Paper Information Section- A

Total Page:16

File Type:pdf, Size:1020Kb

Paper Information Section- A Paper Information Paper Name : Model Question Paper - Level -2 Total Question : 80 Total Marks : 100 Duration : 120 min Total Questions-60 Section- A (1 Mark each) 1. Which of the following is the largest gland in our body? a. Thyroid b. Liver c. Pancreas d. Adrenal 2. The concept of Panchakosha is found in…………………………… a. Kena Upanishad b. Isa Upanishad c. Mandukya Upanishad d. Taittirya Upanishad 3. Bile is secreted by which gland? a. Stomach b. Liver c. Pancreas d. Gall Bladder 4. The collection of the dialogues between Gheranda rishi and Chandrakapali is depicted in the form a text called……………….. a. Goraksha Samhita b. Gheranda Samhita c. Shiv Samhita d. Yoga Vasistha 5. It is made compulsory for a yoga practitioner to perform Kriyas in lukewarm water because…………………………… a. It is better than cold water b. It matches the internal atmosphere of the body c. It is good for eliminating the toxins from our body d. None of above. 6. “Integral Yoga” is the contribution of which Yogi? a. Yogananda b. Aurobindo c. Vivekananda d. Chaitanya 7. According to Samkhya, the mateial cause of the world is……………………. a. Purusha b. Both c. Prakriti d. None of the above 8. Who founded the Nath cult? a. Adinath b. Gorakhnath c. Swamy d. None of the Above 9. Why don't we practice Yoga on the bare floor? a. Because the floor may not be clean and tidy b. Beacause the floor is very slippery c. Avoiding the possibility of exposing ourselves to germs, becteria and fungal infections d. Because the floor conveys heat or cold to the body 10. Sthira Sukham a. Dharanam b. Pranayamam c. Asanam d. Dhyanam 11. The literal meaning of Sanskrit word 'Sankhya' is a. Sentences b. Alphabets c. Words d. Numbers 12. Devadatta Upa vayu takes care of a. Yawning/Sleep b. Hunger/Thirst c. Blinking d. Hiccups/Burps 13. Sthitaprajna is mentioned in a. Gherand Samhita b. Bhagwad Gita c. Patanjal Yoga sutras d. Light on Yoga 14. Nirguna Brahman according to Adishankaracharya is a. Brahman with attributes b. Brahman without attributes c. Ishwara with attributes d. None of the Above 15. The principle of 'Kriyas'according to Hatha Pradipika is a. Getting rid of all diseases b. Making body very flexible c. Eliminating excess toxis substances from the body d. None of the above 16. Who is a 'distressed' Bhakta? a. Jnani b. Arthartee c. Arta d. Mumukshu 17. In patanjal Yoga Sutra, Pranava is name given for a. Jopa b. Aum c. Kriya d. Shiva 18. Keeping a constant physiological environment in our body is called__________________ a. Excretion b. Circulation c. Respiration d. Homeostasis 19. The Bhagavad Gita, Brahmasutra and ……………… are collectively called as Prasthana traya. a. Dharma Sutras b. Upanishads c. Epics d. Puranas 20. The literal meaning of 'Nadi' is derived from the root word 'Nad', which means a. To flow b. To move c. To blow d. None of the above 21. According to Gheranda Samhita, Kapalabati is also known as a. Kriyabhati b. Bhalabhati c. Sthirabhati d. Sthulabhati 22. About_________________ tea spoons of slat need to be added in one litre of Luke warm water for the practice of some Shat Kriyas. a. 5 b. 2 c. 3 d. 8 23. Who is the author of Hatha Yoga Pradipika? a. Swami Shivananda b. Maharshi Patanjal c. Svatmarama d. None of the Above 24. Subconscious dream state is a. Jagrata b. Sushupti c. Svapna d. Turiya 25. In normal life one must practice asanas a. Beyond one's capacity b. According to one's capacity c. Perfectly 'always' as mentioned in the yoga texts d. For slimness only 26. Which of the following Nadi runs in between Ida and Pingala? a. Sushumna b. Kuhu c. Saraswati d. Alambusa 27. Yoga Darshan is complementary to a. Nyaya darshan b. Sankhya c. Vaisheshika d. Vedanta 28. ____________ practices are very beneficial for hypertensive