The sole purpose of this narrative translation is to make it easier to get an overview of the entire Yoga Sutra. By clustering the 196 Sutras together into 39 groups, and presenting them in paragraph format, most readers can study this in a familiar way that is more like the many other books or papers we have studied. As you come to understand the Yoga Sutra in this way, your further studies of more detailed commentaries and Sanskrit translations might come more smoothly, especially when done in conjunction with oral guidance and personal practices of meditation.
Many such compounds are also found in the wider field of religion. Thus, bhakti-yoga means "devoted attachment" in the monotheistic Bhakti movement. The term kriya-yoga has a grammatical sense, meaning "connection with a verb". But the same compound is also given a technical meaning in the YogaSutras, designating the "practical" aspects of the philosophy, i.e. the "union with the Supreme" due to performance of duties in everyday life. The more technical sense of the term "yoga", describing a system of meditation or contemplation with the aim of the cessation of mental activity and the attaining of a "supreme state" arises with early Buddhism. The Buddhist texts are probably the earliest texts describing meditation techniques altogether. They describe meditative practices and states that existed before the Buddha, as well as those first developed within Buddhism. The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mind full awareness.
Yoga is a physical, mental, and spiritual practice or discipline that aims to transform body and mind. The term denotes a variety of schools, practices and goals in Hinduism, Buddhism (includingVajrayana and Tibetan Buddhism and Jainism, the best- known being Hatha yoga and Raja yoga. The origins of Yoga have been speculated to date back to Pre-Vedic Indian traditions, but most likely developed around the sixth and fifth centuries BCE, in the same ascetic circles as the early sramana movements. The earliest accounts of yoga- practices are in the Buddhist Nikayas. Parallel developments were recorded around 400 CE in the YogaSutras of Patanjali, which combines pre–philosophical speculations and diverse ascetic practices of the first millennium BCE with Samkhya-philosophy. Hatha yoga emerged from tantra by the turn of the first millennium.
Magic has been an ingredient of religion from the earliest times. In fact, in the “primitive” stages religion is indistinguishable from magic so much so that some scholars, among them J. G. Frazer, trace the origin of the former to it. Magic was much in evidence in India during the Vedic period and echoes of it are found in the Upanishads also. Thus in Brhadarnyaka a magical remedy is suggested to an injured husband (6.4.12) in this way: “Now if a man’s wife has a lover and he wishes to hurt him, he should feed the fire in an unbaked earthen vessel, spread tips of reed inversely (to the usual way) and offer these inversely placed tips of reed, smeared with ghee (clarified butter), in the fire, uttering the fol- lowing Mantras: ‘Thou has offered in my burning fire thy prana and apana, I take them away, etc.’ . . . ‘Thou hast offered in my burning fire thy sons and cattle, I take them away, etc.’ . . . ” Patanjali has devoted the third book of his Yoga-Sutras to the enumeration of the supernormal gifts and miraculous powers attainable through the practice of Yoga. The Tantras and books on Hatha-Yoga are filled with magical rites, spells, charms and exercises for the attainment of fabulous powers and supernatural gifts. These excursions into the realm of magic and the miraculous, even on the part of great adepts of Yoga, have a profound relevance to human nature, since a large proportion of humanity has an innate propensity for the miraculous and the supernatural. In many cases this propensity is so strong that no amount of argument or dissuasion, and even no amount of proof to the contrary, can convince them that the domain of the supernatural is still shrouded in the darkness of doubt and suspicion, sometimes even trickery and fraud, and that demonstration of miraculous or magical powers by a person has seldom, if ever, been beyond dispute. In any case, it has never brought to him or to those who were benefited any lasting credit or good.
Yoga is a combination of diversity of sources and religious thought from Vedic to Tantric strands. Classical yoga, or yoga darshana, has its origin in various Vedic sources, such as the Shvetashvatara Upanishad, Mahabharata, Bhagavad Gita and the YogaSutras of Patanjali. These texts are focused on controlling the mind and on the identification of true self. In contrast, Tantric yoga has more emphasis on transcendence of the body through different physical and mental practices. Therefore, one might say that contemporary yoga has a closer relationship to Tantric sources than the Vedic scriptures. As a result, we can understand yoga according to two different sources of Vedic and Tantric origin and what we are practicing as yoga today is more closer to the tantric strands than the Vedic one. (Philosophy of yoga 2018 November, p. i-iii). Singleton explains that what we know today as yoga in the West is nothing other than the practice of asana (2010, p. 3). Singleton adds that from the 1990s, yoga was industrialized and marketed by different names and brands transnationaly and turned to a business and product, rather than a path to enlightenment – which is a new phenomena in the history of yoga (2010, p. 3-6).
