{"title":"Yoga \u0026 Tantra","description":"\u003cp class=\"my-2 [\u0026amp;+p]:mt-4 [\u0026amp;_strong:has(+br)]:inline-block [\u0026amp;_strong:has(+br)]:pb-2\"\u003eDiscover the profound synergy of Yoga and Tantra in our curated collection—two ancient Indian traditions that are not rivals, but codependent allies in the pursuit of self-realization. Yoga provides the disciplined framework of breath, posture, and meditation (as enshrined in Patanjali's\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eYoga Sutras\u003c\/em\u003e), cultivating inner stillness and ethical living. Tantra, with its esoteric rituals, mantras, and energy awakenings (drawn from texts like the\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eTantraloka\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eVigyan Bhairav Tantra\u003c\/em\u003e), infuses Yoga with dynamic vitality, transforming static practice into a holistic embrace of the divine in body, mind, and cosmos.\u003c\/p\u003e\n\u003cp class=\"my-2 [\u0026amp;+p]:mt-4 [\u0026amp;_strong:has(+br)]:inline-block [\u0026amp;_strong:has(+br)]:pb-2\"\u003eThese paths are inextricably linked across core themes:\u003c\/p\u003e\n\u003cul class=\"marker:text-quiet list-disc\"\u003e\n\u003cli class=\"py-0 my-0 prose-p:pt-0 prose-p:mb-2 prose-p:my-0 [\u0026amp;\u0026gt;p]:pt-0 [\u0026amp;\u0026gt;p]:mb-2 [\u0026amp;\u0026gt;p]:my-0\"\u003e\n\u003cp class=\"my-2 [\u0026amp;+p]:mt-4 [\u0026amp;_strong:has(+br)]:inline-block [\u0026amp;_strong:has(+br)]:pb-2\"\u003e\u003cstrong\u003ePhilosophy and Cosmology\u003c\/strong\u003e: Yoga's dualistic separation of purusha (consciousness) and prakriti (nature) finds completion in Tantra's non-dual monism, where all manifestation is Shakti's play—codependent for a full map of reality.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli class=\"py-0 my-0 prose-p:pt-0 prose-p:mb-2 prose-p:my-0 [\u0026amp;\u0026gt;p]:pt-0 [\u0026amp;\u0026gt;p]:mb-2 [\u0026amp;\u0026gt;p]:my-0\"\u003e\n\u003cp class=\"my-2 [\u0026amp;+p]:mt-4 [\u0026amp;_strong:has(+br)]:inline-block [\u0026amp;_strong:has(+br)]:pb-2\"\u003e\u003cstrong\u003eEnergetic Practices\u003c\/strong\u003e: Yoga's subtle body (nadis, chakras) gains Tantra's alchemical fire through kundalini awakening, making breath control (pranayama) and meditation portals for divine union.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli class=\"py-0 my-0 prose-p:pt-0 prose-p:mb-2 prose-p:my-0 [\u0026amp;\u0026gt;p]:pt-0 [\u0026amp;\u0026gt;p]:mb-2 [\u0026amp;\u0026gt;p]:my-0\"\u003e\n\u003cp class=\"my-2 [\u0026amp;+p]:mt-4 [\u0026amp;_strong:has(+br)]:inline-block [\u0026amp;_strong:has(+br)]:pb-2\"\u003e\u003cstrong\u003eRitual and Devotion\u003c\/strong\u003e: Tantra's deity worship and mandalas empower Yoga's samadhi, blending ascetic discipline with celebratory ecstasy.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli class=\"py-0 my-0 prose-p:pt-0 prose-p:mb-2 prose-p:my-0 [\u0026amp;\u0026gt;p]:pt-0 [\u0026amp;\u0026gt;p]:mb-2 [\u0026amp;\u0026gt;p]:my-0\"\u003e\n\u003cp class=\"my-2 [\u0026amp;+p]:mt-4 [\u0026amp;_strong:has(+br)]:inline-block [\u0026amp;_strong:has(+br)]:pb-2\"\u003e\u003cstrong\u003eEthics and Liberation\u003c\/strong\u003e: Yoga's yamas\/niyamas ground Tantra's antinomian freedoms, ensuring transcendence without peril.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp class=\"my-2 [\u0026amp;+p]:mt-4 [\u0026amp;_strong:has(+br)]:inline-block [\u0026amp;_strong:has(+br)]:pb-2\"\u003eExplore rare editions, commentaries, and practical guides from MLBD's archives—perfect for scholars, practitioners, and seekers bridging theory and lived experience.\u003c\/p\u003e","products":[{"product_id":"laksmi-tantra-a-pancaratra-text-sanjukta-gupta","title":"Laksmi Tantra","description":"\u003cp style=\"text-align: left;\"\u003eVisnuism is one of the chief religions of the Hindus and the Pancaratra is the oldest surviving Visnuite sect. The influence of its tenets on later Visnuism has undoubtedly been great but has never been thoroughly explored. Despite change and corruption the ritual worship described in the old Pancaratra texts is still performed today in many of the famous temples in southern India and in some in the north. A deeper insight into the historical development of the Visnuite sects, their ritual, occultism and building of temples and images can only be obtained from the scientific study of these ancient Pancaratra texts which formulate the relevant basic concepts. The theological and ritualistic aspects of the Pancaratra system have attracted scholars for some time past and a number of texts have been edited. Some of these publications are of a high standard and include illuminating introductions. The reason why the author has chosen to translate the text of the Laksmi Tantra is that its philosophical pronouncements incorporate many of the sectís earlier traditions. A second reason is because of its occultism, which throws light on an aspect of the Pancaratra system that is not dealt with in any other known text. However, keeping the size of this book she has refrained from discussing the interesting topic of ritualistic esoterism. Among the vast number of Pancaratra Agamic texts, the Laksmi Tantra stands out because it deals almost exclusively with Laksmi. The divine creative impulse, intelligence, potency, potentiality, power, majesty and speech. The focus of the text is on Pancaratra philosophy (including cosmogony) and the practice of yoga based on it, with its attendant Mantra Sastra. By dealing with the role of Sakti in the creation and maintenance of the world, totally relying on God`s mercy and benevolence, the Laksmi Tantra succeeds in overcoming sectarian boundaries.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Sanjukta Gupta is an authority on the early Pancaratra (Vaisnava) cult and sectarian system. She taught for almost twenty years at the University of Utrecht (Netherlands) and is now teaching in the Faculty of Oriental Studies, University of Oxford.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eINTRODUCTION TO THE FIRST EDITION\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eVisnuism is one of the chief religions of the Hindus and the Pancaratra is the oldest surviving Visnuite sect. The influence of its tenets on later Visnuism has undoubtedly been great but has never been thoroughly explored. Despite change and corruption the ritual worship described in the old Pancaratra texts is still performed today in many of the famous temples in southern India and in some in the North. A deeper insight into the historical development of the Visnuite sects, into their ritual, occultism and building of temples and images can only be obtained from the scientific study of these ancient Pancaratra texts which formulate the relevant basic concepts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe theological and ritualistic aspects of the Pancaratra system have attracted scholars from some time past 1 and a number of texts have been edited. Some of these publications are of a high standard and include illuminating introductions. Amongst these, Professor F. O. Schrader's Introduction to the Pancaratra still ranks as the most comprehensive. So far only one Pancaratra text has been translated into English, 3 but the omission of Explanatory notes on the meaning of special terms detracts from its usefulness to the layman. In recent years valuable work in this field is being done by H. Daniel Smith.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reason why I have chosen to translate the text of the Laksmi\u003cspan\u003e tantra \u003c\/span\u003eis that its philosophical pronouncements incorporate many of the sect's earlier traditions. I shall elaborate on this point later on. A second reason is because of its occultism, which throws light on an aspect of the Pancaratra system that is not dealt with in any other known text. Since however the size of this book has grown to be quite alarming, I have here been obliged to refrain from discussing the interesting topic of ritualistic esoterism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBefore starting on my apologetics, certain preliminary explanations about my method of work are briefly called for. My translation is based entirely on the\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etext edited by Pandit V. Krishnamacharya and published in the Adyar Library Series, No. 87. I have not used any manuscript of the Laksmi Tantra. Therefore, whenever I mention the text or the editor's commentary on it, I refer to Krishnamacharya's edition. Although I have studied the only other publication of this text, printed in Telugu and published at Mysore in 1988, I have not based my translation upon it since Krishnamacharya has utilized it in his edition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have aimed at accuracy in my translation – often unfortunately at the expense of style and when the explanation is needed, it is supplied in a footnote or inserted in parenthesis in the of my translation. I have used parenthesis also to distinguish English words I have used in my translation to make a sentence complete. However, the reader must not expect to find that every Sanskrit word has been translated consistently by the same English term. As words are affected by the context in which they are used, I have used alternative meanings when and as the sense required. Despite care, some irregularities may still persist in the transcription of Sanskrit words. These are unintentional.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom chapter XXXIII onwards I have not translated the clues given for constructing the mantras, but have confined myself to supplying the constructed mantras only. My translation of the first ten verses of chapter XXXII should, I think, suffice to demonstrate how the mantras are construed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmongst the vast number of Pancaratra Agamas, the Laksmi Tantra stand out because of its almost exclusive treatment of the Visnuite mother-goddess Laksmi, the Sakti of Visnu-Narayana. The text not only glorifies Laksmi, but also women in general as beings created in the cherished form of Laksmi, and it advocates their worship. Moreover, it alludes to the particular sadhana of the left-handed Tantras that requires a female partner 1. Our text is somewhat reticent about the details of that practice, perhaps because it was apprehensive about how the majority of Pancaratra followers would react. It even launches into a lengthy discourse on its ethics and the cautionary measures to be taken. Nevertheless, at the end of this discussion, it asserts that, though not free from the moral danger involved in disregarding strict conventions, the practice is not sinful since the participants are lifted to a supra-mundane level 2. Undoubtedly this reveals the text's sympathy with left-handed Tantric practices, which is not at all surprising considering how prevalent the worship of Sakti was in India. Later scholars of Saktism, such as Bhaskararaya, the commentator of the Lalitasahasranamam, Nagesa Bhatta, the commentator of the Durgasaptasati and Appaya Diksita, the commentator of the Candrakalastuti, not only mention the Laksmi Tantra but cite it 3. Obviously by that time, i.e. the sixteenth century, the text had gained firm recognition as a standard Sakta Agama. In spite of its predominantly Pancaratra Character, its undivided concentration on the worship of Sakti and its assertion that\u003cspan\u003e Durga\u003c\/span\u003e, Bhadrakali and Yogamaya are merely other names for Mahalaksmi, who is Visnu's dynamic power, 4 enabled our text to overcome sectarian boundaries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Laksmi Tantra deals mainly with Pancaratra philosophy and cosmogony (which are inseparable in texts of this kind), and with the mantra-sastra ('linguistic occultism'). A minimum is said about the ritualistic side of worship, and iconography is discussed only in the form of the dhyanas of the most important deities, such as Laksmi-Narayana, the Vyuhas, the main emanations of Laksmi, her retinue etc. Temple architecture and temple worship are totally omitted. The text also ignores public festivals,\u003cspan\u003e \u003c\/span\u003e\u003ci\u003esraddha \u003cspan\u003e dharma \u003c\/span\u003e\u003c\/i\u003e(death rites) and expiratory rites. This silence about rites connected with society and its conventions indicates that the Laksmi Tantra concern itself with the individual adept, who desires to be released from the miseries of worldly existence. This can be achieved by practising yogic\u003cspan\u003e \u003c\/span\u003e\u003ci\u003esadhana\u003cspan\u003e \u003c\/span\u003e\u003c\/i\u003e(worship of God and meditation visualizing Him as the personification of a mantra accompanied by the repetition of that mantra), which enables the initiate to receive divine grace, without which salvation is not possible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn form, the Laksmi Tantra follows the tradition of both the Sattvata and Jayakhya Samhitas. It deals exhaustively with the Vyuha theory. In that connection, it not only mentions the Sattvata Samhita but proceeds to elaborate on its philosophy. Thus the concept of Visakhayupa – only briefly referred to in the Sattvata – is explained in detail in the Laksmi Tantra. The metaphysical implications of the Vyuha theory and their bearing on the mantra – sastra are put very clearly 1. The basic need supplied by these concepts of divine manifestations is to provide the devotee with an object he can worship in accordance with his spiritual capacity and meditate upon whilst repeating the relevant mantra. This is the most important topic in the Sattvata Samhita, which is classified amongst the texts known as Agama-Siddhanta. But in regard to the ritualistic aspect of worship, the Laksmi Tantra follows the tradition of the Jayakhya Samhita, which accords a central position to the worship of Visnu and His consort Laksmi. Texts of this nature, advocating the worship of a single deity, are called Tantra-Siddhanta. Indeed the Laksmi Tantra depends so largely on the Jayakhya Samhita that it frequently quotes lengthy passages of it. And moreover, one is often obliged to consult the Jayakhya Samhita in order to clarify many of the actual procedures of worship described in the Laksmi Tantra. For example, the description of the mystic diagram called 'nava-padma-mandala' is so terse and obscure that, without recourse to the Jayakhya Samhita, it is incomprehensible. But the Laksmi Tantra's point of departure from the Jayakhya Samhita is the emphasis it lays on the worship of Laksmi, rather than on that of Visnu. It is her retinue that is described and only the Tara-mantra is prescribed for almost all the various rites included in the full programme of worship. The text admits no ambiguity on this point. For instance, in chapter XVI it is said that the way to obtain liberation from the bondage of the material of the world is to worship Laksmi, the Visnu-sakti. One should abandon all other activities and concentrate solely on propitiating the goddess either directly, or indirectly through Visnu, in order to obtain spiritual release. Out of compassion she then comes to the devotee and liberates him by removing all his impurities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe most striking feature of the Laksmi Tantra is its treatment of Pancaratra Philosophy. Like most texts of this nature, ours is also basically eclectic. This point is accentuated by its preoccupation with establishing Sakti as the supreme metaphysical principle. At the same time, it attempts to make a synthesis out of all the various concept current in the Pancaratra and Tantric milieu. It does not always succeed in blending all these notions smoothly. Sometimes contradictory ideas, such as Samkhya realism and radical monism (Advaitavedanta), are presented side by side. Nevertheless, at least some degree of harmonization has been achieved, particularly in the delineation of the cosmogony. This has given the Laksmi Tantra a revered position amongst the Pancaratra Agamas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eList of abbreviations\u003c\/td\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of names of the letters\u003c\/td\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction to the first edition\u003c\/td\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction to the Indian edition\u003c\/td\u003e\n\u003ctd\u003eXXXVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eIntroducing the sastra\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eThe pure creation\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eThe three (phenomenal) gunas\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eVyuhas and their saktis\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eEvolution of the material world from prakrti\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eThe Six kosas of Sakti\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eTattvas and the Jiva as the object and subject of knowledge\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eThe avataras of Laksmi in the six sheaths\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003ctd\u003eThe exclusive incarnations of Sakti\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX\u003c\/td\u003e\n\u003ctd\u003eThe three types of God's avataras\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003ctd\u003eVisakhayupa and the Vibhava incarnations\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII\u003c\/td\u003e\n\u003ctd\u003eThe fivefold divine functions\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003ctd\u003eThe true form of the jiva\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV\u003c\/td\u003e\n\u003ctd\u003eThe true nature of Sakti (Laksmi\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003ctd\u003eVarious methods of attaining ultimate truth\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVI\u003c\/td\u003e\n\u003ctd\u003eElaboration of the methods to attain the ultimate truth\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII\u003c\/td\u003e\n\u003ctd\u003eThe secret method of self-surrender, the fourth method of attaining the highest goal\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII\u003c\/td\u003e\n\u003ctd\u003eThe course of mantras and their characteristics\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIX\u003c\/td\u003e\n\u003ctd\u003eThe Origin of letters\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXX\u003c\/td\u003e\n\u003ctd\u003eExplanation of the matrkas\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXI\u003c\/td\u003e\n\u003ctd\u003eAnalysis of the structure of a manta and the qualities looked for in a preceptor and in a disciple\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXII\u003c\/td\u003e\n\u003ctd\u003eDescription of Laksmi's mantra-form\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIII\u003c\/td\u003e\n\u003ctd\u003eDescription of matrka\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIV\u003c\/td\u003e\n\u003ctd\u003eThe structure of taraka with its parts and the method of initiation in the practice of meditation\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXV\u003c\/td\u003e\n\u003ctd\u003eTara- and Anutara-mantras\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVI\u003c\/td\u003e\n\u003ctd\u003eElucidation of the seven vidyas, viz. tara, Tara, Anutara, vagbhava, kama, Sarasvati and Mahalaksmi-bijas.\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVII\u003c\/td\u003e\n\u003ctd\u003eDuties of an adept\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVIII\u003c\/td\u003e\n\u003ctd\u003eDaily duties of an adept\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIX\u003c\/td\u003e\n\u003ctd\u003eThe distinction between kriyasakti and bhutisakti, otherwise called Agni and Soma respectively\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXX\u003c\/td\u003e\n\u003ctd\u003eThe two aspects of Sakti, viz. Soma and Surya, and further elucidation of the Sudarsana-mantra\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXI\u003c\/td\u003e\n\u003ctd\u003eThe Sudarsana (kriyasakti\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXII\u003c\/td\u003e\n\u003ctd\u003eTarika in the three states of existence, viz. the gross, the subtle and the absolute states.\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXIII\u003c\/td\u003e\n\u003ctd\u003eAnga, upanga and other mantras\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXIV\u003c\/td\u003e\n\u003ctd\u003eThe hand postures and method of ritualistic bath\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXV\u003c\/td\u003e\n\u003ctd\u003eThe purification of the body (Bhutasuddhi\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXVI\u003c\/td\u003e\n\u003ctd\u003eDescription of the images and the process of the mental sacrifice\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXVII\u003c\/td\u003e\n\u003ctd\u003eExternal sacrifice (construction of the platform for worship; mandala of nine lotuses)\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXVII\u003c\/td\u003e\n\u003ctd\u003eExternal worship, Further details with a description of some lesser deities\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXIX\u003c\/td\u003e\n\u003ctd\u003eVarious requisites for external worship\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLI\u003c\/td\u003e\n\u003ctd\u003eThe daily duties of an adept\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLII\u003c\/td\u003e\n\u003ctd\u003eThe initiation and abhiseka ceremonies\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLIII\u003c\/td\u003e\n\u003ctd\u003eThe rite of purascarana, the ritual worship of the mantra of Tarika\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLIV\u003c\/td\u003e\n\u003ctd\u003eDifferent methods of worshipping the mantra of Tarika\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLV\u003c\/td\u003e\n\u003ctd\u003eRevealing the secret mantras of the Tarika group\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLVI\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the Laksmi-mantra and results obtained\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLVII\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the Kirti-mantra and results obtained.\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLVIII\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the Jaya-mantra and results obtained\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLIX\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Maya-mantra and results obtained. Pratistha of an image of Laksmi Narayana.\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eL\u003c\/td\u003e\n\u003ctd\u003eThe Power of the Sri-sukta.\u003c\/td\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLI\u003c\/td\u003e\n\u003ctd\u003eA brief summary of the Cosmogony\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLII\u003c\/td\u003e\n\u003ctd\u003eThe mantras\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLIII\u003c\/td\u003e\n\u003ctd\u003eSummarizing ritual performances\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLIV\u003c\/td\u003e\n\u003ctd\u003eBhutasuddhi and Anganyasa\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLV\u003c\/td\u003e\n\u003ctd\u003eA Yogin's vision of his inner body\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLVI\u003c\/td\u003e\n\u003ctd\u003eMissing\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLVII\u003c\/td\u003e\n\u003ctd\u003eSummary of the four states of sound and conclusion.\u003c\/td\u003e\n\u003ctd\u003e368\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiagram I\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiagram II\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiagram III, IV and V at the end of the Book\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of terms\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of mantras\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Sanjukta Gupta","offers":[{"title":"Paperback","offer_id":41510719946890,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41510719979658,"sku":"","price":1300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/LAKSHMITANTRASanjuktaGuptaCOVERCURVE.jpg?v=1710395633"},{"product_id":"the-vedic-experience-mantramanjari-an-anthology-of-the-vedas-for-modern-man-and-contemporary-celebration","title":"The Vedic Experience Mantramanjari","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOne of the most stupendous manifestations of the Spirit is undoubtedly that which has been handed down to us under the generic name of the Vedas. The Vedas are still too neglected not only in the world at large but also in their country of origin. this Vedic anthology will make direct and fruitful knowledge of the Vedas available to a wider range of people than the small elite of pandits and Indologists.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis anthology collects the most crucial texts of the Indian Sacred Scriptures--in more than 500--newly translated into contemporary English. Dr Panikkar's principle has been to select and place together texts so as to offer a selection of texts that cover the full range of 'The Vedic Experience' and at the same time show how they manifest the universal rhythms of nature, history, and Man. Excerpts are taken from the oldest hymns, such as the Rig Veda; from the Brahmanas, the Aranyakas, or \"Forest Treatises,\" and finally the Upanishads, which represent the mystical and philosophical culmination of the Vedas.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is a book for meditation, for reading, public and private, as well as for the thorough study of this wellspring of human wisdom. It should, moreover, facilitate that meeting of East and West so long desired and delayed, and now so imperative.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is a welcome addition to the anthologies of Vedic hymns. This is intended for what the translator calls the \"Modern Man\" defined as one who is secular in his attitude (not irreligious) and finds himself in a transcultural situation.\" - Bhavan's Journal, Vol.44, No.17, April 15, 1998\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe volume contains the central message of the Vedas-Rg., Sama, Atharva and Yojuh and their four parts. The anthology is divided into seven parts...adopting geological, historical and cultural patterns...Each part of the volume is introduced by at least one mantra or antiphon and consists of two or more sections, which in turn have various sub-sections of several chapters. The collection is addressed to the modern man.\" - Prabuddha Bharata, September 1996\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is a sort of short translation of the Vedas. The author, who is a real scholar, has neatly described the effect of the Gayatri mantra. The language is beautiful, and simple to understand and in many places, the original translation of verses is given. The book is a piece of art and knowledge that one should have in a personal collection. An excellent work done by Mr Panikkar.\" - Mystic India, August 1995\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is indeed a remarkable anthology with excerpts from the Rig Veda, the Brahmanas, the Aranyakas and finally the Upanishads, which represent the mystical and philosophical culmination of the Vedas. This is a book for meditation as well as for thorough study at the wellspring of human wisdom.\" - Dilip, Vol.27, No.4, Oct.-Dec., 2001\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eRaimundo Panikkar is a Professor of Religious Studies at the University of California, Santa Barbara. His books include The Unknown Christ of Hinduism, Worship and Secular Man, The Trinity and the Religious Experience of Man, The Intrareligious Dialogue and Myth, Faith and Hermeneutics.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFrom the Jacket\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the most stupendous manifestations of the Spirit; is undoubtedly that which has been handed down to us under the generic name of the\u003cspan\u003e Vedas\u003c\/span\u003e. The Vedas are still too neglected not only in the world at large but also in their country of origin. This Vedic anthology will make direct and fruitful knowledge of the Vedas available to a wider range of people than the small elite of pandits and indologists.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis anthology collects the most crucial texts of the Indian Sacred Scriptures—in all more than 500—newly translated into contemporary English. Dr. Panikkar’s principle has been to select and place together texts so as to offer a selection of texts that cover the full range of ‘The Vedic Experience’ and at the same time to show how they manifest the universal rhythms of nature, history, and Man. Excerpts are taken from the oldest hymns, such as the Rig Veda; from the Brahmanas the Aranyakas, or \"Forest Treatises, \" and finally the Upanisads, which represent the mystical and philosophical culmination of the Vedas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis is a book for meditation, for reading, public and private, as well as for the thorough study of this wellspring of human wisdom. It should, moreover, facilitate that meeting of East and West so long desired and delayed, and now so imperative.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRaimundo Panikkar is a Professor of religious studies at the University of California, Santa Barbara. His books include The Unknown Christ of Hinduism, Worship and Secular Man, The Trinity and the Religious Experience of Man, The Intrareligious Dialogue and Myth, Faith and Hermeneutics.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat would you save from a blazing house? A precious, irreplaceable manuscript containing a message of salvation for mankind, or a little group of people menaced by the same fire? The situation is real and not for this writer alone: How can you be just an \"intellectual,\" concerned with truth, or just a \"spiritual\/’ busy with goodness, when Men desperately cry for food and justice? How can you follow a contemplative, philosophical, or even religious path when the world shouts for action, engagement, and politics? And, conversely, how can you agitate for a better world or for the necessary revolution when what is most needed is serene insight and the right evaluation? That the burning house is not my private property should be clear to all my neighbours on this earth of ours. But to speak about myself alone: this anthology is the product of an existential overcoming of my concrete situation by denying the ultimate validity of such a dilemma. If I am not ready to save the manuscript from the fire, that is, if I do not take my intellectual vocation seriously, putting it before everything else even at the risk of appearing inhuman, then I am also incapable of helping people in more concrete and proximate ways. Conversely, if I am not alert and ready to save people from a conflagration, that is to say, if I do not take my spiritual calling in all earnestness, sacrificing to it all else, even my own life, then I shall be unable to help in rescuing the manuscript. If I do not involve myself in the concrete issues of my time, and if I do not open my house to all the winds of the world, then anything l may produce from an ivory tower will be barren and cursed. Yet if I do not shut doors and windows in order to concentrate on this work, then I will not be able to offer anything of value to my neighbours.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndeed, the manuscript may emerge charred and the people may emerge blistered, but the intensity of the one concern has helped me in the other. The dilemma is not whether to choose the Monastery or the Ballroom, Hardwar or Chanakyapuri (Vatican or Quirinal), Tradition or Progress, Politics or Academia, Church or State, Justice or Truth. In a word, reality is not a matter of either or, spirit or matter, contemplation or action, written message or living people, East or West, theory or praxis or, for that matter, the divine or the human. Indeed, perhaps the fundamental insight of this book is that there is no essence without existence, no existence without an essence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis study emerges out of an existential struggle between concentrating on the writing of it at the risk of letting people be trapped in the tire and helping persons out of the house at the price of abandoning the manuscript altogether. The act of faith behind this study is to have denied the inevitability of a choice, not by an act of the will alone or of the mind alone, but by allowing circumstances to guide my intellect, my spirit, and indeed my whole life. Is not the entire Vedic experience based on life-giving sacrifice?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen, a decade ago, the urgent and long-standing need for a study of this kind pressed on me so hard that it could no longer be resisted, a tantalizing alternative seemed to present itself: either to become a trained mechanic, in\u003cspan\u003e Sanskrit \u003c\/span\u003eand English at least, or else to become a trusty pilot in Vedic and other personal flights. Circum- stances again decided for me, and this work has been rendered possible by the unusual team of people collaborating with me. One could hardly have found a more unselfish and devoted group of helpers than the one that has made this anthology possible. One does not fly alone.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFirst of all, I want to thank the group of collaborators. N. Snanta, to whom this anthology is dedicated, has been decisive in determining the entire gestalt of the book. M. Rogers has revised the style, especially allowing the texts to reflect the beauty of the original through the genius of the English language. B. Baumer and M. Bidoli have gone through the Sanskrit texts and contributed creatively to an accurate version of them. Without these collaborators, this anthology could not have been completed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThanks are also given to a living artist, to a modern scholar, and also to an ancient monk. The entrance\u003cspan\u003e mandala \u003c\/span\u003eand the vignettes of the book are original of A. Kunze who, according to tradition, drew them while meditating on the texts. The Sanskrit syllables appearing in some of the drawings are bija-mantras, which symbolize, at least partially, the meaning of the corresponding section.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Devanagari letters illustrating the anthology are reproductions of original xylographs belonging to Sri Lokesh Chandra, Director of the International Academy of Indian Culture, New- Delhi. They are from Shuji—shu, a Japanese \"Collection of bijas\" wood printed by Bhiksu Chozen in A.D. 1661-1673. They are also bija—mantras, that is, mystical syllables or aksara devatas, each of them symbolizing some Vedic deity as indicated below the reproduction. Without R. H. Hooker and U. M. Vesci, many a blunder would have remained unchecked; without R. S. Bhattacharya, P. Y. Desh-Pandey, D. Mumford, and many other friends the book would not have reached its present form. Nor do I forget K. V. C. Subramanyan and A. K. Karmakar, who have typed and retyped the manuscript so many times that they know many of its mantras by heart.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have also to thank the Vedic Gods and all other spirits who have blessed this venture. I ask them and the reader to pardon the chasm that exists between the real mantra and this marijari. May both Gods and readers by their acceptance of this mantramanjari for- give and forget its compiler so that the silent, Divine Mystery may flow freely through whatever living mantras this anthology may elicit. The feelings of humility, which in many prefaces are somewhat perfunctorily expressed, are in this instance both genuine and overwhelming. How is it possible to touch upon almost all the relevant and central problems of Man, over a time span of at least four millennia, and to dare to present a seed that may germinate elsewhere and a beam capable of setting light to what it touches? If this is so, then even the decade of life and work compressed into this anthology would be no more than a foolish undertaking or an impossible task. How could I venture even to attempt what I have done? I simply wonder at my daring. But, having done something of which I may well repent, I still hope that some readers will not regret that I could not have done otherwise.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable style=\"height: 1449.94px;\" width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\" width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\" width=\"80%\"\u003eFirst Mantra\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\" width=\"10%\"\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Gayatri\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eI: Dawn and Birth\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003ePrelude\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Word\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eC.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Elements\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Waters\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Earth\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Wind\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eD.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Lord\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eE.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eEmerging Life\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Dawn\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Human Birth\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Faith\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eII: Germination and Growth\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe First Blessings of the Lord\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Divine Gifts\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Food\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eAwakening and Coming of Age\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Initiation into Human Life\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Growing into one\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eC.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe World of Man\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Knowing the Earth\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Human Work\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) The Happy Life\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eIII: Blossoming and Fullness\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eRadiance and Cosmic Refulgence\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Divine Splendor\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Cosmic Splendor in Man\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSacrifice\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e346\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eC.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eBreaking the Boundaries\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eIV: Fall and Decay\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSorrow and Suffering\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e459\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Physical Ailments\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) The obstruction on the Way\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSin and Mercy\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Evil and Fear\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) The Merciful Lord\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Purification\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e518\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eV: Death and Dissolution\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Great Departure\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e538\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) The Mystery of the Beyond\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e542\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) The Blessings for the Journey\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e574\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Liturgy for the Dead\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e600\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Other World\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e613\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Cosmic Disintegration\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e616\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Hell\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e623\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Heaven\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e631\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eVI: New Life and Freedom\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Ascending Way\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e652\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Toward the One\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e553\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Transcendental Consciousness\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e669\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Internal Way\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e696\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) The Discovery of the Ground\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e697\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) The Disclosure of the Subject\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e725\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eC.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe The Encounter\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e746\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) The Fulfillment of the Person\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e747\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) The Absolute Simplicity\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e766\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eVII: Twilight\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eAt Sunrise\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e795\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Spring\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e801\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Summer\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e807\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Rainy Season\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e812\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(d) Autumn\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e816\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(e) Winter\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e820\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(f) Frosty Season\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e824\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eAt Sunset\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e832\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Spring\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e837\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Summer\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e840\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Rainy Season\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e844\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(d) Autumn\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e849\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(e) Winter\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e853\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(f) Frosty Season\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e856\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eLast Mantra\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e862\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Raimundo Panikkar","offers":[{"title":"Default Title","offer_id":41556601012362,"sku":"","price":1900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/238_600x_e3f0cdfb-4114-4300-8602-3d4911e79e5e.jpg?v=1658908331"},{"product_id":"vedic-yoga-the-path-of-the-rishi-david-frawley","title":"Vedic Yoga","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVedic Yoga is the ancient system of integral Yoga shaped by the Vedic Rishis. These Rishis devoted to a life of the Spirit discovered a certain line of development beyond the range of sensory perception by means of their strength of self-discipline and achieved many-sided inner progress. Whatever they achieved by their Tapasya (meditative concentration) they then cast into a veiled language that they called Mantra. It is through these Rishis that the secret words of the Vedas were revealed. The Rishis had the inner vision to see the light of truth (rsyah mantradrastarah) and the inner audition to hear the voice of the truth (satyasrutah). They possessed both great spiritual and occult knowledge, the complete inner wisdom.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis vision and ideal of the Rishis and the Vedic system of Yoga need to be recovered today and given a new form suitable to the modern mind in the present challenging human situation. It is in this context this book throws much light not just on the ways of the ancient Rishis, but on the whole of the Rishi tradition from ancient to modern periods especially the roles of Ganapati Muni and Sri Aurobindo, both of whom the author has been connected with for several decades.\u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis profound and intricate book from a great Vedic master can serve as a guide to total well-being and complete enlightenment. - Deepak Chopra, M.D.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVedic Yoga is not a mere academic exercise since it is informed by Frawley's own personal spiritual journey which is described charmingly in the autobiographical sections of the book. - Subhash Kak, Regents Professor at Oklahoma State University and author of Mind and Self.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVamadeva provides a profound understanding of the play of Agni and Soma... and how we can bring about the inner state of enlightenment. This book is an important guide for all those who seek Self-realization. - Vasant Lad, author of Ayurveda: Science of Self-Healing, Textbook of Ayurveda and Director of the Ayurvedic Institute.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVedic Yoga is a treasure for every serious practitioner of Yoga. With profound insight, Acharya Vamadeva (Dr Frawley) reveals the practical yogic secrets hidden within the symbolism of the Vedas and brings forth the power of the Vedic mantras for developing the cosmic forces of higher awareness within each person. - Gyandev McCord, author of Spiritual Yoga: Awakening to Higher Awareness Co-founder of Yoga Alliance.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFrawley conclusively draws a connection between classical Yoga and early Vedic teachings, an issue that has been of some controversy in recent years. His book is a necessary reference for all those who are interested in yoga in the deeper sense to see the Vedic roots of Yoga Philosophy. - Stephen Knapp, the author of numerous books on Vedic culture.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBy interpreting the most ancient of sacred texts in the light of modern knowledge and contemporary needs, Vedic Yoga connects today's yogis to the legendary rishis whose Himalayan insights formed the foundation of India's glorious spiritual heritage. Thought-provoking, revelatory, and pregnant with practical implications, Frawley's brave book should be cherished by spiritual aspirants of all traditions and paths. - Philip Goldberg, author of American Veda: From Emerson and the Beatles to Yoga and Meditation, How Indian Spirituality Changed the West.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDavid Frawley (Vamadeva Shastri) is one of the few Westerners recognized in India as a Vedacharya or teacher of ancient Vedic wisdom. He is the author of numerous books and articles on Vedic Topics including Ayurveda, Vedic Astrology, Vedanta, Hinduism, Yoga and Tantra, as well as translations and interpretations from the Vedas. Dr. Frawley has been given many awards for his work in India including the Veda Vyasa Award by the International Institute of India Studies. He is a Jyotish Kovid through the Indian Council of Astrological Sciences, and is also the President of the American Council of Vedic Astrology, the American offshoot of the Indian council; He has a Doctorês degree in Chinese Medicine and has also been certified as an expert through the University of Poona for his knowledge of Yoga and Ayurveda. He is presently the Director of the American Institute of Vedic Studies.