and heart-related complications. a. Relaxation b. Asanas c. Dynamic kriya d. Dynamic pranayama like Bhastrika 29. ______________is considered as the first obstacle in the path of Sadhana a. Illness/Vyadhi b. Doubt/Samshaya c. Carelessness/Pramada d. Laziness/Alasya 30. The Sanskrit word 'veda'means a. Intellect b. Acquired information c. Knowledge d. Experencial ideas 31. During a practice class why instuction is given to remove watch and belt? a. Both answer one and two b. To become more comfortable c. Belt restricts the movement of diaphragm and watch restricts the flow of Prana d. None of the above 32. To stabilize and focus the mind on one object, image, sound or idea is a. Samadhi b. Dharana c. Dhyana d. Pratyahara 33. Trataka' is a form of _____________________practice. a. Kriya b. Dhyana c. Pranayama d. Pratyahara 34. Which of the following Prana governs our circulation? a. Apana b. Udana c. Vyana d. Samana 35. Mithahara according to Hatha yoga is…………………………………. a. Over-eating b. Moderate diet c. Under-eating d. None of the above 36. Which of the following practice is otherwise called yogic enema? a. Nauli b. Basti c. Dhouti d. Kapalbhati 37. Who was the founder of Nath cult? a. Swami Matsyendranath b. Adinath c. Swami Gorakhnath d. None of the above 38. Blood in our body is the manifestation of ________________________ mahabhuta. a. Vayu b. Agni c. Jala d. Akasa 39. Anadhija vyadhi means a. Diseases due to over eating b. Stress born diseases c. Diseases due to less physical exercise d. Non-stress born diseases 40. ____________ is to hear the supreme truth. a. Nididhyasana b. Padasevana c. Manana d. Shravana 41. Mitahara in Hatha yoga means a. Neither over-eating nor under-eating b. Little eating c. Under-eating d. Only over-eating 42. Bhakti Yoga is all about a. Culturing our emotions b. Culturing our knowledge c. Culturing our thoughts d. None of the above 43. According to Bhagvadgita, which Guna(s) is / are originated by Kama and Krodha a. Tamas b. Rajas c. Sattva d. Rajas and Temas 44. Which of the following states is beyond our comprehension? a. Svapna b. Jagrata c. Susupti d. Turiya 45. According to Patanjala yoga darshan, Asana is a. Sthiram cheeram asanam b. Sthiram dhukam asanam c. Sthairyam dhairyam asanam d. Sthir sukham asanam 46. Kriya Yoga comprises which practices of Niyama? a. Santosha and Tapas b. Tapas and Ishwara pranidhana c. Tapas and Svadhyaya d. Tapas, Svadhyaya, Ishwar pranidhana 47. Who authored the Srimad Bhagavatam? a. Vishwamitra b. Vasishta c. Vedavyasa d. Vidura 48. ________________ is a suitable food recommended after the practice of Vamana dhouti. a. Boiled vegetables b. Fruits c. Over boiled rice, green gram without salt d. All varieties of food 49. Which of the following Prana governs our circulatory system? a. Vyana b. Apana c. Udana d. Samana 50. During practice of Asanas which of the following are important? a. Awareness b. Breathing techniques c. Graceful movements d. All the above 51. Which pranayama has the power of overcoming hunger and thirst? a. Bhramari b. Sheetali c. Moorcha d. None of the above 52. In teaching asanas to a group of beginner's, would you a. Aim for all to practice but with ease b. All must stretch to the fullest and beyond c. Aim for perfection in the posture d. None of the above 53. Which of the following is not a Klesa? a. Abhinivesa b. Asmita c. Avidya d. Anugraha 54. Which Yama facilitates Prathyahara? a. Asteya b. Aparigraha c. Ahimsa d. Satya 55. Psychic control is the aim of which stream of Yoga? a. Karma yoga b. Jnana yoga c. Bhakti yoga d. Raja yoga 56. Patanjali's Yoga is also sometimes called as ……………………………… a. Raja Yoga b. Kriya Yoga c. Bhakti Yoga d. Karma Yoga 57. The relevant practice for Annamaya kosha in Yoga is………………….. a. Asana b. Pranayama c. Meditation d. Dhyana 58. Svatmarama had compiled an ancient