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Heart Rate Variability in Response to a 3-Day Kumbhaka Pranayama Practice Tara N
Heart Rate Variability in Response to a 3-day Kumbhaka Pranayama Practice Tara N. Riley1, Daniel B. Houston2, Sarah Y. Gingrich3, Cristina Houston2, Edward J. Ryan1, Andres E. Carrillo1,4. 1Chatham University, Pittsburgh, PA, 2Mind Tribes, Houston, TX, 3Create Karma, Lancaster, PA, 4Move-COR, Pittsburgh, PA Pranayama is a breathing practice commonly utilized in yoga and meditation. Research has demonstrated that Pranayama may improve lung function in athletes and induce parasympathetic withdrawal as assessed via heart rate variability (HRV). The specific Pranayama practice of Kumbhaka functions to restrict and briefly retain the breath at the peak of inhalation and exhalation, respectively, to intentionally expose the respiratory system to increased stress/pressure. PURPOSE: The purpose of this study was to assess HRV in response to a 3- day Kumbhaka Pranayama intervention. METHODS: HRV was assessed in four healthy adults (2 males, 2 females; age: 34.0 ± 4.6 years; BMI: 21.9 ± 2.3 kg/m2) while at rest in a supine position for four minutes prior to and following a Kumbhaka Pranayama intervention for three consecutive days. Six HRV indices representing time and frequency domain measures were calculated from R-R interval data collected using a heart rate monitor. RESULTS: A main effect of time was found for the square root of the mean of squared differences between successive R– R intervals (RMSSD) revealing a decrease in RMSSD (pre: 40.7 ± 23.3 ms; post: 32.3 ± 14.9 ms) during the Kumbhaka Pranayama sessions (p ≤ 0.05). No other significant differences in HRV indices were found (p > 0.05). -
Sanskrutha Bharathi, New Jersey & Sangam Festival
Sanskrutha Bharathi, New Jersey & Sangam Festival- Princeton, New Jersey hosted a seminar and performance - commemorating the 1000th year of the Kashmirian genius Acharya Abhinavagupta on Saturday, April 8th 2017. The program opened with a brief prayer followed by a paper presentation by Bharatanatyam exponent and scholar Bala Devi Chandrashekar on Sri Abhinavagupta's commentary on Bharata muni's treatise "Natya shastra". The presentation stressed the immense value of understanding Abhinava Gupta's commentary "Abhinava Bharathi" to comprehend Natya Sastra. The Key takeaways from Bala Devi's presentation - Abhinava Gupta's two major works on aesthetics are - Dhvanyaloka -locana and Abhinava Bharati, they point towards his quest into the nature of aesthetic experience. In both these works Abhinava Gupta suggests that aesthetic experience is something beyond worldly experience, and has used the word ‘Alaukika’ to distinguish the former feeling from the mundane latter ones. He subscribes to the theory of Rasa Dhvani and thus entered the ongoing aesthetic debate on nature of aesthetic pleasure. Bharatha in Natyashastra, his pioneering work on Indian dramatics, mentions eight rasas and says rasa is produced when ‘Vibhaava’, Anubhava and Vyabhichari bhava come together. According to Abhinavagupta, the aesthetic experience is the manifestation of the self. It is similar to the spiritual experience as one transcends the limitations of one's limited self because of the process of universalisation taking place during the aesthetic contemplation of characters depicted in the work of art. Abhinavagupta maintains that this rasa is the supreme good of all literature. Abhinavagupta extended the eight rasas categorized by Bharata, by adding one more to the list, the Shanta rasa. -
Die Wurzeln Des Yoga Haṭha Yoga Teil 2