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Rigveda is the oldest and probably most important of the ancient texts of India, the spiritual motherland of humanity, and its great traditions of Yoga, mantra, and meditation. The Rigveda is the longest and most diverse of the ancient scriptures of the world that have survived to the present day. This makes the Rigveda a central part of our ancient global spiritual heritage filled with many secrets about our past and perhaps keys to our future, yet the Rigveda remains probably the least understood of all the world's great scriptures, and the most in need of a new examination.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis situation of neglect is not surprising, as the Rigveda is composed in an ancient secret mantric code that is very difficult to decipher, the language of another yuga or world age, whose mentality and world view we no longer share, or even suspect. This means that a new examination of the Rigveda - particularly from a yogic standpoint - is essential for understanding our origins, as well as the place of religion, mysticism, and Yoga in human culture. A new study of the Rigveda is crucial today as we seek to understand our nature as a species and for developing a higher consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLooking into the Rigveda can provide us with a great adventure in historical studies, spiritual research, and meditation practice, widening our view of life and expanding our awareness on all levels. The Rigveda offers us the transformative vision of numerous ancient sages and Rishis in a special language of cosmic sound and symbol that is perhaps unparalleled and uniquely preserved in the world. It can help us create a global spiritual culture that honours the eternal truth in all of its forms and manifestations throughout nature and society.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this book, we will examine the core knowledge of the older Vedic Yoga that occurs in the Rigveda, and endeavour to make it accessible. For our modern mind and its language. This Vedic Yoga is not only the possible origin of classical Yoga but of all the dharmic traditions of India's great civilization. Understanding Vedic Yoga will help us to approach Rigveda in its true depth and cosmic power.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this book, I approach ancient Vedic knowledge from several angles, traditional and modern, both in terms of Indian thought and the new global culture arising today. Naturally a single book on such a vast topic as the Vedas cannot deal with everything and will raise many questions. Additional research will be necessary to bring out the Vedic vision in its full scope.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is difficult to find accessible books in the English language on Vedic Yoga, though many people may recognize the Vedas as the source of the Yoga tradition. Often the term \"Veda\" is used in a generic way to refer to later texts like the Bhagavad Gita and Upanishads. It is little available in print on the Rigveda itself, the main Vedic text, apart from academic translations that are largely oblivious to the yogic meaning of the mantras, literalistic in their approach, and generally quite uninspiring. The current volume is meant to help fill that gap and to encourage a new yogic study throughout the Vedic field.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe purpose of this book is to teach the principles and practices of Vedic Yoga so that individuals today can take up its profound teachings as part of their own practice. The book does not look at the Vedas in isolation but indicates how later Yoga, Tantra, Vedanta, and the Vedic Sciences can be found in seed form in the Vedas, and how these teachings represent different aspects of the older Vedic knowledge.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book represents several decades of research and meditation and reflects extensive previous work. I began studying the hymns of the Rigveda in 1970 and translating them in 1978, producing several volumes of Vedic translations up to 1984. After that time my focus was more on specialized studies of Yoga, Vedic sciences, and Vedic history. Now I wish to update that earlier work with a specific book on Vedic Yoga, particularly the Yoga of the Rigveda, the primary Vedic text. While the other Vedas - Yajur, Sama, and Atharva Veda - have a yogic relevance, the current volume will emphasize the Rigveda in order to show how yogic teachings are integral to the oldest of the Vedas, not something new that developed over time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have drawn inspiration and support from a number of great modern Vedic teachers who I have studied and worked with. I hope that readers will examine these important teachers and their teachings. This book is also about the modem Vedic Yoga that has developed in India over the past two centuries and discusses its approaches, including how it has influenced India and the world as a whole.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOwing to the limits of space, I have included only a small number of translations from Vedic hymns. An older book of mine can be consulted for these, Wisdom of the Ancient Seers, which contains translations of over eighty hymns of the Rigveda from a yogic and Vedantic perspective. I hope to bring out additional volumes of Vedic translations in the future that reflect what I have learned about the teachings since that earlier book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have not addressed in detail the historical implications and the new view of ancient India. That occurs in other published books of mine, notably Gods, Sages and Kings: Vedic Secrets of Ancient Civilization, and Hidden Horizons: Unearthing Ten Thousand Years of Indian Culture, as well as in the books of many other authors in the field.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eOm!\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom the words of the poet,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Men take what meanings please them, yet their last meaning points to Thee.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe above saying of the great poet Rabindranath Tagore is completely true in the case of the Vedas, ancient India's mantric books of Divine truth. As the Atharvaveda says about the Veda: \"It has not left out anything that never dieth and never decays.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe most important point I wish to make is not about the interpretation of the Vedas but their source in the deepest states of meditation. We hear in the Rigveda:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eInspired wise poets (kavi), they of deep meditation, obtain the words and the highest state. Protecting it, the ever-undecaying one, in many ways, from the heart.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSeeking to find they have seen the ocean and for these humans the sun revealed itself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDirghatamas Auchatya, Rigveda 1.146.4\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is a very detailed theory of such mantric revelation in the ancient Sanskrit philosophy of language. This revelation occurs in the depths of consciousness where from it pours having found the form of words. The words are a covering for the revealed reality, and only by unveiling it through meditation can one remove the word-covering and see the truth for what it is in all its glory. Thus only a Rishi can understand the language of the Rishi and otherwise, we can only scratch the surface. If not fully a Rishi, we must be deep meditators in order for the true meaning to dawn on us.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are instances of later Rishis such as Ananda Tirtha, Swami Dayananda, and Sri Aurobindo who have seen the meanings of the Vedas and given spiritual translations of Vedic hymns. I have also come across a few lesser-known figures.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVamadeva mentions Maharshi Daivarata in his book. Two important Vedic works of Daivarata are available to us and other works of his, like Yoga-Sudha, lie unpublished. Yak Sudha is his versified commentary in over a thousand poetic verses, on select hymns and terms of the Rigveda. Unfortunately, no English translation is available. Daivarata's magnum opus Chandodarshana consists of four hundred and fifty revealed mantras from him in the Rigvedic language. These have been translated into English and include a Sanskrit commentary by his own great guru Sri Vasishtha Ganapati Muni, whose line of teachings goes back to Bhagavan Ramana Maharshi. The Muni created several new Vedic verses of his own as well, among his many other profound Sanskrit poetic and philosophical works of seer inspiration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe foremost point in trying to understand the diction of the Vedas, as we have said at the beginning, is to reside in the same state of meditation in which the mantra was first revealed to the Rishi. The second most important point is to understand that all Vedic mantra meanings are multi-layered and cannot just be reduced to one level only.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn commenting on the revelations of Maharshi Daivarata, Sri Ganapati Vasishtha Muni has followed the second point. For example, in the first mantra of Daivarata, the Muni has explained the word Mitra in six layers of the word and also cross-referenced these with other citations of the Vedas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI was at one time preparing a dictionary of the Vedas from 1946, not completed and not published. It was based on the principle that the Vedas themselves, and not grammar and etymologies, are the best source of Vedic interpretation. I now look for scholars who will complete that work under my direction, and also, if funding can be found. Ganapati Muni, to my delight, has also resorted to the same principle of understanding the Veda primarily through the Veda, as does Vamadeva in the current book. This kind of analysis of translations and interpretations by those who have the Vedic vision can take five decades or more and yet the depth of the Vedas will still not be fully fathomed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVamadeva mentions in this current book on Vedic Yoga another contemporary teacher to whom Vedic mantras have been revealed, referring to my own work and writings. Swami Veda Bharati has so far published over three of these mantras (Divo Duhita, Chaukhamba, Delhi, 2013) and many more lie unpublished in addition to the ones that keep dawning on him from time to time. A translator\/disciple is awaited to whom he may hand the keys to the interpretation of these mantras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHere we render only a unilateral translation of a randomly selected unpublished mantra from Divo Duhita:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs the words shine forth in splendour,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe manifest and unmanifest ones, mixed and unmixed,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eYoked in yoga together with the suns 'horses,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMay we, entering within, becoming one with universal truths,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eContemplate on these honeyed ones.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGiving multi-layer meanings of the four\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003elines could easily take dozens of pages.\u003c\/p\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"David Frawley","offers":[{"title":"Paperback","offer_id":41556657045642,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41556657078410,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/VEDICYOGA.jpg?v=1661238604"},{"product_id":"the-nyaya-sutras-of-gotama","title":"The Nyaya Sutras of Gotama","description":"\u003cp data-mce-fragment=\"1\"\u003eThis book of Gautama contains the Nyaya system of philosophy and its Method which like that of the Vaisesikas consists of the enumeration, definition and examination of the categories. It has enjoyed great popularity as is evident from the numerous commentaries that have from time to time centred around it.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe book is divided into five chapters(adhyayas), each containing two lectures called ahnikas. The present edition has the following peculiarities: It contains (1) Sanskrit Text in Nagari character, followed by (2) Sanskrit vocabulary consisting of English Synonym of each and every word of the Sutra, (3) English Translation of the Sutra and (4)its Exposition. It contains the Nyaya-Suchi- Nibandha of Vacaspati Misra in English Translation. App. 2 adds Sutras omitted in the second edition. App. 3 is Vatsyayaya's commentary in summary form in English. App. 4 is an alphabetical index to the Sutras. App 5 is World Index and App. 6 is an Index of words in English.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cspan color=\"red\" size=\"5\" style=\"color: red; font-size: x-large;\" data-mce-style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e","brand":"Nandalal Sinha, M. M. Satisa Chandra Vidyabhusana","offers":[{"title":"Default Title","offer_id":41561169789066,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/20804_470x_2b3b0d4c-2c6e-40c7-bbdc-75672ced935e.jpg?v=1661237570"},{"product_id":"sankara-on-the-yoga-sutras","title":"Sankara on the Yoga Sutras","description":"\u003ccenter\u003e\u003cb\u003eIntroduction for the General reader\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe text translated here is a historical find: an unknown commentary on the Yoga sutra of\u003cspan\u003e Patanjali \u003c\/span\u003eby Sankara, the most eminent philosopher of ancient India. Present indications are that it is likely to be authentic, which would date it about AD 700.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe many references to Yoga meditation in his accepted works have sometimes been regarded as concessions to accepted ideas of the time, and not really his own views. If he has chosen to write a commentary on yoga meditation, It must have been a central part of his own standpoint, although he was opposed to some of the philosophical doctrines of the official Yoga school. One would expect a tendency to modify those unacceptable doctrines if this text is really by Sankara. This turns out to be the case.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor those familiar with yoga meditation, who to go straight into the text, here is the method of presentation:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(1) The Basic text, the Yoga sutras of Patanjali (about AD 300), is displayed in large type thus:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSutra I.1 Now the exposition of Yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(2) Below each sutra is a (mostly brief) commentary by Vyasa (about AD 600). This is printed in italics, and set in from the left-hand margin. Sometimes this commentary is printed in separate paragraphs.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003ci\u003eThe word Now means that this is the beginning, and the topic now begun is understood to be an exposition of yoga\u003c\/i\u003e.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(3) Below each section of the Vyasa commentary, and sometimes below the sutra itself, is the newly discovered Sankara sub-commentary (technically called a vivarana), printed in Roman type and not set in from the margin, thus:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNo one will follow through with the practices and restrictions of yoga unless the goal and the related means to it have been clearly set out, and the commentator first explains what they were in the mind of the sutra author, so that people may be led to practice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe structure of the\u003cspan\u003e Sanskrit \u003c\/span\u003etext, which has to be followed in the translation, is that the words or phrases of the original sutra, then of Vyasa's bhasya commentary, have first to be quoted and glossed, in order. In this translation, the sutra or bhasya words being glossed in the main Sankara vivarana are given italics.\u003c\/p\u003e\n\u003cp\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"15%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"75%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction for the general reader\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTechnical introduction\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eFIRST PART: SAMADHI\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eYoga theory\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.1\u003c\/td\u003e\n\u003ctd\u003eNow the exposition of Yoga\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.2\u003c\/td\u003e\n\u003ctd\u003eYoga is inhibition of the mental processes\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.3\u003c\/td\u003e\n\u003ctd\u003eThen the Seer is established in his own nature\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.4\u003c\/td\u003e\n\u003ctd\u003eOtherwise, it conforms itself to the mental process\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eMental Processes\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.5\u003c\/td\u003e\n\u003ctd\u003eThe mental processes are of five kinds; they are tainted or pure\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.6\u003c\/td\u003e\n\u003ctd\u003eRight knowledge illusion logical construction sleep memory\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSurta I.7\u003c\/td\u003e\n\u003ctd\u003eRight knowledge is either direct perfection inference or authority\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.8\u003c\/td\u003e\n\u003ctd\u003eIllusion is false knowledge based on an untrue form\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.9\u003c\/td\u003e\n\u003ctd\u003eLogical construction is something that follows verbal knowledge but has no real object\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.10\u003c\/td\u003e\n\u003ctd\u003eThe mental process which rests on the nation of non-existence is sleep\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.11\u003c\/td\u003e\n\u003ctd\u003eMemory is not letting slip away an object experienced\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003ePractice\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.12\u003c\/td\u003e\n\u003ctd\u003eTheir inhibition is by practice and detachment\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.13\u003c\/td\u003e\n\u003ctd\u003ePractice is the effort at steadiness in it\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.14\u003c\/td\u003e\n\u003ctd\u003eBut practised for a long time uninterruptedly and with the reverence it becomes firmly grounded\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.15\u003c\/td\u003e\n\u003ctd\u003eDetachment is the consciousness of self-mastery of one who has no thirst for any object either seen or heard about\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.16\u003c\/td\u003e\n\u003ctd\u003eIt is the higher detachment when from knowledge of Purusa there is no thirst for (even) the guna-s\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.17\u003c\/td\u003e\n\u003ctd\u003eIt is cognitive because accompanied by verbal associations (vitarka)with subtle associations (vicara) with joy (ananda)and the form of I-am-ness (asmita)\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.18\u003c\/td\u003e\n\u003ctd\u003eThe other (samadhi) follows on the practice of the idea stopping and consists of samskara-s alone\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.19\u003c\/td\u003e\n\u003ctd\u003eIt results from birth in the case of gods discarnate and in the case of those who absorb themselves into prakrti\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.20\u003c\/td\u003e\n\u003ctd\u003eFor others, it comes after faith energy memory (cognitive) samadhi and knowledge\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.21\u003c\/td\u003e\n\u003ctd\u003eFor those who practice with ardent energy, it is near\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.22\u003c\/td\u003e\n\u003ctd\u003eEven among the ardent, there is a distinction between mind or moderate or intense\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGod\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.23\u003c\/td\u003e\n\u003ctd\u003eOr by a special devotion to the Lord\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.24\u003c\/td\u003e\n\u003ctd\u003eUntouched by taints or\u003cspan\u003e karma\u003c\/span\u003e-s or their fruition or their latent stocks is the Lord who is a special kind of Purusa\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.25\u003c\/td\u003e\n\u003ctd\u003eIn whom the seed of omniscience becomes transcendent\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I. 26\u003c\/td\u003e\n\u003ctd\u003eThe teacher of even the first teachers because not particularized by time\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.27\u003c\/td\u003e\n\u003ctd\u003eOf him, the expression is pranava (OM)\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.28\u003c\/td\u003e\n\u003ctd\u003eRepetition of it and meditation on its meaning\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eObstacles\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.29\u003c\/td\u003e\n\u003ctd\u003eFrom that realization of the separate consciousness and absence of obstacles\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.30\u003c\/td\u003e\n\u003ctd\u003eIllness apathy doubt carelessness laziness failure to withdraw misconceptions failure to attain a state instability (in the state)-these distractions of the mind are the obstacles\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.31\u003c\/td\u003e\n\u003ctd\u003ePain frustration restlessness of the body spasmodic breathing in or out are the accompaniments of these distractions\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.32\u003c\/td\u003e\n\u003ctd\u003eTo prevent their practice on one principle\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eSpecial Practices\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.33\u003c\/td\u003e\n\u003ctd\u003eThe mind is made clear by meditation on friendliness towards the happy compassion for the suffering goodwill towards the virtuous and disinterest in the sinful\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.34\u003c\/td\u003e\n\u003ctd\u003eOr by expulsion and retention of prana\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.35\u003c\/td\u003e\n\u003ctd\u003eOr achievement of supernormal perception of a divine object brings the mind to steadiness\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.36\u003c\/td\u003e\n\u003ctd\u003eOr a radiant perception beyond sorrow\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.37\u003c\/td\u003e\n\u003ctd\u003eOr on a mind whose meditation is on freedom from passion\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.38\u003c\/td\u003e\n\u003ctd\u003eOr meditating on the knowledge of dreams and sleep\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.39\u003c\/td\u003e\n\u003ctd\u003eOr by meditation on what appeals to him\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.40\u003c\/td\u003e\n\u003ctd\u003eHis mastery extends right to the ultimate atom and to the ultimate magnitude\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.41\u003c\/td\u003e\n\u003ctd\u003eIdentification-in-samadhi (samapatti) is when the mental process has dwindled and the mind rests on either the knower or the knowing process or a known object and like a crystal apparently takes on their respective qualities\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.42\u003c\/td\u003e\n\u003ctd\u003eThe samadhi -identification is called sa vitarka when it is mixed up with mental constructs of word thing and idea\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.43\u003c\/td\u003e\n\u003ctd\u003eWhen there is purification from memories (that samadhi) apparently empty of its own nature of knowledge with the object alone shining forth is nir-vitarka\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.44\u003c\/td\u003e\n\u003ctd\u003eIn the same way, when it is on subtle objects, it is called sa- vicara (with subtle associations) and nir-vicara (without subtle associations)\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.45\u003c\/td\u003e\n\u003ctd\u003eThe scale of (causal)subtlety of objects ends in pradhan\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.46\u003c\/td\u003e\n\u003ctd\u003eThese are samadhi from-a-seed\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.47\u003c\/td\u003e\n\u003ctd\u003eFrom skill in nir-vicara a clearness in the self\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.48\u003c\/td\u003e\n\u003ctd\u003eIn this, the knowledge is truth-bearing\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.49\u003c\/td\u003e\n\u003ctd\u003eThis knowledge is of a particular thing unlike knowledge from authority or from inference\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.50\u003c\/td\u003e\n\u003ctd\u003eThe samskara produced by it inhibits other samskara-s\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.51\u003c\/td\u003e\n\u003ctd\u003eWhen that too is produced by it inhibited everything is inhibited and thus this samadhi is without- seed\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSECOND PART: MEANS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eYoga of action\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.1\u003c\/td\u003e\n\u003ctd\u003eTapas, self -study, and devotion to the Lord are the yoga of action\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.2\u003c\/td\u003e\n\u003ctd\u003eTo actualize samadhi and thin out the taints\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eTaints\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.3\u003c\/td\u003e\n\u003ctd\u003eIgnorance, I-am-ness, desire, hate, and instinctive self-preservation, are the taints\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.4\u003c\/td\u003e\n\u003ctd\u003eIgnorance is the field of germination of the subsequent ones, whether dormant or thinned out or checked or active\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.5\u003c\/td\u003e\n\u003ctd\u003eIgnorance is the conviction of permanence, purity, happiness and self in what are really impermanent, impure, painful and not self\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.6\u003c\/td\u003e\n\u003ctd\u003eThe single selfhood, as it were, of the powers of the seer and seeing is I-am-ness\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.7\u003c\/td\u003e\n\u003ctd\u003eDesire follows pleasure\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.8\u003c\/td\u003e\n\u003ctd\u003eHate follows pain\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.9\u003c\/td\u003e\n\u003ctd\u003eWith spontaneous momentum, instinctive even in a Knower is self-preservation\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.10\u003c\/td\u003e\n\u003ctd\u003eIn their subtle state, they are to be got rid of by dissolution in their source\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.11\u003c\/td\u003e\n\u003ctd\u003eMental processes arising from them are got rid of by meditation\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.12\u003c\/td\u003e\n\u003ctd\u003eRooted in taints is the karma stock to be felt in present or future lives\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.13\u003c\/td\u003e\n\u003ctd\u003eWhile the root is there, it will bear the fruit of birth, life span and experience\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.14\u003c\/td\u003e\n\u003ctd\u003eTheir fruits are joy and suffering caused by virtue and sin\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003epain\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.15\u003c\/td\u003e\n\u003ctd\u003eBecause of the sufferings caused by changes and anxieties and the samskara-s of them and from the clash of the guna-s to the clear-sighted, everything is pain alone\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGuna-s\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eRelease\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.16\u003c\/td\u003e\n\u003ctd\u003eWhat is to be escaped is the pain not yet come\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.17\u003c\/td\u003e\n\u003ctd\u003eThe Seer-Seen conjunction is the cause of what is to be escaped\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGuna-s again\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.18\u003c\/td\u003e\n\u003ctd\u003eWith a constant tendency towards light, action, and fixity, the Seen consists of the elements and the senses being for the purpose of experience and transcendence\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.19\u003c\/td\u003e\n\u003ctd\u003eWhat Particularizes itself and what does not what goes (linga, the Great principle) and what does not (a-linga, pradhana), are guna-implementers\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003ePurusa\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.20\u003c\/td\u003e\n\u003ctd\u003eThe Seer is sight alone; though pure he looks on at the thoughts\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.21\u003c\/td\u003e\n\u003ctd\u003eThe essence of the Seen is to be for the purpose of him alone\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eSeer-Seen\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.22\u003c\/td\u003e\n\u003ctd\u003eFor one purpose has been affected, it is ended, but not for others, because it is common\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.23\u003c\/td\u003e\n\u003ctd\u003eThe conjunction causes awareness of the natures of the two powers, the property and possessor\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.24\u003c\/td\u003e\n\u003ctd\u003eIts cause is Ignorance (a- vidya)\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.25\u003c\/td\u003e\n\u003ctd\u003eWithout it, there is no conjunction, and that release is Transcendental Aloneness (kaivalya) of the power-of-sight\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eRelease again\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.26\u003c\/td\u003e\n\u003ctd\u003eUnwavering knowledge- of -the difference is the means of release\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.27\u003c\/td\u003e\n\u003ctd\u003eTherein, the ultimate state of Knowledge is seven-fold\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eYoga\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.28\u003c\/td\u003e\n\u003ctd\u003eFrom following up the methods of yoga, destruction of impurity and a growing light of knowledge up to Knowledge-of -the-difference\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.29\u003c\/td\u003e\n\u003ctd\u003eRestraints, observances, posture, restraint of vital currents, dissociation, concentration, meditation, samadhi are the eight methods\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eRestraints\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.30\u003c\/td\u003e\n\u003ctd\u003eOf these, harmlessness, truth- speaking no stealing brahmacarya, and not holding possessions are the restraints\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.31\u003c\/td\u003e\n\u003ctd\u003eWhen practised universally without qualification of Birthplace time or obligation, they are called the Great Vow\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eObservances\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.32\u003c\/td\u003e\n\u003ctd\u003ePurity, contentment, tapas, self-study, and devotion to the Lord are the observances\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eContrary ideas\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.33\u003c\/td\u003e\n\u003ctd\u003eIf there is construction by contrary ideas, a meditation on their opposite\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.34\u003c\/td\u003e\n\u003ctd\u003eThe contrary ideas, violence and the others, done or caused to be done or approved of, preceded by greed anger or delusion, mild-medium, or intense-all result in endless pain and Ignorance. This is the meditation on their opposite\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003ePerfections\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.35\u003c\/td\u003e\n\u003ctd\u003eWith the establishment of harmlessness in his presence enmity is abandoned\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.36\u003c\/td\u003e\n\u003ctd\u003eWith the establishment of truth, events confirm his words\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.37\u003c\/td\u003e\n\u003ctd\u003eWith the establishment in non-stealing, all precious things come to him\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.38\u003c\/td\u003e\n\u003ctd\u003eWith establishment in Brahmacarya, the attainment of energy\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.39\u003c\/td\u003e\n\u003ctd\u003eWith firmness in not possessing property clear knowledge of the condition of birth\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.40\u003c\/td\u003e\n\u003ctd\u003eFrom purity distaste for his own body and no intercourse with others\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.41\u003c\/td\u003e\n\u003ctd\u003ePurity of mind- sattva, cheerfulness one-pointedness, the conquest of the senses and fitness for vision of the self\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.42\u003c\/td\u003e\n\u003ctd\u003eFrom contentment attainment of unsurpassed happiness\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.43\u003c\/td\u003e\n\u003ctd\u003eFrom the destruction of impurity by tapas, the perfection of body and senses\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.44\u003c\/td\u003e\n\u003ctd\u003eFrom self-study, communication with the deity of his devotion\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.45\u003c\/td\u003e\n\u003ctd\u003eFrom devotion to the Lord's perfection in samadhi\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eControls\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.46\u003c\/td\u003e\n\u003ctd\u003ePosture is to be firm and pleasant\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.47\u003c\/td\u003e\n\u003ctd\u003eBy relaxing effort and by samadhi (samapatti) on infinity\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.48\u003c\/td\u003e\n\u003ctd\u003eFrom that, he becomes immune to the opposites\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.49\u003c\/td\u003e\n\u003ctd\u003ePranayama is to sit in the posture and cut off the flow of in-breath and out-breath\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.50\u003c\/td\u003e\n\u003ctd\u003eThe external internal and fixating operations practised in terms of place time and of number became long and fine\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.51\u003c\/td\u003e\n\u003ctd\u003eThe fourth pranayama comes when both external and internal fields have been felt into\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.52\u003c\/td\u003e\n\u003ctd\u003eThereby is destroyed the covering of the light\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.53\u003c\/td\u003e\n\u003ctd\u003eFitness of the mind for concentrations\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.54\u003c\/td\u003e\n\u003ctd\u003eDissociation is when the senses disjoined from their respective objects assume as it were the nature of the mind itself\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.55\u003c\/td\u003e\n\u003ctd\u003eFrom that supreme mastery of the senses\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTHIRD PART: GLORY\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eInner Methods\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.1\u003c\/td\u003e\n\u003ctd\u003eDharana is binding the mind to a place\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.2\u003c\/td\u003e\n\u003ctd\u003eContinuity of the mind there is dhyana (meditation)\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.3\u003c\/td\u003e\n\u003ctd\u003eThat same (meditation), when it comes to shining forth as the object alone, apparently empty of its own nature as knowledge is called samadhi\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.4\u003c\/td\u003e\n\u003ctd\u003eThe tried (held) at the one place is samyama\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSurta III.5\u003c\/td\u003e\n\u003ctd\u003eFrom mastery of that the light of knowledge (prajna)\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.6\u003c\/td\u003e\n\u003ctd\u003eIts application is by stages\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.7\u003c\/td\u003e\n\u003ctd\u003eCompared to the previous means this tried is the direct means\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.8\u003c\/td\u003e\n\u003ctd\u003eEven that is an indirect means as regards unseeded (Yoga)\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.9\u003c\/td\u003e\n\u003ctd\u003eThe inhibitive transformation of the mind is when extravertive samskara is overcome and the samskara of inhibition is predominant and the mind itself is in a temporary state of inhibition\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.10\u003c\/td\u003e\n\u003ctd\u003eIt has a peaceful flow, by reason of the samskara-s\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.11\u003c\/td\u003e\n\u003ctd\u003eThe destruction of the mind's depressiveness and rise of its one-pointedness is the samadhi transformation\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.12\u003c\/td\u003e\n\u003ctd\u003eIn that (samadhi) the sameness of the idea has subsided and the newly arisen idea in the mind is its transformation of one-pointedness\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eChange\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.13\u003c\/td\u003e\n\u003ctd\u003eBy (analogy with) that are explained the transformations of\u003cspan\u003e dharma\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etime-phase and basis (avastha) in the elements and in the senses\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.14\u003c\/td\u003e\n\u003ctd\u003eWhat confirms the subsided uprisen and indetermination dharma- is the dharma\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.15\u003c\/td\u003e\n\u003ctd\u003eThe difference in sequence causes the differences in the changes\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.16\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the three changes knowledge of what is past and future\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.17\u003c\/td\u003e\n\u003ctd\u003eThere is confusion from the mutual projection of words, meaning and ideas onto each other. From samyama on their distinctness (comes) an understanding of the cries of all beings\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGlories\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.18\u003c\/td\u003e\n\u003ctd\u003eFrom the direct perception of the samskara-s , knowledge of previous lives\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.19\u003c\/td\u003e\n\u003ctd\u003e(from direct perception through samyama)of his thought, knowledge of the mind of another\u003c\/td\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.20\u003c\/td\u003e\n\u003ctd\u003eBut not the subject of those ideas, because that was not the field of the samyama\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.21\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the form of the body its potentiality of being seen is nullified. Being disjoined from the light of the eye it disappears\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.22\u003c\/td\u003e\n\u003ctd\u003eKarma is rapid or slow. From samyama on it or on omens there comes foreknowledge of death\u003c\/td\u003e\n\u003ctd\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.23\u003c\/td\u003e\n\u003ctd\u003e(From samyama) on friendliness and the others (compassion and goodwill sutra I.33) (there arise) powers\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.24\u003c\/td\u003e\n\u003ctd\u003ePowers like the power of an elephant (come from samyama) on them\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.25\u003c\/td\u003e\n\u003ctd\u003eBy Projecting the light of supernormal radiant perception(I. 36) onto what is subtle hidden or remote (he comes to) the knowledge of that\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.26\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the sun, knowledge of the worlds\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.27\u003c\/td\u003e\n\u003ctd\u003e(from samyama) on the moon knowledge of the dispositions of the stars\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.28\u003c\/td\u003e\n\u003ctd\u003e(From samyama)on the pole star knowledge of their motions\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.29\u003c\/td\u003e\n\u003ctd\u003eOn the navel circle knowledge of the plan of the body\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.30\u003c\/td\u003e\n\u003ctd\u003eAt the pit of the throat cessation of hunger and thirst\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.31\u003c\/td\u003e\n\u003ctd\u003eOn the tortoise nerve rigid steadiness\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.32\u003c\/td\u003e\n\u003ctd\u003eOn the light in the head vision of the perfect ones\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.33\u003c\/td\u003e\n\u003ctd\u003eBy pratibha supernormal knowledge too (he knows) everything\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.34\u003c\/td\u003e\n\u003ctd\u003eOn the heart awareness of the mind\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eKnowledge\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.35\u003c\/td\u003e\n\u003ctd\u003eExperience is an idea which does not distinguish sattva and Purusa though they are absolutely separate; by samyama on what is for its own sake (distinct) from what is for the sake of another there comes knowledge of Purusa\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.36\u003c\/td\u003e\n\u003ctd\u003eFrom the arise of supernormal knowledge and hearing touch sight taste and awareness of events\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.37\u003c\/td\u003e\n\u003ctd\u003eThey are obstacles in samadhi but perfections in the extravertive state\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGlories (continued)\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.38\u003c\/td\u003e\n\u003ctd\u003eFrom loosening of the cause of tying and awareness of how the mind moves the mind can enter another body\u003c\/td\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.39\u003c\/td\u003e\n\u003ctd\u003eBy mastering the upgoing vital current (udana) he passes untouched over water mud thorns and so an and at death he takes the upward course\u003c\/td\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.40\u003c\/td\u003e\n\u003ctd\u003eFrom mastery of samana blazing light\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.41\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the relationship between hearing and space divine hearing\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.42\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the relation between the body and space followed by identification in samadhi (samapatti) with the lightness of a thread he travels through space\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.43\u003c\/td\u003e\n\u003ctd\u003eThe great bodiless is a mental process (vrtti) functioning exterior (to the body) and not imaginary; from this comes dwindling away of the covering of the light\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.44\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on their physical form inherence and purposefulness: the conquest of the elements\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.45\u003c\/td\u003e\n\u003ctd\u003eFrom it (the samyama)manifest a set of eight powers like becoming minute and perfection of the body with freedom from impediment for its (bodily) attributes\u003c\/td\u003e\n\u003ctd\u003e348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.46\u003c\/td\u003e\n\u003ctd\u003eThe perfection of the body is grace splendour power and diamond hardness\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.47\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on their perception, essential nature I am ness inherence and purposefulness (comes)conquest of the senses\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.48\u003c\/td\u003e\n\u003ctd\u003eFrom that speediness of the mind independence of physical organs and conquest of nature\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.49\u003c\/td\u003e\n\u003ctd\u003eHaving simply the knowledge that (mind-) sattva and Purusa are different one has omnipotence over all beings and is omniscient\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.50\u003c\/td\u003e\n\u003ctd\u003eFrom Indifference to that, too the seeds of imperfection are destroyed and there is Transcendental Aloneness\u003c\/td\u003e\n\u003ctd\u003e553\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.51\u003c\/td\u003e\n\u003ctd\u003eNo reaction of attachment or pride in case of invitations from rulers of celestial realms for undesirable consequences follow\u003c\/td\u003e\n\u003ctd\u003e354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eTranscendental Aloneness\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.52\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the instant and on the two sequences of instants comes knowledge born of discrimination\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.53\u003c\/td\u003e\n\u003ctd\u003eFrom this (knowledge) there is clear knowledge of two things (seemingly) equivalent because they cannot be distinguished by class characteristics or position\u003c\/td\u003e\n\u003ctd\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.54\u003c\/td\u003e\n\u003ctd\u003eKnowledge born of discrimination having all times for its object is called Transcendent\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eTranscendental Aloneness\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.55\u003c\/td\u003e\n\u003ctd\u003eWhen the (mind-) sattva is like Purusa in purity there is Transcendental aloneness. So it is\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eFOURTH PART: TRANSCENDENTAL ALONENESS (KAIVALYA)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003ePerfections\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.1\u003c\/td\u003e\n\u003ctd\u003ePerfections (siddhi) arise from birth or from drugs or from mantras- s or from tapas or from samadhi\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.2\u003c\/td\u003e\n\u003ctd\u003eThe transformation into another life is implemented by prakrti\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.3\u003c\/td\u003e\n\u003ctd\u003eThe cause is not the impelling drive itself but it makes a breach in the retaining barrier of the nature as does a farmer (for irrigation)\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.4\u003c\/td\u003e\n\u003ctd\u003eThe minds are projected from bare I-am-ness\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.5\u003c\/td\u003e\n\u003ctd\u003eIn the variety of activities, it is the one mind that simples the several minds\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.6\u003c\/td\u003e\n\u003ctd\u003eOf those (minds with perfections)the mind whose perfections arise out of meditation (dhyana) has no karma-stock\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eKarma\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.7\u003c\/td\u003e\n\u003ctd\u003eThe karma of the yogin is neither white nor black; of the others, it is of three kinds\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.8\u003c\/td\u003e\n\u003ctd\u003eTherefore their consequent manifestation is of those samskara groups (vasana) that are compatible with it\u003c\/td\u003e\n\u003ctd\u003e374\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.9\u003c\/td\u003e\n\u003ctd\u003eBecause there is sameness of form of memory and samskara-s there is consequent succession between them even though separated by class and place and time\u003c\/td\u003e\n\u003ctd\u003e376\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.10\u003c\/td\u003e\n\u003ctd\u003eThey are beginningless because hope is eternal\u003c\/td\u003e\n\u003ctd\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.11\u003c\/td\u003e\n\u003ctd\u003eThey are held together by cause-effect repository focal point When these cease they too cease\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.12\u003c\/td\u003e\n\u003ctd\u003eWhat are past and future do actually exist but there is a difference of time -phase in their dharma-s\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eTime\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.13\u003c\/td\u003e\n\u003ctd\u003eThey are manifest or subtle and consist of the of guna-s\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.14\u003c\/td\u003e\n\u003ctd\u003eA thing is what it is by the fact of a unitary change\u003c\/td\u003e\n\u003ctd\u003e387\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eAgainst Buddhism\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(Sutra IV.14, continued)\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.15\u003c\/td\u003e\n\u003ctd\u003eSince there is a difference of the minds while the object is the same the two must be distinct categories\u003c\/td\u003e\n\u003ctd\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.16\u003c\/td\u003e\n\u003ctd\u003eIt is not dependent on a single mind for when it was not giving rise to valid cognition in that mind what would it be?