yoga text opularly known as……………………….. a. Gheranda samhita b. Hatha Pradipika c. Shiva samhita d. Hatharatnavali 59. The Sanskrit word 'Vritti' referes to _____________ in Patanjali yoga sutras. a. Habit b. High frequency brain wave c. Ripples d. None of the above 60. To cut the pace of Inhalation and exhalation is __________________according to patanjali. a. Pranayama b. Dhyana c. Pratyahara d. Dharana Total Questions-20 Section- B (2 Marks each) 61. ………………… Bhava is attributed to steady, serene, peaceful feeling without any perturbance. a. Sakhya b. Santa c. Dasya bhava d. None of the above 62. By practicing which pranayama, one can float like a lotus leaf according to Hathayoga Pradipika? a. Plavini b. Ujjayi c. Bhastrika Pranayama d. Suryabheda 63. In which state, the rays of the mind are scattered on various objects? a. Mudha b. Ekagra c. Kshipta d. Vikshipta 64. The floor of the Perinium is the location of ……………………………………………. a. Manipura chakra b. Mooladhara chakra c. Swadisthana chakra d. Ajna chakra 65. What kind of water solution is recommended during the practice of Kriya? a. Hypotonic b. Isotonic c. Hypertonic d. None of the above 66. According to Hathyoga Pradipika, by practicing whioch Asana, all 72,000 nadis are purified? a. Mayurasana b. Koormasana c. Padmasana d. Siddhasana 67. Which is the most famous commentary of Patanjal Yogasutra? a. Vyasabhasya b. Sankarbhasya c. Nimbarkabhasya d. Ramanujabhasya 68. Ida nadi represents the negative force and the flow of………………………………. a. Beyond the sphere of awareness b. Awareness c. Consciousness d. None of the above 69. Strengthening of the mind to be able to resist the control of the senses is……………………….. a. Uparati b. Dama c. Sama d. Titiksha 70. Which of the following are non verbal measns of communication to be used by yoga teacher ? a.
Recommended publications
  • Issn: 2321-676X Detailing Asanas in Hathayoga Pradipi
    Original Article Sunil / Star International Journal, Volume 6, Issue 3(1), March (2018) ISSN: 2321-676X Available online at www.starresearchjournal.com (Star International Journal) STAR YOGA Research Journal UGC Journal No: 63023 DETAILING ASANAS IN HATHAYOGA PRADIPIKA AND GHERANDA SAMHITA- A COMPARITIVE STUDY SUNIL ALPHONSE Assistant Professor of Physical Education, Government College of Engineering, Kannur, Kerala, India. Abstract The purpose of this study is to compare Asanas or postures in two famous authentic traditional yoga texts Hathayoga pradipika and Gheranda samhitha. Asana has been derived from the root ‘as’ which means to sit. Generally the word ‘asana’ using in two contest, the body position which we adopt to sit and the object used for sitting. Most of the Traditional Yogic texts agree regarding the number of important asanas and given 84 asanas. In both Hathayoga pradipika and Gheranda samhitha asanas have been described in detail. For this the researcher studied thoroughly the available commentaries of both texts given by different commentators. There are similarities in most of the Asanas given in both these texts. In Hathayoga Pradipika 15 Asanas has been described in detail whereas in Gheranda samhitha 32 Asanas has been described. Regarding the most important asanas both texts have given the same names. The order in which asanas are arranged is also different in these traditional texts. Regarding the benefits of doing asanas, there are clear aphorisms which describes the benefits in detail. In this modern world there are hundred styles and schools of yoga which have emerged after nineteenth century due to its relevance and high demand by the people towords yoga.The researcher suggests that, It is better to stick to the traditional asanas which have been described in authentic traditional texts like Hathayoga pradipika and Gheranda samhitha instead of running behind so called brand new yoga.
