limb, Yama, refers to vows, disciplines or practices that are primarily concerned with the world around us, and our interaction with it. While the practice of yoga can indeed increase physical strength and flexibility and aid in calming the mind, what’s the point if we’re still rigid, weak and stressed-out in day-to-day life? There are five Yamas: Ahimsa (non-violence), Satya (truthfulne ss), Asteya (non-stealing), Brahmacharya (right use of energy), and Aparigraha (non-greed or non-hoarding) 2. NIYAMA – Positive duties or observances The second limb Niyama, usually refers to duties dir‐ ected towards ourselves, but can also be considered with our actions towards the outside world. The prefix ‘ni’ is a Sanskrit verb which means ‘inward’ or ‘within’. There are five Niyamas: saucha (cleanliness), santosh a (contentment), tapas (discipline or burning desire or conversely, burning of desire), svadhyaya (self- study or self-reflection, and study of spiritual texts), and isvarapranidaha (surrender to a higher power). -
(1896) Vedanta Philosophy: Eight Lectures on Karma Yoga
Karma Yoga i Karma Yoga Writings Address by Swami Vivekananda on “The Ideal of a Universal Religion” Vedanta Philosophy: Lectures by the Swami Vivekananda on “The Cosmos” Vedanta Philosophy: Lecture by the Swami Vivekananda on “The Atman” Vedanta Philosophy: Lecture by the Swami Vivekananda on “The Real and Apparent Man” Vedanta Philosophy: Lecture by the Swami Vivekananda on “Bhakti Yoga” The Vedanta Philosophy: An Address Before the Graduate Philosophical Society of Harvard University Vedanta Philosophy: Eight Lectures by the Swami Vivekananda on Karma Yoga (The Secret of Work) Vedanta Philosophy: Lectures by the Swami Vivekananda on Raja Yoga and Other Subjects My Master Vedanta Philosophy: Lectures by the Swami Vivekananda on Jnana Yoga ii Vedanta Philosophy Eight Lectures on Karma Yoga The Secret of Work Delivered under the Auspices of the Vedanta Society 1896 Swami Vivekananda 1863–1902 信 YOGeBooks: Hollister, MO 2013:09:01:20:35:28 iii Vedanta Philosophy Eight Lectures on Karma Yoga Copyright YOGeBooks by Roger L. Cole, Hollister, MO 65672 © 2010 YOGeBooks by Roger L. Cole All rights reserved. Electronic edition published 2010 isbn: 978‑1‑61183‑026‑2 (pdf) isbn: 978‑1‑61183‑027‑9 (epub) www.yogebooks.com iv Contents I. ………………………………… Karma in its Effect on Character. II. ………………………………… “Each is Great in His Own Place.” III. …………………………………………………The Secret of Work. IV. ……………………………………………………… What is Duty? V. ……………………………… We Help Ourselves, not the World. VI. …………… Non‑Attachment is Complete Self‑Abnegation. VII. ………………………………………………………………Freedom. VIII. ………………………………………… The Ideal of Karma Yoga. v Vedanta Philosophy Eight Lectures on Karma Yoga vi Preface. he word Karma is fully explained in the text of this book, but possibly it may not be out of place to give a brief idea Tof what is meant by Yoga. -
The Concept of Bhakti-Yoga
Nayankumar J. Bhatt [Subject: English] International Journal of Vol. 2, Issue: 1, January 2014 Research in Humanities and Social Sciences ISSN:(P) 2347-5404 ISSN:(O)2320 771X The Concept of Bhakti-Yoga NAYANKUMAR JITENDRA BHATT B-402, Ayodhya Appt., Maheshnagar, Zanzarada Road, Junagadh Gujarat (India) Abstract: Bhakti-Yoga is a real, genuine search after the lord, a search beginning, continuing, and ending in love. One single moment of the madness of extreme love to God brings us eternal freedom. About Bhakti-Yoga Narada says in his explanation of the Bhakti-aphorisms, “is intense love to God.” When a man gets it, he loves all, hates none; he becomes satisfied forever. This love cannot be reduced to any earthly benefit, because so long as worldly desires last, that kind of love does not come. Bhakti is greater than Karma, because these are intended for an object in view, while Bhakti is its own fruition, its own means, and its own end. Keywords: Bhakti Yoga, God, Karma, Yoga The one great advantage of Bhakti is that it is the easiest, and the most natural way to reach the great divine end in view; its great disadvantage is that in its lower forms it