\u003c\/td\u003e\n\u003ctd\u003e392\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.17\u003c\/td\u003e\n\u003ctd\u003eAccording to whether the mind is coloured by it a thing is known or unknown\u003c\/td\u003e\n\u003ctd\u003e394\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.18\u003c\/td\u003e\n\u003ctd\u003eTo Him the Lord the mental processes are always known from the fact of the unchangeability of Purusa\u003c\/td\u003e\n\u003ctd\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.19\u003c\/td\u003e\n\u003ctd\u003eIt (mind) is not self-illumining, because it is itself something perceived\u003c\/td\u003e\n\u003ctd\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.20\u003c\/td\u003e\n\u003ctd\u003eThey cannot both be clearly ascertained at the same time\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.21\u003c\/td\u003e\n\u003ctd\u003eIf it is to be seen by another idea further and yet further ideas will be required. And there will be confusion about memories\u003c\/td\u003e\n\u003ctd\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.22\u003c\/td\u003e\n\u003ctd\u003eIn the assumption of its (the mind's) form on the part of the unmoving consciousness is awareness of the idea of the self\u003c\/td\u003e\n\u003ctd\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eMind\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.23\u003c\/td\u003e\n\u003ctd\u003eMind coloured by the seer and seen has the various purposes\u003c\/td\u003e\n\u003ctd\u003e404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.24\u003c\/td\u003e\n\u003ctd\u003eThough it is a mélange of countless samskara-groups, it must exist for the purposes of another because it is a construct\u003c\/td\u003e\n\u003ctd\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eRelease\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.25\u003c\/td\u003e\n\u003ctd\u003eFor him sees that One apart cessation of meditation on his own being\u003c\/td\u003e\n\u003ctd\u003e408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.26\u003c\/td\u003e\n\u003ctd\u003eThen the mind is inclined to discrimination and is borne on towards Aloneness\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.27\u003c\/td\u003e\n\u003ctd\u003eAt intervals in it other ideas arise from samskara-s\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.28\u003c\/td\u003e\n\u003ctd\u003eThe escape from these is like that described in the case of the taints\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.29\u003c\/td\u003e\n\u003ctd\u003eFor one who is through and through a man of discriminative knowledge but is not grasping over his meditation practice there comes about the samadhi called Raincloud of Dharma\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.30\u003c\/td\u003e\n\u003ctd\u003eFrom that cessation of taints and karma-s\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.31\u003c\/td\u003e\n\u003ctd\u003eThen with the infinity of knowledge free from all veiling taint the knowable comes to be but a trifle\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.32\u003c\/td\u003e\n\u003ctd\u003eWith that the guna-s have fulfilled their purpose and the succession of their changes comes to an end\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.33\u003c\/td\u003e\n\u003ctd\u003eThe succession is conjoined to each instant, (but) recognizable at the very end\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.34\u003c\/td\u003e\n\u003ctd\u003eTranscendental Aloneness is the withdrawal of the guna-s now without any purpose of purusa; or it is the establishment of the power-of -consciousness in its own nature\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003e(Salutations and colophon)\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Trevor Leggett","offers":[{"title":"Default Title","offer_id":41561547178122,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SankaraontheYogaSutra.jpg?v=1658994010"},{"product_id":"the-yoga-sutras-of-patanjali","title":"The Yoga Sutras of Patanjali","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere are many spiritually elevated people in the world, but not many levitating yogis: and The Yoga Sutras of Patanjali are meant to elevate the spirit of every man, not to teach him how to levitate. This is clearly the gospel of enlightened living, neither an escape from life nor a hallucinatory 'light'. The attempt in this little book has been to expose that gospel, avoid technicalities, and relate the whole yoga philosophy to the ordinary and simple daily life of everyone. There are many excellent translations of the Sutras: this, however, is an interpretative translation. There are several scholarly and erudite commentaries, too: this is definitely not one of them. This book is not meant for the research scholar but for one who is in search of truth which shall free him from self-ignorance.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSwami Venkatesananda, who has been working untiringly for decades to spread the life-giving message of Yoga and Vedanta in East and West, has done a great service to spiritual seekers far and wide by bringing out this translation of Yoga Vasistha The Swami has arranged the verses of the book in such a way as to convert them into a rosary of daily thoughts throughout the year, on the lines of his two other books published, namely The Srimad Bhagavad Gita or The song of God. In this book, Swami Venkatesananda has masterfully translated the Yoga Vasistha, the well-known Vedanta treatise in Sanskrit so that it is understood by scholars and laymen.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSwami Venkatesananda lived the spirit of the Yoga Sutras of Patanjali, and the many series of talks he gave on this subject in Australia, South Africa, Germany, Canada, etc., have inspired many to take up the practice of Raja Yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis New Interpretative Translation of the Yoga Sutras, ENLIGHTENED LIVING (published by the Children Yoga Trust of South Africa in 1975) is regarded as a springboard to the understanding of the Sutras. It has been incorporated in this present publication.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSwami Venkatesananda spoke equally to both men and women and his use of the masculine pronouns ‘he’ and ‘him’ does not exclude the feminine. It is, in fact, shorthand for ‘human being’! He did not feel it necessary to distinguish between male and female, and the editor has continued the tradition in this publication.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this book, ‘yoga’ has been recognized as a word in common usage, and as such has not been italicized.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eIntroduction to ‘Enlightened Living\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are many spiritually elevated people in the world, but not many levitating yogis: and the Yoga Sutras of Patanjali Maharsi are meant to elevate the spirit of every man, not to teach him how to levitate. This is clearly the gospel of enlightened living, neither an escape from life nor a hallucinatory ‘light’. The attempt in this little book has been to expose that gospel, to avoid technicalities, and to relate the whole yoga philosophy to the ordinary and simple daily life of everyone.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are very many excellent translations of the Sutras: this, however, is an interpretative translation. There are several scholarly and erudite commentaries, too: this is definitely not one of them. This book is not meant for the research scholar but for one who is in search of truth which shall free him from self-ignorance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe incisive language of the Sutras cannot be preserved in translation. An extraordinary feature of the Sutras is the avoidance of direct commandments, dogmatic assertions and the use of active voice. Whereas every effort has been made to retain the structure of the text, in a few cases (for example, in Sutra I. 49) slight changes have had to be made to sustain the easy flow of thought. (The words which represent the translation of the text are underlined.) Anyone who translates a text which is in the\u003cspan\u003e Sanskrit \u003c\/span\u003elanguage is confronted by two difficulties: (a) not all languages have concise words or phrases which accurately convey the exact sense in which the Sanskrit word is used in the text, and (b) the Sanskrit word is used in the text; and (b) the Sanskrit word itself has a number of when the word is used in a structurally complete prose or verse, than when it occurs in the Sutras. From a cursory glance at the very many available translations of the Sutras, it is easy to see that each one has translated some Sutras differently, without being unfaithful to the text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome translators, eager to build a ‘philosophical system’ on the foundation of the Sutras have treated some words in the text as proper names of specific philosophical categories. Such a treatment inevitably limits the understanding of the purport of the text. The text itself seems to use two or more words to refer to a single factor: for example, Samadhi and samapattih are used synonymously. There is a danger of regarding words as names; for then they create forms or images that perpetuate ignorance while creating an illusion of knowledge. This pitfall has been avoided in this book, and the actual meaning of the words has been sought, regardless of how the ‘philosophical system’ has classified them. When this is done, it is discovered that there is a continuous and smooth flow in the sequence of the Sutras. (Where the text clearly warrants another meaning, such an alternative meaning has also been given: examples are II. 30, II, 36 and IV. 31).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe gospel of yoga suggests neither a withdrawal nor an escape from the world, but the abandonment of the mental conditioning which creates a division between the ‘me’ and ‘the world’ (including the world of psychological experiences). Meditation is the vigorous search for the true identity of the ‘me’, not a psychic jugglery nor a technique for deep relaxation. Seen from this angle, the fundamental categories of yoga (citta, and nirodha-vide I. 2), take on a character completely different to the one that prevails in the minds of most practitioners of yoga: it is hard to translate citta and vrtti, and the student has to discover the meaning in himself as Patanjali’s message saturates his whole being. Nirodha does not imply suppression, restraint or control, in the usual (and brutal) connotations of those words, but a vigilantly watchful understanding of the movements of thought in the mind which is the stillness of a different kind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reader will not fail to notice that the teachings of yoga are universal and that they do not interfere with one’s religious faith or occupation or lifestyle. Everyone who lives is entitled to enlightenment that instantly transforms everyday life into enlightened living.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSri Swami Venkatesanandaji was closely associated with Gurudev Sri Swami Sivanandaji Maharaj, and he was a veritable personal assistant to Sri Gurudev. Swami Venkatesananda turned out enormous work every day by attending to correspondence, and writing articles and commentaries, which were all a kind of masterpiece in themselves. Right from the beginning we both were intimate friends and we used to discuss common topics in a humorous way, of which method of speaking Swami Venkatesananda was a master. He would always be smiling and cut jokes even when we were discussing serious subjects like the famous Yoga Vasistha that we used to read together after the lunch hour every day. This is a sort of background of my intimacy with Swami Venkatesananda. He liked me very much and I too liked him equally.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe was a prolific writer and could write on any subject. The present occasion for me to write these few words is in connection with a series of lectures he delivered on the Yoga Sutras of Patanjali, all of which were systematically edited by a devotee called Swami\u003cspan\u003e Lakshmi \u003c\/span\u003eAnanda from Perth, Australia. I have gone through the manuscript of this book and find that it is excellent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHere I would like to add that there is a much-neglected sutra of Patanjali to which commentators have been paying scant attention, and even when they were attempting to say something about this sutra it was sketchy and lacked depth. This sutra in the third chapter of the Yoga Aphorisms of Patanjali and begins with the words:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003ci\u003ebahir akalpita vrttir maha videha\u003c\/i\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis is, in my opinion, the quintessence of the meditational technique described by Patanjali, by which we are introduced to the very heart of the matter so pithily and crisply. This sutra makes out that there are two ways of the functioning of the mind, one in the form of a thought of an external object and another as a total and comprehensive operation in which the object in meditation becomes inseparable from its thought. Usually, such an exercise is not humanly possible. Who can think in such a way that the object enters the mind itself and the object becomes the thought and the thought becomes the object? This is a staggering suggestion given by the sutra that the entire world can enter into the process of thinking. If the universe enters the mind and the mind enters the universe, this exercise is said to lead to immediate liberation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe sutra beginning with vitarka etc. in the system of Patanjali refers actually to a series of meditations in ascending order, first on the physical universe, then the subtle universe of potentials called tanmatras, the cosmic complex known as space and time and the cosmic Self-sense leading to a bliss born of pure consciousness. Though the sutra refers only to vitarka, vicara, ananda and asmita, they are further capable of categorization as involved in space-time consciousness or not involved in space-time consciousness. These stages are intricate and cannot be understood by merely a study of books.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSwami Venkatesananda has succeeded very commendably in expounding Sage Patanjali’s Sutras in a lucid manner, and I recommend this book to every seeker of Truth, who ardently pursues the Yoga System of Patanjali.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"90%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction to ‘ENLIGHTENED LIVING”\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Introduction\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFootnote to “ENLIGHTENED LIVING”\u003c\/td\u003e\n\u003ctd\u003exxxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScheme to Transliteration\u003c\/td\u003e\n\u003ctd\u003exxxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eForeword\u003c\/td\u003e\n\u003ctd\u003exli\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter One\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Two\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Three\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Four\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVrttis\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGod’s will\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eExpression and Experience\u003c\/td\u003e\n\u003ctd\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eConcentration\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMeditation\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSamadhi\u003c\/td\u003e\n\u003ctd\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex of Sutras\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Swami Venkatesananda","offers":[{"title":"Default Title","offer_id":41561855918218,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/YOGASUTRASOFPATANJALI.jpg?v=1661237720"},{"product_id":"the-yogasutras-of-patanjali-on-concentration-of-mind","title":"The Yogasutras of Patanjali","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe Yogasutra is one of the most important works of Indian culture. The present book is an attempt of interpreting the Yogasutras based on some special criteria adopted by the authors: (1) To use the traditional commentaries as auxiliaries, not as guides, with prudence and freedom, (2) To interpret those Sutras, in which Patanjali analyzes real phenomena, as what they actually are: descriptions of facts of experience. To such an end the authors have tried to have a clear idea of the phenomena to which Patanjali refers, and in this task, they have found extremely useful the descriptions of their mystical experiences by Yogis of India and Christian mystics. The book includes the Sanskrit text of the Sutras and an English translation by the authors.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFernando Tola and Carmen Dragonetti have been Professors at the National Universities of San Marcos (Lima, Peru) and Buenos Aires (Argentina). They undertook investigation work of the National Council for Scientific Research (CONICET) of Argentina, in the area of Indian Philosophy. They were Vice-President and President respectively of the Institute of Buddhist Studies Foundation (FIEB) (Argentina); Directors of the Revista de Estudios Budistas (Journal of Buddhist Studies) REB, edited in Mexico; and Overseas Research fellows of The International Institute for Buddhist Studies (Tokyo).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIndependently or in collaboration, they have published several books in Spanish on Indian Culture, especially on Indian Philosophy, such as Yoga and Mysticism of India, Philosophy and Literature of India, Mahayana Buddhism; several translations into Spanish of important Sanskrit and Pali texts, as Hymns of the Rig Veda, Hymns of the Atharva Veda, Upanisads, Bhagavadgita, Upadesasahasri, Gita Govinda, Amarusataka, Damodara Gupta, Dhammapada, Udana, Digha Nikaya, Sutta Nipata. In English they have published The Yogasutras of Patanjali, Nagarjunaês Refutation of Logic, Vaidalyapraparana, Being as Consciousness and On Voidness, A Study on Buddhist Nihilism.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eThe Philosophical Systems (darsana) of India\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn India one comes across six darsanas or orthodox systems of philosophy: Vedanta or Uttara- Mimamsa, Purva Mimamsa, Samkhya, Yoga, Nyaya and Vaisesika. These systems recognize the Brahmanical or priestly tradition and are recognized by it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides these orthodox systems, there are others, which are heterodox, such as the system of the carvakas, that of the Buddhists, etc. These systems do not recognize the Brahminical or priestly tradition and are rejected by it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEach of the systems mentioned owns a basic text. There are commentaries and commentaries of commentaries or sub-commentaries for each of them. Generally, on account of its quality and ancientness, one of these commentaries succeeds in forming a unity with the text upon which it is commenting. It then acquires a great authority for the interpretation of that text.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eThe Yogasutras\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe yoga sutras, the authorship of which is unanimously attributed by Indian tradition to Patanjali, constitute the basic text of the orthodox philosophical system of Yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Yogasutras are one of the most important works of Indian culture. This is so partly on account of their intrinsic worth as a masterly analysis of trance and as an equally masterly description of the method by which it is reached. Its importance derives also from its being the foundational text of Yoga, the system which plays a basic role in the culture of India. Indeed knowledge of this system is necessary to understand the highly varied expressions of Indian culture, including those which like Buddhism, reject the orthodox Brahminical tradition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Yogasutras do not give the impression of being a unitary text. Contradictions are found among different parts, and often the union of several sections seems contrived so that one may be inclined to think either that the Yogasutras are not an original work and are actually composed in their entirety of texts derived from a plurality of sources, texts juxtaposed and unified, in some way, by the compiler of the work, in the form in which we have them today, or that the original work was an object of more or less extensive interpolations, more or less in contradiction with the doctrine of the original. Unfortunately, it is impossible to express a firmly established opinion with regard to the form of the composition of the Yogasutras.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePatanjali\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to Indian tradition, Patanjali, the author of the great commentary of the grammatical aphorisms of Panini (4th century B.C.)who lived in the second century B.C., would also be the author of the Yogasutras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut the more widely held view nowadays is that there are two Patanjalis- one the grammarian and the other the yogin, author of the Yogasutras- and that Patanjali the Yogin lived between 300 and 500 A.D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndian as well as Western scholars generally consider that Patanjali was not the creator of Yoga, which had existed well before him. Patanjali had only restricted himself to writing a systematic exposition of it. Moreover, it is also considered that Patanjali was not the first author who wrote about Yoga. Others did so before him. He used their works in the composition of his treatise. But, as it often happens, his text caused the others to be forgotten and became the classic and basic text of the system.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt behaves us to make a few remarks regarding the opinions referred to in the preceding paragraphs.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn view of the results obtained by philological criticism, it seems that it is not possible to conclude that the Yogasutras would have been written by Patanjali the Grammarian, as the Indian tradition would have it. But there exists a solid reason to think that the author of the Yogasutras, in conformity with Western criticism, was another author also called Patanjali. Although it is certainly possible that the Yogasutras would have been composed by a second Patanjali of the period between 300 and 500 A.D., and that subsequently the Indian tradition identified this second Patanjali with Patanjali the Grammanrian of the second century B.C., in an agreement with the opinions of the Western critics, likewise it is certainly equally possible that the Yogasutras would have been composed by an author whose name is not known and they would have later been attributed, by Indian tradition, to Patanjali the Grammarian. There would be nothing strange in this view as in India the works of forgotten or second-rate authors are not infrequently attributed to authors of the first rank.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the other hand, if the Yogasutras are held to be works of compilation, then Patanjali (or the unknown author) would not be the author. He would only be the compiler of the Yogasutras. And if we accept that the Yogasutras contain many interpolations, then Patanjali (or the unknown author) would be the author of the central nucleus, to the exclusion of the interpolation or, it could be the opposite: Patanjali would be the author of the interpolations, with the corresponding central nucleus attributed to another equally anonymous author.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNevertheless, without the prejudice of the fare going and in the absence of elements of a judgment which can help elucidate with absolute certainly the questions raised in the preceding paragraphs, we shall continue to abide by the established practice and continue to call Patanjali the author of the Yogasutras and we shall consider him as the author of the entire text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eThe contents of the Yogasutras\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Yogasutras comprise four books with the following titles: 1. Of Samadhi (concentration of mind); 2. Of Sadhana (method); 3. Of the Siddhis (Magic powers); and 4. Of Kaivalya (isolation of the spirit). They consist of a totality of 195 sutras, or brief aphorisms.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe elements go into the constitutions of the Yogasutras:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. An experiential element made up of (a) the method which produces the Samadhi, by means of which the complete and absolute cittavrtti-nirodha (cessation of thought process)will in its turn be attained, and (b) the process which occurs in the mind while this cessation is being produced.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. A supernatural element made up of the siddhis acquired by the yogin in the course of his practices, but which do not constitute his ultimate goal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. A speculative element constituted by the Samkhya doctrine, the philosophical foundation of the yoga of Patanjali and which comes through in many of the aphorisms of the Yogasutras. The Restraint of the Mental Process and the Method by which it is attained.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe total and absolute restraint of mental functions constitutes the yogic trances. With this restraint the mind empties itself of all contents, it becomes still in a complete quietude. The senses than do not receive the message coming from the external world, the faculties stop functioning, and the conceptualizing activity comes to a halt.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe main aspects of the yogic method which produces the cessation of the mental functions or the trance are the following. At the outset the yogin must of necessity submit himself to an ascetic discipline (tapas) which weakens or annihilates his natural impulses; he must free himself from all attachment and destroy in himself all desire, all craving for and interest in things (vairagya). Besides this, the yogin shall practice breath control (pranayama). With the exercise of breath control he determines the number of inhaling and exhaling, their duration as well as the duration of holding air in the lungs, the volume of air inhaled. All this is done for the purpose of reducing the function of breathing to the minimum possible. The reduction of air received by the organism will necessarily affect reduction of air received by the organism will necessarily affect the brain and will result in the reduction of mental activity, both in volume and intensity and also in the diminishing of the vital manifestations to the minimum (circulation of blood, sensibility etc.) leading the yogin into a cataleptic comatose state, close to extinction. It is a state which has been compared to the hibernation of certain animals. This enables the yogins to remain buried for many hours with a reduced volume of air.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, the yogin will concentrate his mind on a determined entity. For example, he will fix his sight and his attention on a luminous point. The mental function or process made up of this intensified perception will eliminate little by little all the other processes. The more intense the concentration, the greater the restraint of the mental functions. When the concentration has reached its highest stage. Then the yogin enters what is called the trance. We believe that the yogic trances, as any other mystical trance, is a sui generis phenomenon, although similar and related in many of its aspects to hypnotism, catalepsy, and hysteria.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" style=\"height: 117.614px;\"\u003e\n\u003ctbody\u003e\n\u003ctr style=\"height: 19.6023px;\"\u003e\n\u003ctd width=\"80%\" style=\"height: 19.6023px;\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\" style=\"height: 19.6023px;\"\u003e\u003cb\u003eix\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.2045px;\"\u003e\n\u003ctd style=\"height: 39.2045px;\"\u003eSynopsis of the Book on Samadhi or Concentration of Mind\u003c\/td\u003e\n\u003ctd style=\"height: 39.2045px;\"\u003exxiii\u003c\/td\u003e\n\u003ctd style=\"height: 39.2045px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\"\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003eThe Yoga Aphorism of Patanjali (I. 1-51)\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e1\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\"\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003eReferences\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e188\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\"\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003eIndex of Sanskrit Terms\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e198\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Fernando Tola, Carmen Dragonetti, K. D. Prithipaul","offers":[{"title":"Paperback","offer_id":41561866928266,"sku":"","price":450.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41561866961034,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/484_470x_f0169ad3-3bc5-4525-b184-ffd06fdd3320.jpg?v=1661238010"},{"product_id":"the-eight-limbs-of-yoga-pathway-to-liberation","title":"The Eight Limbs of Yoga","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cstrong\u003e\u003cspan\u003eThe Eight Limbs of Yoga, known also as Ashtanga in Sanskrit, is the centrepiece of the Yoga Sutras, the most poignant and relevant text on yoga for modern-day practitioners. Written some 2,500 years ago by the great sage Patanjali, the Sutras offer us a time-tested pathway to self-realization, inner harmony, contentment and peace. In this book, Bhava Ram applies the Eight Limbs to the challenging circumstances of our modern lives and shares how each of us can open our hearts and transform ourselves through this profound wisdom. At the very core of Bhava's message is that each of us possesses a great inner power to unfold our innate creativity, tap into our inner wisdom and manifest our fullest potential.\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cstrong\u003e\u003c\/strong\u003eOne of the greatest ancient texts of yoga is the Yoga Sutras of Patanjali. Here in this book, the focus is on the centrepiece of Patanjali's work known as Ashtanga, the Eight Limbs of Yoga. The Ashtanga system is articulated in the Sadhana Pada. It provides a blueprint for living a conscious life, engendering personal transformation and ultimately experiencing self-realization. It is not the only system in Yoga. There are many different pathways and techniques in this sacred science. The limbs do, however, give us great guidance and insight into the heart of Yogic practice and philosophy, while offering us the opportunity to grow, heal and thrive. They are synergistic and as we weave them into our lives there arises a tapestry of spiritual awakening.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003ePatanjali's Ashtanga provides a proven and time-tested pathway for this self-extraction, like a prescription from the Divine for what ails us in body, mind and soul. In exploring the Eight Limbs of Yoga, the author delves into how relevant this ancient system is for our modern times and provides observations and, most importantly, practices to help you embody, live and benefit from this wisdom. The author provides both a modern perspective on the Sutras and a series of practices to bring them into your everyday life.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eWe are truly grateful for the wisdom and guidance that Bhava offers so willingly to all who seek it and for the opportunity to be a small part of bringing this book to fruition.\" - Jon and Wendy Brick.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eBRAVA RAM, a formal foreign correspondent for Network News, overcame a broken back, failed back surgery and stage four cancer through Yoga and Ayurveda. He now devotes his life to guiding others and sharing these profound teachings with students and clients in the US and abroad. He is co-founder of Deep Yoga, a teaching school based on yoga and ayurveda, and the Deep Yoga School of Healing Arts (DYSHA).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe and his wife also lead retreats in America and India and work with private clients on healing and self-realization. Bhava is also a musician who performs kirtan and spiritual concerts. His first book, Deep Yoga: Ancient Wisdom for Modern Times is a collection of essays and practices in Yoga and Ayurveda.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eINTRODUCTION\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIf we looked for the spiritual heart centre of humankind, it most likely would be found in India. For thousands of years, long before the written word, the sages of India journeyed deep into their souls for answers to the most profound questions of existence. \"Who am I?\" \"Why am I here?\" \"What is my path?\" And most importantly, \"What is the power behind all things in the universe and my relationship with this cosmic being?\" While many other cultures have engaged in similar self-inquiry throughout the ages, it is India that has brought this spiritual quest into its fullest blossom.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndia's great sages spent their lives meditating in remote locations, often in caves in the towering Himalayan mountains, fully withdrawn from the distractions of the external world. As they gazed deeply within themselves, the insights and epiphanies they experienced were truly \"downloaded from the universe.\" This profound spiritual wisdom became embodied in sound as sacred verses that were memorized, chanted repeatedly, and passed down from guru to disciple over many generations. These verses were called the Vedas. With the advent of the written word, the Vedas were preserved and are now the oldest sacred texts in existence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eComposed in Sanskrit, and consisting of thousands of verses, they date back four to five millennia. From this body of great spiritual wisdom arose the practice of Yoga, which means yoking or unification. It was devised as the methodology for bringing Vedic philosophy into our daily lives and actually experiencing it, because it is not what we know that is important, it is what we do with what we know This is the process of turning knowledge into wisdom and experiencing Self-realization. Yoga invites us to do far more than a series of postures on our sticky mats. It guides us into fully expressing ourselves with an open heart, living in harmony with Mother Nature, realizing who we truly are and ultimately experiencing liberation. Yoga teachings maintain that we are not the body, not the mind, not the ego nor the many roles we assume in life. We are incarnations of the Divine, and the light of God dwells within each and every one of us.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe yogic journey involves returning home to this true nature, which is the only place where we will find lasting healing, contentment, inner peace and the true meaning of our lives. In the West, we have come to know Yoga through the practice of Asanas, or yogic poses, that help strengthen, stretch and tone our bodies. Asana, however, is but one small aspect of the transformative science of Yoga. It is a beautiful practice, but if we embrace these poses alone we miss what Yoga as a whole is intended to do - to transform our consciousness from the ego to the eternal, shift our awareness from the external to the internal, and allow us to live as liberated beings in full harmony with nature and unified with the Divine.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the greatest ancient texts of Yoga is the Yoga Sutras of Patanjali. Patanjali was a sage who lived in the 2nd Century BC, in what is now Pakistan. His city of Takshashila, which has long since crumbled to dust, is said to have been at the centre of global culture and an information highway of the times. Many enlightened people flocked to this thriving metropolis, which also was home to a great university where Patanjali is said to have been in residence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBy Patanjali's time, the Hindu deity Krishna was ancient history and the Buddha had come and gone a few centuries before. The Vedas and their archaic mantras had long fallen into obscurity, but many new teachings had come out of them through the Upanishads and Bhagavad-Gita, of which Yoga was perhaps the crown jewel. Patanjali sought to render the teachings of Yoga in a few clear and concise axioms and so developed the Yoga Sutras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThough there were already many important teachings on Yoga going back many centuries, Patanjali so well crafted his Sutras that over time they became the prime textbook of Yoga. The Sanskrit word sutra informs the English word \"suture\" and literally means a thread or a line. The Sutras are like sutures or threads, composed as terse aphorisms designed to stitch together the wisdom of Yoga. Over the centuries, great sages and gurus have expounded on these aphorisms in various commentaries, articulating and expanding the philosophical wisdom and pragmatic practices of what is known as Raja Yoga - the Royal Path.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is much about Patanjali that remains unclear, as there is little detail about his life in recorded literature. He is traditionally regarded as an incarnation of the serpent god Ananta, the serpent upon which the Supreme Soul Lord Vishnu lies, and the name Patanjali itself also means a type of snake. He was also known as a master of the Sanskrit language and of Ayurveda - the medical system and sister science of Yoga -and wrote commentaries on important books in these fields. The exact history of Patanjali is not important, however, as he is but one of the many teachers in the greater Yoga tradition. It is his legacy of teachings that is the treasure. The Sutras have lasted throughout the ages, providing generations of seekers a roadmap for the journey of Yoga.\u003c\/p\u003e","brand":"Bhava Ram","offers":[{"title":"Paperback","offer_id":41566435278986,"sku":"","price":325.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566435344522,"sku":"","price":525.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/EIGHTLIMBSOFYOGA.jpg?v=1660390416"},{"product_id":"hatha-yoga-for-all","title":"Hatha Yoga for All","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHatha Yoga for All is the result of the tragedy, of experience. The author Smt. Rajeswari Raman lost her 27-year-old son when he was on the threshold of a brilliant career. She bore the blow gracefully through Yoga. Smt. Raman's experience of successfully curing many hopeless cases of mental, nervous, physical and psychic diseases through the principle of Yoga goes into this book. She tells you just what is necessary for you. In a simple easy lesson: what yoga is and how it fits into today's fast-paced life. This book outlines the basics of Hatha Yoga in simple language and is an easy-to-use guide for both healthy and sick beginners.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMrs Rajeswari Raman is a well-known exponent of Hatha Yoga. She has been conducting Yoga classes for women for nearly three decades.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"90%\"\u003e\u003cb\u003eChapter\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePreface of the Second Edition\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePreface of the First Edition\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Author\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eYoga\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eHatha Yoga\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eMeditative Poses\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAsanas\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eBandhas and Mudras\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003ePranayama\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eWhat you Eat\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eWhat Yoga Can Do\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSri Surya Prakash Institute of Yoga for Women\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePlants\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Rajeswari Raman","offers":[{"title":"Default Title","offer_id":41566442324106,"sku":"","price":375.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/577_2048x2048_8b5e1d83-fe4c-46a9-9fe4-d90d1167d5f8.jpg?v=1659076474"},{"product_id":"hatha-yoga-pradipika-classic-guide-for-the-advanced-practice-of-hatha-yoga","title":"Hatha Yoga Pradipika","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Hatha Yoga Pradipika is an ancient text used by Yogis to create power. This is one of the earliest treatises on Hatha Yoga; all modern books are based on it.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is intended as an aid for those who wish to learn the advanced practices of Hatha (Kundalini) Yoga from a qualified teacher. It is suggested that it also be used in conjunction with the Complete Illustrated Book of Yoga by Swami Vishnu-Devananda, the Sivananda Companion to Yoga (known as the Book of Yoga in Britain), and Yoga Mind and Body.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMany of the instructions given here have been purposely veiled by the original writers, others need elaboration and may require the guidance of a teacher for correction. Swami Vishnu-Devananda has repeatedly stressed that these practices are not for beginners and that to violate this caution is to put the psyche at risk. Please, therefore, follow these instructions along with the guidance of your guru.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA Glossary has been prepared for this book for this third edition, with the hopes that this will be used as a reference manual for serious Yoga students on all levels.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBorn in Kerala, south India in 1927, Swami Vishnudevananda entered the Sivananda Ashram in Rishikesh in the Himalayas as a young man. For twelve years he lived and worked there at the Divine Life Society, under the guidance of his master, Swami Sivananda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA large part of Swami Vishnudevananda’s training was directed towards developing his remarkable talents in the fields of Hatha Yoga. He was appointed the first Professor of Hatha Yoga at the Sivananda Yoga Vedanta Forest Academy in Rishikesh.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt the same time, he continued his own practice, mastering many difficult and advanced Hatha Yoga techniques: asanas, pranayama, mudras, bandhas and kriyas. When asked how he perfected these ancient practices, which to a great extent had been lost to the modern world, Swamiji would say \"My Master touched me and opened my intuitive eye. All this knowledge returned to me from past lives.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 1957, Swami Vishnudevananda was sent to the West by his guru with the words, \"People are waiting\" Here he became world-renowned as an expert in Hatha and Raja Yoga. Swamini founded the International Sivananda Yoga Vedanta Centre, with headquarters in Val Morin, Quebec, Canada and centres and ashrams worldwide.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSwami Vishnudevananda was a tireless campaigner for world peace. He piloted his own plane to the trouble spots of the globe, earning him the nickname from the press of the \"Flying Swami\". He had indefatigable energy, which he attributed to his intensive Hatha Yoga practice.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author of the long-time bestselling The Complete Illustrated Book of Yoga and Meditation and Mantras, Swami Vishnudevananda is the inspiration behind The Sivananda Companion to Yoga, Yoga, Mind and Body, The Sivananda Companion to Meditation, The Yoga Cookbook and many other books.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSwami Vishnudevananda entered mahasamadhi on November 9, 1993. His body was consigned to the Ganga (the river Ganges) in Uttarkashi, Himalayas. This is where Swamiji had spent much time early in his life doing intensive sadhana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work and teachings of Swami Vishnudevananda continue through the International Sivananda Yoga Vedanta Centre.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen the Executive Board Members of the Sivananda Yoga Vedanta Centre expressed an interest to re-issue the renowned Hatha Yoga treatise, the Hatha Yoga Pradipika, I was very pleased to offer my services in this regard. The result is a revision of the 1987 edition which retains the original Commentary and Introduction of Swami Vishnudevananda. Please note that Swami Vishnudevananda's teachings were mainly oral and the commentary in the book is based on his talks given to students. We have preserved the original style of his delivery. I would like to thank the Sivananda Yoga Vedanta Centre for giving me this opportunity to serve and offer this work as a simple gift to Swami Vishnudevananda and his mission to create peace in the world.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eI would like to begin by speaking about the spiritual path we are climbing through Yoga. You might say that it is an uphill climb. There are ups and downs. We climb up and then once again go down. There is no straight path to the top and there are many obstacles. In some places the road is wide but then suddenly it narrows. We come to a bush through which it is very difficult to penetrate. And even though we continue, we do not know where we are going.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSo it is with the spiritual journey. In the beginning, it is all very wonderful: \"Ah, yes. I can do asanas. pranayama. etc.\", but then suddenly you come to that big bush in your path and you don't know in which direction to go. If somehow you come out of the bush, you come next to a swamp. Some students disappear in the quicksand and never come out. Perhaps they see a beautiful girl or a handsome man and get married. and oh, they want to enjoy their life with children, home and family - once again swallowed by Maya their spiritual purpose completely forgotten.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNevertheless, it is possible to penetrate these obstacles and reach the top. Now you can see all around beautifully. Now you can meditate and enjoy full freedom. No more birth, no more death; you've got an eternal holiday.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese experiences are familiar to the yogi. He finds no smooth road to the top. Those who succeed come from different directions having followed different teachers, but once they reach the top everything is the same. On the way, the obstacles will differ but at the top, the view is the same.