    [Show full text]
  • Annual Report 2015-2016 Tribal Mensa Nurturing Program!
    Tribal Mensa Nurturing Program Annual Report 2015-2016 Tribal Mensa Nurturing Program! 2002…2007…and now 2015! This has been a milestone in our journey of 14 years! Why do I term it as a milestone? In 2002, we began this journey with 4 tribal Gifted students identified at Sevadham Ashram Shala. It was a dream of Dr. Narayan R. Desai, to be able to find and help many more underprivileged Gifted students. In 2007, he was able to build a team to help him extend a successful pilot phase into a live program. His journey continued as he approached more schools and enrolled more underprivileged Gifted students as part of the nurturing program. Whenever in need, some helping hand or a well wisher would join the TMNP family and our work continued. As the journey progressed, TMNP became a known and appreciated cause not just at a village level, but it broke the barriers of state, national and even the international boundaries. The program received recognition not only in the local newspapers, but even the renowned ‘New-York Times’. Soon enough, big companies like Mahindra Group, Thermax, Symantec, SQS, etc. joined our hands. There was no pre-set template which TMNP could adopt. Giftedness is still a concept for a country like India. Gifted education, is not even thought of as part of curriculum. God blessed them with more potential, so why do they need help? We had to carve our own way… understand giftedness for ourselves, before addressing the problems of the Gifted. TMNP had to develop its own curriculum for Gifted nurturing, that was appropriate in the Indian and more importantly the Tribal context.
    [Show full text]
  • (Dreaming): a Vedantic Reflection on Richard Linklater's Waking Life
    Waking (Dreaming): A Vedantic Reflection on Richard Linklater’s Waking Life Jaya Upadhyay, University of Lucknow, [email protected] Volume 9.1 (2021) | ISSN 2158-8724 (online) | DOI 10.5195/cinej.2021.330 | http://cinej.pitt.edu Abstract This is a reading of the film Waking Life (2001) in the framework of the Indic philosophy of ‘Vedanta,’ more specifically the ‘Advaita’ or the non-dual school of Vedanta. The film’s narrative is constructed out of the protagonist’s dreamscapes. The itinerant protagonist moves through conversations within his dreams, trying to make sense of his ‘wake walking’ situation. These conversations take the form of a more significant philosophical reflection upon the conscious life of humans. In this paper, I analyze some of these conversations and discussions from the Advaita point of view to affirm the film’s orientation towards a spiritual and metaphysical reflection on human life. Keywords: Dreaming; Illusion; Waking; Vedantic; Consciousness New articles in this journal are licensed under a Creative Commons Attribution 4.0 United States License. This journal is published by the University Library System of the University of Pittsburgh as part of its D-Scribe Digital Publishing Program and is cosponsored by the University of Pittsburgh Press Waking (Dreaming): A Vedantic Reflection on Richard Linklater’s Waking Life1 Jaya Upadhyay Introduction The film Waking Life (2001) is an assemblage of diverse and interconnected conversations and cogitations. Some of these conversations feature the unnamed protagonist, and others feature characters other than the protagonist. With or without the protagonist’s participatory presence, all these conversations form a part of his experience.
