Yoga breathing

Here are some Hatha yoga videos, from beginners to advanced stages. Yoga is one of the best ways to cultivate your mind and body union. It tones muscles, increases flexibility, calms the mind and can improve overall health. You can notice results from your very first practice, and as you become familiar with the postures, both your yoga practice and your body will evolve in an enriching and truly powerful way. Read more »

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Kundalini yoga is known as one of the most powerful types of yoga. Sometimes it was called the mother of all the Styles of Yoga. This type of yoga awakens the energy at the base of our spine which is known as the Muladhara Chakra.

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How to do yoga is an introduction on the practice of yoga, including the benefits derived therein, the instructions for several exercises, and the attitude of diet. If you have been “on the mat” for years, and have “down dog” down pat, you know there are a many yoga positions and poses built to improve posture. Read more »

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Tratak has many potential uses, but the word may simply be translated as (intense) concentration. Actually it means an unbroken gaze or attention fixed on an object, a steady gazing at a particular point or object without winking - looking at or into it. Read more »

exercises, eye exercise, gaze, hatha yoga, intense concentration, psychic center, relaxation, tensions, tratak, unconscious movements

The word Karma is often misinterpreted to mean what is unavoidable in ‘life’ or ‘fate’. ‘An Indian farmer doesn’t plough his land according to modern methods, since he considers that it is his Karma to be poor, etc … ‘ Read more »

dreams, fellow humans, good karma, law of action and reaction, objective concept, outer experience, tantric, yoga

The achievements of the ancient Indians in the field of philosophy are but very imperfectly known to the world at large, and it is unfortunate that the condition is no better even in India. Read more »

ancient indians, ascetics, hindu scholars, indian logic, philosophical literature, puranas, sanskrit, upanishads, vedas

The conception of Brahman which has been the highest glory for the Vedanta philosophy of later days had hardly emerged in the rig-Veda from the associations of the sacrificial mind. Read more »

brahman, devotion, magical formula, purusha, rig veda, shatapatha brahmana, supreme principle, vedanta philosophy, vedas

The passage of the Indian mind from the Brahmanic to the Upanishad thought is probably the most remarkable event in the history of philosophic thought. We know that in the later Vedic hymns some monotheistic conceptions of great excellence were developed, but these differ in their nature from the absolutism of the Upanishads as much as the Ptolemaic and the Copernican systems in astronomy. Read more »

atman, brahman, one god, principle, rig veda, upanishads, vedic hymns

The change of the Brahmana into the Aranyaka thought is signified by a transference of values from the actual sacrifices to their symbolic representations and meditations which were regarded as being productive of various earthly benefits. Read more »

brahmana, brahmins, material substances, meditations, prana, real truth, rig veda, sacrificial rituals, samaveda, symbolic representations, vital functions

The fundamental idea which runs through the early Upanishads is that underlying the exterior world of change there is an unchangeable reality which is identical with that which underlies the essence in man (1). Read more »

brahman, fundamental idea, man and the universe, psychological functions, samhita, upanishads, visible objects, vital breath

It is indeed true that the magical element involved in the discharge of sacrificial duties lingered for a while in the symbolic worship of Brahman in which He was conceived almost as a deity. The minds of the Vedic poets so long accustomed to worship deities of visible manifestation could not easily dispense with the idea of seeking after a positive and definite content of Brahman. Read more »

atman, brahman, deities, mahat, neti, universe, visible manifestation

There was practically no systematic theory of causation in the Upanishads. Shankara, the later exponent of Vedanta philosophy, always tried to show that the Upanishads looked upon the cause as mere ground of change which though unchanged in itself in reality had only an appearance of suffering change. Read more »

brahman, causation, chandogya upanishad, fire water, material cause, samkhya, systematic theory, upanishads

When the Vedic people witnessed the burning of a dead body they supposed that the eye of the man went to the sun, his breath to the wind, his speech to the fire, his limbs to the different parts of the universe. They also believed as we have already seen in the recompense of good and bad actions in worlds other than our own, and though we hear of such things as the passage of the human soul into trees, etc., the tendency towards transmigration had but little developed at the time. Read more »

asceticism, charitable deeds, dark half, doctrine of transmigration, good deeds, recompense, sun moon, upanishads, vedic, way of the gods, womb