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe purpose of the practice of Yoga is to give your life a boost and to put your spiritual progress in first gear. Then you may go into second gear and maybe into third gear where you can cruise comfortably after climbing the hills. This is unlike most worldly people who Just coast downhill without knowing about breaks thinking that happiness is somewhere down there waiting. They go straight downhill faster and faster into numerous disasters such as cancer, AIDS high blood pressure heart trouble Soon It is too late and they crash. So even though it may seem very easy please don't coast downhill. We will show you another way.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe path was laid out by the Hatha Yoga Pradipika an ancient text used by Yogis to create the power to go uphill all the way to the top. This path was laid out by great beings called Siddhas: Matsyendranath his disciple Gorakshanath and others fourteen in all. This is one of the earliest treatises on Hatha Yoga: all modern books are based on it. It is the central route. All of us have only expanded and expounded on it in different ways.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn addition to following the practices laid out in the Hatha Yoga Pradipika. I strongly recommend the study of books such as Shankaracharya's Viveka Chudamant and the Srimad Bhagavatam. The Viveka Chudamani is a very beautiful book, and those who follow its instruction will create the necessary dispassion to surmount the obstacles created by rajas (passion or activity). In addition, we also need devotion, because without God's grace, we cannot reach the Source no matter how hard we strive. To help create this devotion we read from the Bhagavatam.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis practice is not something I invented: it is the traditional method which I myself followed intensively when I was with Master Sivananda in the Himalayas. I lived in the forest where there were cobras and tigers. Sometimes I could hear the tigers from my cottage when they would come by to drink water and they would roar. I had only a flimsy door which they could easily have pushed through. Nevertheless, in such an environment I went through this training morning noon, evening and midnight practising for almost fourteen hours daily. I hardly slept - just two or three hours a night. But I can't begin to describe the power that builds up.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOur purpose here is to increase the vibratory level in a very short time. In Sanskrit, this work is expressed as \"Shakti Sanchar.\" Shakti Is the \"power' and Sanchar means \"awakening of.\" We want to make the Shakti move from its dormant or static state to the dynamic state through sadhana or spiritual practice. However please be careful not to go beyond your capacity. Do not do too much at once, do not go too deep or too fast, do not work too intensively, or else a kickback will come. That is why I modify the practice to suit the particular evolution of my students. I never give a practice unless I myself have experienced it. Also, though I like discipline, I believe that this discipline must come from within. I show my students how this can be accomplished and then leave them to practice as if they were alone in the forest. To this is added just a little group practice for reinforcement. In addition, my students make out a resolve form and keep a spiritual diary which I look at to check their progress so that I can prescribe a little more or a little less of a particular practice. We meet together for an hour each day to talk about our practice, to receive some instruction about technical things and to improve the performance of some of these procedures.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy main instruction is to control the mind. Secondly, avoid unnecessary desires with one exception - the desire to increase your willpower. If you satisfy one desire ten more will come to take its place, and then when will you ever be finished with all those desires? But if you develop your willpower and kill even one desire, then you will be strong. Then you will easily kill ten more and then a hundred.\u003c\/p\u003e","brand":"Swami Vishnudevananda, Yogi Svatmarama","offers":[{"title":"Default Title","offer_id":41566447239306,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HATHAYOGAPRADIPIKA.jpg?v=1660387781"},{"product_id":"kriya-yoga-the-scientific-process-of-soul-culture-and-the-essence-of-all-religions","title":"Kriya Yoga","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eParamahamsa Hariharananda's discourse regarding the scientifically proven benefits of Kriya Yoga makes this book a rare treasure for any sincere seeker. The world-renowned realized master describes the stages of spiritual transformation in detail, including many experiences that sadhaks, even those in family life, may encounter while practising. At the same time, he uses his unique scientific approach to explain how physical and mental functions also improve.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe life and teaching of great souls are real treasures for humankind. They have not only dedicated their lives to perfection and higher consciousness but also their every moment is dedicated to all of creation to quicken spiritual evolution. Sage Narada in his beautiful work,\u003cspan\u003e Bhakti\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eSutra: Aphorisms on Divine Love, beautifully described that a realized one has not only reached the goal of overcoming the veiling play of Maya but also helps others to cross this ocean of illusion. The life of the realized one is like a burning flame; it illumines itself, illuminates others, and also kindles a fire in other lamps.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe have very clearly seen in the life of our beloved Gurudev Paramahamsa Hariharananda the beauty of his spiritual wisdom, intuitive insight, burning flame of love, and selfless service for humanity in general. His long span of divine life, which includes sixty-four years of renunciation and more than fifty years of tirelessly teaching Kriya Yoga, was spent from movement to moment for the betterment of all. His daily life started from the early hours of dawn and brought joy and love to the life of many seekers in various ways. He used every moment of his time for all, continually reminding us that time wasted is a life wasted. He pointed out repeatedly, \"Waste time with none but God, then time will not be wasted.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGurudev shaped the lives of many as a true lover of God. He wrote countless inspiring letters to his disciples all over the world. As an author, he presented us with many beautiful spiritual books. Proficient in many languages, he wrote books primarily in English, Oriya, and Bengali. He wrote a few books related to Kriya Yoga in Oriya. Some of his books are not yet translated into English. His most popular book is Kriya Yoga: The Scientific Process of Soul-Culture and the Essence of All Religions. This book has been a source of inspiration and a spiritual handbook for people worldwide.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is with great pleasure that we bring forth the sixth edition of this inspiring book. It has been more than twenty-five years since the first edition was published and it continues to be accepted and appreciated by spiritual seekers. Due to requests from people worldwide, this book has been translated into many languages. We want to bring it into the hands of all seekers of Truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGurudev's light and love through his words of wisdom will continue to inspire us for all time.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRestlessness and calmness are always together. Restlessness comes from the mundane body. Submerge your should in the Infinite before, during, and after every act - then you will get calmness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe are born for Self-realization - the God-consciousness in us. Think of God constantly, no matter what you are doing. Practice makes a man perfect. An ounce of practice is worth a ton of theories. The theory will take a devotee outside, while practice will take him inside3. the theory will make an individual restless and selfish. Practice will give him inner peace and liberation from his ego. Practice, practice, and practice in order to feel the presence of God in every breath, in every sound you hear, in everything you see, in every thought that comes to your mind, and every breathless state. Feel the presence of god as much in your enemy as in your fiend. Remain firmly anchored in the Divine Omnipresent, the Divine Omniscient, the Divine Omnipotent - even when you are occupied in worldly activities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbout the Author\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEditors' Notes\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eSELF-REALIZATION\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGod and Self\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGod's Dream\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eImmortality of the Self\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eStory of Two Birds\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Mystery of Life and Death\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Goal of Life\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Role of Guru\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Attributes of Guru\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Spiritual Legacy of India\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eTHE QUICKENING OF HUMAN EVOLUTION\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Opportunity\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEmergent Evolution\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Process to Quicken Evolution\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Process of Expanding Consciousness\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eTHE SCIENCE OF KRIYA YOGA\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAncient Yoga\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDifferent Kinds of Yoga\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKriya Yoga\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eConcentration and the Sublimation of Life-Force\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eTHE THEORY OF KRIYA YOGA\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe 25 Elements of Every Human Body\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVital Airs and\u003cspan\u003e Chakras\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIn Our Every Disposition Our Inhalation Changes\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eHow to Switch Off Your Mind\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhat Kriya Yoga Can Give You\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFive Types of Air\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhen the Mind gets Calmness, Three Manifestations\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCan Be Felt\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Real Meaning of Fire Ceremony\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eKRIYA YOGA IN ANCIENT SCRIPTURES\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe\u003cspan\u003e Vedas\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Upanishads\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Bhagavad Gita\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Brahmasutra\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ramayana\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Bhagavatam\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Yoga Sutras of\u003cspan\u003e Patanjali\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIn Other Yogic Scriptures\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eTHE HISTORY AND TRADITION OF KRIYA YOGA\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eMETAPHYSICS OF KRIYA YOGA\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII\u003c\/td\u003e\n\u003ctd\u003eUTILITIES OF KRIYA YOGA\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eHealth is Wealth\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMind Control\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntellectual Development\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePersonality Development\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSpiritual Growth\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003ctd\u003eANTASTHAVARNA\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX\u003c\/td\u003e\n\u003ctd\u003eHAMSA\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003ctd\u003eOM\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII\u003c\/td\u003e\n\u003ctd\u003eBEING WITH THE TWO GREAT MASTERS\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003ctd\u003eTRANSCRIPTS OF TALKS\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\"Know What You Can Gain\" - A Radio Broadcast at Washington, D. C. in July 1975\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eLecture delivered at the Kosmos Club in Amsterdam, The Netherlands\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003e\"Kriya Yoga is the Base and Unity of all Religions\" -Lecture delivered at Washington Ethical Society, Washington, D. C.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eLecture delivered at Curacao Rotary Club, Curacao, Antilles, The Netherlands\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV\u003c\/td\u003e\n\u003ctd\u003eTETE-A-TETE WITH DEVOTEES\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eGlossary\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eKriya Yoga Network.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cb\u003e\u003cspan style=\"color: red; font-size: x-large;\" size=\"5\" color=\"red\"\u003eSample Pages\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720a.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720b.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720c.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720d.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720e.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720f.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720g.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720h.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720i.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720j.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720k.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720l.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720m.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720n.webp\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/www.exoticindiaart.com\/books-2016\/idi720o.webp\"\u003e\u003c\/center\u003e\n\u003c\/div\u003e","brand":"Paramahamsa Hariharananda","offers":[{"title":"Paperback","offer_id":41566456152202,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566456184970,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/KRIYAYOGA.jpg?v=1660388059"},{"product_id":"mantra-yoga-and-primal-sound-secrets-of-seed-bija-mantras-david-frawley","title":"Mantra Yoga and Primal Sound","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThis book is not simply a collection of Mantras or an expression of their moral significance; it is an interpretation of the philosophy and the reality of the mantric approach to intelligence and knowledge held within the sound code or vibratory pattern behind the universe itself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author has taken care explaining the Bija Mantras, starting with the letters of the Sanskrit alphabet, and leading up to the mantra Purusha or body of sound which is considered an important practice in mantra yoga. The application of the mantra therapy in the Vedic sciences of Ayurvedic medicines, Vedic astrology and Vastu sciences, too, form an important part of the book.\u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eModern science and ancient wisdom traditions agree that the universe is a symphony of vibrational frequencies. In this beautiful, comprehensive, and unique work, Vamadeva Shastri elaborates on the essential truths about cosmic sound, and how we can employ important mantras for healing, transformation and inner awakening. - Deepak Chopra, M.D. and David Simon, M.D.,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDavid Frawley's new book Mantra Yoga and Primal Sound celebrates his great love and vast knowledge of the subject. It is an energizing, vibrant description of this most ancient and powerful spiritual practice at the very heart of the yoga tradition. - Vyaas Houston, the American Sanskrit Institute\u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDavid Frawley (Vamadeva Shastri) is one of the few Westerners recognized in India as a Vedacharya or teacher of ancient Vedic wisdom. He is the author of numerous books and articles on Vedic Topics including Ayurveda, Vedic Astrology, Vedanta, Hinduism, Yoga and Tantra, as well as translations and interpretations from the Vedas. Dr Frawley has been given many awards for his work in India including the Veda Vyasa Award by the International Institute of India Studies. He is a Jyotish Kovid through the Indian Council of Astrological Sciences, and is also the President of the American Council of Vedic Astrology, the American offshoot of the Indian council; He has a Doctorês degree in Chinese Medicine and has also been certified as an expert through the University of Poona for his knowledge of Yoga and Ayurveda. He is presently the Director of the American Institute of Vedic Studies.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMantra is the key to Yoga in the deeper sense and to awakening a higher intelligence within us. Yet mantra remains a subject filled with mystery, illusion and misapplication that would benefit from a clear, systematic and in-depth explication, such as other aspects of Yoga have already received. I have aimed at such a presentation here, not just an introductory book on the subject.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOver the past few decades, I have written several books on different aspects of Yogic knowledge, Ayurvedic healing and Vedic astrology, in which I have alluded to various mantras and their application. At the same time, I was conducting research for a book devoted entirely to the subject of mantra, which has now come to fruition. I have tried to distil what is most essential and easiest to apply from that greater study and placed it in the present volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book focuses on bija or 'seed mantras' - single-syllable mantras that reflect the primal sounds of the universe. The Mantra Purusha, the person of sound or 'sound body' is the main subject of these correlations. This examination emphasizes the letters of the Sanskrit alphabet, which are the building blocks of all mantras, as well as the primary Shakti mantras which are the most powerful of bija mantras. Yet the book is not meant simply as a list of mantras. It contains an examination of the profound philosophy behind mantras and the important rules of attitude and application necessary to follow in order to allow mantras to work in the best possible manner.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMantra has been the most intriguing and fascinating aspect of yogic studies for me and the one I have devoted the greatest amount of time to exploring. Mantra perhaps uniquely represents both the teaching and its practice at the same time. It holds the key to the greater Yoga tradition and its continual adaptation. It links the human mind with the cosmic mind. Yet mantra is also something very accessible that we can begin with at any stage of our inner quest.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy study of mantras and sacred sounds began with the poetic and literary explorations of my youth. I was attracted to French symbolists like Rimbaud, English Romantics like Wordsworth and German symbolists like Rilke. I found additional inspiration through the novels of Herman Hesse and the alchemical studies of the noted psychologist C.G. Jung. There seemed to be a deeper universal language of sound and image hidden behind such different depictions of symbolic languages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy study moved further into the mystical sphere, to the East and to the ancient world. This included looking into the symbolism of the Chinese I Ching or Book of Changes and the Egyptian Book of the Dead. I found that images like the Sun, Moon, dawn, night, fire, wind and lightning possessed a great evocative power for understanding the mysteries of the psyche and the universe as a whole. I discovered astrology as a cosmic symbolism that reflected a higher language of light.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHowever, it was in the yogic traditions of India that I discovered the deepest connections to symbolic language and primal sound, which appeared inherent to the great Sanskrit language, the language of mantra. I became fascinated not just by the philosophy but by the symbolism of Hindu scriptures in the Upanishads and Bhagavad Gita. The great diversity of Hindu deities and their rich symbolic portrayals of multiple arms, gestures, ornaments, weapons and colours reflected in me a deeper understanding of the universal meaning of light, colour, form, symbol and movement.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI was similarly drawn both to Yoga philosophy and to yogic imagery, particularly in the Tantra and its inner alchemy of the Sun and the Moon, fire and water, Shiva and Shakti, the mountain God and the mountain Goddess.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe great modern Yogi, poet and philosopher Sri Aurobindo proved to be the central inspiration in this early endeavour. He composed profound poetic works like the monumental epic Savitri -- the longest epic poem in the English language - which features a symbolic journey through all the worlds and planes of consciousness from the Earth to the Absolute beyond all manifestation) He also wrote on the philosophy of poetry and its deeper connection to the mantra.' Most importantly, his study of ancient Vedic texts opened up the yogic symbolism hidden behind the ancient Vedic mantras. Through his influence, I began to understand them at a deeper level than what the academic mind considered them to be.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn my meditations, I learned to enter into the Vedic world of primal sound that preceded the rational age of philosophies and breathed with the spirit of the Gods. I spent several years in my twenties reading the Rigveda, the Vedic book of mantra, in the original Sanskrit and repeating its rhythmical hymns, noting how the power of certain alliterations and root meanings granted multiple levels and dimensions of meaning to its teaching. I gradually examined the entire field of Vedic mantras, deities and symbolisms in all ten books or mandalas of the Rigveda and over time translated many of them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOver time, I expanded my Sanskrit studies to classical Stotras, poetic hymns to Hindu deities composed in special intricate meters and melodies. Most notable were the beautiful Saundarya Lahiri (The Wave of Beauty) and Ananda Lahiri (The Wave of Bliss) by the great Advaitic sage Shankara, which were dedicated to the Goddess as Tripura Sundari, the 'Beauty of the Three Worlds' and unfolded all the secret meanings of Shakti and the chakras. I discovered the power of Stotras as an invocation of the Divine presence, a sacred connection to the entire universe and its indwelling Being.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides such symbolic explorations, Vedantic philosophy provided another great source of inspiration, including the philosophy of mantra and cosmic sound that is commonly found in these teachings. I meditated upon the great mantric phrases of non-dualistic Vedanta like 'Everything is Brahman' (the supreme Godhead)5, learning to ride the waves of cosmic sound and meaning beyond the mind and senses. I contemplated the Sanskrit verses of great classics of the Yoga of knowledge like the Yoga Vasishta, which are mantric verses in their own right, combining the highest yogic knowledge with profound poetic utterances. Most importantly, I explored bija mantras (seed syllables) and primal sounds in Tantric Yoga, including Shakti mantras and sounds of the chakras and nadis, whether from the traditions of Kashmiri Shaivism, Bengali Tantra, Advaitic Tantra or the Shakta or Goddess tradition as a whole in which mantra is the prime method, the Goddess herself equated with the Divine Word.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI learned to use mantras along with the practice of pranayama for bringing greater awareness and energy into both mind and body. Such pranayama-mantra vibrations can lift the mind into samadhi or higher states of oneness, which it would otherwise not have access to. I recall falling into such states of higher consciousness, not even knowing what they were, evoked through prana and mantra in a simple and direct manner. Through the power of mantra, I could witness the mind and its habitual patterns becoming unravelled back to the Void, the pure space of cosmic sound and the higher electrical forces beyond all creaturely limitations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring my many trips to India, 1 received special mantras from several great gurus and teachers, both known and unknown. Sometimes these mantras were complex, and other times very simple. These included special Vedic mantras, particularly to Indra, Agni and Soma, and Tantric bija mantras, used both in outer ritual and inner meditations. It included mantric verses to Shiva, the Goddess, Krishna, Rama, Ganesha, Hanuman and the whole range of Hindu deities. I was taught how to use these mantras along with the forces of nature like fire and water, as well as with the inner senses, inner sound and light vibrations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI discovered such great modern Sanskrit teachers and Mantra Yoga experts as Ganapati Muni, the chief disciple of the great sage, Ramana Maharshi. Ganapati's main living disciple K. Natesan passed on the entire corpus of Ganapati's Sanskrit works to me to study, preserve and share, I learned the important role of mantra in Hindu life overall and in the great festivals of India, as well as the mantras that resound at the great temples of the land from Tamil Nadu in the south to the snow-covered Himalayas in the north.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides the role of mantra in higher Yoga practices, I explored the place of mantra therapy in Ayurvedic medicine as a tool for psychological and physical healing, particularly how mantras can remove deep-seated negative emotional patterns and karmic blockages from the mind and heart. I learned the use of mantras as potent remedial measures in Vedic astrology to balance out difficult karmic influences transmitted by the planets, particularly malefic Saturn and Rahu that cause many obstacles and limitations in life.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe language of mantra provides a foundation for integrating all the Vedic and yogic disciplines and sciences into a single great teaching, Such key yogic concepts as the five elements, the seven chakras, and the three gunas are part of a mantric tapestry, linking us back to the cosmic mind and our true Self beyond name and form. Mantra is the essence of the great yogic teaching as well as its primary practice. It turns teaching into practice and allows our practice to directly teach us, as the mantra gains its own life and consciousness on the very ground of our being.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI would like to thank Yogi Baba Prem, Nicolai Bachman, Pavan Kanwar and Don Diggs for going over the manuscript and Hinduism Today for providing its wonderful illustrations for this as in several of my previous books. If I succeed in encouraging the reader to a deeper study and practice, my goal of writing will be fulfilled.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn closing, I would like to dedicate the book to K. Natesan, who recently passed away at the age of ninety-six in Tiruvannamalai, India. Natesan was a source of great inspiration for my Sanskrit studies through his gurus Bhagavan Ramana Maharshi and Kavyakantha Ganapati Muni; he was close to both since his childhood. Ganapati Muni's Sanskrit works were particularly helpful as the Muni explains the secrets of Vedic and Tantric mantras with both precision and grace that I have not seen elsewhere. May such great Yogis and Rishis continue to guide us!\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. David Frawley, Pandit Vamadeva Shastri, is a modern Renaissance man for Eastern mystical studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf one is interested in Vedic Astrology, he has insightful books filled with information and wisdom about this ancient science.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf one is drawn to the ancient science of healing called Ayurveda, again David Frawley has books that will illumine the subject for you and guide you to further reading and studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf your interests lie in the area of classical tantric practices - and I don't mean of the sexual variety, but of the true mystical approaches - then you again will do well to consult the books expertly rendered by David Frawley.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut his reach is yet greater. In India, he is recognized as a historian of modern importance. He coauthored Hidden Horizons - Unearthing 10,000 Years of Indian Culture, which has been publicly lauded by many Jagadgurus and spiritual leaders in India.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSo it is with an appreciation for his stellar contributions to Hindu mystical practice, history and thought that I approach this Foreword to yet another great contribution from him: The topic of the Sanskrit Mantra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eClassical descriptions of the mantra are grounded in the idea that this entire creation at both the manifest and subtle levels is a nearly endless combination of the finite vibrations that scholars and mystics alike call the Matrika - The Mother: The Sanskrit alphabet. Whether it is Satya Loka, the realm of pure Truth at the top of the realms of light, or Patala Loka, the lowest of the seven nether realms, the composition of these lokas and the beings of form that inhabit them are composed of various permutations and combinations of the Matrika: The Sanskrit Alphabet. In various mystical texts the Matrika is commonly referred to as \"She who binds and She who sets free.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf we are unaware of the existence, power and operation of the Matrika, we are inexorably bound to the wheel of death and rebirth - Samsara. We are in the thrall of She who binds. But if we understand, even if only a little, and practice ancient spiritual formulas called mantras, we enter the realm of \"She who sets us free.\" Mantra is often referred to as \"The Divine Name,\" called \"Nama\" in Sanskrit. If one goes to any Hindu Temple and approaches one of the priests and says questioningly, \"Nama Eva, Nama Eva . . . \" there will invariably come the response, \"Kevalam, Kevalam.\" This exchange roughly translates as, \"The Name alone, the Name alone . . . sets one free, sets one free.\" The understanding between the questioner and responder is that the practice of the Sanskrit mantra is the single most efficacious spiritual practice for the current period of Spiritual Winter, called Kali Yuga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the last fifty years, Masters such as my own gurus, Sadguru Sant Keshavadas and his wife Sadguru Rama Mata, have both taught extensively and encouraged others like me to spread this knowledge of mantra and make it available to everyone. With his works such as Inner Tantric Yoga and this book, David Frawley lends his authoritative voice to the authentic and reliable resources available to help all of us escape our karmic predicaments.\u003c\/p\u003e","brand":"David Frawley","offers":[{"title":"Default Title","offer_id":41566472208522,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/MANTRAYOGAANDPRIMALSOUND.jpg?v=1660388326"},{"product_id":"meditation-and-mantras","title":"Meditation and Mantras","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThis volume is intended to dispel the cloud of confusion that has accumulated around the subject of meditation. Those who are looking for secret shortcuts, novel innovations, exciting new trends and fads in the area of self-development may be disappointed. The methods presented here stem from the classic four paths of Raja Yoga, Karma Yoga, Jnana Yoga and Bhakti Yoga. These are given in their uncorrupted form, yet with consideration for the Western mind and scientific tradition.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"Written by an experienced spiritual practitioner, the book gives an authentic overview of the subject in accordance with tradition, with an emphasis on the practical aspects Ä will certainly provide a useful overview of the yoga techniques while giving practical hints to their practice.\" Prabuddha Bharata, Vol.105, No.8, August 2002 - Swami Satyaswarupananda, Belur Math\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"...contains all techniques for understanding, and controlling the mind. Raja, Hatha, Karma, Kundalini, Jnana and Mantra Yoga-all are discussed in detail. The Raja Yoga Sutras of Patanjali, one of the greatest psychologists of all time, are given in their entirety with commentary. Several modern methods are scrutinised... a psychological study, a guide for practice and source of great learning.\" Mother India, Vol. LII, No.8, 1999 - Anonymous\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"The methods presented in this book follow the tradition from which all the four Yogic paths of Raja, Karma, Jnana and Bhakti stem out... Yogas are so well explained that even a lay reader will have little difficulty in grasping and understanding the techniques to control the mind... helps to dispel most of the misgivings of misguided souls and can be a veritable treasure to any ardent seeker.\" The Astrological Magazine, Vol.90, No.1, January 2001 - VSK\u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBorn in Kerala, South India in 1927, Swami Vishnudevananda entered the Sivananda Ashram in Rishikesh in the Himalayas as a young man. For twelve years he live and worked there at the Divine Life Society, under the guidance of his master, Swami Sivananda. A large part of Swami Vishnudevanandaês's training was directed towards developing his remarkable talents in the field of Hatha Yoga. He was appointed the first Professor of Hatha Yoga at the Sivananda Yoga Vedanta Forest Academy in Rishikesh.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAt the same time, he continued his own practice, mastering many difficult and advanced Hatha Yoga techniques: asanas pranayama, mudras, bandhas and kriyas. When asked how he perfected these ancient practices, which to a great extent had been lost to the modern world, Swamiji would say –My Master touched me and opened my intuitive eye. All this knowledge returned to me from past lives.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn 1957, Swami Vishnudevananda was sent to the West by his guru with the words, –people are waiting”. Here he became world-renowned as an expert in Hatha and Raja Yoga. Swamiji founded the International Sivananda Yoga Vedanta Centre, with headquarters in Val Morin, Quebec, Canada and centres and ashrams worldwide.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSwami Vishnudevananda was a tireless campaigner for world peace. He piloted his own plane to the trouble spots of the globe, earning him the nickname from the press the –Flying Swami”. He had indefatigable energy, which he attributed to his intensive Hatha Yoga practice.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author of the long-time bestselling The Complete Illustrated Book of Yoga and Meditation and Mantras, Swami Vishnudevananda is the inspiration behind The Sivananda Companion to Yoga, Yoga, Mind and Body, the Sivananda Companion to Meditation, The Yoga Cookbook and many other books.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSwami Vishnudevananda entered mahasamadhi on November 9, 1993. His body was consigned to the Ganga (the river Ganges) in Uttarkashi, Himalayas. This is where Swamiji spent much time early in his life doing intensive sadhana. The work and teachings of Swami Vishnudevananda continue through the International Sivananda Yoga Vedanta Centre.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMeditation is a universal tradition which traces its origin thousands of years before the advent of today’s civilization. The science of meditation has survived uninterrupted and exhaustive testing as it has passed from generation to generation. It has endured in its original form because the outstanding and fundamental appeals of Yoga have been Tolerance, Universality, and Simplicity. Within its simple framework are contained the principal teachings and approaches which make up the substance of all known philosophies, religions, and disciplines. If one understands the four paths to meditation, it is possible to unravel the trappings and mysterious elements of any religious or philosophical system.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe shelves of bookstores are overloaded with numerous \"new developments\" and streamlined approaches to meditation. But many are by the blind leading the blind, with little or ‘no experience to back the methods they tout. There are one-sided fanatics, Mantra hucksters, and outright charlatans. Some promise rapid development of psychic powers. Others are modern spiritual propagandists and con men. Even the Madison Avenue contingent is well represented. There are only a handful of selfless Masters teaching true spiritual disciplines of meditation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eReal meditation is liberation from the clutches of the senses and the lower mind. By definition it is transcendental, the word not being used as an advertising slogan, but to convey the beauty of meditation, in which all fears, desires, longings and negative emotions are transcended. The meditator reaches the super-conscious state in which he or she is able to identify with the all-blissful Self. In this transcendental state, there is no awareness of body, mind, or duality, and the knower becomes one with the knowledge and the known.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is no need for mystery or secrecy about Mantras or any other accessory to meditation. There are no spiritual injunctions against discussing one’s Mantra. A Mantra is a mystical energy encased in a sound structure. Its vibrations directly affect the chakras or energy centres of the body. It steadies the mind and leads to the stillness of meditation. Those Mantras which are suitable for meditation are included in this book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMany concoctions of syllables which are currently being peddled in the West as Mantras are obviously bogus. These \"Mantras\" can lead to deep relaxation but nothing more. So can the repetition of any word or meaningless phrase. One can even slow the pulse and breathing as well as lower the blood pressure by sitting still and concentrating on a ticking clock or dripping water tap.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLife in the West has become computerized, compartmentalized and oriented towards instant results. But the tradition from which the four yogic paths stem is a holistic one. In this system science, religion, philosophy, psychology, and health are all integrated. In the same way, the various classical meditation techniques that have been in use over the ages are based on solid discipline and regular practice. Proper breathing, proper exercise, proper relaxation, proper diet, and positive thinking are the necessary groundwork for successful meditation. These are covered to some extent in the first chapters, although for a comprehensive view of these and other aspects of Hatha and Raja Yoga, you may want to refer to my previous book, The Complete Illustrated Book of Yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf this book clarifies the methods and aim of meditation, it will have served its purpose. The spiritual quest is a thorny path that ultimately must be walked alone. My own path has been blessed by the firm, compassionate, and boundless wisdom of my master, India’s late great saint and sage, H. H. Sri Swami Sivananda Maharaj. If through me as his instrument, the echo of his words and insight can guide the footsteps of seekers in the Western world, I shall have achieved my earthly purpose.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, I wish to gratefully acknowledge the following people whose contributions helped to make this book possible: Dr Fritjof Capra, for permission to reprint excerpts from his speech \"The Yoga of Physics\" and the photomontage of dancing Siva in particle tracks taken from his ‘book The Tao of Physics; Nicholas and June Regush, for permission to reprint from their book Mind Search; Silamata Karuna, for her extensive research and editorial expertise; Silvio Paladini, for the Kundalini Chakra illustrations; and the many disciples and students of the Sivananda Yoga mission for invaluable aid in artwork, editing, proofreading, and typing.\u003c\/p\u003e","brand":"Vishnu Devananda","offers":[{"title":"Default Title","offer_id":41566493933706,"sku":"","price":375.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/MEDITATIONANDMANTRAS.jpg?v=1660388383"},{"product_id":"meditative-yoga-integrating-body-breath-and-mind","title":"Meditative Yoga","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMeditative Yoga brings restful peace to both body and mind and renewed energy in everyday life. Start tired and end refreshed as body, breath and mind are united in slow, effortless movement. Students of meditative yoga gradually discover new ways of unlocking their inner strength. This book teaches a simple, classical meditative yoga different from many modern, more dynamic and forceful versions of yoga practised today.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMeditative Yoga - integrating body, breath and mind contain almost 150 illustrations. Step by step, they demonstrate more than 60 postures and practices. One section provides yoga programmes for various levels - preliminaries, beginners, experienced and advanced. The book also introduces the reader to breathing practices and simple meditation techniques.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe authors are affiliated with the Acem School of Yoga, founded in 1968. Highly qualified in both yoga and the health sciences, they have taught yoga and meditation to ten thousand people in many countries.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe content of this book reflects Acem’s teachings of yoga to thousands of people in many countries over several decades. Our focus on physical yoga is rooted in a meditative tradition. Close to 100 000 people worldwide have learned Acem Meditation, and there has been a growing need for a book that integrates meditative practice into yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor a long time, yoga did not receive much attention in India and Western societies. The growing interest in recent decades has been inspiring but has not been noted with undivided pleasure. Yoga today is embraced and modified by a number of trendy body disciples that are quite at odds with its deeper goals. Concerns about such developments have been widely expressed in the question: Is yoga spoiling yoga?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn India, yoga originated in the mists of time and was eventually written down as a classical philosophical system of thought in the Yoga Sutra. Physical postures, however, were not known from texts before the 14th century. The bodily postures and breathing practices, as we know them today, have probably been passed on for centuries in a variety of forms and contexts on the Indian continent. There is no clear lineage of schools or masters. Ti seems likely that his postures and breathing practices have an inherent strength and effect that have subsisted in spite of changing usage and environments in the East as well as later in the West. Nevertheless, much of what is taught in yoga schools, health spas and health studios nowadays is quite far removed from classical and meditative yoga. Hopefully, Meditative Yoga – integrating body, breath and mind will contribute to a change of direction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMany people have played a role in the production of this book. Anne Friis-Baastad, a former head of the Acem School of Yoga, and Anne Thomte, the current head have been untiring in their efforts. We also want to extend our thanks to Thomas Buch-Anderson, Halvor Eifring, Ole Gjems-Onstad, Maja Grythe, Vilde Drageset Haakensen, Sara Hobbel Anders Malmberg, Roland Nilsson, Jonas Paradian, Allesandro Ripellino, Giulia Rebellion, Gunnhild Reistad, Ingvill Storli, and Pollyanna von Knorring. Thanks, too, to Vibeke Videm for her help in getting this book translated into English.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKarin Malmberg took the photos of the Yoga Postures and collaborated with me in creating the Book’s visual design.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"05%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"85%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eFor Body and mind\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eWhat is Yoga?