    [Show full text]
  • Vivekachudamani
    Adi Sankaracharya’s VIVEKACHUDAMANI Important Verses Topic wise Index SR. No Topics Verse 1 Devoted dedication 1 2 Glory of Spiritual life 2 3 Unique graces in life 3 4 Miseries of the unspiritual man 4 to 7 5 Means of Wisdom 8 to 13 6 The fit Student 14 to 17 7 The four qualifications 18 to 30 8 Bhakti - Firm and deep 31 9 Courtesy of approach and questioning 32 to 40 10 Loving advice of the Guru 41 to 47 11 Questions of the disciple 48 to 49 12 Intelligent disciple - Appreciated 50 13 Glory of self - Effort 51 to 55 14 Knowledge of the self its - Beauty 56 to 61 15 Direct experience : Liberation 62 to 66 16 Discussion on question raised 67 to 71 i SR. No Topics Verse 17 Gross body 72 to 75 18 Sense Objects, a trap : Man bound 76 to 82 19 Fascination for body Criticised 83 to 86 20 Gross body condemned 87 to 91 21 Organs of perception and action 92 22 Inner instruments 93 to 94 23 The five Pranas 95 24 Subtle body : Effects 96 to 101 25 Functions of Prana 102 26 Ego Discussed(Good) 103 to 105 27 Infinite love - The self 106 to 107 28 Maya pointed out 108 to 110 29 Rajo Guna - Nature and Effects 111 to 112 30 Tamo Guna - Nature and effects 113 to 116 31 Sattwa Guna - Nature and effects 117 to 119 32 Causal body - its nature 120 to 121 33 Not - self – Description 122 to 123 ii 34 The self - its Nature 124 to 135 SR.
    [Show full text]
  • Le Satya Dictionnaire Sanskrit-Français Auteurs
    dictionnaire Page 1 sur 64 Le Satya Dictionnaire Sanskrit-Français Auteurs: Denis et Lucille Marcil © Sadhana Publications Spirituelles 180 pages Béni par Sathya Sai Baba le 11 septembre 1999 ISBN : 2-922849-04-X Guide de prononciation â Bâla (Baala) Samâdhi (Samaadi) ai Madurai (Madouraille) Sai (Saï) au Kauravas (Kouravas) Gauri (Gowri) bo Bombay (Bomm-bay) Bolo (Booloo) ch Chora (Tchora) Charanam (Tcharanam) e Ekesvara (Équesvara) Bhajare (Bhajaré) g Gîtâ (Guiitaa) Parega (Parégua) gh Ghata (Gatta) Shatrughna (Chatrougna) gi Nilgiri (Nilguiri) Girijâ (Guiridja) î Jîva (Djiiva) Gîtâ (Guiitaa) j Jai (Djay) Jnâna (Djaana) ja Raja (Radja) Janaki (Djanakii) na Manasa (Mânessé) Manava (Maneeva) ng Ganga (Gang-ga) Ranga (Rang-ga) oo Poorna, Pûrna (Pourna) Moola, (Moula) sh Shanti (Chann-ti) Ganesha (Gaannécha) u Guru (Gourou) Buddha (Bouddha) y Mylapore (Maillelapore) Dravya (Dravaille-ia) â=aa, v=w, û=oo, u=ou, î=ee. Les mots entre parenthèses (-) sont un dérivé du sanskrit ou une mauvaise orthographe. Ils sont souvent utilisés dans les textes de langue anglaise pour une meilleure prononciation. A Abhavâvarana : Rejeter comme non existant. Abhaya : Intrépidité, courage. Abheda : Ce qui est indifférent, intégral. Abhedajnâna : Connaissance intégrale de l'identité du sans forme et de l'âme individuelle. Abhimanas : Affection. Orgueil. Attachement, qui désire. Abhimatha : Le plus cher et le plus plaisant. Abhimukti : Délivrance du cycle de naissance et de mort. http://www.sadhana.ca/dictionnaire.html 05/12/2012 dictionnaire Page 2 sur 64 Abhyâsa : (Abhyasa-Yoga). Pratique constante. Exercices spirituels constante que l'on accomplit pour atteindre l'union avec le Seigneur. Abhisheka : (Abisheka) Cérémonie sacrée relative à la toilette de l'idole.