Die Wurzeln des Yoga Haṭha Yoga Teil 2 as tun wir eigentlich, wenn wir Âsanas üben? WWie begründen wir, dass die Praxis einer bestimmten Haltung Sinn macht? Worauf können wir uns stützen, wenn wir nach guten Gründen für das Üben eines Âsanas suchen? Der Blick auf die vielen Publikationen über Yoga zeigt: Bei den Antworten auf solche Fragen spielt – neben dem heutigen wissenschaftlichen Kenntnisstand – der Bezug auf die lange Tradition des Yoga immer eine wichtige Rolle. Aber sind die Antworten, die uns die alten mündlichen und schriftlichen Traditionen vermitteln, befriedigend, wenn wir nach dem Sinn eines Âsanas suchen? Was können wir von der Tradition wirklich lernen und was eher nicht? Eine transparente und nachvollziehbare Erklärung und Begründung von Yogapraxis braucht eine ernsthafte Reflexion dieser Fragen. Dafür ist ein auf Fakten gründender, ehrlicher und wertschätzender Umgang mit der Tradition des Ha†hayoga unverzichtbar. Dabei gibt es einiges zu beachten: Der physische Teil des Ha†hayoga beinhaltet keinen ausgewiesenen und fest 6 VIVEKA 57 Die Wurzeln des Yoga umrissenen Kanon bestimmter Âsanas, auch wenn bis heute immer wieder von „klassischen Âsanas“ die Rede ist. Auch gibt es kein einheitliches und fest umrissenes Konzept, auf das sich die damalige Âsanapraxis stützte. Vielmehr zeigt sich der Ha†hayoga als Meister der Integration verschiedenster Einflüsse und ständiger Entwicklung und Veränderung. Das gilt für die Erfindung neuer Übungen mit ihren erwarteten Wirkungen wie auch für die großen Ziele der Yogapraxis überhaupt. Um die Tradition des Ha†hayoga zu verstehen reicht es nicht, einen alten Text nur zu zitieren. Es bedarf vielmehr eines Blickes auf seine Entwicklung und Geschichte. -
Medieval India
A History of Knowledge Oldest Knowledge What the Jews knew What the Sumerians knew What the Christians knew What the Babylonians knew Tang & Sung China What the Hittites knew Medieval India What the Persians knew What the Japanese knew What the Egyptians knew What the Muslims knew What the Indians knew The Middle Ages What the Chinese knew Ming & Manchu China What the Greeks knew The Renaissance What the Phoenicians knew The Industrial Age What the Romans knew The Victorian Age What the Barbarians knew The Modern World 1 Medieval India Piero Scaruffi 2004 2 What the Indians knew • Bibliography – Gordon Johnson: Cultural Atlas of India (1996) – Henri Stierlin: Hindu India (2002) – Hermann Goetz: The Art of India (1959) – Heinrich Zimmer: Philosophies of India (1951) – Surendranath Dasgupta: A History of Indian Philosophy (1988) – Richards, John: The Mughal Empire (1995) 3 India • 304 BC - 184 BC: Maurya • 184 BC - 78 BC: Sunga • 78 AD -233: Kushan • 318 - 528: Gupta • 550 - 1190 : Chalukya • Hoysala (1020-1342) • 1192-1526: Delhi sultanate • 1526-1707: Moghul • 1707-1802: Maratha 4 What the Indians knew • Tantra – Ancient practice to worship the mother goddess through sexual intercourse – Group intercourse 5 What the Indians knew • Tantra – Esoteric Hinduism – Dialogues between the god Shiva and his wife Parvati – Reversals of Hindu social practices (e.g., incest) – Reversals of physiological processes – Forbidden substances are eaten and forbidden sexual acts are performed ritually – ”Five m's": maithuna ("intercourse"), matsya ("fish"), -
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. -
Kap汧abh沚i Techniques in Selected Classical And