\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePrinciples of Yoga Practice\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMovements of back and Upper body\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAdvice for Yoga Students\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePatterns of yoga students\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e1\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eStarting Pictures\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSitting on the heels\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSitting cross-legged\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSitting with straight legs\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLying on the back\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eStanding with the feet together\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e2\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eInverted postures\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLow shoulder stand\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHigh shoulder stand\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHeadstand\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e3\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBackbends\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLow cobra\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHigh cobra\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHalf bow\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBow\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHalf camel\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCamel\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBridge\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHalf Fish\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHalf locust\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLocust\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHalf cobra\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eUpward bow\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e4\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eForward Bends\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSeated forward bend\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eStanding forward bend\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSeated side bend (I)\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSeated Sidebend (II)\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePlough\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDog\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e5\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTwist postures\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTwist (I)\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTwist (II)\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eReclining Twist (I)\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eReclining Twist (II)\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTringle\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e6\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBalance Postures\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTree (I)\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTree (II)\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e7\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eCombined Postures\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThunder Pose\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSun Salutation\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e8\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eOther Postures\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDorsal hand hold\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eShoulder roll\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHead roll\u003c\/td\u003e\n\u003ctd\u003e102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEye practices\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbdominal lock\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eStomach waves\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e9\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eImpulse practices\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eImpulsive slow twist (I)\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eImpulsive slow twist (II)\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRapid shaking\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e10\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eResting Postures\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCorpse\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSideways rest\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eProne rest\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e11\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSitting postures\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSitting cross-legged\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSitting on the heels\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHalf lotus\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLotus\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e12\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBreathing practices\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eYoga breathing\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePart 1: Addominal breating\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePart 2: Coastal breathing\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePart 3: High coastal breathing\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eFull yoga breathing\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJoyful breathing\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJoyful breathing\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePump breathing\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCat breathing\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eStanding Breathing\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCooling breath\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSpontaneous inhalation\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e13\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eYoga Programmes\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreliminaries\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBeginners\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eExperienced\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAdvanced\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eEffect of yoga\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBreathing and the muscles\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAppendix\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRetreat centres\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbout the Authors\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAcem contact info\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Are Holen, Torbjorn Hobbel","offers":[{"title":"Default Title","offer_id":41566513332362,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/MEDITATIVEYOGA.jpg?v=1660388437"},{"product_id":"tantric-yoga-and-the-wisdom-goddesses-spiritual-secrets-of-ayurveda-david-frawley","title":"Tantric Yoga and the Wisdom Goddesses","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eTantric Yoga and the Wisdom Goddesses is an excellent book introducing the essence of Hindu Tantrism. the book discusses all the major concepts and offers valuable corrections for many existing misconceptions. It also introduces the reader to the core Tantric practices of meditation and mantra recitation, focusing on the Ten Wisdom Goddesses (dasa-mahavidya).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book presents the meditational and mantric side of Tantra, which is the more common side of Tantra practised in India. It is written from the standpoint of a practitioner and also from one trained in Ayurveda (yogic medicine). It tries to present the living spirit and practice of Tantra, rather than just another academic view. The book is divided into three primary sections; with the fourth as an Appendix.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eI have gained great personal insight from his work and have great respect and admiration for his knowledge, and for the lucid way in which he has expounded the ancient wisdom of the Vedas” - Deepak Chopra, M.D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is an enormous relief to discover a book in English that authentically represents the Tantric tradition. Dr Frawley's new book provides invaluable insights into the most ancient continuously practised Goddess tradition in the world.\"-Linda Johnsen, author of Daughters of the Goddess: The Women Saints of India\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"His presentation is the first time that English readers have an opportunity to learn about the Ten Mahavidyas, the central doctrine and practice of Shakta Tantricism in great detail. The uniqueness of the book lies in how the author pulls together Tantric and Ayurvedic sciences in a manner which one can practice in one's daily life.\"-Pandit Rajmani Tigunait, Himalayan Institute\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Tantric Yoga and the Wisdom Goddesses is an excellent introduction to the essence of Hindu Tantrism. The author discusses all the major concepts and offers valuable corrections for many existing misconceptions. He also introduces the reader to the core Tantric practices of meditation and mantra recitation, focusing on the Ten Wisdom Goddesses.\"-Georg Feuerstein, PhD.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Mind and body have both to be disciplined to facilitate one's ultimate realisation of Truth. Tantrism is usually projected as a complicated ritualistic path toward this end. A general ritualistic pat towards this end. A general ritualistic path towards this end. A general impression has also been created that sexual practices, sometimes bordering on the perverse, are an integral part of the Tantric path. The author has debunked this misconception by brilliantly expounding the deeper aspects of Tantric practices. He has clearly brought out how Tantrism implies a comprehensive approach towards self-realisation by the integrated practice of mantra, ritual, pranayama and meditation.\"-Dr. G.V. Narsimhan, The Mountain Path, Vol:35, No.1 \u0026amp; 2 June 1998\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eDavid Frawley (Vamadeva Shastri) is one of the few Westerners recognized in India as a Vedacharya or teacher of ancient Vedic wisdom. He is the author of numerous books and articles on Vedic Topics including Ayurveda, Vedic Astrology, Vedanta, Hinduism, Yoga and Tantra, as well as translations and interpretations from the Vedas. Dr Frawley has been given many awards for his work in India including the Veda Vyasa Award by the International Institute of India Studies. He is a Jyotish Kovid through the Indian Council of Astrological Sciences, and is also the President of the American Council of Vedic Astrology, the American offshoot of the Indian council; He has a Doctorês degree in Chinese Medicine and has also been certified as an expert through the University of Poona for his knowledge of Yoga and Ayurveda. He is presently the Director of the American Institute of Vedic Studies.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTantrism has a long and illustrious history in India, Tibet, Assam, Kashmir, and Nepal. Once widely celebrated, it was acquired during the British Raj notoriety that led to its suppression and almost complete disappearance in India. Today Tantrism is thriving only in the form of Tibetan Buddhism (Vajrayana). One of the principal reasons for the decline of Hindu Tantrism was the inclusion of sexual practices in its rich repertoire, which offended the sensibilities of Hindu Puritans. Although these practices were pursued by only a small Tantric minority, in the minds of the influential Hindu Brahmins Tantrism and sexuality became almost synonymous.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA similar confusion exists nowadays in the West where Tantrism has been experiencing a moderate renaissance ever since the psychedelic revolution of the 1960s. Here, however, it is precisely the sexual orientation of Tantrism that attracts Western seekers who have tired of the sex-negative attitude prevailing in the Judeo-Christian tradition. Many Western seekers think of Tantrism solely in terms of its sexual practices, and not a few who actually immerse themselves in Tantric teachings do so merely for hedonistic reasons. Tantrism, however, is not about selfish pleasure but about ego-transcending bliss, and it is not about sex as such but about the transmutation of sexual energy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eToday we find ads for Tantra Yoga in a variety of publications, and those who happen to have their names on a New Age mailing list can expect to receive junk mail inviting them to Tantric celebrations in idyllic settings, promising pleasure and fun. This comeback, questionable though it is in some respects, represents a significant change from the 1920s when the first English translations of Tantric scriptures (called Tantras) were published and largely ignored.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHowever, the recent increase in popularity has not gone hand in hand with a comparable deepening of understanding. This is most regrettable because Tantrism is a fascinating spiritual tradition that contains a wealth of insights useful to those who seek to explore the depths of human consciousness. Under appropriate guidance, it can even be a potent tool of self-transformation and spiritual realization.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe problem is that few Western students of Tantrism go to the trouble of studying the Tantric literature itself (whether in the original Sanskrit language or in reliable translations). They also tend to overlook the fact that Tantrism is an initiatory 'tradition, that is to say, it is based on the time-honoured guru-disciple relationship. No scripture can convey the living experience that is central to a spiritual tradition. It is the teacher's instructions that infuse the scriptures with lifeblood. Moreover, it is the guru who in countless practical ways assists the disciple's spiritual awakening and subsequent growth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTantrism is a powerful spiritual path, and like anything that is powerful, it has its dangers. Without real guidance and a strong sense of responsibility, the Tantric practitioner is apt to succumb to ego inflation and the misuse of the abilities awakened in him or her.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is also true that few Westerners are prepared for a traditional pupilage. According to an old adage, the teacher comes when the pupil is ready. Clearly, then, anyone interested in practising Tantrism must first study the Tantric teachings to obtain the necessary intellectual and moral foundation for real Tantric discipline. The present work by David Frawley (Vamadeva Shastri) is ideally suited to provide such a basis for further study and practice. Tantric Yoga and the Wisdom Goddesses is an excellent introduction to the essence of Hindu Tantrism. The author discusses all the major concepts and offers valuable corrections for many existing misconceptions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe also introduces the reader to the core Tantric practices of meditation and mantra recitation, focusing on the Ten Wisdom Goddesses (dasha-mahavidva). These Goddesses are personifications of the feminine aspect of the Divine. The Tantric practitioner approaches them and seeks to obtain their grace through ritual worship and meditation. The Goddesses' respective spiritual energies then convey the practitioner (sadhaka) safely and swiftly to Self-realization. The teaching of the Ten Wisdom Goddesses is little known but is characteristically Tantric, and it affords Western students reliable access to the metaphysics and spiritual discipline of Tantrism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDavid Frawley is well known as a champion of Ayurveda (India's native medical tradition), Jyotisha (Indian astrology), and the Vedas (the earliest scriptures of Hinduism). In particular, his interpretations of the Vedas and his revisioning of early Indian history represent important contributions to a reappraisal of the spiritual wisdom originating with the seers and sages of India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the present book, David Frawley does for Tantrism what he has already done for the ancient Vedic tradition. He is a popularizer in the best sense of the word: He seeks to address as many readers as possible, endeavouring to communicate to them deep truths faithfully but without the overload of detail found in academic publications. While I do not always agree with him, I respect and appreciate his learning, understanding, and inspiration, as well as his passionate commitment to making India's wisdom accessible to Western seekers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnyone who has met David Frawley knows him to be a walking encyclopedia when it comes to Hindu metaphysics and spirituality. Knowledge bubbles forth from him like a clear, refreshing spring from which pilgrims can safely quench their thirst for higher wisdom. I can heartily recommend this work.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTantra has become one of the more well-known and popular aspects of Eastern spirituality in the world today. A whole modem neo-Tantra appears to be arising, with various forms in the Western world as well as in India. Tantra appears to have the freedom and universality that the modern mind is seeking, which is creative, diverse and stimulating and therefore wide in terms of its potential audience. Yet Tantra remains one of the least understood of the yogic teachings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe spiritual and meditational side of Tantra has not been explained in detail or in-depth, particularly from the standpoint of the Hindu tradition, wherein perhaps the greatest diversity of Tantric teachings exists. Hence it is necessary that we take a new look at this important part of the Yoga tradition. Tantra can perhaps best be defined as an energetic approach to the spiritual path, using various techniques including mantra, ritual, Pranayama, and meditation. It contains a devotional approach emphasizing the worship of the Goddess and her Lord, Shiva. It contains a way of knowledge, directing us to Self-realization and the realization of the Absolute. As such it is a complex yet integral system for the development of consciousness which has something for all those who are seeking the truth. This book presents the meditational and mantric side of Tantra, which is the more common side of Tantra practised in India. It is written from the standpoint of a practitioner and also from one trained in Ayurveda (yogic medicine). As such, it tries to present the living spirit and practice of Tantra, rather than just another academic view. The book is divided into three primary sections, with the fourth as an Appendix. The book attempts to present the background, theory, and practice of Tantric Yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. Part One examines the background of Tantra relative to modern culture, including Tantra in the West today, the traditional Hindu view of Tantra, and the different levels of Tantric teachings relative to the traditional understanding of Tantra in India. The purpose of this section is to create a foundation for the understanding of Tantra in its full scope.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. Part Two presents one of the major teachings of Tantra - that of the Dasha Mahavidya or Ten Wisdom Forms of the Goddess. All the levels of the Goddess from her symbolic forms to her higher meditational approaches are systematically explored. This is the core section of the book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. Part Three examines Tantric yogic practices specifically relative to Ayurveda, the traditional medicine of India. It gives detailed information about the process of the development of consciousness and the practices which help to facilitate it. This is the practical part of the book for yogic practitioners.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e4. The Appendix correlates Hindu and Buddhist Tantric systems in one chapter and includes a Sanskrit key, a Sanskrit glossary, and a bibliography.\u003cstrong\u003e\u003c\/strong\u003e\u003c\/p\u003e","brand":"David Frawley","offers":[{"title":"Paperback","offer_id":41566587748490,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566587781258,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TANTRICYOGAANDTHEWISDOMGODDESSES.jpg?v=1660389905"},{"product_id":"the-tibetan-yogas-of-dream-and-sleep-tenzin-wangyal-rinpoche","title":"The Tibetan Yogas of Dream and Sleep","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eIn the Tibetan tradition, the ability to dream lucidly is not an end in itself rather it provides an additional context in which one can engage in advanced and effective practices to achieve liberation. Dream yoga is followed by sleep yoga also known as the yoga of clear light. It is a more advanced practice similar to most secret Tibetan practices. The goal is to remain aware during deep sleep when the gross conceptual mind and the operation of the senses cease. The result of these practices is greater happiness and freedom in both our waking and dreaming states.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"If we cannot carry our practice into sleep,\" Tenzin Wangyal Rinpoche writes, \"If we lose ourselves every night, what chance do we have to be aware when death comes? Look to your experience in dreams to know how you will fare in death. Look to your experience of sleep to discover whether or not you are truly awake.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book gives detailed instructions for dream yoga, including foundational practices done during the day. In the Tibetan tradition, the ability to dream lucidly is not an end in itself, rather it provides an additional context in which one can engage in advanced and effective practices to achieve ie liberation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDream yoga is followed by sleep yoga, also known as the yoga of clear light. It is a more advanced practice, similar to the most secret Tibetan practices. The goal is to remain aware during deep sleep when the gross conceptual mind and the operation of the senses cease. Most of us do not even consider this depth of awareness a possibility, yet it is well-known in Tibetan Buddhist and Ban spiritual traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe result of these practices is greater happiness and freedom in both our waking and dreaming states. The Tibetan Yogas of Dream and Steep imparts powerful methods for progressing along the path to liberation.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTENZIN WANGYAL RINPOCHE, a lama in the Bon tradition of Tibet, presently resides in Charlottesville, Virginia. He is the founder and director of The Ligmincha Institute, an organization dedicated to the study and practice of the teachings of the Bon tradition. He was born in Amritsar, India, after his parents fled the Chinese invasion of Tibet, and received training from both Buddhist and Ban teachers, attaining the degree of Geshe, the highest academic degree of traditional Tibetan culture. He has been in the United States since 1091 and has taught widely in Europe and America.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eA well-known saying in Tibet states, \"One should explain the lineage and the history in order to cut doubt about the authenticity of the teaching and the transmission.\" Therefore, I begin this book with a short story of my life.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI was born shortly after my parents fled the Chinese oppression in Tibet. Conditions were difficult and my parents placed me in a Christian boarding school, where they hoped I would be cared for. My father was a Buddhist lama*, and my mother was a practitioner of Bon*. Sometime after, my father died. Eventually, my mother remarried a man who was a Bon lama. Both he and my mother desired that I live within my culture, and when I was ten years old I was taken to the main Bon monastery in Dolanji, India, and ordained as a monk.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter living in the monastery for some time, I was recognized by Lopon (Head Teacher) Sangye Tenzin Rinpoche as the reincarnation of Khyungtul Rinpoche, a famous scholar, teacher, author, and meditation master. He was well known as a master astrologer, and in western Tibet and northern India was famous as a tamer of wild spirits. He was widely sought after as a healer with magical abilities. One of his sponsors was a local king of Himachal in Northern India. This king and his wife, unable to bear children, asked Khyungtul Rinpoche to heal them, which he did. The son that they bore and raised is the present-day Chief Minister of Himachal Pradesh, Virbhardur.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen I was thirteen, my kind root master, Lopon Sangye Tenzin, a man of great knowledge and realization, prepared to teach one of the most important and esoteric teachings in the Bon religion: the Great Perfection (Dzogchen*) lineage of the Oral Transmission of Zhang Zhung (Zhang Zhung Nyan Gyud*). Even though I was still young, my step-father visited Lopon Rinpoche and asked that I be admitted to the teachings, which would take place every day for three years. Lopon kindly agreed, but asked that I, along with the other prospective students, bring him a dream from the night before the teachings were to begin, so that he might determine our readiness. Some of the students remembered no dream, which was considered a sign of obstacles. Lopon had them begin appropriate purification practices and delayed the beginning of the teaching until each student did have a dream. Dreams of other students were taken as indications that they needed to do particular practices to ready themselves for the teachings-for example, doing practices that strengthened their connections to the Bon guardians*. I dreamt about a bus circumambulating my teacher's house, although there is actually no road there. In the dream, the bus conductor was my friend and I stood beside him, handing out tickets to each person that boarded the bus.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe tickets were pieces of paper that had the Tibetan syllable A written on them. That was in the second or third year o my education at Dolanji, when I was thirteen years old, and at the time I did not know that A was a symbol of major significance in Dzogchen teachings. My teacher never said anything about the dream, which was his way. He made little comments about what was good, but I was happy as long as I was allowed to come to the teachings. It is common, in Tibetan spiritual traditions, for the dreams of the students to be used by the teacher in this fashion to determine if it is appropriate for a student to receive a particular teaching. Though it would be some time before I began to study and practice dream yoga, this incident was the beginning of my interest in dreams.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt strongly impressed me how greatly dreaming is valued in Tibetan culture and in the Bon religion, and how information from the unconscious is often of greater value than the information the conscious mind can provide. After the three-year teaching, which included numerous meditation retreats with my fellow practitioners as well as many retreats that I did alone, I entered the monastic Dialectic School. The program of study normally takes nine to thirteen years to complete and covers the traditional training. We were taught common academic subjects, such as grammar, Sanskrit, poetry, astrology, and art, and also learned uncommon subjects: epistemology, cosmology, sutra*, tantra* and Dzogchen. During the monastic training, I was exposed to a number of teachings and transmissions on dreams, the most important being based on the texts of the Zhang Zhung Nyan Gyud, the Mother Tantra, and of Shardza Rinpoche. I did well in the training and when I was nineteen I was asked to begin teaching others, which I did. Around the same time, I wrote and published a summary of the biography of Lord Shenrab Miwoche*, the founder of the Bon religion. Later I became the president of the Dialectic School and held that position for four years, and was very involved in shaping and developing the school. In 1986, I received the Geshe degree, the highest degree awarded in Tibetan monastic education. In 1989, at the invitation of Namkhai Norbu Rinpoche's Dzogchen Community in Italy, I travelled to the West. Although I had no plans to teach, I was invited to do so by members of the community. One day I was passing out small pieces of paper to be used in a meditation on concentration. Each piece of paper had the Tibetan syllable A written on it. Right then the dream from fifteen years before, in which I passed out the same paper to people getting on the bus, came back to me.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was as if it hit me on the head. I remained in the West and in 1991 was awarded a Rockefeller Fellowship to do research at Rice University. In 1993, I published my first book in the West, The Wonders of the Natural Mind, in which I tried to present the Great Perfection (Dzogchen) teachings in a clear and simple way. In 1994 I was given a grant from The National Endowment for the Humanities to pursue research on the logical and philosophical aspects of the Bon tradition, in collaboration with Professor Anne Klein, Chair of Religious Studies, at Rice University. So my scholarly side has continued to manifest, but practice is always more important, and during all this time I have been interested in dream and dream practice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy interest is not only theoretical. I have trusted the wisdom of my dreams, influenced from an early age by the dream experiences of my teachers and my mother and by the use of dreams in the Bon tradition, and I have been practising dream yoga intensively during the last ten years. Every night when I get into bed, I feel freedom. The busyness of the day is over. Some nights the practice is successful and some nights it is not, and that is to be expected until the practice is very advanced. Nevertheless, I go to sleep nearly every night with the intention to accomplish dream practice. It is from my own experience with the practice, as well as from the three texts that I quote above, that the teachings in this book come.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWe spend a third of our life sleeping. No matter what we do, however virtuous or non-virtuous our activities, whether we are murderers or saints, monks or libertines, every day ends the same. We shut our eyes and dissolve into darkness. We do so fearlessly, even as everything we know as \"me\" disappears. After a brief period, images arise and our sense of self arises with them. We exist again in the apparently limitless world of dreams. Every night we participate in these most profound mysteries, moving from one dimension of experience to another, losing our sense of self and finding it again, and yet we take it all for granted. We wake in the morning and continue in \"real\" life, but in a sense, we are still asleep and dreaming. The teachings tell us that we can continue in this deluded, dreamy state, day and night, or wake up to the truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen we engage in sleep and dream yogas we become part of a long lineage. Men and women have-for centuries-done these same practices confronted the same doubts and obstacles that we do and received the same benefits that we can. Many high lamas and accomplished yogis have made sleep and dream yogas primary practices, and through them have attained realization. Reflecting on this history and remembering the people who have dedicated their lives to the teachings-our spiritual ancestors who through these teachings pass to us the fruits of their practice-will generate faith in and gratitude for the tradition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome Tibetan masters might find it strange that I teach these practices to Westerners who have not done certain preliminary practices or who do not have certain understandings. The teachings were traditionally maintained as secret teachings, both as a sign of respect and as a protection against dilution through the misunderstanding of unprepared practitioners. They were never taught publicly nor given lightly but were reserved for individuals who had prepared to receive them. The practices are no less efficacious and valuable than they ever were, but conditions in the world have changed, so I am trying something different. I hope that by teaching what is effective, open and simple, the tradition will be better preserved and more people will be able to benefit from it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut it is important to respect the teachings, both to protect them and to further our own practice. Please try to receive the direct transmission of these teachings from an authentic teacher. It is good to read about these yogas but better to receive oral transmission, which creates a stronger connection with the lineage. Also, it is easy to encounter obstacles on the path that are hard to overcome on our own but which an experienced teacher can identify and help to remove. This is an important point that should not be forgotten. Our human lives are precious. We have intact bodies and minds, with complete potential. We may have met teachers and received teach-)11s,4tld we have lives in which we enjoy the freedom to follow the spiritual path. We know that practice is essential to the spiritual journey as well as to our aspiration to help others. We also know life passes quickly and death is certain, yet in our busy lives, we find it difficult to practice as much as we wish we could. Perhaps we meditate for an hour or two each day, but that leaves the other twenty-two hours in which to be distracted and tossed about on the waves of samsara*.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut there is always time for sleep; the third of our lives we spend sleeping can be used for practice. The main theme of this book is that through practice we can cultivate greater awareness during every moment of life. If we do, freedom and flexibility continually increase and we are less governed by habitual preoccupations and distractions. We develop a stable and vivid presence that allows us to more skillfully choose positive responses to whatever arises, responses that best benefit others and our own spiritual journey. Eventually, we develop a continuity of awareness that allows us to maintain full awareness during dreams as well as in waking life. Then we are able to respond to dream phenomena in creative and positive ways and can accomplish various practices in the dream state.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen we fully develop this capacity, we will find that we are living both waking and dreaming a life with greater ease, comfort, clarity, and appreciation, and we will also be preparing ourselves to attain liberation in the intermediate state (bardo*) after death. The teachings provide us with many methods to improve the quality of ordinary life. That is good, for this life is important and worthwhile. But always the ultimate use of these yogas is to lead us to liberation. To that end, this book is best understood as a practice manual, a guide to the yogas of the Bon-Buddhist traditions of Tibet that use dreams to attain liberation from the dreaminess of ordinary life and use sleep to wake from ignorance. To use the book this way, you should make a connection with a qualified teacher. Then, to stabilize the mind, do the practices of calm abiding (zhine*) found in Part Three. When you feel ready, begin the preliminary practices and spend some time with them, integrating them into your life. Then begin the primary practices. There is no hurry. We have wandered in the illusions of samsara time without beginning. To simply read another book about spirituality and then forget it will change little in life. But if we follow these practices to their end, we will wake to our primordial nature, which is enlightenment itself. If we cannot remain present during sleep, if we lose ourselves every night, what chance do we have to be aware when death comes? If we enter our dreams and interact with the mind's images as if they are real, we should not expect to be free in the state after death. Look to your experience and dreams to know how you will fare in death. Look to your experience of sleep to discover whether or not you are truly awake.\u003cstrong\u003e\u003c\/strong\u003e\u003c\/p\u003e","brand":"Tenzin Wangyal Rinpoche","offers":[{"title":"Paperback","offer_id":41566616420490,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566616453258,"sku":"","price":595.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TIBETANYOGASOFDREAMANDSLEEP.jpg?v=1660392000"},{"product_id":"the-yoga-book-a-practical-guide-of-self-realization","title":"The Yoga Book","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Yoga Book is a core text - it explains the true meaning of Yoga and demonstrates the practices and postures of Ashtanga Yoga that will enable the reader to achieve mastery over the mind and body and can eventually lead to Self-Realization. Through the practice of Yoga, we can directly bring stillness to the restless mind and body, giving true, lasting happiness, from inner peace and contentment. Stephen Sturgess has based his comprehensive book on the classical teachings of Patanjali, who over 1500 years ago distilled elements of earlier forms of yoga into a system of study and practice. It is an authoritative, inspirational and practical guide to the benefits and fulfilment that can be attained by the dedicated practice of Yoga.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout The Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eSTEPHEN STURGESS was introduced to Yoga in 1969. He has studied and practised Yoga in India and England under well-known Yoga masters. In 1983, he was initiated into the ancient science of Kriya Yoga meditation techniques by Swami Kriyananda. He teaches Yoga and meditation and is a spiritual healer, artist and graphic designer, living in London.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWhether you realize it or not you are a soul, a spiritual being in a physical body. The body is the temple of the soul, and the soul is a reflection of God. Your true identity, your true nature, is pure consciousness, an infinite pure being, which is separate from the physical body, senses or mind-ego; but through ignorance and self-forgetfulness you have imposed limitations and wrong identification upon yourself. Due to ignorance and lifetimes of concentration on the material body, and attraction to the objects of the senses, the Self has forgotten its omnipresent nature. It is the ego-mind that creates an illusory reality formed by its own thoughts, desires, imagination, memories and ideas, that keeps you from knowing and realizing your true soul-nature, your divinity within. In ignorance, the ego-mind cannot see the truth, the divine reality, because it is blinded by its own desires. It is the false identification of the Self with the body, mind and senses, and your separation from the infinite, that is the cause of all suffering and unhappiness. Whether knowingly or unknowingly, there are two things in life that everybody wants: • freedom from pain, suffering and want\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e• permanent happiness or bliss (joy)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHappiness and joy are the very nature of the Self; the Self is itself the very source of happiness, its nature is pure being — pure consciousness — bliss (sat—chit—ananda). There is no happiness in any object in the world. Truth and happiness are not outside you, they are within you.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe most important thing to know and do in life is to become consciously aware of your own spiritual, divine nature and your eternal relationship with God,. the Father-Mother of creation — to love God with all your heart (feeling), with all your mind (concentration), with all your soul (soul-union through meditation) and with all your strength (attention and energy), and to love your neighbours (all beings, regardless of their colour, beliefs, caste, creed or religion) as yourself. This book is about Ashtanga Yoga, also known as Raja Yoga, and is not to be confused with the practice which is becoming popular in the West of Ashtanga Vinyasa Asanas, sometimes known as Power Yoga — a dynamic series of connecting movements using ujjayi breath and uddiyana bandha, made popular by Krishnamacharya and Pattabhi Jois from India. This is a wonderful system to align the skeletal system correctly and to strengthen, revitalize and make the body flexible and promote health. But if it is practised neglecting the important spiritual aspects of yoga, such as the yamas (ethical disciplines) and niyamas (moral disciplines) then it reduces yoga to the level of a physical fitness system. This is important to understand because some people are under the misconception that yoga is a physical fitness system for achieving outward results —. a slim healthy body, sexual energy, magnetism, psychic powers, beauty and longevity. To achieve these outward results only for the purpose of continuing a self-centred sense-oriented life is of no value from a spiritual viewpoint. In the West, it seems that the practice of yoga postures (asanas) has become synonymous with the totality of yoga. This is an incomplete view and understanding of what true yoga is.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo be understood correctly, yoga postures have to be seen in the context of Patanjali's Eight Limbs of Yoga, that is, as a spiritual discipline, which integrates and balances the mind and body. Asana means 'posture' and `seat'. Patanjali's interpretation of the term does not refer to any particular yoga postures, but only to the ability to hold the body motionless and the mind steady, for deep meditation. Hatha Yoga is part of a systematic process towards self-realization, which recognizes that a less than healthy, vitalized body is a distraction, which can obstruct progress towards perfection. In this book, I have included Hatha Yoga practices without going into any detail about yoga postures (asanas) because there are many good books on that subject alone. My spiritual teacher, Sri Kriyananda, has very kindly written an Introduction for this book, which clearly defines the true aims of yoga. He is a very inspiring spiritual teacher and Kriya yogi (a direct disciple of Paramhansa Yogananda), who has written many inspiring books himself, some of which are listed at the back of this book. The first chapter of this book begins with the subject of the subtle bodies and the chakras. This is to give you an understanding that there is more to us than our physiology and psychology. From the beginning of the book, you will be drawn in from a spiritual perspective.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe chapters that follow deal with the eight 'limbs' of yoga, a scientific and practical system formulated by the ancient illumined sage Patanjali from the ancient oral traditions, which leads the seeker to his or her own Self-realization. It takes you step by step through eight stages of yoga culminating in samadhi, in a simple, clear and direct way. These time-proven teachings give methods and techniques for purifying the mind and body to attain higher states of consciousness, for achieving the goal of Self-realization. Let us always remember to keep in mind the true aim and purpose of yoga to remove the obstacles, to dispel the ignorance that obscures the true inner Self as knowledge, through the practice of uninterrupted awareness and discrimination between what is real and what is unreal. We are individualized expressions of God's light, love, peace and wisdom, we are ever-existing, ever-conscious, ever-new bliss. Affirm that you are eternal, ever pure, full of knowledge, full of strength, full of blessedness. Remember, your purpose in life is to realize your divinity, to awaken to the God within you. To realize and express that pure consciousness that you truly are, you need to purify the mind and body and resolve to meditate deeply on a regular basis every day to clear the mind of distractions. You must sincerely want to awaken, aspire to the highest truth and expand your consciousness. Yoga is no part-time exercise; once taken up, it involves your entire life. This total approach to life reveals your commitment to awakening self-realization. If we are unmotivated, uncommitted and practise half-heartedly, we cannot expect complete success and fulfilment in life. May you awaken to the true path of happiness and joy within you.\u003c\/p\u003e","brand":"Stephen Sturgess","offers":[{"title":"Default Title","offer_id":41566652104842,"sku":"","price":325.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TheYogaBook.jpg?v=1659079761"},{"product_id":"zen-yoga-a-creative-psychotherapy-to-self-integration-p-j-saher","title":"Zen-Yoga","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe basis of this book is a manuscript in Sanskrit that he obtained from India, and its value lies in the depth and detail with which this new material has been studied and presented. The author is to be congratulated, not for his skilful translation of Sanskrit, but also for the clarity with which he has applied this to Western needs and Western minds.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMuch has been written in the past regarding the psychosomatic effects of Pranayama and Asanas, but in his text, Dr Saher explains clearly the mechanism by which the brain and mind operate in conjunction with bodily functions, emotions and psychic experience, and also how these may be controlled and applied for our betterment.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHe also shows how specific areas of the brain control similar areas of mind, how these can be applied to Self analysis, and by means of exercises also given in the text, so control both mind and body, that Self-Realisation is possible in the highest sense, and that even before this stage is reached, Health, Harmony and Serenity will be attained, surely to be prized for themselves alone.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis fascinating and profound book of ancient, Eastern esoteric wisdom backed by the latest discoveries and experiments of modern science treats the health of the soul by showing the relationship between the soul and the brain.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHere is a practical guide to Zen Yoga which can help to master suffering and harness latent powers. At a time when science is exploring outer space, Zen Yoga helps us to explore the inner space of the human psyche, to recognize within ourselves a new freedom _ freedom to work out our own destiny with integral consciousness or the divine supra _ Self as the light within.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is a cybernetic exploration of the mind's inner space leading to expanded cosmo-electronic consciousness. Having shown the differences between Eastern and Western thought _ processes, Saher explains how the sages of the East have acquired that source of wisdom and bliss that our misguided youth seeks vainly in hallucinogenic drugs.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe erudite works of Dr. Saher on Zen-Yoga and allied subjects are now known to thousands. Many books have been written on the various aspects of Yoga so that its basic techniques are known all the world over.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is with the greatest pleasure, therefore, that I now write a Foreword to Dr. Saher's new work \"ZEN-YOGA\", as it is quite unique, giving knowledge and instruction which, to the best of my knowledge, is hitherto unpublished.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe basis of this new book, Dr. Saher tells me, is a manuscript in Sanskrit that he obtained from India, and its particular value lies in the depth and detail with which this new material has been studied and presented.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Saher is to be congratulated, 'not only for his skilful translation from Sanskrit but also for the clarity with which he has applied this to Western needs and Western minds.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMuch has been written in the past regarding the psychosomatic effects of Pranayama and Asanas, but in his text, Dr. Saher explains clearly the mechanism by which brain and mind operate in conjunction with bodily functions, emotions and psychic experience, and also how these may be controlled and applied for our betterment.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe also shows how specific areas of the brain control similar areas of mind, how these can be applied to Self-analysis, and by means of exercises also given in the text, so control both mind and body, that Self-Realisation is possible in the highest sense, and that even before this stage is reached, Health, Harmony and Serenity will be attained, surely to be prized for themselves alone.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor those who are already students of Yoga Dr. Saher has opened new avenues of thought, and new areas of knowledge which allow the student to move into Yoga in greater depth and with greater understanding.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor those to whom Yoga is a new subject, this book will provide a worthy introduction to a way of life in which the rewards become ever richer as the study proceeds.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll the Scriptures of the world throughout the ages have proclaimed to man the need to \"KNOW THYSELF\". In \"ZEN-YOGA\" Dr. Saher has provided a sure path to this knowledge.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMy Encounter with an Ustad (-an Adept of Zen-Yoga who has attained cosmic consciousness):- Remembering the time-worn custom which requires a visitor to bring a small present when calling upon a high personage, I had brought with me a small gift. But I forgot another important custom.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Remove your shoes?\" the Chamberlain commanded sternly.