    [Show full text]
  • Prabuddha Bharata
    2 THE ROAD TO WISDOM Swami Vivekananda on The Mechanics of Prana ll the automatic movements and all the Aconscious movements are the working of Prana through the nerves. It will be a very good thing to have control over the unconscious actions. Man is an infinite circle whose circumference is nowhere, but the centre is located in one spot; and God is an infinite circle whose circumference is nowhere, but whose centre is everywhere. man could refrain from doing evil. All the He works through all hands, sees through systems of ethics teach, ‘Do not steal!’ Very all eyes, walks on all feet, breathes through good; but why does a man steal? Because all all bodies, lives in all life, speaks through stealing, robbing, and other evil actions, as a every mouth, and thinks through every rule, have become automatic. The systematic brain. Man can become like God and robber, thief, liar, unjust man and woman, acquire control over the whole universe if are all these in spite of themselves! It is he multiplies infinitely his centre of self- really a tremendous psychological problem. consciousness. Consciousness, therefore, is We should look upon man in the most the chief thing to understand. Let us say charitable light. It is not easy to be good. that here is an infinite line amid darkness. What are you but mere machines until We do not see the line, but on it there is one you are free? Should you be proud because luminous point which moves on. As it moves you are good? Certainly not.
    [Show full text]
  • Gheranda Samhita the Shiva Samhita
    The Gheranda Samhita and the Shiva Samhita 78 YOGAMAGAZINE.COM YOGAMAGAZINE.COM 79 ALL MAGAZINE NOV 17.indd 78 17/10/2017 13:38 PHILOSOPHY Gheranda Samhita (GS) means Gheranda’s compendium and Shiva Samhita (SS) is Shiva’s compendium. These two texts are two of the classic texts of Hatha Yoga (the other one being the Hatha Yoga Pradipika). Lets start with the GS which is a late 17th century text and a manual of yogic practice taught by Gheranda to a student called Chanda Kapali. It has seven chapters, each one taking the practitioner deeper into the experience of yoga. The GS follows this sevenfold division of chapters by creating a seven-limbed yoga, a saptanga yoga. THESE SEVEN LIMBS ARE: Shatkarma - the actions for purification. Asana - for clarity and strength. Mudra - energy seals to focus mind and body energy flow and create appropriate attitudes for practice. Pratyahara - to withdraw the mind from external engagement with the sense fields so you can go inward. Pranayama - working with breath and breath retention to understand and expand life energy flow. This creates lightness and energetic clarity. Dhyana - these are the steps beyond dualistic mind process through Guru yoga and practices of Raja yoga. Samadhi - rests identity as a lived experience, beyond dualistic perceptual patterns, as the totality, Brahman. If you read the articles on Patanjali’s Yoga Sutras you can see the similarities and distinctions. You can find the cross over with the Hatha Yoga Pradipika in the use of mudras and working with Raja yoga. This is a classic Hatha yoga text that starts from the physical experience and works with purification of body first, follows with energetic clarity and concludes with deep interiorisation to know the divine.
    [Show full text]
  • PG Yoga MD(AYU)
    CENTRAL COUNCIL OF INDIAN MEDICINE MD (AYURVEDA) FINAL YEAR 17. MD (YOGA) * Teaching hours for theory shall be 100 hours per paper. ** Teaching hours for practical shall be 200 hours. PAPER I PHILOSOPHY OF YOGA MARKS 100 1. Introduction to Yoga concepts from Veda, Upanishads, Puranas and Smruti Samhitas. 2. Concept of Sharira-sthula, Suksma, Karana 3. Shad-Darshanas, relation between Yoga and Sankhya 4. Detailed study of Patanjala yoga Sutras; a. Samadhi Pada( Discourse on Enlightenment) b. Sadhana Pada (Discourse about the Practice) c. Vibhuti Pada ( Discourse about the Results) d. Kaivalya Pada ( discourse about Liberation) 5. Principles of Yoga as per Bhagvad Gita Principles of karma Yoga,( Chapter 3- Path of action and selfless service- karma) & Chapter 5—Path of renunciation in Shrikrishnaconciousness), Jnanayanavijnyana Yoga (Chapter 4 – Jnana karmasanyasa yoga- path of renunciation with self knowledge and Chapter 7—Jnayanvijyan Yoga – enlightenment through knowledge of the Absolute) , Bhakti Yoga (Chapter 12—Path of Devotion). Gunatrayavibhaga Yoga- The three modes-gunas of material nature (chapter 14), Purushottama Yoga- The Yoga of Absolute Supreme Being- (Purushottama) ( chapter 15), Daivasurasamapad vibhaga Yoga- divine and demonic qualities (chapter -16 ) Shraddha Traya Vibhaga Yoga- Three fold faith-( chapter 17) 6. Concepts and Principles of Yoga according to Yoga Vashishtha. CCIM MD Ayurved – Yoga Syllabus Page 1 of 6 PAPER II PRACTICE OF YOGA MARKS 100 (BASED ON HATHA PRADIPIKA, GHERANDA SAMHITA, SHIVA SAMHITA) 1. Hatha Yoga - its Philosophy and Practices i. Hatha Yoga, its meaning, definition, aims & objectives, misconceptions, Yoga Siddhikara and Yoga Vinashaka Bhavas ii. The origin of Hatha Yoga, Hatha Yogic literature, Hatha Yogic Practices iii.