Yoga M¢m¡Æs¡, Vol. XLIII No. 4 : 326-347 Jan, 2012 KAPËLABHËTI TECHNIQUES IN SELECTED CLASSICAL AND MODERN YOGA TEXTS – A REVISIT SAHAY, G.S.*, BHOGAL, R.S.** ABSTRACT Kap¡labh¡ti is one of the six cleansing processes described in Ha¶hayoga. Since it is a breathing exercise, therefore, it has found its place also in the book describing Pr¡¸¡y¡mic exercises (See the book Pr¡¸¡y¡ma by Sw¡mi Kuvalay¡nanda). One of the Kumbhaka viz. Bhastrik¡ has been described as combined practice of Kap¡labh¡ti and S£ryabhedana and in a way, this kumbhaka also contains Kap¡labh¡ti as its important component. In order to find the subtleties behind the various techniques of Kap¡labh¡ti, the authors have scrutinized selected yoga texts and modern books and tried to present them analytically so that subtle differences in the various techniques of Kap¡labh¡ti could be explicitly brought out towards their possible application. Key words : Kap¡labh¡ti, cleansing process, Pr¡¸¡y¡ma, Jyotsn¡, Ha¶haprad¢ipik¡, Ghera¸·asaÆhit¡. Introduction Kap¡labh¡ti ( henceforth KB ) is one of the six cleansing processes (HP II/22) and an important practice in Ha¶hayogic curriculum which involves respiration as major tool for the practice. Perhaps, recommended before the practice of Pr¡¸¡y¡ma / Kumbhakas, this is the only practice which has been given esteemed position from the view point of its wide range of application. It has also been described as a component of Bhastrik¡ pr¡¸¡y¡ma. In modern times, we find it being recommended for various therapeutic purposes as well. -
I Year Bsc Physical
1 CONTENTS S.No. PARTICULARS Page No. 1. UNIT – I INTRODUCTION 3 2. UNIT – II YOGIC CONCEPT OF HUMAN BODY 6 3. UNIT – III SURYANAMASKAR 12 4. UNIT – IV PRANAYAMA 25 5. UNIT – V MEDITATIONS 38 2 UNIT – I INTRODUCTION a) MEANING OF YOGA Yoga is a way of life. It is an ancient art which harmonize all the systems of the body for the development of body, mind and spirit. It is a practical aid but not a religion. yoga is one of the gifts of our rich Indian heritage. The continues practice of the yoga will help the individuals to lead peaceful life and well being and also the feeling of being in the society. The word Yoga is derived from the Sanskrit term “Yuj” which means “to join”, or “to unite”, or “to bind”. Hence the basic meaning of the word Yoga is union or merger. It is a union of spiritual nature. It is the true union of the so- called human being, (Jeevathma) with the God (paramathma). According to The Hindu Holy Scripture Bhagavad Gita, Yoga is a Kind of practice in life. it is uniting the mind with God thus the individual is providing complete peace to the soul. DEFINITION OF YOGA 1. Yoga is the process of controlling or stilling the mind’s movement - Patanjali. 2. Yoga is the best curative and preventive medicine for most of the ills of human resulting from so - called modern living 3. Yoga is a Practice through which the state unwavering mind is achieved - Bhagavad Gita. b).HISTORY OF YOGA Yoga is an ancient art developed for the purpose of harmonizing body, mind of spirit. -
Sharanagati, Year Third
1. Sentimentalism and Compassion (from lecture of B.K.Tirtha Maharaj, 27.02.2007, Sofia) “O descendent of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.” 1 This verse actually gives the definition of sentimentalism. Because one definition of being sentimental is when you try to give more compassion to a living entity than God. Although this is a very difficult definition, if you try to give more compassion to an entity than God, then this is sentimental. How to understand this? This definition is very much connected with karma. Karma means action and reaction, you get what you deserve. You sow the wind – you reap the tempest. Whatever we do, there will be some reaction. This is one element of this question. So, fate is written on the foreheads of people. Whatever happiness, success, suffering and failure is awaiting you in this lifetime, it is given in the beginning. So, do not revolt against your fate. Actually fate is not a punishment, but fate is a chance to fulfill our progress. Therefore we should be thankful for getting all the different opportunities in our lifetime. Of course, during our spiritual progress, we must learn what is compassion. But remember the definition: sentimental means you try to be over-compassionate – compassionate over the path, over karma, over the fate of people. Of course, it does not mean “do not give help” if help is needed. But there are certain things that we cannot change. We should identify our limits. -