The doctrine which next attracts our attention in this connection is that of emancipation (mukti). Already we know that the doctrine of Devayana held that those who were faithful and performed asceticism (tapas) went by the way of the gods through successive stages never to return to the world and suffer rebirth. Read more »

asceticism, doubts, emancipation, knowledge of self, nothingness, passions, rebirth, tapas, transmigration, true knowledge, true nature, upanishads, virtues, way of the gods, wise man

The Hindus classify the systems of philosophy into two classes, namely, the nastika and the astika. The nastika (na asti “it is not”) views are those which neither regard the Vedas as infallible nor try to establish their own validity on their authority. These are principally three in number, the Buddhist, Jaina and the Carvaka. The astika-mata or orthodox schools are six in number, Samkhya, Yoga, Vedanta, Mimamsa, Nyaya and Vaisheshika, generally known as the six systems (shaddarshana (1)). Read more »

atman, carvaka, kapila, liberation, metaphysical position, mystical practices, orthodox schools, patanjali, philosophy, vedas, vedic texts, yoga practices, yoga sutras, yoga system, yoga vedanta

All the Indian systems except Buddhism admit the existence of a permanent entity variously called atman, purusha or jiva. Read more »

ananda, atman, bliss, consciousness, exact nature, existence, impurities, jiva, passion, purusha, summum bonum, unity, vedanta

Though the belief that the world is full of sorrow has not been equally prominently emphasized in all systems, yet it may be considered as being shared by all of them. It finds its strongest utterance in Samkhya, Yoga, and Buddhism. Read more »

dissatisfaction, greatness, life of sorrow, painful experiences, suicide, true knowledge, wise person, worldly experiences, world experiences

The examination of the two ancient Nastika schools of Buddhism and Jainism of two different types ought to convince us that serious philosophical speculations were indulged in, in circles other than those of the Upanishad sages (1). Read more »

attainment, brahmanas, magical power, philosophical speculations, sacrifices, sages, upanishads, vedas, vedic

It is important for the history of Samkhya philosophy that Caraka’s treatment of it, which so far as I know has never been dealt with in any of the modern studies of Samkhya, should be brought before the notice of the students of this philosophy. Read more »

akasa, atman, auditory sense, cognition, five elements, five senses, illuminations, karma, manas, pleasure pain, purusha, samkhya philosophy, sense of touch, visual sense

Pancashikha speaks of the ultimate truth as being avyakta (a term applied in all Samkhya literature to prakriti) in the state of purusha (purusavasthamavyaktam). If man is the product of a mere combination of the different elements, then one may assume that all ceases with death. Read more »

annihilation, atman, existence, gunas, moksha, moral responsibility, purusha, renunciation

A word of explanation is necessary as regards my interpretation of the Samkhya-Yoga system. The Samkhya karika is the oldest Samkhya text on which we have commentaries by later writers. Read more »

commentaries, gunas, intelligence, reference to, sutras, upanishads, yoga system

The word yoga occurs in the rig-Veda in various senses such as yoking or harnessing, achieving the unachieved, connection, and the like. Read more »

asceticism, bhagavadgita, brihadaranyaka upanishad, highest power, middle path, panini, philosophical ideas, rig veda, sanskrit literature, vow of celibacy, word yoga, yuj

The conception of Yoga as we meet it in the Maitrayana Upanishad consisted of six angas or accessories, namely pranayama, pratyahara, dhyana, dharana, tarka and samadhi (1). Read more »

ahimsa, anga, asana, dhyana, karuna, niyama, patanjali, pranayama, samadhi, satya, sex control, tarka, upanishad, yoga sutras