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI was delighted to do so because of my sprained ankle. On entering the Master's private office, I saw, at the far end in a brightly lit enclosure, an erect and stately figure, dignified yet not aloof. I approached him, set down my offering and bowed low in salutation. There is an aesthetic dimension in this ceremony which transcends its function as an expression of respect and courtesy. I eyed him in silence. His noble face, pictured in grey and brown, had that elusive element which the French aptly term spiritual. His expression was modest, mild and yet strong, and the large eyes had an extraordinary tranquillity and beauty. The nose was short, straight and classically regular, and his beard made more noticeable the gravity of his mouth. Such a face might have belonged to one of the saints who graced the Church of the Middle Ages, except that he possessed the added quality of intellectuality. Although he had the eyes of a dreamer, I felt in some inexplicable way that there was something more than the visionary behind those heavy lids. For a moment it seemed that a Self much superior to my everyday ego had assumed the guise of this oracular mystic to guide and comfort me.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Your Eminence has indeed been gracious to receive me,\" I stammered.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Your arrival does not surprise me,\" he replied. \"Our meeting was foreordained. Much more than mere chance brings you here again. A higher power ordained and then arranged our encounter, and this is the appointed hour.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis gaze rested on me. He had the eyes of a thinker, idealist and poet, and the sufferings of mankind were reflected in those pupils. He was at once an inspired dreamer, as aint possessed of great serenity, and a practical man of affairs. His smile was friendly, and he welcomed me cordially and yet with courtly dignity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"All you see here is yours,\" he said. \"You have come home.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow I felt like Dorian Grey looking at his own picture when it reflected an unblemished character. For the man (if, indeed, he was not something more ) appeared as the epitome of all that was divine and noble in me; as a kind of psychic projection of all that was best, yet buried, in me. This was a splitting of my being as in the psychotic states of excessive L.S.D. addiction or in the Schizophrenia of an artificially induced insanity. Yet the discomfort was experienced as blissful pain, with the pain declining until I knew only a beautiful state of being.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWithin minutes, I was again my usual self. His gaze still rested kindly on me. It was then that I realized I had been looking, not at him, but through him as it were, right to the hills towering in the distance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"You gaze at our heights.\" He spoke with a gentle irony. \"I would that all the world should do the same. Usually, our guests prefer to concentrate on the depths. When they speak of us abroad, they mention only the low level to which this land has sunk. Our 'heights' are seldom mentioned even by those who ought to know better. All speak of our glorious past, but make little mention of our future. Our ancient days are spoken of with veneration while our youth is ignored. We have been dismissed as a 'dying' civilization for hundreds of years. Yet here we are, still very much alive. We would like to read in your journals our hopes, our strengths, and our vitality. But the West accords us the respect reserved for the world's largest museum.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs we talked I became increasingly aware of the duplex power of his eyes. They were penetrative and hypnotic at the same time. They read my soul and ruled it. They extracted from my mind all its secrets and they compelled me to remain passive and receptive in his presence. He told me how the paths of men cross and crisscross at the bidding of unseen forces, and how what appeared to be coincidences were likely to be pre-arranged links in a chain of causes destined to secure certain effects.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter I had told him of my woes and worries, he said, \"The law of spiritual evolution is ever at work.\" Without a trace of vanity, he referred to himself as the Fakir-ul-Fukara, the chief of all Adepts, one who can freely function as a spiritual being while being apparently encaged in a physical body. I felt that what he said was true. Here was one of those rare gems of Eastern tradition-those almost unique Adepts who have shared the councils of the gods and are acquainted with a wise man is not yet able to learn. Something in this saint held my attention as steel filings are held by a magnet.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy initial perplexity slowly faded as his fascination gripped me ever more firmly. Now I was aware of an important change taking place in my mind. One by one the questions I had prepared in my hotel with such care were discarded. They no longer seemed to be of the least importance. Nor did solving the problems which had hitherto worried me seemed to matter, either. I felt a deep, steady river of serenity flowing through me. A great peace, the peace which has been described as 'passing understanding' was penetrating to the most inaccessible reaches of my being. It was for this that I had been born. Not to make films, nor to take part in revolutions. Questions which had tortured me now seemed irrelevant. Of what worth were Evas and idiots, blonde hair and pink bottoms, my poetry and my past? How petty loomed the panorama of my lost years. I surrendered to the deepening sense of restfulness. For how long I do not know, but certainly for not less than an hour. The passage of time provokes no irritations when the chains of mind-made problems have been discarded. Little by little, a new question established itself in my consciousness:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"5%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eFOREWORD\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePREFACE\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEXPLANATION OF ILLUSTRATIONS\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePART I\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eINTRODUCTION\u003c\/td\u003e\n\u003ctd\u003ei-xix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCHAPTERS\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eMind and Thiking-and how both frift?\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDrifts of the Mind and what they convey?\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eWhat is this Mind of Man\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDo we think and how?\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eMust we sleep and how much?\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe expanding Consciousness\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eBreathing and its Relationship to Consciousness and Life\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSpiritual Planes\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eAvoidable Mistakes\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Centres and their Mechanism\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eUse of 'Free Will in Trifles\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eCorrect Methods in Daily Living\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eProgress on the Path\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eWill-Force\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Internal Non-equilibrium of Centres\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eHow can we restore the Internal Equilibrium of the Centres?\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eWhat is the Purpose of Life and Birth?\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePART II\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTHE UNPUBLISHED SECRETS OF ZEN AND YOGA\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003ePratyahara\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSelf-conquest\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eUnderstanding of the Laws of Spiritual Success\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Glamour of Liberation from Bondage to the Ego\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eYoga Siitra in the Light of Our Understanding\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Five Gospels\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(I) A few Questions Answered\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(ii) The twenty five Spiritual Sentences\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(iii) Mysteries of the Higher Grades of Initiation\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(iv) The Holy Concordat\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(v) Devotion to Avatara surpasses all\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eRecapitulation\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAPPENDICES\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eI. A few Questions Answered\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eII. Practical Exercises\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIII. Celestial Influence or Intensities of Celestial Bodies\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIV. What happens to the Resultant Intensity finally?\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eV. The Neuro-physiological Basis of our Mind\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVI. Practical Exercises\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBIBLIOGRAPHY\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eINDEX\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eILLUSTRATIONS\u003c\/td\u003e\n\u003ctd\u003e1-25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cspan color=\"red\" size=\"5\" style=\"color: red; font-size: x-large;\"\u003eSample Pages\u003c\/span\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc342a.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc342b.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc342c.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc342d.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc342e.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc342f.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc342g.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/idc342h.jpg\"\u003e\u003c\/center\u003e","brand":"P. J. Saher","offers":[{"title":"Paperback","offer_id":41566688084106,"sku":"","price":600.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566688116874,"sku":"","price":800.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ZENYOGA.jpg?v=1661238838"},{"product_id":"jnana-sankalini-tantra-paramahamsa-prajnanananda","title":"Jnana Sankalini Tantra","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWith the passage of time, the real meaning of Tantra was misunderstood. From a highly evolved spiritual science, Tantra was demeaned as a tool for magical or occult power or an enhancer of sensual enjoyment.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTantra is none of these. It is an ancient discipline that provides vast learning, a deep understanding of life, and a methodology to attain Self-realization.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJnana Sankalini Tantra is a beautiful and meaningful dialogue between Lord Shiva and his consort, Parvati. In Tantric practices, both Shiva and Parvati are worshipped together, since the former represents consciousness and the latter, in the form of shakti, symbolizes energy.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn tantric meditation, inner bliss can be obtained by arousing energy latent in humankind and uniting it with Shiva. Tantra uplifts consciousness in order to embrace the cosmic spirit.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eFrom the Jacket\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eModern civilization is a marvel of technological accomplishment, material wealth, and communication systems that have shrunk the world in a nutshell. Despite the wealth and ease of modern life, people are not satisfied and are unaware of the inner bliss humanity may experience arousing the powerful energy latent in each human being.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book by Paramahamsa Prajnanananda explains the true sacred meaning and hidden truths of tantric meditation, one of the most ancient and highest spiritual sciences. He reveals\u003cspan\u003e Tantra's \u003c\/span\u003einner meanings in the light of his philosophical knowledge, which arises from his own direct inner experience and wisdom. His mystic, non-sectarian and universal approach, as well as the wisdom he imparts, make him a binding and bridging force between East and West.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eParamahamsa Prajnanananda is a teacher of Kriya Yoga, an ancient system of meditation. He is the disciple and successor of Paramahamsa Hariharananda. A truly powerful and loving teacher, author, and speaker on world religion, well-versed in the scriptures of the East and West, he combines divine compassion for humanity with his love for God and his mastery of complex philosophical thoughts. On his 39th birthday, the title of Paramahamsa, the highest title reserved for monks who attain the summit of realization, was conferred upon him by his loving and divine master.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe sets an example to one and all on how to realize the connection between ourselves and the Divine; how to surrender and unfold our infinite potential to its fullest in order to be or become anything we wish, without losing sight of the highest goal in life. Thus, his disciples are encouraged to follow his exemplary life and his teachings with enthusiasm and faith.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis loving guidance and deep compassion have won him the devotion and faith of countless disciples around the world whose lives he has transformed.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eParamahamsa Prajnanananda, the current head of the Kriya institutions started by Paramahamsa Hariharananda, has taken on his Master's mission of bringing the ancient secret teachings within the reach of common people who are thirsting for spiritual knowledge. Paramahamsa Prajnanananda was born in 1960 in the village of Pattamundai in Orissa, India. He has always been a sincere seeker of truth. After a childhood filled with prayer and a youth enriched by education joined with meditation, the former Triloki Dash became a caring teacher as a professor of Economics and guided and inspired many of his students spiritually.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs a college student, through an unquenchable thirst for God, he met many saints and visited many ashrams in the Himalayas, looking for a spiritual guide. While still a student, he met his master Paramahamsa Hariharananda, who initiated him into the path of Kriya Yoga. Brahmachari Triloki Dash was later initiated into the glorious path of Sannyas by his master, becoming Swami Prajnanananda Giri. On August 10, 1998, on his 39th birthday, the title of Paramahamsa, the highest title reserved for monks who attain the summit of realization, who are inspired and divine teachers, guides and saints, was conferred upon him by his loving and divine master Paramahamsa Hariharananda,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA truly powerful and extremely loving teacher, author and speaker on world religion, well versed in the scriptures of the East and West, he combines divine compassion for humanity with his love for God and his mastery of complex philosophical thoughts. His vast knowledge and his oratory and intellectual skills are fully utilized in interpreting deep philosophical thoughts in the light of modern science and psychology. His metaphorical interpretation of the scriptures is very unique. Using Kriya's Yoga as a reference point and an interpretative tool, Prajnananandaji manages to reveal the hidden truths contained in the most complex passages of the sacred texts in ways which make the meanings relevant and helpful in our daily lives. .\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith thought-provoking statements and revelatory explanations, quotations from the Bible and the Bhagavad Gita, and incidents from the lives of great souls, Paramahamsa Prajnanananda distils the wisdom of the ages into clear, relevant instructions on leading a moral and spiritual life in the world today. Without being overly pedantic, yet incorporating the texts of countless scriptures within his lectures, Paramahamsa Prajnananandaji does what most religious teachers stop short of doing and what most of us are thirsting for: he gives step-by-step methods for achieving self-realization. Gearing his lectures to the modern world of East and West, peppering them with colourful anecdotes, in his humorous yet compassionate style, with constant words of encouragement to those who must continue to live in the world, he guides disciples with the love of a mother. To those who are baffled by the vastness of ancient scriptural wisdom, the clear, concise and immensely helpful hints and guidance he provides, help to make sense of book learning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe power of his teachings lies in their simplicity and direct relevance to our lives. He teaches one of the simplest truths of the scriptures. One needs not only the desire for salvation but also the guidance of the Guru and the regular practice of meditation and then and only then comes realization.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eParamahamsa Prajnanananda teaches only one lesson: the lesson of love Through not only the study of scriptures, and the practice of meditation, but through every action and every breath, he urges us to realize that we are all divine and to\/achieve that blissful state of divine love and contentment, through basic self-discipline and the practice of simple yogic principles.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis loving guidance and deep compassion have won him the devotion and faith of countless disciples around the world whose lives he has transformed.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003ePART I\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eThe Vedic Culture\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Science of Tantra\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDefinitions of Tantra\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMisinterpretation through the Ages\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eConsciousness and Energy\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTantric Literature\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntegration between the\u003cspan\u003e Vedas \u003c\/span\u003eand Tantra\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Sacred Trilogy\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTantra as a Philosophy\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Seven Steps\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Triple Qualities of Nature\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Five Principles\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTables 1-4\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSpiritual Significance of the Cremation Ground\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eShava Sadhana\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMunda Sadhana\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKapalika\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAghora Sadhana\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGuru and disciple\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Disciple's Role\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Disciple's Role\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiksha\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIshta Devata\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIshta Mantra\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJapa\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKundalini and the\u003cspan\u003e Chakras\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSummary\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePART II\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJnana Sankalini Tantra\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEpilogue\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Paramahamsa Prajnanananda","offers":[{"title":"Paperback","offer_id":41566710431882,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566710464650,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/15551_2048x2048_d699c060-3e5c-48ea-a253-505caabe0c21.jpg?v=1659080319"},{"product_id":"principles-of-tantra-parts-i-and-ii-the-selected-works-of-sir-john-woodroffe-arthur-avalon","title":"Principles of Tantra, Parts I and II","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work is a defence of the Tantra, of which Sastra the author is an adherent and a polemic, undertaken in the interests of Hindu orthodoxy in its Sakta and Tantrika form against secularism on the one hand, and on the other the religious eclecticism and various reforming movements, of which, when the book was first written, the Brahmasamaj was a leading type. In fact, in parts, the book reads like an orthodox Catholic protest against modernism and is thus interesting as showing how many fundamental principles are common to all orthodox forms of belief, whether of the West or of the East.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author of the Tantratattva (on which this translation is based)is a well-known Tantrik Pandit, preacher, and secretary of the Sarvamgalasabha of Benares, who knew no English. His work, which is written in Bengali, may therefore be taken to be an accurate popular statement of modern orthodox views on the subject treated by him. The word Tattva is a very comprehensive one, which is by no means always easy to translate. The author has rendered the title of the book as Principles of Tantra, though, maybe, it should be Subjects of Tantra. The work deals with chosen topics of Tantra. This, however, also involves a statement of certain fundamental principles which govern Sastrik teaching on the subjects dealt with, and this as well as the contents of possible future volumes must be the justification for giving the book an ambitious title.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMEDIAEVAL \"Hinduism\" (to use a convenient, if somewhat vague, term) was, as its successor, modern Indian orthodoxy, is, largely Tantrik. The Tantra was then, as it is now, the great Mantra and Sadhana' Sastra (Scripture), and the main, where not the sole, source of some of the most fundamental concepts still prevalent as regards worship, images, initiation, yoga, the supremacy of Guru, and so forth. This, however, does not mean that all the injunctions which are to be found in the Sastra are of universal acceptance, as is pointed out in the Introduction which follows. This Introduction, however, is but a mere sketch of that which I hope to develop in a future volume after the ritual (in its widest sense) has been dealt with in detail. What is, in fact, wanted in this matter is an accurate statement of the facts; whereas up to now such cursory accounts of the Tantra as have appeared are as a rule mere general statements by way of condemnation of it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the earliest of such accounts in English is contained in that interesting though biased and, in essential respects, ill-understanding work. written by W. Ward, and published by the Serampore Mission in 1818. In this book, Horace Hayman Wilson wrote, in his well-known \"essays,\"’? that Ward’s information was merely oral and might be regarded as un-satisfactory. It is a fuller account, however, than his own, and contains a certain amount of information which is fairly accurate with some which are not so. The author, however, like so many of his English successors, was influenced by a strong racial and credal bias, which in the old style he quite frankly and honestly displayed to view. With a strong faith in Protestant Christianity, he combined exaggerated notions of the universal piety and morals of his own people who professed it.' On the other hand, he wrote at a time when, according to his account, Hinduism was at a low ebb, and in its lower forms apparently productive of many evils, Contrasting, awesome of his; successors have since done, an over-painted picture of Western \"Light\" with a fictitious or exaggerated Eastern \"Darkness,\" he expressed himself, as some. of them have also since done, much perturbed by. the fact \"that for some time pasta very unjust and unhappy impression appeared to have been made in the public mind by encomiums passed on the Hindu writings.\" He was certainly not himself guilty of the offence he here deplored. For we are told by him that the ‘Hindu system is the most puerile, impure and bloody of any system of idolatry that was ever established on earth\" amongst ‘‘an idle, effeminate, and dissolute people’ of \"‘disordered imaginations,\" who ‘frequent their temples not for devotion, but for the satisfaction of their licentious’ appetites,\" The result of this alleged general depravity is stated in the extraordinary charge that ‘a chaste woman faithful to her husband is scarce to be found in all the millions of Hindus,\" whose ‘notions of the evil of sin are so superficial\" that \"they cannot be expected to promulgate the doctrine\" of endless punishment in Hell-fire.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGiven these circumstances, we are not surprised to find that he had only eyes for that which he understood to be bad. The good which is to be found in other religions is of no value to the mere controversialist. Thus, given the general brevity of his account, over-lengthy descriptions are set forth of such matters as how to kill an enemy by making his image in bull’s- dung, taking it to a burning ground, then boiling the flesh of a ‘hawk with spirits in a skull, with invocations to Antaka; charms against snake-bite, and so forth. Ward, like many another who followed him (and I deal with his case as in many respects typical of the others), seems to have thought that the chief and practically the sale subjects of the Tantra were sensual rites and, black magic. It does not seem to have occurred to either him or them that, apart from its manifold secular contents, the Sastra is the repository of a high philosophic doctrine, and of the means whereby its truth may through bodily psychic and spiritual development be realized, It is doubtless less easy to understand and describe these matters. The Scripture, however, is misjudged if we look merely to practices to be found therein similar to those contained in Western Crimpier, such as \"Le Petit Albert,\" and other even less reputable works. A cursory glance it is true, is thrown on higher matters, but with the same result. The lofty doctrines of Yoga, which the author of a quite recent work finds to be, ‘with its repulsive developments much the same as Shamanism, was long ago declared by his predecessor to be absurd, impious, and ridiculous. It is not surprising, therefore, to find that the more disputable theories and ill-famed practices of some of the Tantras are not accurately described, and are induced misunderstood. Whatever we may think of such doctrines, they are not truly represented by the statement that a certain division of worshippers seck to \"blunt the edge of the passions with excessive indulgence.\"\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work, by an Indian Pandit, is a presentment, the first of its kind, of the principles of that development of the Vaidika Karmakanda which, under the name of the Tantra Sastra, is the scripture (Sastra) of the Kali age. This Sastra, together with its accompanying oral tradition, is the voluminous source of the greater part of the Hindu ritual, Hathayoga, and the various forms of spiritual training which pass under the generic term \"Sadhana.\" In fact, both popular and esoteric Hinduism is, in its practical aspects, largely Tantrik.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRecently an increased interest has been shown in Hindu beliefs. Hitherto, however, attention has been chiefly directed to those great Vedantik principles, which, subsumed, to a greater or less degree, in the beliefs and practices of all the Hindu sects are yet, in their conscious realization, the very end only of the highest spiritual effort. Little has been done to present the practical application of those principles in the particular form which they assume in the various divisions, methods, and rituals of the Indian worshippers. This side of the practice, though neglected, has both intrinsic values and helps to a clearer and deeper understanding of the general principles than can be gathered from any bare theoretical statement of them. Ritual and spiritual exercise are objectively considered their pictorial statement, as they are subjectively the effective means of their realization. The knowledge of hymn, and legend, of worship and sadhana, will alone give that full knowledge of the Hindu spirit without which its religious and philosophical conceptions are likely to be but poorly understood. The present development of Upasana (worship) and sadhana can only be learnt from the Tantra, which is the Mantra and Sadhana Sastra and its accompanying oral traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome years ago, Professor Cowell wrote, \"the Tantras form a branch of literature highly esteemed, though at present much neglected’’; yet, as Professor Sir Monier Williams' has more recently pointed out, none of the numerous Tantras had, when he wrote,’ been printed in Europe or investigated or translated by its Orientalises.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe account, which the work last cited gives of them, itself affords, by its meagre character and inaccuracies, evidence of the lack of information on the subject of which its author speaks. Thus the mudra of the Panchatattva does not, as there stated, mean ‘\"‘mystical gestures,\" but, in the case of the rajasika and tamasika panchatattva, parched cereal of various kinds as defined by the Yogini Tantra.* In the sattvika sadhana it has another and esoteric meaning,’ equally dissimilar from the sense of the term ‘‘mudra\" as that word is employed in ordinary upasana and Hatha yoga. ‘‘Nigama\" is not the name of a \"sacred book appealed to by Dakshinacharins\" as opposed to \"Agama,\" but is that form of Tantra in which the Devi is guru instead of Sisya, as opposed to \"Agama,\" in which the Devi is sisya and Siva is guru.‘ It follows, therefore, that Agama does not mean ‘‘a sacred book appealed to by Vamacharins\"’ as opposed to Nigama of the followers of Dakshinachara. Nor is the term Vamiachirin itself a synonym for Kaula, for a person may be the first without being the second.* The Mahanirvana Tantra is not the only Tantra \"attributed to Siva,\" but all Sastra so-called has Him as its Revealer and Ganeéa as its scribe. The Siradatilaka and Mantramahodadhi are not Tantras, but Tantrik compendia and commentaries. The T4ntrik rite called Bhitaguddhi does not mean \"removal of demons.\"? but the purification of the elements (earth, air, fire, etc., and the tattvas of which they are derivatives) in the body of the sadhaka, and so forth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs might be expected, errors abound in accounts given by authors claiming less expert competence, whether European or Indian. Thus an Indian writer’ explains the Mudra of the Panchatattva to be \"gold or coins.\" It is true that \"coin\" is one of the meanings of the term ‘‘Mudra,\" but even in the absence of special information, it might have reasonably been surmised that \"Tantriks\" do not worship with a gold mohur or rupee. Nor is the Sakti, which is by these and other rites worshipped, material force, as was supposed by the founder of the Bharatavarshiya Brahmasamaj, who wrote some years ago of the European materialists of his day as \"Saktas offering dry homage to force victorious over the European Bhaktas, worshippers of the God of Love.’’* Nor is it the fact \"that Saktas divide themselves into the Dakshina and Vama classes according to whether they attach the greater importance to the male or to the female principle respectively\" and so forth.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003eSample Pages\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152b.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152c.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152d.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152e.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152f.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152g.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152h.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152i.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152j.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152k.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152l.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152m.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152n.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152o.jpg\"\u003e\u003c\/center\u003e","brand":"Arthur Avalon","offers":[{"title":"Default Title","offer_id":41566738186378,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/PRINCIPLESOFTANTRA.jpg?v=1660389169"},{"product_id":"siva-sutras-the-yoga-of-supreme-identity-jaideva-singh","title":"Siva Sutras","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Saiva philosophy of Kashmir is generally called Trika Sastra, because it is the philosophy of the triad  (1) Siva (2) Sakti (3) Nara _ the bound soul or (1) para- the highest (2) parapara- identity in difference and (3) apara difference.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe literature on the Trika system of Kashmir falls into three categories:\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e(1) the Agama Sastra\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e(2) the Spanda Sastra\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e(3) the Pratyabhijna Sastra.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAgama Sastra is considered to be a revelation by Siva. It lays down both the principles and practices of the system. The most important Agama of the Trika system was known as the Siva Sutras.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSiva Sutras are considered to be a revealed book of Yoga: the supreme identity of the individual self with the Divine. Here an English translation of the Siva Sutras has been provided, together with an abstract of each sutra, throwing a flood of light on the entire system of Saiva Yoga. A glossary of technical terms and an index are appended for the convenience of the reader.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFour commentaries on Siva Sutras are available at present, the Vimarsini commentary of Ksemaraja in prose, the Siva-sutra-vrtti by some anonymous author in prose, and the Siva-sutra-varttikam by Varadaraja in verse.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Siva-Sutra-vrtti is so close to Vimarsini that it appears to be either a preliminary draft or a later abstract of the Vimarsini. There is a strong presumption that the author of the Vrtti was Ksemaraja himself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Jaideva Singh has studied the book with the help of his guru Swami Laksmana Joo, the sole surviving exponent of this system in Kashmir and has provided an English translation of the Sutras together with the commentary of Ksemaraja.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe subject matter is arranged as under:\u003cbr\u003eEach Sutra is given in Devanagari as well as in Roman Script. Then the meaning of every word of the Sutra is given in English, followed by a translation of the whole Sutra. This is followed by the Vimarsini Commentary in\u003cspan\u003e Sanskrit \u003c\/span\u003eand its English translation, copious notes on important and technical words and a running exposition of the main ideas of the Sutra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA long introduction, together with an abstract of each Sutra, throws a flood of light on the entire system of Saiva Yoga. A glossary of technical terms and an index are appended for the convenience of the reader.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eA year before his death, my revered Guru MM. Gopinath Kaviraja called me and said, \"Recently one translation of Siva-Sutras into Hindi and another into English have been brought to my notice. I have been both pained and shocked by the flagrant errors committed by these translators. It is my earnest wish that you prepare another translation of this great book into English.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy Guru's wish was more than a command to me. I looked into the translations referred to. A new interpretation should always be welcome, but when it goes against the very spirit and tradition of the system, it becomes a pernicious procedure. To cite one instance, the 5th sutra of the first section is worded as 'udyamo Bhairavah'. The word udyama has been translated as 'exertion'. The first section deals with Sambhava-upaya, even the veriest tyro of Saivagama knows that Sambhava upaya has nothing to do with exertion, and so 'udyama' does not and grammar of the Sanskrit language has been twisted and tortured to yield certain pre-conceived meanings. Such preposterous translation is, to say the least, a literary crime.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI had made a promise to carry out the commands of my Guru, but when I tried to understand the text, I found myself at sea. I was afraid of setting pen to paper lest I should do injustice to this great scripture. Kaviraja ji was too ill to teach. So I studied the text word by word with the help of Acarya Rameshvara Jha who is a great Sanskrit scholar and fully conversant with Saivagama. I am very grateful to him for his help. I felt, however, that I should study it further with the help of one who has been brought up in the Saivagama tradition. So I approached my old Guru, Svami Laksmana Joo of Kashmir who, in spite of his old age and a heavy schedule of engagements with a number of scholars who had gathered around him, kindly agreed to help. He taught me the sutras together with the commentary of Ksemaraja and gave a luminous exposition of some very knotty problems, I am deeply beholden to him for unravelling the meaning of this difficult text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKsemaraja, in the introductory portion of his commentary, says that since many incongruous expositions had been given by the commentaries extant in his time, he undertook to write a new commentary in due conformity with the old tradition. I have, therefore, translated the sutras along with the Vimarsini commentary of Ksemaraja. The style of Ksemaraja is somewhat involved, and so it has been an uphill task to translate his commentary into English. I have tried my best to make the translation as clear and readable as possible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFour commentaries on Siva-sutras are available at present, the Vimarsini commentary of Ksemaraja in prose, the Siva-sutra-vrtti by some anonymous author in prose, the Siva-sutra-varttikam by Bhaskara in verse, and the Siva-sutra-varttikam by Varadaraja in verse.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Siva-sutra-vrtti is so close to Vimarsini that it appears to be either a preliminary draft or a later abstract of the Vimarsini. There is a strong presumption that the author of the Vrtti was Ksemaraja himself. The Varttikam by Varadaraja is only a rehash of the Vimarsini in Verse. The Varttikam by Bhaskara is an independent commentary. He differs in places from Ksemaraja. I have indicated this in my notes or exposition wherever necessary. Ksemaraja's commentary is so detailed and scholarly that it has practically elbowed every other commentary out of existence. I have, therefore, duly followed Ksemaraja in my exposition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have adopted the following plan in the book. Each sutra is given both in Devanagari and Roman script. Then the meaning of every word of the sutra. This is followed by the Vimarsini commentary in Sanskrit. The commentary is then translated into English. After this, copious notes are added on important and technical words. Finally, I have given a running exposition of the main ideas of the sutra in my own words.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA long Introduction has been given in the beginning this is followed by an abstract of each sutra. At the end of the book, a glossary of all the technical terms and Index has been appended.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor me, this work has been a labour of love, without any financial and secretarial assistance whatsoever. My great Guru, MM. Gopinath Kaviraja passed away before the work could be completed. I can now only console myself by dedicating it to his revered memory.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eJaideva Singh (1893-1986) was a great scholar in musicology, philosophy and Sanskrit. A former principal of Y.D. College, Lakhimpur-Kheri, he served as Chief Producer in All-India Radio and among other posts acted as Chairman of U.P. Sangit Natak Academi. He was awarded Padma Bhushan by the Government of India in 1974. After his retirement, he settled in Varanasi to study with M.M. Gopinath Kaviraj. He dedicated the later part of his life to the study of Kashmir Saivism. he published several books in Hindi and English translations of Kashmir Saiva texts, such as Siva-Sutras, Spanda-Karika, Pratyabhijnahrdayam.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003e\u003cu\u003eSelect Reviews\u003c\/u\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cb\u003e\u003cu\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Siva Sutras are perhaps the most authoritative text of Kashmir Saivism and certainly, it is an outstanding treatise on a definite system of philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe experience of Sadasiva is 'I am this' and that of Iswara is 'This am I' and Sadvidya or Suddhavidya Tattva, where 'I' and 'This' side of experience are equally balanced. It is pertinently pointed out that this philosophy is unique in merging the sadhaka to a state of bliss (ananda) completely into the non-dualistic Siva.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eK.S. Ramakrishna Rao\u003cbr\u003eThe Hindu (Madras), 3 July 1979\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSiva Sutras Vimarsini is an important treatise on Saivism. The Sutras reveal the Yoga of the Supreme Identity of the individual self with the Divine.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe translator has done singular service by making the treatise accessible to those who are interested in the subject.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAssam Tribune\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable style=\"height: 3233.22px;\" width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\" width=\"90%\"\u003eDEDICATED\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\" width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eBLESSING\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003evi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 35.5938px;\"\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e\u003ccenter\u003e\n\u003cp\u003eIntroduction\u003c\/p\u003e\n\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Main Sources of the Non-dualistic Saiva System of Philosophy and Yoga\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Philosophical Background of the Siva-Sutras-Ultimate Reality\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eManifestation\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eBondage\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eLiberation\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exxx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eUpayas for Liberation\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(i) Sambhavopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(ii) Saktopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exxxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(iii) Anavopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003exlviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSummary of Contents of the Sutras -\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eI Section-Sambhavopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003elviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eII Section-Saktopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003elx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eIII Section-Anavopaya\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003elxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 35.5938px;\"\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e\n\u003cp align=\"center\"\u003eSIVA SUTRAS-TEXT AND COMMENTARY\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eKsemaraja's Introduction to the Sutras\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e1-5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 35.5938px;\"\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e\n\u003cp align=\"center\"\u003eSECTION I - SAMBHAVOPAYA\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"height: 35.