“There is not a single drop in existence that will not become the ocean one day or another. The part becomes the whole, the fragment becomes the unfragmented, the finite becomes the infinite. Not a single drop will miss its destiny of becoming the ocean. Then how can there be a single man who will remain deprived of becoming divine.” Says Gorakh Nath in Gorakh Sutras. Gorakshnath about 1200 years ago formed the sect called Nath Sect. His practices later assumed misnomer gorakhdhandha. (Gorakh -business) as people became so absorbed, involved and entangled in those practices. Two Hindi alphabet of “HATH” (g $ B) signify lunar and solar flows of energy in body combining together in third eye. (lq"kqEuk) A part from yogasutras he also summarized his sermons/ teachings in his collection known as Gorakh Sutras, which continue to haunt mankind for the life changing/ revolutionizing messages. Here we try to find out how the Sutras can be used to manage inner revolution.
Mentoring Meetings These include private one-to-one meetings with the mentor for development of personal practice, and support with training 35 hrs Class Room Training These include lectures, workshops, presentations through which the main educational content of the course will be transmitted 300 hrs Group Practice In these sessions trainees will learn and experience the wide range of tools that will form part of Yoga Therapy 180 hrs Internship or
There is minimal published research on telehealth yoga, and to our knowledge this is the first report on this modality in Veterans. One recent study evaluated the feasibility of an eight-week Tele-Yoga program for participants recovering from heart failure and chronic obstructive pulmonary disease . The study showed that while the program was appropriate and well- tolerated, technological problems and poor video quality caused difficulty. In the present program evaluation there were no differences in satisfaction or self-reported symptom improvement between the in-person and tele- health modalities. This observation encourages the contin- ued expansion of telehealth to reach patients, particularly those who have been traditionally out of reach for geo- graphic, clinical, financial, or other reasons. One idea that could be further explored is that telehealth may be par- ticularly helpful in reaching a younger cohort of patients who may have limited time or be more comfortable seek- ing and utilizing care through technology.
Samana Vayu- In Yoga and Ayurveda the channels through which energy moves in the body are called the "prana vayus" there are six of them but for the purpose of this information we will discuss one "samana vayu" is the circulating energy in the abdomen response for moving food through the digestive tract and supporting the transformation or "agni,"
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meetings with spiritual leaders and teachers, Ayurvedic diet and structured daily routines. Some of the YP group were also familiar with the laboratory testing, whereas the NY and MS groups were not well versed with the yoga techniques or the laboratory and were only tempor- ary ashram residents or resided outside the ashram where they were subjected to the stresses of everyday life. This may have led to the NY and MS groups being less relaxed than the YP group and less able to perform the active practices correctly. Some aspect of the yoga interventions also lacked uniformity, for example there was a difference in the breath rate between groups dur- ing Kapabhati breathing, due to the advanced nature of these practices, which are difficult to learn and perform by novices. Comparing these practices in novice and ad- vanced practitioners may therefore produce unreliable results unless the practices are specifically paced to achieve uniform breath rates across groups. The timing and sequencing of the different experimental phases may have also influenced the results, as they were of rela- tively small duration with only brief rest periods that may not have allowed full recovery between the phases. Due to these limitations we have limited our discussion to the analysis of the mental arithmetic stress test, which occurred first in the experimental sequence, and have not discussed the responses to the ANB, KB or medita- tion practices.