    [Show full text]
  • Yogic Techniques in Classical Hatha Yoga Texts: a Comparative Perspective
    www.ijcrt.org © 2018 IJCRT | Volume 6, Issue 1 January 2018 | ISSN: 2320-2882 Yogic Techniques in Classical Hatha Yoga Texts: A Comparative Perspective (With Reference to Hatha Yoga Pradipika, Gheranda Samhita and Siva Samhita) Kommareddy Sravani U. Sadasiva Rao Ad-hoc Faculty Guest Faculty MA Yoga & Consciousness Department of Yoga & Consciousness Andhra University Andhra University Visakhapatnam, Andhra Pradesh, India Visakhapatnam, Andhra Pradesh, India Abstract Hatha Yoga, also called as “Forceful Yoga” is a path of Yoga, whose objective is to transcend the egoic consciousness and to realize the Self, or Divine Reality. However, the psycho spiritual technology of Hatha Yoga is predominantly focused on developing the body‟s potential so that the body can withstand the onslaught of transcendental realization. Mystical states of consciousness can have a profound effect on the nervous system and the rest of the body. Nevertheless, the experience of ecstatic union occurs in the embodied state. This fact led to the development of Hatha Yoga. The founder of Hatha Yoga, Matsyendranath and his followers called, to steel the body, to bake it well, as the texts say. This paper attempts to outline the techniques and tools of Hatha Yoga mentioned in the Classical Yoga texts, viz., Hatha Yoga Pradipika, Gheranda Samhita and Siva Samhita. The limbs of Hatha Yoga, i.e., Shatkarmas, Asanas, Pranayama, Bandhas, Mudras, Pratyahara, Dhyana and Samadhi have been elaborated in these texts by their respective authors with minor variations in their sequence, names, methods following their own style. This paper enables the reader to overview the multitude of Hatha yoga techniques, their Sanskrit names, and sequence with reference to the classical texts of hatha yoga mentioned above.
    [Show full text]
  • Classical Hindu Mythology, 59‐90 Recommended Reading: Myths and Symbols in Indian Art, 23‐58
    Ancient and Medieval Hinduism Religious Studies 165, Fall 2013 Professor Todd Lewis 425 Smith Office Hours: Tuesdays, Thursdays 2‐3; Wed 1‐2, and by appointment Office Extension: 793‐3436 E‐mail: [email protected] Course Description A survey of the religions of India, from ancient times until the present, through the distinctive beliefs, values, and practices of the major traditions. Topics covered include Vedic sacrificial polytheism, Upanishadic monism, Yoga, sectarian devotionalism, popular teachings. The course utilizes textual, historical, and anthropological sources. In the Spring 2009 term, special focus will be on Hindu theologies and tantric traditions. Course Design The course is organized around a textbook that provides a descriptive, historical framework. This is supplemented by translations of texts sacred to prominent religious schools. In addition to examining fundamental doctrines and practices, anthropological readings and films provide case studies of the living traditions known as “Hinduism.” Lectures complement the readings and video assignments but do not replace them. Note that the Required Readings indicated in this syllabus Ancient and Medieval Hinduism Syllabus, page 2 should be completed before the designated class. For class and for the examinations, they should be analyzed carefully. Standard reading assignments and lectures are central to our course of study and the exams; slides and films are also integral to developing a visually‐informed understanding of specific traditions. Please bring the indicated literary sourcebook and PDF printouts to class. Requirements: 1. Class Attendance and Participation, including class presentation assignments 2. Two mid‐term examinations and comprehensive final examination. 3. Attendance at extra‐class films and performances Grading: 1.