A question naturally arises, that if the knowledge forms are made up of some sort of stuff as the objective forms of matter are, why then should the purusha illuminate it and not external material objects. Read more »

intelligence, mass energy, notions, purusha, reflection, sattva, transcendent

Another question that arises in this connection is the position of feeling in such an analysis of thought and matter. Samkhya holds that the three characteristic constituents that we have analyzed just now are feeling substances. Feeling is the most interesting side of our consciousness. Read more »

consciousness, evolution, feelings, forms of matter, genesis, intelligence, manifestations, mass energy, material objects, purusha, reflection, sattva, sensations, substances

These three types of ultimate subtle entities are technically called guna in Samkhya philosophy (1). Read more »

abstract qualities, gunas, mental qualities, purusha, samkhya philosophy, sanskrit

Samkhya believes that before this world came into being there was such a state of dissolution–a state in which the guna compounds had disintegrated into a state of disunion and had by their mutual opposition produced an equilibrium the prakriti. Read more »

Cosmic Evolution, gunas, manifestation, mutual opposition, phenomenal product, phenomenon, rajas, resistance, sattva, tendencies

But how or rather why prakriti should be disturbed is the most knotty point in Samkhya. It is postulated that the prakriti or the sum-total of the gunas is so connected with the purushas, and there is such an inherent teleology or blind purpose in the lifeless prakriti, that all its evolution and transformations tike place for the sake of the diverse purushas, to serve the enjoyment of pleasures and sufferance of pain through experiences, and finally leading them to absolute freedom or mukti. Read more »

absolute freedom, cessation, equilibrium, evolution, gunas, intense activity, mukti, mutual opposition, passive state, samsara

The first evolute of the prakriti is generated by a preponderance of the sattva (intelligence-stuff). This is indeed the earliest state from which all the rest of the world has sprung forth; and it is a state in which the stuff of sattva predominates. It thus holds within it the minds (buddhi) of all purushas which were lost in the prakriti during the pralaya. Read more »

buddhis, evolutions, existence, first transformation, intelligence, purusha, sattva, state of evolution

The other tendency, namely that of tamas, has to be helped by the liberated rajas of ahamkara, in order to make itself preponderant, and this state in which the tamas succeeds in overcoming the sattva side which was so preponderant in the buddhi, is called bhutadi (1). Read more »

emanation, gross elements, potentials, quantum, radiant heat, rajas, sattva, subtle matter, tamas, vibratory

The question is raised, how can the prakriti supply the deficiencies made in its evolutes by the formation of other evolutes from them? When from mahat some tanmatras have evolved, or when from the tanmatras some atoms have evolved, how can the deficiency in mahat and the tanmatras be made good by the prakriti? (1). Read more »

cause and effect, concomitant conditions, gross body, gunas, karana, latent powers, manifestation, material cause, potential energy, shakti, ultimate energy

The above consideration brings us to an important aspect of the Samkhya view of causation as satkaryavada. Samkhya holds that there can be no production of a thing previously non-existent; causation means the appearance or manifestation of a quality due to certain changes of collocations in the causes which were already held in them in a potential form. Read more »

atoms, buddhists, causation, continual change, dharma, manifestation, nihilists, non existent, reals

Granted that the interchange of the positions of the infinite number of reals produce all the world and its transformations; whence comes this fixed order of the universe, the fixed order of cause and effect, the fixed order of the so-called barriers which prevent the transformation of any cause into any effect or the first disturbance of the equilibrium of the prakriti? Read more »

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The question again arises that though purusha is pure intelligence, the gunas are non-intelligent subtle substances, how can the latter come into touch with the former? Read more »

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It has been said that buddhi and the internal objects have evolved in order to giving scope to the experience of the purusha. What is the process of this experience? Read more »

abstraction, consciousness, imagination, manas, perception, purusha, sattva, senses, sense data

Samkhya and the Yoga, like the Buddhists, hold that all experience is sorrowful. Tamas, we know, represents the pain substance. As tamas must be present in some degree in all combinations, all intellectual operations are fraught with some degree of painful feeling (1). Read more »

buddhists, happiness, mukti, pleasures, sacrifice, sacrifices, samkhya philosophy, sorrow, tamas, vedic, worldly experience