oftentimes degenerates into hideous fanaticism. The fanatical crews in Hinduism, or Mohammedanism, or Christianity, have always been almost exclusively recruited from these worshippers on the lower planes of Bhakti. That singleness of attachment to a loved object, without which no genuine love can grow, is very often also the cause of the denunciation of everything else. When Bhakti has become ripe and has passed into that form which is caned the supreme, no more is there any fear of these hideous manifestations of fanaticism; that soul which is overpowered by this higher form of Bhakti is too near the God of Love to become an instrument for the diffusion of hatred. -
TEACHING HATHA YOGA Teaching Hatha Yoga
TEACHING HATHA YOGA Teaching Hatha Yoga ii Teaching Hatha Yoga TEACHING HATHA YOGA ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! Daniel Clement with Naomi Clement Illustrations by Naomi Clement 2007 – Open Source Yoga – Gabriola Island, British Columbia, Canada iii Teaching Hatha Yoga Copyright © 2007 Daniel Clement All rights reserved. Without limiting the rights under copyright, no part of this publication may be reproduced, stored in, or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording, or otherwise), without the prior written consent of the copyright owner, except for brief reviews. First printing October 2007, second printing 2008, third printing 2009, fourth printing 2010, fifth printing 2011. Contact the publisher on the web at www.opensourceyoga.ca ISBN: 978-0-9735820-9-3 iv Teaching Hatha Yoga Table of Contents · Preface: My Story................................................................................................viii · Acknowledgments...................................................................................................ix · About This Manual.................................................................................................ix · About Owning Yoga................................................................................................xi · Reading/Resources................................................................................................xii PHILOSOPHY, LIFESTYLE & ETHICS.........................................................................xiii -
Yoga in the Visnu Purana
Cleveland State University EngagedScholarship@CSU Philosophy & Comparative Religion Department Faculty Publications Philosophy & Comparative Religion Department 2017 Yoga in the Visnu Purana Sucharita Adluri Ms. Cleveland State University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/clphil_facpub Part of the Hindu Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons How does access to this work benefit ou?y Let us know! Publisher's Statement Copyright Springer Verlag. https://link.springer.com/journal/10781 Original Citation Adluri, S. (2017). Yoga in the Visnu Purana. Journal of Indian Philosophy, 45(2), 381-402. This Article is brought to you for free and open access by the Philosophy & Comparative Religion Department at EngagedScholarship@CSU. It has been accepted for inclusion in Philosophy & Comparative Religion Department Faculty Publications by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Yoga in the Visnu Purana Sucharita Adluri Abstract Though scholarship on diverse methods of yoga in the Indian traditions abounds, there has not been sufficient research that examines the traditions of yoga in the puranas. The present paper explores yoga articulated in the Visnu Purana (fourth century CE) and argues that what seems like a unified teaching is a com posite of an eight-limbed yoga embedded within an instruction on proto-Sämkhya. An evaluation of the key elements of yoga as developed in this text as a whole, clarifies our understanding of the emergence of yoga and its relationship to epic formulations on the one hand and to the Classical System of the Yogasiitras of Patafijali on the other. -
Tantra and Hatha Yoga