    [Show full text]
  • Nrisimha, I Bow Down on Thy Feet
    Orissa Review * July - 2009 Nrisimha, I Bow Down on Thy Feet Dr. Harihar Kanungo Jagannath Dash, (1491-1550 A.D.)on Oriya poet the Sanskrit Bhagabata was written, the derivation of the sixteenth century, translated the Sanskrit of the word Nrisimha and the practice of Nrisimha Shrimad Bhagabatam, written by Vyasa in to worship had coincided with it and continued in Oriya. The book opens with the following lines : the years that followed. However, some research "Namai Nrushinghacharana Anadi Parama scholars and commentators of religions scriptures Karana" i.e. Nrisimha, I claim the mention of bow down on thy feet. Nrisimha in the Vedas Thou hast no beginning and Mahabharata - the and art the supreme cause works which preceded of every thing." Shrimad Bhagabata. The Original But those who hold a Sanskrit Shrimad different view claim such Bhagabatam contains the presumption to be episode of unrealistic and a post- Hiranyakashipu, his son dated entry. The Prahalad and Lord protagonists of Nrisimha. But by offering Brahminism portrayed homilies to Nrisimha at the Nrisimha as Vishnu - very beginning of his incarnate and attached translated work, the poet importance to His Jagannath Dash lays worship. As a result of emphasis on the their efforts, worship of importance of Nrisimha gained worshipping Lord prominence in Orissa as Nrisimha. By the time well as in different parts Jagannath Dash was translating Shrimad of ancient Kalinga. They also initiated the special Bhagabata into Oriya, Nrisimha-worship had worship of Nrisimha near the Mukta Mandap of already spread in Orissa as well as throughout Jagannath temple, Puri and installed Mukta India.
    [Show full text]
  • Culturing One's Self Through Yoga
    CULTURING ONE’S SELF THROUGH YOGA Yogacharya Dr. Ananda Balayogi Bhavanani Chairman: ICYER, Pondicherry www.icyer.com and www.rishiculture.org Abstract: All aspects of our human personality are cultured through the process of Yoga helping us evolve towards perfection until we reach the state of being ONE with the Divine Self. Yoga helps destroy the kleshas, the psychological afflictions that warp our vision, as well as it eradicates the karma bandha that prevents us from realizing our potential Divinity. Maharishi Patanjali has given us a clear road map for this evolutionary journey and has given us vital clues towards understanding both the internal and external culturing processes of Yoga. The cultural teachings of Yoga that spring forth from the antiquity of Indian culture help us in becoming “All One” by loosing our sense of individuality to gain an unparalleled sense of wholesome universality. INTRODUCTION: Yoga is the mother of all religions, cultures and sciences; the evolutionary path of cultural synthesis through which we may ultimately become the Divine itself. Indian culture is the fertile soil from which this great art and science has sprung millennia ago, and an understanding of the Indian cultural ethos is essential to know “Real Yoga”. Yoga is union/re-union, integration/re-integration, synthesis/re-synthesis and is the process as well as the goal by which we can integrate all aspects of our very being thus becoming ALL ONE. The kleshas (built in, psychological afflictions that warp our vision) and karma bandha (being caught in the action-reaction spiral) prevent us from realizing that we are the Divine Self who is beyond these imperfections (klesha karma vipaka ashayaih aparamrushta purusha vishesha ishwara – Patanjala Yoga Sutra I-24).
    [Show full text]