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 1 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e6-15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 2 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e15-21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 3 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e21-24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 4 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e24-29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 5 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e29-32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 6 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e32-36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 7 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e36-40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 8, 9 and 10 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e41-47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 11 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e47-50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 12 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e51-52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 13 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e53-56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 14 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e56-58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 15 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e58-61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 16 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e61-63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 17 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e63-65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 18 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e65-68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 19 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e68-72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 20 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e72-75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 21 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e75-77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 22 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e77-81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003ccenter\u003eSECTION II SAKTOPAYA\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 1 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e82-86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 2 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e86-88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 3 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e88-96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 4 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e97-98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSutra 5 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e99-102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 6 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e102-103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 7 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e104-118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 8 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e118-120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 9 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e120-122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 10 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e122-125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003ccenter\u003eSECTION III ANAVOPAYA\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 1 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e126-128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 2 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e128-132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 3 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e132-134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 4 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e134-138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 5 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e138-142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 6 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e142-146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 7 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e146-150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 8 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e150-152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 9 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e152-154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 10 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e154-156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 11 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e156-157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 12 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e157-158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 13 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e158-160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 14 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e160-161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 15 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e161-162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 16 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e162-165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 17 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e165-168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 18 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e168-170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 19 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e170-174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 20 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e174-176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 21 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e176-179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 22 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e179-182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 23 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e182-183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 24 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e183-185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 25 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e185-186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 26 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e186-189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 27 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e189-191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 28 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e191-193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 29 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e193-195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 30 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e195-198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 31 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e198-199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 32 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e199-202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 33 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e202-204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 34 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e205-206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 35 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e206-207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 36 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e207-209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 37 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e209-211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 38 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e211-215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 39 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e215-217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 40 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e217-218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 41 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e219-221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 42 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e221-223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 43 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e223-227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 44 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e227-229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSutra 45 together with the Vimarsini Commentary.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e229-230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eConclusion.\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e231-234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eGlossary of Technical Terms\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e235-263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eSubject Index\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e265-266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003eIndex to important Sanskrit Words\u003c\/td\u003e\n\u003ctd style=\"height: 39.1875px;\"\u003e267-275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 148.188px;\"\u003e\n\u003ctd style=\"height: 148.188px;\"\u003eAlphabetical Index to the Sutras.\u003c\/td\u003e\n\u003ctd style=\"height: 148.188px;\"\u003e276-278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Jaideva Singh","offers":[{"title":"Paperback","offer_id":41566770299018,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566770331786,"sku":"","price":645.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SIVASUTRAS.jpg?v=1660389450"},{"product_id":"tantric-yoga-the-royal-path-to-raising-kundalini-power","title":"Tantric Yoga","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTantric Yoga is considered to be the highest and most rapid path to enlightenment. In this book, Gavin and Yvonne Frost present this ancient Eastern discipline in clear, concise and objective detail, and have adapted the material for Western lifestyles and modern use.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTantric Yoga teaches control of the body and its functions so that the tantrists may reach the ultimate spiritual experience. Students will learn to re-evaluate relationships, for this commitment to others demands equality between men and women.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSpecial to this book are rituals and meditations for ascending and descending the chakras. The authors particularly devote themselves to discussing how to work with activating the kundalini energy safely. Starting at the root chakra, the authors present exercises for activating the energy of each chakra, working upward in an orderly fashion. The cycle is completed by working back down, chakra by chakra. This creates a psychic loop that empowers you to overcome emotions, gain new knowledge and bring wisdom back into consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003en the late 1950's Gavin and Yvonne independently researched Eastern religions, avidly reading all available material. Between 1960 and 1976 Gavin made some fifteen trips to India and Pakistan searching for the remnant teachings of Tantra. In Thailand, he found the teaching of John Blofeld. From that start, Gavin was able to meet practitioners of a true path in Bengal. After several years of work and experiment, Gavin and Yvonne produced a reconstructed Western Tantra philosophy and life path they believe preserves the essence of the ancient teachings.\u003c\/p\u003e","brand":"Gavin Frost, Yvonne Frost","offers":[{"title":"Paperback","offer_id":41566783275146,"sku":"","price":400.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41566783307914,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/tantricyoga.jpg?v=1659081941"},{"product_id":"a-study-on-the-ratnagotravibhaga-uttaratantra-being-a-treatise-on-the-tathagatagarbha-theory-of-mahayana-buddhism","title":"A Study on the Ratnagotravibhaga (Uttaratantra)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003cstrong\u003e\u003c\/strong\u003eThe Ratnagotravibhaga Mahayanottaratantrasastra, on which this present study is made, is one of the treatises on the Mahayana doctrine written in Sanskrit. It was, however, quite recently that the Sanskrit manuscripts were discovered and critically edited. Before then, it was known only through the Tibetan and Chinese versions. The first introducer of this text to the world of the modern study was Dr E. Obermiller who translated the Tibetan version into English and made this text famous under the title of Uttaratantra according to the Tibetan tradition. In China, however, they used the name Ratnagotrasastra as its title, and this title was justified by the discovery of a Sanskrit fragment in Saka script in which we find the title Ratnagotravibhaga.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDr E.H. Johnston, the discoverer of this fact and the editor of the Sanskrit edition of this text, suggested the use of Ratnagotravibhaga as the proper title showing the main subject of this text. Johnston's critical edition, which is the basic text of this English translation, shows his remarkable skill in editing Sanskrit manuscripts and is an excellent contribution to Buddhist scholars.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFrom the structural point of view, the present text of the Ratnagotravithaga is a combination of the basic text and a commentary thereon. That much is regular in Buddhist literature. The peculiarity of the Ratnagotravithaga. lies in the fact that it consists of two parts- in verse and in prose; while the verse section consists again of two parts-, one basic, and the other supplementary. In other words, the basic part of this text is mere verses, while another part, the commentary, is in verse and in prose and the prose section of the commentary follows the commentary verse or verses explaining their meaning with quotations from various sutras.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Ratnagotravibhaga, also known as the Uttaratantra, is the only Indian treatise devoted to the Mahayana doctrine of Tathagatagarbha, or the notion that all beings possess within themselves the virtues and wisdom of a Tathagata, or Buddha, albeit in embryonic form (garbha). The present work, first published in 1966 and here reprinted for the first time, provides the only complete English translation of this important text.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJikido Takasaki, D. Litt. (1926-2013), was a specialist in Indian Buddhism, especially the philosophy of Mahayana Buddhism. After graduating from the University of Tokyo in 1950, he studied at the Bhandarkar Oriental Research Institute at Poona, making a special study of the Ratnagotravibhaga, for which he received a PhD degree in 1959 from the University of Poona. He began his teaching career in 1957 at Komazawa University, Tokyo, and after a period of teaching at Osaka University, he eventually gained a professorship at the University of Tokyo in 1977, from which he retired in 1987. His many publications include, in addition to the present work, The Formation of Tathagata Thought (in Japanese), Lectures on the Lankavatarasutra (in Japanese), and An Introduction to Buddhism (in Japanese and English).\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume was originally prepared under the guidance of Prof. V. V. Gokhale of the Fergusson College (presently of the University of Delhi) during my stay at the Bhandarkar Oriental Research Institute, Poona, from August 1954 to January 1957, under the auspices of the Indian Government, and was submitted to the University of Poona as a doctoral dissertation. I wish to express my gratitude to Prof. V. V. Gok-hale who instructed me in reading the Sanskrit and Tibetan versions of the text throughout the two and half years of my stay in India and to Prof. R.D. Karmarkar of the Bhandarkar Institute from whom I received much guidance on Indian philosophy and the Sanskrit language in general.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen I was awarded the degree in September 1958, Prof. G. Tucci, who was one of the examiners of my dissertation, kindly suggested that I publish my work in the Serie Orientale Roma. I felt it a great honour, but I could not immediately respond to this kind of proposal, since I felt my work was inadequate and the presentation of it in English imperfect. Fortunately, Dr. Alex Wayman of Berkeley, U.S.A., kindly made suggestions. I also must acknowledge the helpful suggestions given to me by Dr. Way-man, Prof. H. Nakamura of the University of Tokyo (my faculty adviser in the Post-Graduate Course), Dr. H. Ui, and other Japanese scholars too numerous to mention in the matter of doctrinal interpretation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Ui, an eminent Japanese Indologist, published the « Hoshoron Kenkyit » (A study of the Ratnagotravibhaga) in 1959. It consists of two parts. The first part consists of a critical and detailed study on the text, author, Chinese translator, doctrinal and canonical references, etc., while the second consists of a Japanese translation of the Sanskrit text. I owe much to his interpretation in modifying my translation, although points on which I disagreed with him are kept intact. It is indeed with deep regret that I must note the passing away of Dr. Ui on July 14, 1963.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTen years have passed since I started work on this volume. In the meanwhile, I wrote several articles related to the text. Some are involved with the present work, but others, especially those written after sending the manuscript to Rome for printing, are not touched upon in this volume. Therefore, I would like to give a list of my articles so far published in order to cover the shortcomings of the present volume. If the reader has further interest on the subject, I hope that they will consult these articles.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. « AMUKTAJNA no Gogi ni tsuite» (in Jap.) (On the Meaning of the Term amuktajna), JIBS, Vol. VI-1, Jan. 1958, pp. 186-190. (Cf. Translation, p. 144, n. 23, etc.).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. « Kugyoichijohoshoron no Kozo to Genkei » (in Jap.) (The Texual Structure of the Ratnagotravibhaga and the Supposed Form of Its Original Text), The Journal of Religious Studies, No. 155, Mar. 1958, pp. 14-33 (cf. Introduction, Chap. II and Appendix I).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. « The Tathagatotpattisambhavanirdesa of the Avatamsaka and the Ratnagotravibhaga — with special Reference to the Term tatipsigatagotrasambhava ' », JIBS, Vol. VII-1, Dec. 1958, pp. 48-53. (cf. Introduction, Chap. IV, § 3,4).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e4. « Kegon-kyogaku to Nyoraizo-shiso » (in Jap.) (The Hua-yen Philosophy and the Tathagatagarbha Theory — Development of the Idea of gotrasambhava in India —), « Kegon Shiso », compiled by H. Nakamura and K. Kawada, Kyoto, 1960, pp. 275-332. (a detailed investigation of the same subject as No. 3 mentioned above).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e5. « Tenne » (in Jap.) (Asrayaparivrtti and asrayaparivrtti), Nihon Bukkyogakkai Nempo, No. 25, Mar. 1960, pp. 89-110. (cf. Introduction, Chap. IV, § 7)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e6. « Structure of the Anuttarasrayasutra (Wu-shang-i-ching) », JIBS, Vol. VIII-2, Mar. 1960, pp. 30-37. (cf. Introduction, Chap. V, § 7).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e7. « Description of the Ultimate Reality by means of the Six Categories in Mahayana Buddhism », JIBS, Vol. IX-2, Mar. 1961, pp. 24-33. (see Appendix III).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e8. « A Comment on the Term Arambana in the Ratnagotravibhaga, I, 9 », JIBS, Vol. X-2, Mar. 1962, pp. 26-33. (cf. Translation, Chap. HI, pp. 163, 168-171).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e9. « Nyoraizo-setsu ni okeru Shin no Kozo » (in Jap.) (The Structure of Faith in the Tathagatagarbha Theory), Komazawadaigaku-Ken-kyukiyo (Fac. of. Buddhism), Vol. 22, Mar. 1964, pp. 86-109. (This is an article in which the structure and significance of a set of three terms on faith, viz. astitva, gunavattva, and gaktatva [cf. Translation, p. 382, n. 20] in relation to sraddha, adhimukti, chanda, abhisampratyaya, prasada, and abhilasa are traced back to Abhi-dharma Buddhism, including works of the Vijnanavada such as the Mahayanasamgraha-bhasya, the Vijntaptimatrata-trimsika--bha-sya. the Abhidharmasamuccaya-vyakhya, etc., as well as those of the Tathagatagarbha Theory such as the Ratnagotravighaga, the Buddhagotraiastra and Paramartha's translation of the Mahayana samgraha-bhasya.)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e10. « Shintai-yaku Shodaijoron-Seshin-shaku ni okeru Nyoraizo Setsu The Tathagatagarbha Theory Appearing in Paramartha's Translation of the Mahayanasamgraha-bhasya of Vasubandhu), \"Bukkyo Shisa 3.14 h — Commemoration Volume for Prof. R. Yoki for his Sixtieth birththday, Tokyo, 1964, pp. 241-264.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(In this article, the close relationship between the Ratnagotraviblaga and Paramartha's said translation is made clear after picking up the parallel passages in both texts and the Buddhagotragastra and the Anuttaragrayastura as well. In conclusion, the author suggested that the additional parts of the Mahayanasamgrahabha-§ya unique to Paramartha's translation are probably written by Paramartha himself on the knowledge of the Ratnagotrabvibhaga as he might have done the same with the Buddhagotra4astra and the Anuttarairayastura, and that Vasubandhu, consequently deprived of his authorship on the said parts as well as on the Buddhagotrsastra, might have contributed little to the development of the Tathagatagarbha theory. cf. Introduction, Chap. V, § 2,3). (JIBS =-- Journal of Indian and Buddhist Studies).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn conclusion, I would like to express my sincere gratitude to all the professors mentioned above for their valuable assistance and encouragement without which I could never have brought the book to completion. However, the responsibility of the final result rests solely with the author. I also wish to acknowledge with many thanks the troubles taken in the past three years by the people at Is. M.E.O., especially Prof. Antonio Gargano, who set my rather complicated manuscript into print and gave it a nice arrangement.\u003c\/p\u003e","brand":"Jikido Takasaki","offers":[{"title":"Default Title","offer_id":41639036944522,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/19118_600x_93aa20b8-b2c8-45ce-b2a7-dde2f5a3f3f9.jpg?v=1660637100"},{"product_id":"suramgamasamadhisutra-the-concentration-of-heroic-progress","title":"Suramgamasamadhisutra","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Buddhist scripture containing teachings that bestow heroic progress on the path to Enlightenment The Suramgamsamadhisutra is an early Mahayana Buddhist scripture. Within a narrative framework provided by a dialogue between the Buddha and the bodhisattva Drdhamati it airs central issues of Mahayana Buddhism by means of philosophical discussion, edifying anecdote, marvellous feat, and drama. At its core is a description of the seeming conversion of Mara, the embodiment of all malign tendencies that obstruct advancement, and the prediction that he too will become a Buddha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eConcentration,\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eSamadhi\u003c\/i\u003e, is understood to denote the altered mental states attainable through Buddhist meditation techniques, in particular that in which discursive thought is allayed, the mind is calm and is capable of sustained awareness of a single object.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume comprises the first full English translation Kumarajiva's Chinese translation of the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eSuramgamasamadhisutra\u003c\/i\u003e, with an extensive explanatory introduction and annotations. Lamotte's French version appeared in 1965 and now Sara Boin-Webb's English rendering of that gives the English speaking world access both to an important Buddhist scripture and also to a classic work of Buddhist Studies scholarship.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEtienne Lamotte (1903-1983), a major figure in the field of Buddhist Studies, was the author of\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eHistoire du bouddhisme indien, des origins a l ere Saka\u003c\/i\u003e, (Louvain 1958); he has also translated the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eSamdhinirmocanasutra\u003c\/i\u003e, the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eKarmasiddhiprakarana,\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003ethe\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eVimalakirtinirdesasutra\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eAsanga's\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahayanasamgraha\u003c\/i\u003e, and the 5-volume commentary by Nagarjuna on the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003ePrajnaparamitasutra, Le Traite de la grande vertu de sagesse de Nagarjuna.\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eSara Boin-Webb is the official translator of Lamotte's work. Her success is attested by the publication of her English-language renderings of lamotte's\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eVimalakirtinirdesa (The Teaching of Vimalakirti\u003c\/i\u003e, London 1976) and\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eHistoire du bouddhisme indien\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003e(History of Indian Buddhism, Louvain 1988), as well as several other works from the French. Her translation of the above-mentioned commentary on the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003ePrajnaparamitasutra\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eawaits publication. She is Assistant Editor of Buddhist Studies Review.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAndrew Skilton is a Post-doctoral Research Fellow at Cardiff University, working on Mahayana literature, including the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eSamadhirajasutra\u003c\/i\u003e. He has published\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eA Concise History of Buddhism\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003e(1994) and\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eSantideva's Bodhicaryavatara\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003e(1996).\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003eForeword\u003c\/b\u003e\u003cb\u003e\u003c\/b\u003e\n\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eCurzon Press in association with The Buddhist Society, London,*is now publishing the English version of one of my works, La Concentration de fa marche heroique (Suramgamasamadhisutra) traduit et annote, Melanges chinois et bouddhiques, Vol.XIII, Bruxelles 1965. Already in 1976, the Pali Text Society had acquired the translation of another of my works: L 'Enseignement de Vimalakirti (Vimalakirtinirdesa) traduit et annote, Bibliotheque du Museon, Vol.LI, Louvain 1962, and published it under the title of The Teaching of Vimalakirti.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is not merely by chance that, among so many other Mahayana siitras, the Yimalakirtinirdesa (abbreviated to Vkn) and Suramgama-samadhi (Sgs) should appear together. Both Sanskrit texts, which appeared about the second century of our era but are now lost, figured among the first Mahayana sutras to be rendered into Chinese; they were, over the centuries, the object of many translations into Chinese, the languages of Central Asia and Tibetan. As if through tacit agreement, the Yueh-chih, Indian and Serindian masters, such as Chih Ch'ien, Chu Fa-hu (Dharmaraksa) and Kumarajiva, who translated the Vkn into Chinese also produced a version of the Sgs in the same language. We have remained faithful to such a long-standing tradition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Introductions that we devoted to both these Sutras allow us to perceive the close links which unite the Vkn and the Sgs. Along with the Prajnaparamita sutras , they set out the Madhyamaka, the 'Philosophy of' the Middle Way', which professes the twofold emptiness of beings and things: they draw up the idealised portrait of the bodhisattva combining Prajna with Upayakausalya. The former is the right vision of the true nature of things which is none other than the absence of any nature; the latter ripens beings by making them aware of the perfect equation between Samsara and Nirvana. This engagement in awareness results in the elimination of false views, the cutting off of idle words and practices (sarvavadacaryoccheda) and the calming of the mind. From this point of view, the Teaching of Vimalakirti and the Concentration of Heroic Progress are in perfect agreement.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHowever, if they have ideas in common, these are expressed in different ways. Vimalakirti, the protagonist of the Vkn, is a lay bodhi-sattva, a master of paradox who, in order to convince his hearers, does not hesitate to scandalise them. His argument is striking, his style lively and picturesque. In the Sgs, Drdhamati, also a great bodhisattva, is presented as a respectful and meek disciple. He, too, makes use of the traditional language, rich in stock-phrases, of the early canonical sutras. He is a meditator (dhyayin) who seeks less to win over people than to glean from the Buddha new light on the best of Concentrations. It is not without reason that Japanese scholars classify the Sgs as one of the 'Meditation Sutras ', while they link the Vkn with 'Laymen Buddhism\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn order to understand the Vkn, it is not enough to meditate on the text; account should also be taken of the success achieved by Vimalakirti, in China from the fourth century under the Eastern Chin, in Japan from the seventh century under the sponsorship of Prince Shotoku. Even in our own time, in the Far East he incarnates the type of wise and skilful Upasaka, examining Dharmata in depth and displaying, not only in our world but also in more distant universes, the full range of Upaya capable of winning over beings. Most of the Buddhist sects and schools have adopted him. Thinkers and philosophers study his message; painters and sculptors devote the best of their talent to depicting him; his Sutra, translated and retranslated over the centuries and commented upon at length, is the object of public recitation during religious ceremonies and is even introduced into theatrical productions'.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo return to the Suramgamasamadhi, it should be noted that its title is a cause of difficulty.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to Professor J.C. Wright', \"the term Suramgama can scarcely properly denote marche heroique ' (surair gamyata iti), and the alternative resolution proposed, sura iva gacchatiti (to be construed, however, as a Buddha-designation), seems inevitable. In view of the subject-matter of the text, the term is to be accounted a BHSk. reflex of suramgrama 'with pantheon', applied in RV 9.90.3 to sarvavira jetr (cf. mahiivira tuvibadha, 1.32.6, and Mahiivira Jina) and indicating that 'Concentration on Surarngama' is fundamentally somewhat older than the 'vieilles conceptions bouddhiques' against which the Sutra is felt to be in revolt.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor R.E. Emmerick does not accept this argument: \"We do not know whether the term suramgama- has any pre-Buddhist history. J.C. Wright's dogmatic assertion in BSOAS xxx, 2, 1967,417-8, that 'the term is to be accounted a BHSk. reflex of suragrama' is entirely arbitrary and without a shred of evidence to support it. Suragrama, a Rigvedic hapax legomenon, is an epithet of Soma, rendered by K. Geldner 'mit tapferem Clane' and by Renou (ix-40) 'rassemblant les heros'.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor J. Mal proposes a more attractive explanation. For him, [tr.] \"the compound suram-gama, in fact is hardly clear and warrants further grammatical investigation. The end syllable in the accusative of the preceding member is hard to explain. BHSD has no mention of it. It is possible that it is one of those terms in which gama- is an appendage and does not represent the root GAM- but the extending of a suffix ga- wrongly connected with that root. Cf. Renou, Grammaire sanscrite, Paris 1961, p.263, referring to Wackernagel II I 201 (201.39-202.16, to be precise). The term already seems to have posed a problem to the Chinese interpreters, who hardly attempted to translate it but merely transcribed it ... Perhaps suram-gama means nothing more basically than 'heroic'.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn my opinion, it is not certain that suramgama is an Aluk Samasa with the first member in the accusative. The m could be euphonious (sura-m-gama). In fact, alongside the adjectives sura-mana and suramanin, there is also to be found, as a euphony, sura-m-manya.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Suramgamasamadhisutra is neither more nor less interesting than the other texts of the Great Vehicle, but it was one of the first Mahayana sutras to be translated into Chinese and, in the periods of the Han, Wei, Wu, Chin, Liang and Ch'in, it enjoyed considerable success. In less than four centuries it was translated some ten times and certain of these translations were subjected to a combined edition; the Sutra was commented upon several times and it inspired the first Buddhist philosophical school to be established in China: the Hsin-wu-i, 'Theory of the non-existence of the mind'.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eYet another reason dictated the choice of this text. Three years ago I published a translation of the Virnalakirtinirdesa. In fact, according to well-established custom, those who are interested in the latter work also translate the Suramgamasarnadhisutra. This was the case for Chih Ch'ien, Dharmaraksa, Shu-Ian and Kumarajiva. It has been my wish here to conform to such a justified tradition: the two works are closely related through their ideas and complement each other.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eContinuing the interest that he has always taken in my work, Professor Paul Dernieville, Member of the Institut de France, has checked my translation with the talent and care which characterise him. It is a pleasure once again to express my profound gratitude to him.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile publishing, in a new presentation, this thirteenth volume of the Melanges chinois et bouddhiques, may I be allowed to evoke the memory of their illustrious founder, M. Louis de La Vallee Poussin. May the present work not fall too short of the hopes he set on his successors.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Suramgamasamadhisutra (Sgs) is an early Mahayana Buddhist scripture. It is ancient, composed anonymously, close to the beginning of the first millenium. It was one of the very first Mahayana scriptures to be transmitted to China, where we know its first translation was published in 186 C.E. Because of its popularity the Sgs was translated a further nine times, and the last of these, made by the great translator Kumarajiva at the very beginning of the fifth century C.E., survives to form a part of the modern Chinese Buddhist canon. The other major translation of the Sgs was made into Tibetan at the beginning of the ninth century.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Suramgamasamadhisutra (The Concentration of Heroic Progress), the first full English translation of Kumarajiva's text, is a welcome addition to the growing library of English language versions of Buddhist scriptures. Lamotte's French version was published in 1965, and now with the publication of Sara Boin-Webb's translation of that the English speaking world has direct access both to an important scriptural text and also to a classic work of Buddhist Studies. Direct comparison can now be made with The Teaching of Vimalakirti, the English version of Lamotte's treatment of the Vimalakirtinirdesa, to which the present work was conceived as the companion volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe title of the text describes in brief its subject. The Suramgamasamadhisutra is the scripture that contains teachings concerning the samadhi that bestows an 'heroic progress', suramgama, on the path to Enlightenment. Samadhi is traditionally understood to denote the altered mental states attainable through meditation techniques, in particular the mental state in which discursive thought is allayed and the mind is calm, concentrated and capable of sustained awareness of a single object, hence 'concentration'. As an integral part of this technology of altered consciousness, samadhi is also understood to bestow power upon the practitioner - not just the power of spiritual insight, but also of magical feat and transformation - and it is this theme which most incited the imagination of Mahayana Buddhists to produce an array of 'Mahayana samadhis', each accredited with special magical powers of spiritual advancement. As Lamotte explains in his Introduction, he understands the Sgs to be concerned with just such a specific meditative state that is or gives 'heroic progress'.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Sgs is one of a small group of Mahayana sutras that teach specific, named 'samadhis'. Only one other text from this group is published in English translation - the Pratyutpannasutra (see Bibliography). Others in this genre are the Samadhirajasutra, the Prasantaviniscayapratiharyasamadhisutra, and the Kuan ch 'a chu fa hsing ching.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Sgs is not just an object for study and comparison, but was surely composed to be enjoyed, seeking to entertain as it edifies. Nor must we forget that for the community of Buddhist practitioners, to which this text truly belongs, \"The sutras only ask to be believed, remembered, repeated, expounded and put into practice\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor this English translation the index has been expanded, the bibliography revised and supplemented, and minor typographic errors of the French edition corrected.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\" cellspacing=\"7\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"100%\"\u003eIntroduction from the Technical Editor\u003c\/td\u003e\n\u003ctd\u003eviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface to the original French edition\u003c\/td\u003e\n\u003ctd\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eForeword to the English edition\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNote from the English Translator\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbbreviations and Bibliography\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003eINTRODUCTION\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\" cellspacing=\"7\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd width=\"100%\"\u003e\u003ccenter\u003eChapter One: The Suramgamasamadhisutra\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eThe text\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eSetting and persons\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eThe subject: Concentration\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Samadhi in the Sravaka or Small Vehicle\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Samadhi in the Great Vehicle\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eHistorical background of the Sutra\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eSources of the Sutra\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003eChapter Two: The Chinese and Tibetan Versions\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eTranslation by Chih Ch'an\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII \u0026amp; III.\u003c\/td\u003e\n\u003ctd\u003eSsu-chuan translations\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eTranslation by Chih Ch'ien\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eTranslation by Po Yen\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eTranslation by Dharmaraksa\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII.\u003c\/td\u003e\n\u003ctd\u003eTranslation by Chu Shu-lan\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII.\u003c\/td\u003e\n\u003ctd\u003eCombined edition by Chih Min-tu\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCommentary by Hsieh Fu\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX.\u003c\/td\u003e\n\u003ctd\u003eTranslation by Kumarajiva\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCommentary by Shih Hung-ch'ung\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI.\u003c\/td\u003e\n\u003ctd\u003eAdditional Note\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII.\u003c\/td\u003e\n\u003ctd\u003eTibetan translation\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\" cellspacing=\"7\" style=\"width: 100%; height: 1642.28px;\"\u003e\n\u003ctbody\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd width=\"100%\" style=\"width: 0%; height: 39.1875px;\"\u003eConcordance of the translation of the Suramgamasamadhisutra\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 39.1875px;\"\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 35.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 35.5938px;\"\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003eSURAMGAMASAMADHISUTRA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 35.5938px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Most Excellent Concentration\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Offering of a Throne\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Multiplication of the Buddhas\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eUnreality and Identity of the Tathagatas\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Hundred Aspects of the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Heroic Progress and Good Dharmas\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Heroic Progress and the Perfections\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  1.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eDanaparamita\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  2.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eSilaparamita\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  3.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eKsantiparamita\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  4.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eViryaparamita\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  5.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eDhyanaparamita\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  6.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003ePrajnaparamita\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eLiberating Action of the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"width: 0%; height: 39.1875px;\"\u003eInstantaneous and Simultaneous Practice of the Perfections\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 39.1875px;\"\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eGradual Training in the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eSecrets and Mysteries of Merusikharadhara\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eGopaka's Devotion and Change of Sex\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"width: 0%; height: 39.1875px;\"\u003eMultiple Appearance of a Bodhisattva in the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 39.1875px;\"\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eVarious Transformations of the Assembly\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eNecessity of Acquiring the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003ePhilosophical Discussion\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  1.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eThe Practice of the Heroic Progress\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  2.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eThe End Result of the Heroic Progress\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  3.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eThe Nirvana of the Buddhas\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  4.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eThe Absence of a Base\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  5.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eThe Bodhisattva's Eloquence\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"width: 0%; height: 39.1875px;\"\u003eRevelations Concerning the Devaputra *Matyabhimukha\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 39.1875px;\"\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eMara Tied with the Five Bonds\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Twelve Bonds of False Views\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Virtue of the Name\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eBondage and Deliverance\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eConversion of the Daughters of the Gods\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eSelf-Interested Conversation of Mara\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eConversion of the Lustful Devakanyas\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eFurther Guile of Mara\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003ePrediction of Mara\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Four Kinds of Prediction\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  1.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eAnutpaditabodhicittavyakarana\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  2.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eUtpaditabodhicittavyakarana\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  3.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eRahovyakarana\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"width: 0%; height: 39.1875px;\"\u003e  4.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eAnutpattikadharmaksantilabdhasammukhavyakarana\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 39.1875px;\"\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eBodhisattvas Having Received the Prediction\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003ePrediction Conferred on the Daughters of the Gods\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eFallacious Departure of Mara\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eRespective Value of Offerings of the Buddha\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eExploits of Maragocaranupalipta in the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eExploits of the Buddha in the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"width: 0%; height: 39.1875px;\"\u003eExtension of the Heroic Progress to Other World Systems\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 39.1875px;\"\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eFaith in the Heoric Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Field of Merit\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Truly Learned\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003ePrediction to Vimalacandragarbha\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eProvisional Nature of Pratyekabodhi\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eManjusri's Fictious Nirvana\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eExploits of the Bodhisattvas in the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eSuperiority of the Offender over the Holy One\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.1875px;\"\u003e\n\u003ctd style=\"width: 0%; height: 39.1875px;\"\u003eTwo Hundred Discouraged Bodhisattvas Obtain the Ten Powers\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 39.1875px;\"\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eWhy and How to Practise the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eMaitreya in the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eManjusri Identical to the Buddha Nagavamsagra\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eAppearance of the Buddhas of the Ten Regions\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eProtection Assured to the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eIdentity of the Buddhas\u003cspan\u003e Sakyamuni \u003c\/span\u003eand Vairocana\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eThe Wonderful Effects of the Heroic Progress\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  1.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eLongevity and Security\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  2.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eTwenty Inconceivable Virtues\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  3.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eReaching Enlightenment\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003e  4.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eConfident Faith\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eFinal Conversions\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eSynopsis of formulas and stock phrases\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"width: 0%; height: 19.5938px;\"\u003eIndex\u003c\/td\u003e\n\u003ctd style=\"width: 4.11647%; height: 19.5938px;\"\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Etienne Lamotte","offers":[{"title":"Default Title","offer_id":41639045988490,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/suramgamsamadhisutra.jpg?v=1660637480"},{"product_id":"the-sutra-of-golden-light-a-translation-of-suvarnabhasottamasutra","title":"The Sutra of Golden Light","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan style=\"color: #333333; font-family: 'Amazon Ember', Arial, sans-serif; font-size: 14px; font-style: normal; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-thickness: initial; text-decoration-style: initial; text-decoration-color: initial; display: inline !important; float: none;\" data-mce-fragment=\"1\"\u003eThe present volume contains a literal translation of the Sanskrit text of the Suvarnabhasottamasutra. The translation is based on the elaborate critical edition of the Sanskrit text published by J.Nobel, Leipzig 1937 taking account of his subsequent improvements: the Nachtrag and Berichtigungen published with his edition, and various suggestions to be found in the critical apparatus to his 1944 edition of the Tibetan. The Tibetan has been compared carefully throughout. In cases where the Sanskrit text is missing, I have provided within brackets a literal rendering of the Tibetan translation, except in one instance where I have given a rendering of Dharmaksema's translation because the fragmentary Khotanese shows that Dharmaksema's translation may well reflect accurately the missing Sanskrit. The Sanskrit text as constituted by Nobel more than forty years ago clearly requires substantial revision. My original translation has evidently been helpful and encouraged further research. I shall be satisfied if this new edition, which alas has been made under great pressure of time and work, will similarly provide an impetus for continuing research. The present edition does not differ substantially from the previous one although some corrections and additions have been incorporated.\u003c\/span\u003e\u003c\/div\u003e\n\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume contains a literal translation of the Sanskrit text of the Suvarnabhasottama Sutra. The original edition of 1970 represented the first attempt to render the Sanskrit text into a modern European language.