The word Yoga which was formerly used in Vedic literature in the sense of the restraint of the senses is used by Patanjali in his Yoga sutra in the sense of the partial or full restraint or steadying of the states of citta. Read more »

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The purpose of Yoga meditation is to steady the mind on the gradually advancing stages of thoughts towards liberation, so that vicious tendencies may gradually be more and more weakened and at last disappear altogether. But before the mind can be fit for this lofty meditation, it is necessary that it should be purged of ordinary impurities. Read more »

ahimsa, bad thoughts, bhavana, karuna, maitri, purpose of yoga, selfish motive, self sacrifice, yoga meditation

It is very probable that the earliest beginnings of Nyaya are to be found in the disputations and debates amongst scholars trying to find out the right meanings of the Vedic texts for use in sacrifices and also in those disputations which took place between the adherents of different schools of thought trying to defeat one another. Read more »

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The Vaisheshika sutras begin with the ostensible purpose of explaining virtue (dharma) (I.i. 1) and dharma according to it is that by which prosperity (abhyudaya) and salvation (nihshreyasa) are attained. Then it goes on to say that the validity of the Vedas depends on the fact that it leads us to prosperity and salvation. Then it turns back to the second sutra and says that salvation comes as the result of real knowledge, produced by special excellence of dharma, of the characteristic features of the categories of substance (dravya), quality (guna), class concept (samdanya), particularity (vishesha), and inherence (samavayay) (1). Read more »

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The Nyaya sutras begin with an enumeration of the sixteen subjects, viz. means of right knowledge (pramana), object of right knowledge (prameya), doubt (samshaya), purpose (prayojana), illustrative instances (drishtanta), accepted conclusions (siddhanta), premisses (avayava), argumentation (tarka), ascertainment (nirnaya), debates (vada), disputations (jalpa), destructive criticisms (vitanda), fallacy (hetvabhasa), quibble (chala), refutations (jati), points of opponent’s defeat (nigrahasthana), and hold that by a thorough knowledge of these the highest good (nihshreyasa), is attained. In the second sutra it is said that salvation (apavarga) is attained by the successive disappearance of false knowledge (mithyajnana), defects (dosha), endeavours (pravritti, birth (janma), and ultimately of sorrow (1). Read more »

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When we compare the Nyaya sutras with the Vaisheshika sutras we find that in the former two or three differentstreams of purposes have met, whereas the latter is much more homogeneous. Read more »

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The Nyaya-Vaisheshika having dismissed the doctrine of momentariness took a common-sense view of things, and held that things remain permanent until suitable collocations so arrange themselves that the thing can be destroyed. Thus the jug continues to remain a jug unless or until it is broken to pieces by the stroke of a stick. Things exist not because they can produce an impression on us, or serve my purposes either directly or through knowledge, as the Buddhists suppose, but because existence is one of their characteristics. If I or you or any other perceiver did not exist, the things would continue to exist all the same. Whether they produce any effect on us or on their surrounding environments is immaterial. Existence is the most general characteristic of things, and it is on account of this that things are testified by experience to be existing (1). Read more »

akasha, cosmology, demerit, ear drum, existence, four elements, immaterial, kala, sense of hearing, sense organ, tejas, valid reasons

Of the six classes of entities or categories (padartha) we have already given some account of dravya (1). Let us now turn to the others. Of the qualities (guna) the first one called rupa (colour) is that which can be apprehended by the eye alone and not by any other sense. The colours are white, blue, yellow, red, green, brown and variegated (citra). Colours are found only in kshiti, ap and tejas. The colours of ap and tejas are permanent (nitya), but the colour of kshiti changes when heat is applied, and this, Shridhara holds, is due to the fact that heat changes the atomic structure of kshiti (earth) and thus the old constitution of the substance being destroyed, its old colour is also destroyed, and a new one is generated. Rupa is the general name for the specific individual colours. There is the genus rupatva (colourness), and the rupa guna (quality) is that on which rests this genus; rupa is not itself a genus and can be apprehended by the eye. Read more »

akasha, atomic structure, guna, katu, natural taste, nitya, rasa, rupa, tejas, vayu

The Nyaya-Vais