Karun Rasa and Tragic Feeling
THE TWO SIDES OF A SINGLE COIN: KARUN RASA AND TRAGIC FEELING ANUPAM NAGAR University of North Gujarat, India 91 The tragic feeling (stress mine) is evoked in us when we are in the presence of a character who is ready to lay down his life, if need be, to secure one thing — his sense of personal dignity Arthur Miller, “Tragedy and the Common Man”, New York Times, 27 February 1949 In Sanskrit Poetics (SP) there is a discernible absence of tragedy perhaps on account of its idealistic character. Though conflict is present it is not the type of conflict as perceived between individuals. It is based, rather, on inclination and idealism in which idealism ultimately triumphs. In Indian thought Death is a fantasized happening; the body is prone to decay, while the soul is eternal. The issue then is how do we address Death, even when the manure of rotten leaves gives birth to new shrubs? Death possibly is not the denouement of life. On the contrary Life and Death are corollaries of each other. The second possible reason for SP being idealistic in nature is that here time does not follow a chronological sequence —it is circular in movement (chakravat parivartante). Therefore tragedy along western lines becomes impossible on account of philosophical compulsions. A man here after casting off his body assumes a new form and then takes another when the present body decomposes. This intermittent process goes on and on till he accomplishes total deliverance. And salvation can only be realized after having attained the first three goals of righteousness (dharma), prosperity (artha) and pleasure (kama). -
Rasa: Estética E Semiose Na Índia1 ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ JOSÉ LUIZ MARTINEZ
Rasa: estética e semiose na Índia1 ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ JOSÉ LUIZ MARTINEZ Resumo Na Índia, desde a antiguidade, a representação artística é realizada pela conjugação das artes. Música vocal e instrumental, dança e teatro constituem uma unidade mul- timidiática englobada pelo termo sangita. Uma extensa literatura de tratados em sânscrito, assim como uma tradição milenar de debate acadêmico, discutem não apenas questões técnicas e normativas das artes, mas sobretudo a construção de significado e o processo de percepção estética. A teoria do rasa (sentimento, essência) é uma das con- tribuições indianas mais importantes nessa área. Neste artigo, intermeando uma visão panorâmica desse amplo campo de pesquisa, proponho algumas interpretações semióti- cas (de acordo com a teoria do signo de Charles Peirce) a respeito da teoria do rasa. Palavras-chave música, dança, teatro, Índia, rasa, estética, semiótica, Peirce Abstract In India, for millenia, artistic representation is the result of the conjunction of arts. Vocal and instrumental music, dance and theater constitute a multimediatic unity, circumscribed by the term sangita. A vast literature of sanskrit treatises, as well as an ancient tradition of academic debate, discuss not only normative and technical questions in performing arts, but above all the ways of constructing meaning and the process of aesthetic perception. The theory of rasa (feeling, essence) is one of the most important Indian contributions to this area. In this article, permeating a panoramic view of this broad field of research, I propose a semiotic interpretation (according to the sign theory of Charles Peirce) of the rasa theory. Key words music, dance, theater, India, rasa, aesthetics, semiotics, Peirce 1. -