teachings are available in English publications, mostly as transcripts of their public talks, their influence on or use by western academics is negligible, and in fact marginalized. This indicates that there is a disconnection between the living oral tradition of teaching Yoga and the academic work in Yoga in western academia. As well, Indologists have appropriated the work of non- English speaking indigenous scholars – while their translated works are initially referred to as primary sources or commentaries, over time, the authorship of their work is assumed by the western scholars who paraphrase and interpret their work. Additionally, there are the “field informants” who provide the analysis, field data or material but they are not afforded the authority or recognition of expertise they deserve. What I find important to note here is that Malhotra too has been marginalized and in fact caricatured by western Indologists, who have found it easy to dismiss his powerful writings by claiming he does not have academic affiliations or a doctorate. While respectful, Malhotra is passionate in challenging the status quo, addressing the power imbalances and reversing the gaze from the east to the west. Malhotra is faced with what Haig-Brown had warned about: “Indigenous scholars who engage in any of these projects, I would argue inhabit a border world created by colonial conditions” (p. 14, 2008). I take this matter up further in a later section titled “Indology as racism” in which Malhotra raises many important questions about authority and responsibility of non-indigenous scholars to undertake revision of indigenous history. He asks difficult questions:
Alan Sweetingham (Dip Sivananda) Alan is an experienced yoga practitioner who originally studied Sivananda yoga in India. He now draws from many styles of yoga in his teaching, and has been teaching general classes, workshops and retreats for 20 years. Whether you are a new student or an experienced practitioner, his classes will deepen your experience of yoga.
The experience of introducing yoga in school curriculum has been quite a mixed experience. There is a tendency for yoga to be reduced to mere physical exercise that defeats the very essence of this practice. At present there is a shortage of trained yoga teachers that is related to the non-availability of adequate number of institutions that have the capacity and expertise for this purpose. If yoga is to be effectively integrated then the government would need to overcome the shortage of yoga teachers beginning with the senior secondary level and then consider classes from sixth to tenth. In the interim period teachers who are trained in physical education are also getting some training in yoga education.
Yoga is an ancient Indian way of life, which includes changes in mental attitude, diet, and the practice of specific techniques such as yoga asanas (postures), breathing practices (pranayamas), and meditation to attain the highest level of consciousness. It is a psycho-somatic-spiritual discipline for achieving union and harmony between our mind, body, and soul and the ultimate union of our individual consciousness with the universal consciousness. Pranayama is derived from two Sanskrit words, namely, prana, which means vital force or life energy, ayama means to prolong. When a person practices yoga, with yogic attitude (attitude of patience, persistent practice, overcoming obstacles within self, that is, trouncing laziness, anger, delusion, and desire for being different or better than others), there are several changes in physiology.
To investigate the role of yoga practices in improving sleep quality. Experimental group and Control group with self reported Pre and Post Data. Participants in the experimental group reported a significant improvement in the onset of sleep and also with regard to continuity in sleep. Effectiveness of yoga practice as a means to overall well being is well established. In this study, its role in improving the sleep quality has provided a positive indicator. However, to establish its credentials as a simple lifestyle mechanism in producing profound impact, it opens up the arena to study a much wider sample comprising of persons in productive age group, working in shifts, doing highly stressful jobs etc.
Yoga practices to assess the pain tolerance especially in dental pain when compared to control group. The bhakti yoga methods such as AUM chanting, Mantra Japa, Prayer and Meditation have increased the pain tolerance level of the patients. Based on Cohen’s formula, the selected clinical sample size is 32 with and without bhakti yoga practitioners. The statistical ‘t’ test is applied to analyze the data by using SPSS. Significant changes in pain tolerance values are found at p<0.001.The findings are discussed and compared with the findings of other researchers on pain. The OHQoL –UK is compared with our percentage of oral health changes. The percentages are found
We were able to quantify the lower extremity physical demands of 7 commonly practiced, minimally modified (from standard forms) standing yoga poses. This is a first step in the design of evidenced - based yoga programs (those in which poses are selected based on their known biomechanical profiles) intended accomplish one or more clinical goals. These goals may include targeting specific joints or muscle groups, addressing specific deficits in strength and muscular endurance, promoting improve- ments in physical function (e.g. balance), or unloading pathological tissues and structures at risk of injury. Goal- specific programs will need to be tested in randomized controlled-trial designs in order to determine whether they do accomplish the intended outcome(s). In addition to assessing the clinical effectiveness of evidence-based pose series, future studies should describe the physical demands of additional commonly-used poses, pose modi- fications, and the demand associated with between-pose transitions in order to expand our current knowledge base and provide additional options for the design of safe and effective yoga programs.