1 Tantra and Hatha Yoga. A little history and some introductory thoughts: These areas of practice in yoga are really all part of the same, with Tantra being the historical development in practice that later spawned hatha yoga. Practices originating in these traditions form much of what we practice in the modern day yoga. Many terms, ideas and theories that we use come from this body of knowledge though we may not always fully realise it or understand or appreciate their original context and intent. There are a huge number of practices described that may or may not seem relevant to our current practice and interests. These practices are ultimately designed for complete transformation and liberation, but along the way there are many practices designed to be of therapeutic value to humans on many levels and without which the potential for transformation cannot happen. Historically, Tantra started to emerge around the 6th to 8th Centuries A.D. partly as a response to unrealistic austerities in yoga practice that some practitioners were espousing in relation to lifestyle, food, sex and normal householder life in general. Tantra is essentially a re-embracing of all aspects of life as being part of a yogic path; the argument being that if indeed all of life manifests from an underlying source and is therefore all interconnected then all of life is inherently spiritual or worthy of our attention. And indeed, if we do not attend to all aspects of life in our practice this can lead to problems and imbalances. This embracing of all of life includes looking at our shadows and dark sides and integrating or transforming them, ideas which also seem to be embraced in modern psychology. -
Tilak's View of Karma Yoga to Attain Salvation
Journal of Management (JOM) Volume 6, Issue 3, May-June 2019, pp. 154-156, Article ID: JOM_06_03_018 Available online at http://www.iaeme.com/JOM/issues.asp?JType=JOM&VType=6&IType=3 Journal Impact Factor (2019): 5.3165 (Calculated by GISI) www.jifactor.com ISSN Print: 2347-3940 and ISSN Online: 2347-3959 DOI: 10.34218/JOM.6.3.2019.018 © IAEME Publication TILAK’S VIEW OF KARMA YOGA TO ATTAIN SALVATION: AN ANALYSIS Dr. Hitesh Chandra Kalita HOD &Associate Professor in Philosophy MNC BalikaMahavidyalaya, Nalbari, Assam, India ABSTRACT The paper proposes to present and elaborate and critically analyze the main concept of Tilak’s view of karma yoga to attain the knowledge of salvation or ultimate goal. Karma yoga is simply the way of desireless or self-based action through the help of knowledge from jnana yoga and bhakti yoga. That knowledge is only sufficient for salvation. His karma yoga based interpretation of the is called Gita Rahasya. Keywords: Tilak, Karma Yoga and Salvation. Cite this Article: Dr. Hitesh Chandra Kalita, Tilak’s view of Karma Yoga to Attain Salvation: An Analysis, Journal of Management (JOM), 6 (3), 2019, pp. 140-149. http://www.iaeme.com/JOM/issues.asp?JType=JOM&VType=6&IType=3 1. INTRODUCTION Lokamanya Bal Gangadhar Tilak’s (1856-1920) wrote the Gita Rahasya as the interpretation of the Gita in the Mandalay Jail in March, 1911. He was a mainly freedom fighter, philosopher, social reformer and humanitarian. Its scientific philosophy finds that philosophy brings a necessary harmony between the theory of Parabrahman and its spontaneous practice. -
What Is Causal Body (Karana Sarira)?
VEDANTA CONCEPTS Sarada Cottage Cedar Rapids July 9, 2017 Peace Chanting (ShAnti PAtha) Sanskrit Transliteration Meaning ॐ गु셁땍यो नमः हरी ओम ्। Om Gurubhyo Namah Hari Om | Salutations to the Guru. सह नाववतु । Saha Nau-Avatu | May God Protect us Both, सह नौ भुन啍तु । Saha Nau Bhunaktu | May God Nourish us Both, सह वीयं करवावहै । Saha Viiryam Karavaavahai| May we Work Together तेजस्वव नावधीतमवतु मा Tejasvi Nau-Adhiitam-Astu Maa with Energy and Vigour, वव饍ववषावहै । Vidvissaavahai | May our Study be ॐ शास््तः शास््तः शास््तः । Om Shaantih Shaantih Enlightening and not give हरी ओम ्॥ Shaantih | Hari Om || rise to Hostility Om, Peace, Peace, Peace. Salutations to the Lord. Our Quest Goal: Eternal Happiness End of All Sufferings Transcending Birth & Death Problem: Fleeting Happiness Endless Suffering Cycle of Birth & Death 3 Vedanta - Introduction Definition: Veda = Knowledge, Anta = End End of Vedas Culmination or Essence of Vedas Leads to God (Truth) Realization Truth: Never changes; beyond Time-Space-Causation Is One Is Beneficial Transforms us Leads from Truth Speaking-> Truth Seeking-> Truth Seeing 4 Vedantic Solution To Our Quest Our Quest: Vedantic Solution: Goal: Cause of Problem: Ignorance (avidyA) of our Real Eternal Happiness Nature End of All Sufferings Attachment (ragah, sangah) to fleeting Objects & Relations Transcending Birth & Death Problem: Remedy: Fleeting Happiness Intense Spiritual Practice (sadhana) Endless Suffering Liberation (mukti/moksha) Cycle of Birth & Death IdentificationIdentification && -
View of Gita Rahasya About Bhakti-Yoga (A Devotion) for Salvation: a Critical Evaluation
© 2019 JETIR June 2019, Volume 6, Issue 6 www.jetir.org (ISSN-2349-5162) View of Gita Rahasya about Bhakti-Yoga (A Devotion) for Salvation: A Critical Evaluation Dr. Hitesh Ch. Kalita HOD &Associate Professor in Philosophy MNC BalikaMahavidyalaya, Nalbari, Assam, India ABSTRACT The paper proposes to present and and critically evaluate the main concept of G.ita Rahasya about bhakti-yoga for salvation. Bhakti-yoga is the combination of Bhakti and yoga which generally means devotees’ prayer to God. It believes in God as our ultimate Lord. It is simply ‘love for God’. But Gita Rahasya against it significantly states that Bhakti-yoga is not an independent path or means to attain salvation. Keywords: Gita Rahasya, salvation or ultimate truth or Brahman and karma-yoga. INTRODUCTION Lokamanya Bal Gangadhar Tilak’s (1856-1920) wrote the Gita Rahasya as the interpretation of the Gita in the Mandalay Jail in March, 1911. He was a mainly freedom fighter, philosopher, social reformer and humanitarian. Gita Rahasya establishes philosophy into practical religion. METHODOLOGY: It has been mainly used by rational and analytical methods. It is mainly helped by, news paper, book, journal, research paper, internet (web resources) and discussion of the issue. OBJECTIVE The main objectives are to be stated as following: (1) To study the main concept Tilak’s Gita Rahasya relating bhakti-yoga. (2) To study the concept of bhakti-yoga for attaining salvation. (3) To study the relations among jnana, bhakti and karma. Result and Discussion: Gita Rahasya and Bhaki-Yoga According to the Gita Bhakti-yoga is important one of the eighteen Yogas. -
Vinyasa Krama Yoga Newsletters 2011 from Srivatsa Ramaswami
VINYASA KRAMA YOGA NEWSLETTERS VOLUME 01-12 / 2011 Vinyasa Krama Yoga Newsletters 2011 from Srivatsa Ramaswami Disclaimer: This document was compiled from Srivatsa Ramaswami’s Vinyasa Krama Yoga Newsletters and contains volume 1-12 from 2011 - http://www.vinyasakrama.com Index January 2011 Newsletter — Iswarapranidhana 2 February 2011 — Thus Spake Sri T Krishnamacharya 5 March 2011 Newsletter — Breath of Yoga 9 April 2011 Newsletter — Mantra Cover 12 May 2011 Newsletter — Advaita 19 June 2011 Newsletter — Statics and Dynamics of Asana 24 July 2011 Newsletter — Trivikrama 29 August 2011 Newsletter — Yoga TT Program, What I Learnt 32 September 2011 Newsletter - Spinal Exercise, the bottom of It 38 October 2011 Newsletter — AVVAIYAR 42 November 2011 Newsletter — Yoga Joint 46 December 2011 Newsletter — Chants 49 PAGE 1 OF 53 WWW.VINYASAKRAMA.COM VINYASA KRAMA YOGA NEWSLETTERS VOLUME 01-12 / 2011 January 2011 Newsletter — Iswarapranidhana Wish you a very happy and prosperous New year, a New Decade. December was India month. LMU had arranged a ten day retreat in New Delhi the modern capital of India and Rishikesh the holy city along the Ganga, About ten participants from the USA and six from India attended the program. We had almost six hours instruction everyday, three hours of asanas and pranayama and about three hours of Yoga Sutras and Yoga for Health. I thought the programs went well. What was remarkable was that despite some real difficulties and challenges, everyone stayed to the end. I am beholden to all participants for their interest, support and patience. Thank you Dr Chris Chapple and Alana Bray of LMU for affording the opportunity.