Asana Pranayama Mudra Bandha
Asana Pranayama Mudra Bandha With kind regards, and prem Asana Pranayama Mudra Bandha Swami Satyananda Saraswati Yoga Publications Trust, Munger, Bihar, India YOGA PUBLICATIONS TRUST Asana Pranayama Mudra Bandha Asana Pranayama Mudra Bandha is internationally recognized as one of the most systematic manuals of hatha yoga available. First published in 1969, it has been in print ever since. Translated into many languages, it is the main text of yoga teachers and students of BIHAR YOGA ® – SATYANANDA YOGA ® and numerous other traditions. This comprehensive text provides clear illustrations and step by step instructions, benefits and contra-indications to a wide range of hatha yoga practices, including the little-known shatkarmas (cleansing techniques). A guide to yogic physiology explains the location, qualities and role of the body’s subtle energy system, composed of the pranas, nadis and chakras. Straightforward descriptions take the practitioner from the simplest to the most advanced practices of hatha yoga. Asana Pranayama Mudra Bandha is an essential text for all yoga aspirants. Swami Satyananda Saraswati founded the Bihar School of Yoga, India, in 1963. He interpreted the classical practices of yoga and tantra for application in modern society, inspiring an international yoga movement for the upliftment of humanity. © Bihar School of Yoga 1969, 1973, 1996, 2008, 2015 All rights reserved. No part of this publication may be reproduced, transmitted or stored in a retrieval system, in any form or by any means, without permission in writing from Yoga Publications Trust. The terms Satyananda Yoga® and Bihar Yoga® are registered trademarks owned by International Yoga Fellowship Movement (IYFM). The use of the same in this book is with permission and should not in any way be taken as affecting the validity of the marks. -
Classification of Asana's Posture
YOGA: IT IS DERIVED FROM SANSKRIT WORD “YUJ” WHICH MEANS TO “UNITE” OR “JOIN”. IT IS DEFINED AS THE UNION OF INDIVIDUAL’S SOUL TO THE ABSOLUTE OR DIVINE SOUL. ALSO DEFINED AS “UNIFICATION OF ATMA WITH PARAMATMA”. SOME OTHER DEFINATIONS=> 1. CHECKING OF IMPULSES OF MIND IS YOGA:- PATANJALI 2. YOGA IS ATTAINING THE POSE:- MAHARISHI VED VYAS IMPORTANCE OF YOGA: PHYSICAL PURITY CURE AND PREVENTION FROM DISEASES REDUCE MENTAL TENSION HEALTHY BODY PROVIDES RELAXATION HELPS MAINTAIN IN THE CORRECT POSTURE SPIRITUAL DOVELOPEMENT INCREASE FLEXIBILITY REDUCE OBESITY IMPROVES HEALTH ENHANCE MORAL AND ETHICAL VALUES ELEMENTS OF YOGA: YAMA NIYAMA ASANA PRANAYAM PRATYAHARA DHARANA DHYANA SAMADHI YAMA: YAMA IS THE FIRST ELEMENT OF YOGA.IT IS RELATED TO CONTROL OVER JUDGEMENTS. PARTS:- 1. AHIMSA NON- VIOLENCE,WE MUST NOT TO INJURE ANYONE. 2. SATYA TRUTHFULNESS, WE MUST NOT TELL A LIE. 3. ASTEYA NON-STEALING,WE SHOULD FEEL SATISFIED WITH WHAT WE HAVE. 4. BRAHAMCHARYA NO ATTRACTION,NOT TO TAKE DIET THAT STIMULATES SEXUAL DESIRE,NOT READ PORNOGRAPHY. 5. APARIGRAHA LEAD LIFE WITH MINIMUM REQUIREMENTS. NIYAMA: NIYAMA RELATED TO INDIVIDUAL’S BODY AND SENSES. PARTS:- 1. SAUCHA- PURITY(SHUDHI KRIYAS OR SHATKARMAS) 2. SANTOSH- CONTENTMENT 3. TAPA- ATTENTIVE 4. SWADHYAY- STUDY OF HOLY LIT. AND STUDY OF YOURSELF. 5. ISHWAR PRANIDHANA-DEDICATE EVERYTHING TO GOD. ASANA: ASANA MEANS ‘POSITION AND POSTURE OF BODY’. IT IS ALSO MEAN TO SIT IN EASY POSTURE. YOGA IS NOT ASANA,BUT ASANA IS THE STEP TOWARDS YOGA. ASANAS PERFORMED TO KEEP BODY FLEXIBLE,AGILE YOUNG,FITNESS,REDUCING FAT. TYPES:- 1. CORRECTIVE ASANA 2. RELAXATIVE ASANA 3.