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe translation is based on the elaborate critical edition of the Sanskrit text published by J. Nobel, Leipzig 1937 taking account of his subsequent improvements: the Nachtrag and Berichtigungen published with his edition, and various suggestions to be found in the critical apparatus to his 1944 edition of the Tibetan.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the preface to the first edition I wrote: `It is possible that it is because of Nobel's elaborate edition with its predominating critical apparatus that the Sanskrit text of the Suvarnabhasa has not previously been rendered into a modern European language. The words \"verderbt\", \"dunkel\", \"unsicher\" and the like are alarmingly frequent in his apparatus. Nevertheless, the textual corruptions have but rarely, if ever, obscured the meaning beyond discernment. Translation usually highlights textual difficulties, and I hope that by offering a translation I may succeed in attracting scholars to the task of solving them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe hope expressed has not remained unfulfilled. I am grateful to reviewers and others who have taken up the challenge presented by this interesting text and I have endeavoured to take account of their suggestions. Reviews that have come to my notice arc: J.W. de Jong, Indo-Iranian Journal, XIV.1\/2, 1972, 118-121; K.R. Norman, Journal of the Royal Asiatic Society, 1971, 197-198; F. Weller, Orientalistische Literaturzeitung, 1974, 387-393.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Tibetan has been compared carefully throughout. In cases where the Sanskrit text is missing I have provided within brackets a literal rendering of the Tibetan translation, except in one instance where I have given a rendering of Dharmaksema's translation because the fragmentary Khotanese shows that Dharmaksema's translation may well reflect accurately the missing Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy original translation was intended to serve as a working tool for my own research on the fragments of Khotanese versions of the Suvarnabhasottama Sutra. While working on the translation I was able to identify additional fragments and although I was aware that many more fragments remained to be discovered, I published as an appendix a preliminary list of those known at the time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough at the time of my original translation I compared the Khotanese versions wherever possible, it was clear as I mentioned in the original preface that they required further research and in many cases needed rereading in the light of my identifications.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen in 1975 P.O. Skjaerv visited me and asked whether I had any suggestions for a research subject suitable for a doctoral dissertation I at once proposed an edition of the Khotanese fragments of the Suvarnabhasottama Sutra. After he had done much preliminary work by himself, beginning in 1977 we read the whole text carefully together. In 1983 his edition was accepted at the University of Mainz as Habilitationsschrift. Unfortunately the edition still remains unpublished.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt has accordingly been possible to make much more use of the Khotanese material in preparing this new edition of the translation. However, I have tried to restrict the apparatus to a minimum so as not to detract from the readability of the translation. Hence reference is made to the Khotanese only when it contributes to the interpretation of the Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. P.O. Skjaerv is also preparing a new edition of the Sanskrit text of the Suvarnabhasottama Sutra. It differs from that of Nobel mainly in the fact that he is able to make use of a Nepalese manuscript that was not available to Nobel. This is referred to here as MS. J. It is MS. No. 6 on p.163 of 'A descriptive catalogue of the Sanskrit manuscripts', Memoirs of the Research Department of the Toyo Bunko (The Oriental Library), 37,1979. I am most grateful to Prof. Skjaerv for making available to me a draft of this edition, which at present covers only those parts of the Sanskrit text for which corresponding Khotanese was known to him.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"R. E. Emmerick","offers":[{"title":"Default Title","offer_id":41639066992778,"sku":"","price":350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/sutraofgoldenlight.jpg?v=1660638045"},{"product_id":"vajrasamadhi-sutra-wonhyos-exposition","title":"Vajrasamadhi-Sutra","description":"\u003cp style=\"text-align: left;\"\u003eWonhyo (617-686 A.D.) was the dominant figure in the history of Korean Buddhism and one of the most influential thinkers in the Korean philosophical tradition. He was also a prolific writer, whose works cover the gamut of Indian and Sinitic Buddhist materials.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWonhyo's Exposition of the Vajrasamadhi-Sutra is one the finest examples of a scriptural commentary ever written in the East Asian Buddhist tradition. The Exposition is the longest of Wonhyo's extant works and is widely regarded as his masterpiece. His commentary is especially important for understanding the crucial role that the notion of the inherence of enlightenment played in the development of East Asian Buddhist thought and the ways in which this notion influenced Buddhist meditative practice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is one of the first attempts to translate the complete text of an indigenous East Asian Buddhist sutra commentary into English. The translator has deliberately chosen to err on the side of literalness in order to convey the substance and flavour of the text. In order to help guide the reader through the labyrinth of interlocking sections that make up Wonhyo's Exposition, he has superimposed an outline schema over his translation of Wonhyo's text.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRobert E. Buswell Jr. is prof. and former chair of the department of Asian Languages and Cultures at the University of California, Los Angeles (UCLA), and founding director of UCLA's Center for Buddhist Studies and Center for Korean Studies. He is the author or editor of several books on Buddhism and Korean religions.\u003c\/p\u003e","brand":"Robert E. Buswell Jr.","offers":[{"title":"Default Title","offer_id":41639270482058,"sku":"","price":895.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/VAJRASAMADHISUTRA.jpg?v=1660642493"},{"product_id":"yoga-and-ayurveda-self-healing-and-self-realization","title":"Yoga and Ayurveda","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eYoga and Ayurveda together form a complete approach for optimal health, vitality and higher awareness. Yoga and Ayurveda reveal to us the secret powers of the body, breath, senses, mind and chakras. More importantly, it unfolds transformational methods to work on them through diet, herbs, asana, pranayama and meditation. This is the first book published in the West on these two extraordinary subjects and their interface. It has the power to change the lives of those who read and apply it.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e–Once again, Dr. David Frawley demonstrates his ability to make timeless wisdom relevant to the modern person. His new book illustrates why I consider David to be a true Rishi- a knower of reality. Toga and Ayurveda should be in the library of every serious student of Yoga and Vedic knowledge.\" - Dr. Deepak Chopra\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"Yoga and Ayurveda impels, guide and teach us how to connect our earthy physicality with our soulful aspirations, in the process teaching us the inner art of controlling our subtle energies... Hinduism Today endorses Yoga and Ayurveda and knows that it will further the on-going Hindu renaissance by virtue of the lucid, well-explained teaching that it contains.\" - Hinduism Today\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"Through a skilful exploration of the inner dimensions of these two great sister sciences, Dr. David Frawley has performed a wonderful service to anyone seeking to restore wholeness in body, mind and spirit.\" - Pandit Rajmani Tigunait, Spiritual Director of the Himalayan Institute\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"This book highlights the close connection between Yoga and Ayurveda\" - Homeopathy for all, Vol.3, No.15, march 2001\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"This book provides the most comprehensive knowledge to anyone-neo-phyte or well-versed in these topics who is sincerely in the quest for finding important keys and meaningful guidance for a better life.\" - Vedic Astrology, Vol.4, No.4, July-Aug 2000\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"This book is yet another book which needs to be read, understood and honestly practised by each world citizen on this Planet Earth... Millions of copies of this book should be published in all the languages of the world so that each and every human on our planet earth can make use of this great knowledge.\" - Dr. J. N. Puri, National Herald, 22nd April, 2000\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"Yoga and Ayurveda both have their roots in Vedic science, the book is best understood in a Vedic context. Albeit lengthy and repetitive at times, a must buy for the devoted admirers of the Vedic ways of life.\" - Dibyendu Mukherjee, The Life Positive, Vol.5, No.1, April 2000.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDavid Frawley (Vamadeva Shastri) is one of the few Westerners recognized in India as a Vedacharya or teacher of ancient Vedic wisdom. He is the author of numerous books and articles on Vedic Topics including Ayurveda, Vedic Astrology, Vedanta, Hinduism, Yoga and Tantra, as well as translations and interpretations from the Vedas. Dr. Frawley has been given many awards for his work in India including the Veda Vyasa award by the International Institute of India Studies. He is a Jyotish Kovid through the Indian Council of Astrological Sciences, and is also the President of the American Council of Vedic Astrology, the American offshoot of the Indian council; He has a Doctorês degree in Chinese Medicine and has also been certified as an expert through the University of Poona for his knowledge of Yoga and Ayurveda. He is presently the Director of the American Institute of Vedic Studies.\u003c\/p\u003e","brand":"David Frawley","offers":[{"title":"Paperback","offer_id":42239057756298,"sku":"","price":475.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42239057789066,"sku":"","price":700.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/YOGAANDAYURVEDA.jpg?v=1662539353"},{"product_id":"yoga-and-the-sacred-fire-self-realization-and-planetary-transformation","title":"Yoga and the Sacred Fire","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYoga and the Sacred Fire explores the evolution of life and consciousness according to the cosmology and psychology of Fire, viewing Fire not only as a material but also as a spiritual principle. It shows how Yoga's deeper fire wisdom can help us move forward to an enlightened planetary age where humanity and nature can again be one in higher awareness.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDavid Frawley (Vamadeva Shastri) is one of the few Westerners recognized in India as a Vedacharya or teacher of ancient Vedic wisdom. He is the author of numerous books and articles on Vedic Topics including Ayurveda, Vedic Astrology, Vedanta, Hinduism, Yoga and Tantra, as well as translations and interpretations from the Vedas. Dr. Frawley has been given many awards for his work in India including the Veda Vyasa award by the International Institute of India Studies. He is a Jyotish Kovid through the Indian Council of Astrological Sciences, and is also the President of the American Council of Vedic Astrology, the American offshoot of the Indian council; He has a Doctorês degree in Chinese Medicine and has also been certified as an expert through the University of Poona for his knowledge of Yoga and Ayurveda. He is presently the Director of the American Institute of Vedic Studies.\u003c\/p\u003e","brand":"David Frawley","offers":[{"title":"Default Title","offer_id":42239096586378,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120827462.jpg?v=1662540037"},{"product_id":"the-yoga-cookbook-vegetarian-food-for-body-and-mind-recipes-from-the-sivananda-yoga-vedanta-centers","title":"The Yoga Cookbook","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAttractive and simple to use, The Yoga Cookbook is the classic guide to a healthy, healing diet.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe teachings of Yoga advocate a vegetarian diet with special emphasis on foods that bring peace to the body, mind and spirit. The Yoga Cookbook makes this health-giving yogic diet available to everyone.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe easy-to-follow recipes use pure, wholesome foods that increase vitality, energy, health and joy. The book offers advice on the basic ingredients and suggests ways of food combining--what to eat together, and what to keep apart.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e* The first international illustrated book on yogic cooking\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e* Food from all over the world for every time of day\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e* Wheat-free recipes and guidance for vegans\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e* Recipes developed by the Sivananda Yoga Vedanta Centres\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e* Illustrated throughout with specially commissioned photographs.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eContents\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYogic Start to the Day, Soup Samskaras, Glorious Grains, Protein Prana, Vegetable Virya, Sattvic Sweets, Finishing Touches, Yogic Feasts, April in Paris, Picnic in the Sun, South Indian Bandhara, Middle Eastern Feast, Winter Festival, Fasting, Glossary, and Further Reading, Index\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTHE SIVANANDA YOGA VEDANTA CENTRES provides a worldwide network of teaching facilities. Recognized as one of the foremost authorities on Hatha and Raja Yoga, the Sivananda Yoga Centres promote the teaching of the ancient science of Yoga.\u003c\/p\u003e","brand":"Sivananda Yoga Vedanta Centres","offers":[{"title":"Default Title","offer_id":42239614353546,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788178220482.jpg?v=1662547213"},{"product_id":"the-yoga-of-kashmir-shaivism-consciousness-is-everything","title":"The Yoga of Kashmir Shaivism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eKashmir Shaivism is the study of consciousness. Consciousness is the most intimate experience of life the essence of life itself. Among the many spiritual traditions born and developed in India, one ancient philosophy-Kashmir Shaivism-has explored it completely.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eConsciousness is the most intimate experience of life, the essence of life itself. Among the many spiritual traditions born and developed in India, one ancient philosophy-Kashmir Shaivism-has explored it completely.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eUntil now, Kashmir Shaivism was an esoteric field accessible only to a few scholars and other specialists. Here, for the first time, Swami Shankarananda, a Self-realised spiritual master, presents the wisdom of this powerful tradition in a form that will delight and inspire all spiritual seekers. He explores the teachings in rich detail, elucidating ideas and meditative practices while drawing upon a vast canvas of many great beings, wisdom traditions and personal experiences.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhen Kashmir Shaivism is studied the way a subject at university is studied, it becomes a set of principles and concepts, which are rich and suggestive. But Kashmir Shaivism is not only food for the intellect. It also implies direct nurturance of the soul, the direct experience of consciousness itself. The goal of this book is to inspire spiritual seekers to make sure of the sublime methods and understandings of Shaivism in their own practice.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Yoga of Kashmir Shaivism is a book that will transform you. It is a resource and guides towards investigating and deepening your own consciousness.\u003c\/p\u003e","brand":"Swami Shankarananda","offers":[{"title":"Default Title","offer_id":42239622578314,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/YOGAOFKASHMIRSHAIVISM.jpg?v=1662547369"},{"product_id":"the-chinese-hevajratantra","title":"The Chinese Hevajratantra","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe Hevajrantra, the well-known Anuttarayogatantra, about 'unsurpassed yoga', is a direct successor of the Tattvasamgraha, a yoga tantra. It was translated from Sanskrit into Chinese in the 11th century. The Chinese translators offer a text which remains true to its contents, but which is at the same time acceptable to the Chinese milieu of the 11th century. This diplomatic effort explains many discrepancies, which were no problem to the initiate.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Ch. Willemen","offers":[{"title":"Default Title","offer_id":42239644729482,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120819450.jpg?v=1662547666"},{"product_id":"the-art-and-science-of-raja-yoga-with-cd-fourteen-steps-to-higher-awareness","title":"The Art And Science Of Raja Yoga (with CD)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe book contains fourteen lessons in which the original yoga science emerges in all of its glory-a proven system for realizing one's spiritual destiny. This is the most comprehensive course on yoga and meditation available today, giving you a profound and intimate understanding of how to apply these age-old teachings, on a practical, as well as spiritual, day-to-day level in this modern age.\u003c\/span\u003e\u003c\/p\u003e","brand":"J. Donald Walters (Swami Kriyananda)","offers":[{"title":"Default Title","offer_id":42250573676682,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/artandscienceofrajayoga.jpg?v=1662709099"},{"product_id":"theories-of-the-chakras-bridge-to-higher-consciousness","title":"Theories of the Chakras","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is an outstanding book from both the scientific and spiritual points of view. It is the unique record of the pioneering experiments which presents clear, electro-physiological evidence of the existence of the network of chakras and nadis which form the infrastructure of the subtle energies existing in the pranic and psychic dimensions, which underlie and activate the physical, material body of man. The experiments in the book successfully integrate the subjective and objective dimensions of knowledge and will serve as guideposts and blueprints for experiments in the years ahead. The chakras and other components of the human energy field were largely brought to the attention of the Western world by clairvoyant Charles W. Leadbeater. His pioneering work is discussed in detail in this fascinating exploration of the subtle body, along with that of other respected seers and yogis.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"This book represents a monumental effort to review and correlate much of the accumulated knowledge of the subtle energy systems...Such a book could only be written by a person who has had the lifelong personal experiences that Dr Motoyama so generously shares with the reader. These experiences provide step-by-step illustrations of unfolding and expanding consciousness. The book is necessary reading for all serious students of the subject of consciousness.\" - George W. Meek\u003c\/p\u003e","brand":"Hiroshi Motoyama","offers":[{"title":"Default Title","offer_id":42250729848970,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/THEORIESOFTHECHAKRAS.jpg?v=1662714071"},{"product_id":"tibetan-yoga-and-secret-doctrine","title":"Tibetan Yoga and Secret Doctrine","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo embody orally transmitted traditions and teachings relating to texts collected from Late Lama Kazi Dawasamdup and to place on records not only a 'Catena' (of carefully made translations of text)which are still a subject of inquiring for Occidental countries, all these have been successfully attempted by this book. The seven principal texts belong to a date long way beyond the time to which the actual manuscripts and block prints can be referred by this book. general introduction, a brief account of Buddhism before each treatise helps the common reader which is in contrast to the European conception of religion, philosophy and science.\u003c\/p\u003e","brand":"W. Y. Evans Wentz","offers":[{"title":"Default Title","offer_id":42254501183626,"sku":"","price":350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TIBETANYOGA_SECRETDOCTRINES.jpg?v=1662799946"},{"product_id":"yoga-for-teens","title":"Yoga For Teens","description":"\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eYoga shows that all beings (regardless of age) desire the same thing: peace. Yoga for Teens teaches how to attain this peace, for intermediate and high school-aged kids, through using different yoga poses, breathing techniques, meditations, and writing \"AUMwork\" exercises. Each chapter focuses on how using yoga can help teens properly cope with one emotion that they often face in their daily lives. Combining the teachings of yoga with the personal stories provided by the author and other yoga teachers who reflect back on their own teenage lives to inspirational stories written and artwork reflecting these emotions drawn by teens today, Yoga for Teens explains how to use yoga for anger, fear, gratitude, patience, focus, love, and confidence. The book uses honesty to talk about the things that teens go through from depression, drug use, alcohol use, sex, stress, driving, home issues, school, peer pressures, body image issues, social media, cyberbullying, focus and ADD, first loves friendships, and fights (along with many other topics teenagers face currently today). In understanding the history of yoga (including the 8 limbs, 7 chakras, and AUM) and the benefits of the practice, teens will learn how to become and stay physically, mentally, and emotionally strong, releasing the stress teens often face, enabling them to grow into strong, peaceful adults.\u003c\/span\u003e\u003c\/div\u003e","brand":"Shawna Schenk","offers":[{"title":"Default Title","offer_id":42254511997066,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/YOGAFORTEENS_NAB.jpg?v=1662800204"},{"product_id":"beating-tantra-at-its-own-game-spiritual-sexuality","title":"Beating Tantra At Its Own Game","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Eastern Aspirant renounces sexuality, while Western Religion severely limits its expression. While not condoning Hedonism, Tantra introduces a middle path, extending the delights of male-female coupling into rarely attained Bliss, as Man approaches ever closer to that Ultimate Union with Godness. Through integrating all levels of human consciousness, by manipulation of the life currents, the usual short period of arousal, climax, and afterglow is extended for hours at a time without debilitation. This text lucidly discusses the WHAT, the HOW, and the WHY of exercises capable of transforming sensuality and sexuality into spirituality.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSexual intercourse can be a very creative act. It is capable of stimulating energies of a very high positive and fulfilling nature. The Sex function is vitally important to people, in that it is a natural part of the body, but it also is important to remember that you are here to learn to master its energy and to master your own resources and use of life energy.\u003c\/p\u003e","brand":"Arthur Lytle","offers":[{"title":"Default Title","offer_id":42254515503242,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/beatingtantraatitsowngame.jpg?v=1662800398"},{"product_id":"meditation-a-practical-guidebook-based-on-the-teachings-of-vedanta-bhagavad-gita-and-yoga-sutras","title":"Meditation A Practical Guidebook","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo ask, \"What is meditation?\" is like asking, \"What is music?\" No simple answer can even hope to convey the breadth and richness of this subject. Meditation is a contemplative art, a mental discipline, and a sacred journey. Meditation is a reflective practice, a tranquil retreat, and a joyous excursion. Meditation is simultaneously an aesthetic pursuit, a scientific investigation, and a spiritual path. You could say that meditation is a rainbow of many hues.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut to describe meditation with fancy words and elegant expressions is like trying to describe the flavour of a ripe peach. Meditation, like the peach, must be experienced to be understood. Words can never suffice. Yet words of description and explanation are not useless. Words can tell you how to select the ripest fruit from a bushel of peaches. And words can tell you how to meditate, leading you to develop a powerful, rewarding practice.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book provides practical, methodical guidance for all who want to develop a powerful and rewarding practice of meditation. It begins with basic principles and proceeds step by step to more advanced topics while exploring a wide range of meditation techniques. Though the subject is vast attempt has been under to create a concise and user-friendly guidebook.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSwami Tadatmananda is a disciple of the world-renowned teacher of Vedanta, Swami Dayananda Saraswati. He was ordained as a Hindu monk in 1993 and now teaches Vedanta, meditation, and Sanskrit at Arsha Bodha Center, an ashram he founded in Somerset, New Jersey.\u003c\/p\u003e","brand":"Swami Tadatmananda","offers":[{"title":"Default Title","offer_id":42254946140298,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/MEDITATIONAPRACTICALGUIDEBOOK.jpg?v=1662805324"},{"product_id":"deep-yoga-ancient-wisdom-for-modern-times","title":"Deep Yoga","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe ancient and sacred Sister Sciences of Yoga and Ayurveda provide a pathway to profound self-healing, physical \u0026amp; mental vibrancy, and ultimately to Self-realization. Deep Yoga: Ancient Wisdom for Modern Times brings the timeless wisdom of Yoga and Ayurveda into our lives in personal and relevant ways, giving us a host of techniques to deal with the stress and anxiety that permeate our modern culture.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIf we can learn to employ both Yoga and Ayurveda together, then we can not only avoid most of the pain and disease of body and mind, we can reach a level of spiritual happiness that cannot be disturbed by outer fluctuations of time and circumstances that are inevitable for everyone.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is a sharing of the author's own transformative life experience and the insight that he gained from it and which continues to develop in his teachings. Bhava will show you deeper dimensions of Yoga and inner healing that he himself has worked through in his own vast array of life-experience. He speaks to the subjects that matter most to all of us like health, happiness and seeking something beyond our temporary pleasures and pains.\u003c\/p\u003e","brand":"Bhava Ram","offers":[{"title":"Default Title","offer_id":42254956134538,"sku":"","price":195.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/deepyoga.jpg?v=1662805525"},{"product_id":"ashtanga-yoga-practice-and-philosophy","title":"Ashtanga Yoga","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAshtanga Yoga integrates Ashtanga Vinyasa Yoga and the Yoga Sutra of Patanjali as an organic whole, presenting them as two sides of one coin. It also shows how the eight limbs are practised within the Ashtanga Vinyasa system.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAn extensive explanation of the fundamental techniques of breath, bandhas and drishti is followed by a detailed and comprehensive study of each posture of the Primary Series, following the traditional Vinyasa count. This is complemented by clear and informative anatomical illustrations and descriptions. Additional information on the mythological background and yogic context of specific postures enhance and bring further insight to the practice. Practical tips are also offered.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn the final section of the book, a lively, authentic and practical rendering of the Yoga Sutra, for which the major ancient commentaries have been consulted, lucidly describes the entire path of Ashtanga Yoga and presents it as a realistic path for modern practitioners.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"Gregor Maehle's Ashtanga Yoga weaves philosophy and integrated knowledge of anatomy into our yoga practice to keep us centred in the heart of a profound tradition.\" - Richard Freeman.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"A much-needed new tool for practising yoga with greater safety in the physical form and with much greater depth in the inner form of the practice. A valuable contribution to the evolving understanding of this profound system and method of yoga.\" - Chuck Miller.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA student of history, philosophy and comparative religion, Gregor Maehle undertook yearly trips to India from 1984 to study yoga, meditation and philosophy with various masters. Meanwhile, he gained anatomical understanding by completing the requirements for a German health practitioner (Heilpraktiker) licence. Since 1990 Ashtanga Yoga has been his main form of yoga practice. His passion is the study of Sanskrit. The author is co-founder and director of 8limbs Ashtanga Yoga in Perth, Australia.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the year 3102 BCE, the emperor Yudishthira stepped down and awaited the death of Krishna and the beginning of the dark age (Kali Yuga). Due to the increasing materialism and corruption of that age, the ancient sages (rishis) retreated into the recesses of the Himalayas. However, as Vedic teacher David Frawley has pointed out, the rishis have not disappeared entirely: they are observing mankind from a distance. It depends on us whether it will become possible for them to return and with them much of the knowledge, wisdom and intelligence of humankind. Through our combined efforts we must try to usher in a new golden age (Satya Yuga). This book is an attempt to bring about a renaissance of ancient dharma and to play a part in restoring yoga to the glory it once was. May all beings experience that which is auspicious.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eINTRODUCTION During a study trip to the Ashtanga Yoga Research Institute in Mysore in 1996, I asked the Ashtanga master K. Pattabhi Jois about the relevance of - different scriptures for the Ashtanga Vinyasa method. With the words 'This is Patanjali Yoga', he pointed out that the text of prime importance for this school was the Yoga Sutra compiled by the ancient seer Patanjali. He said it was a difficult text, and only sincere study could lead to an understanding. He urged me to undertake a daily study of the Yoga Sutra for a long time. The combination of these studies with daily Ashtanga Vinyasa practice led me eventually to realise that the Yoga Sutra and the Vinyasa method are really only two sides of the same coin. That is the central theme of this book. For yoga practice to be successful, there can be no separation of practice and philosophy. Indeed, new approaches to practice have always come out of philosophy, while practice prepares the intellect for philosophy. In fact, the Yoga Sutra suggests that philosophical enquiry — svadhyaya, or vichara as Shankara calls it —is itself a form of practice and an essential ingredient of the path to freedom. This book is dedicated to bringing the two aspects back together and to restoring what historically was one system, lost through the lapse of time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Rediscovery of the Ashtanga Vinyasa System The notion that the Yoga Sutra and the vinyasa system are two sides of one coin has been strongly present from the beginning of the modern-day Ashtanga Yoga lineage. K.P. Jois received the vinyasa method from his master, T. Krishnamacharya; Krishnamacharya's own master, Ramamohan Brahmachary, instructed him to seek out what was understood to be the last remaining copy of an elusive scripture, the Yoga Korunta, thought to have been compiled by the ancient seer Vamana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to Krishnamacharya's biography,' the Yoga Korunta contained not only the vinyasa system but also the Yoga Sutra of Patanjali and its commentary, Yoga Bhasya, compiled by the Rishi Vyasa. These were bound together in one volume. We can see from this that, in ancient times, what are today regarded as two systems that only share the same name — namely the Ashtanga Yoga of Patanjali and the Ashtanga Vinyasa Yoga of the Rishi Vamana —were in fact one. We see here also the idea that yogic philosophy is taught together with practice. The practice of asana (posture) alone poses a danger. According to K.P. Jois, 'Partial yoga methods out of line with their internal purpose can build up the \"six enemies\" (desire, anger, greed, illusion, infatuation and envy) around the heart. The full Ashtanga system practised with devotion leads to freedom within one's heart.\" Today, however, we are in a situation where on the one hand there are scholars who try to understand the Yoga Sutra without knowing its practices, while on the other hand, there are many Ashtanga Vinyasa practitioners who are established in practice but do not know the philosophy of their system. Both aspects practised together will make practice easy because we know where it leads and how we get there Without dedicated practice, philosophy can turn into mere theory. Once established in practice, we will swiftly internalise the philosophy and attain higher yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe relevance of Ashtanga Yoga today I do not claim here that Vinyasa Yoga is the only form of Patanjali Yoga. That would be absurd. It is, however, one of the authentic representations of Patanjali's sutra that is still alive. 1. Krishnamacharya the Purnacharya, Krishnamacharya Yoga Mandiram, Chennai. 2. The Yoga Journal, San Francisco, November \/December 1995.\u003c\/p\u003e","brand":"Gregor Maehle","offers":[{"title":"Default Title","offer_id":42265018105994,"sku":"","price":875.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ASHTANGAYOGAPracticeandPhilosophy.jpg?v=1663066785"},{"product_id":"yoga-for-men-postures-for-healthy-stress-free-living","title":"Yoga for Men","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYoga for Men is a comprehensive introduction to yoga specially designed for men of all ages and backgroundsãathletic sedentary, young or old, the yoga devotee or the neophyte just starting out on his yoga journey. It is presented in a simple, easy-to-follow format that includes a fully illustrated, basic, yet complete, yoga practice session, to serve as a companion to your own personal yoga practice. It provides an overview of all the major styles of yoga to help you custom-tailor a practice to suit your needs. In addition, Yoga for Men includes information specific to menãhow yoga affects male health concerns, how yoga can help during the phases of a man's life, how yoga can enhance performance for athletic activities as well as your sex life, and how yoga can be enjoyed with a partner.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThomas Claire, is a writer, body\/mind teacher, and personal development facilitator. He brings more than 30 years of experience with personal yoga practice to Yoga for Men. Thomas is the author of the critically acclaimed guide Bodywork: What Type of Massage to Getã and How to Make the Most of it. In addition, he taught Eastern anatomy and bodywork in the Healing Arts division of Queensborough Community College, the City University of New York.\u003c\/p\u003e","brand":"Thomas Claire","offers":[{"title":"Default Title","offer_id":42269428023434,"sku":"","price":275.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/yogaformen.jpg?v=1663141927"},{"product_id":"transforming-self-through-yoga-getting-more-than-exercise-from-an-ancient-spiritual-practice","title":"Transforming Self through Yoga","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYoga beyond Fitness offers a bridge to yoga's serious meaning for the millions who use it for exercise but want more. It traces America's love affair with yoga while offering an overview of diverse teachings. Through its colourful stories of ordinary people, we, too, can learn to embrace yoga's underlying promise-which extends far beyond a flatter abdomen in helping us live with a deeper purpose, greater awareness, and even a bit more grace.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAn inspiration and a guide to all who recognize yoga as a holistic lifestyle, spiritual discipline, and means for transformation.-Sharon Steffensen, Editor, Yoga Chicago Magazine\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTom Pilarzyk, PhD, is a college administrator and registered yoga instructor who has practised yoga for twenty years. With a doctorate in the social sciences, he has published articles in numerous scholarly journals and popular magazines.\u003c\/p\u003e","brand":"Tom Pilarzyk","offers":[{"title":"Default Title","offer_id":42269446701194,"sku":"","price":275.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/transformingselfthroughyoga.jpg?v=1663142380"},{"product_id":"the-story-of-meditation","title":"The Story of Meditation","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003ePatanjali's Ashtanga Yoga is no mean assignment to identify with! It took the author over twenty years to unbolt (she hopes) what the sutras were trying to converse with her. In this book, she gives personalities inherent in each of the seven chakras in the spinal cord. She weaves a story around individuals at different levels of human evolution while on a spiritual journey.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e \u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eSNEH (AHUJA) CHAKRABURTTY was born in Punjab and educated in Zanzibar and in Ireland. She grew up with a deep interest in spirituality. She was taught the Vedanta by Swami Chinmayananda himself for over twenty years. Thirty-three years later, she continues to make medicine and philosophy a symbiotic relationship.\u003c\/p\u003e","brand":"Sneh Chakraburtty","offers":[{"title":"Default Title","offer_id":42269461938314,"sku":"","price":225.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/storyofmeditation.jpg?v=1663143162"},{"product_id":"pancatantra-of-visnusarman","title":"Pancatantra of Visnusarman","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present edition is meant for such students who do not have the means of securing private assistance. A full English translation has been given of all difficult verses. But in the case of easier ones, the translation stops after giving a rendering of the unintelligible parts only. The same has been done with regard to the difficult prose passages. Thus there is scope left for the boys to exercise their own brain power. A short commentary explaining all difficult compounds and giving the prose order of difficult verses has been added. In the case of intricate passages the editor has added, sometimes a word, at others, a sentence or two to make the sense clear. The exigencies of space, however, did not permit him to add full explanations. But what is given is sufficient to make the text intelligible to a student of ordinary understanding. A special feature of the present edition is this-that it gives different readings and some additional verses found in two MSS consulted by me.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe student will observe that the reflections and citations which are so profusely interspersed in the first three Tantras become much less copious in the last two-a circumstance which, However, much adds to the interest, if not to the utility, of the compilation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Panchatantra is a famous literary work of Visnusarman the Court-Pandit of Kind Amarasakt of Mahilaropya in the south. Originally it was intended by the author to educate the princes of his patron in the science of politics and practical life. The work comprises five tantras consisting of stories interspersed with verses which are full of political maxims applicable to the exigencies of life. The present edition contains besides the text, copious notes and literal translation in English.\u003c\/p\u003e","brand":"M. R. Kale","offers":[{"title":"Default Title","offer_id":42342017466506,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120802209.jpg?v=1664447342"},{"product_id":"the-science-of-meditation","title":"The Science of Meditation","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOnly a few know the path to finding happiness. Most are conditioned to wade through the river of human existence and a fortunate few find a Master to take them across.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn an attempt to retrace the steps to spirituality the author is positive she became knowledgeable about her profession as a physician for subsequent discovery of the Science of Meditation. She makes a commanding and trustworthy authentication that the corridor of meditation is the Central Nervous System.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSNEH (AHUJA) CHAKRABURTTY was born in Punjab, and educated in Zanzibar and in Ireland. She grew up with a deep interest in spirituality. She was taught the Vedanta by Swami Chinmayananda himself for over twenty years. Thirty-three years later, she continues to make medicine and philosophy a symbiotic relationship.\u003c\/p\u003e","brand":"Sneh Chakraburtty","offers":[{"title":"Default Title","offer_id":42342076153994,"sku":"","price":225.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788178223223.jpg?v=1664448241"},{"product_id":"a-method-for-tantric-bliss-the-ipsalu-formula","title":"A Method For Tantric Bliss","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA Method for Tantric Bliss presents a practical approach to spiritual awakening leading to a joyful experience of who you really are and your oneness with all things, your bliss. Created on a solid foundation of ancient principles and practices with deep psychological insights, The Ipsalu formula works for everyone who practices it.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eA Method for Tantric Bliss began as the follow-up materials for the weekend course \"Living in Bliss\". Materials introduced in that intensive are included and greatly expanded here. The book can in no way replace the course. The awakening that happens there, the quantum leap of awareness, simply cannot be captured on paper. The group energy makes that magic happen. Being familiar with the conceptual basis in advance of the course allows one to go more deeply into that experience. Tantric Bliss draws from seventeen years of experience, guiding thousands of people through that sometimes hazardous process. New methods have been added and refined. We have learned how to manage the process safely and efficiently.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe current approach is more feminine than the earlier work, recognizing the cosmic importance of feeling states and matters of the heart. Any technique, with a few modifications, can be used to draw either predominately masculine\/Shiva energy into the body (the yogic preference), or feminine\/Shakti energy (a more tantric approach.) This book brings together materials from esoteric traditions (primarily Kriya Yoga), from state-of-the-art transpersonal psychotherapy, from current scientific research in the physiology of mystical experiences and the mechanics of consciousness. The intention is to demonstrate in simple terms how this all fits together.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDividing the material into topics has been somewhat arbitrary. It doesn't really fit into boxes and doesn't want to lay out in a linear way. It is more like working with a hologram where all of the understanding is included in every small piece. The better you understand each piece, the better you understand the whole. Therefore, I have cross-referenced extensively. This book is highly condensed. There are many topics presented here, any one of which could have been developed into an entire book. You will read in now and pick up certain information. When you reread it, you'll probably find something you didn't see before.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book has come together magically. I have made it a point never to read a tantra book or attend a class. Bits of information and insights just show up, pieces of this cosmic jigsaw puzzle. During the several months of serious writing I would wake up in the middle of the night to write down ideas that were dancing in my mind. I would then take the morning to expand the ideas and fit them into the growing book. My astrologer says this book at this time is my destiny book, the integration and culmination of a lifetime of exploring. The observations and interpretations offered here are presented as if they were the counsel and teachings of my Higher Self, speaking to my small self, the guidance and principles of which I need continual reminders. There seem to be a large number of people who also resonate to those reminders, and so I am happy to share them. Hereafter, when I'm referring to my personal history, the text will appear in italics. Regular type will be used for the Higher Self discourse.\u003c\/p\u003e","brand":"Bodhi Avinasha","offers":[{"title":"Default Title","offer_id":42462949048458,"sku":"","price":525.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/METHODFORTANTRICBLISS.jpg?v=1666944541"},{"product_id":"the-origin-of-meditation","title":"The Origin of Meditation","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMany have printed on paper the dialogue connecting Krishna with Arjuna in the Mahabharata. A great deal was left unarticulated but it unquestionably was understood by Krishna's addressees. Perception of the message of the Bhagavad Geeta is easier said than done. A lecturer and guide are mandatory to unleash its significance for us. From beginning to end, insightful Sanjaya unfolds where meditation was first introduced aeons ago. The Origin of Meditation simplifies and demystifies the process of self-discovery by offering a matter-of-fact guide to spiritual unfoldment through discussion and dialogue.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSNEH (AHUJA) CHAKRABURTTY was born in Punjab and educated in Zanzibar and in Ireland. She grew up with a deep interest in spirituality. Swami Chinmayananda himself taught her the Vedanta for over twenty years. Thirty-three years later, she makes medicine and philosophy a symbiotic relationship.\u003c\/p\u003e","brand":"Sneh Chakraburtty","offers":[{"title":"Default Title","offer_id":42620139405450,"sku":"","price":225.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/41nQNBinXSL.jpg?v=1670836416"},{"product_id":"the-tantric-path-to-higher-consciousness-jewel-in-the-lotus-a-complete-and-systematic-course-in-tantric-kriya-yoga","title":"The Tantric Path to Higher Consciousness","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSome of the most potent techniques ever devised by man to accelerate his evolution are now yours to use. These twelve lessons will guide you to new levels of mastery. 1. Generate and conserve sexual energy. 2. Energise, heal and rejuvenate yourself. 3. Learn to direct orgasmic energy to the brain and awaken dormant brain cells, expanding your senses. 4. Be aware of the inner workings of your body\/mind. 5. Attune yourself to the Cosmic; recognise your Divinity. 6. Be your own therapist. 7. Deepen your love relationship. You no longer have to choose between spirituality and sexuality. Apply the secrets of sexual Alchemy and transmute sexual experiences into spiritual awakening.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eS. SARASWATI has a rich and variegated experience of India's philosophy, culture and the arts. She has been a lecturer of Philosophy at Mumbai University, conducted field studies, and documented several performing arts traditions. She is also an archivist of repute for cultural material.\u003c\/p\u003e","brand":"Sunyata Saraswati, Bodhi Avinasha","offers":[{"title":"Default Title","offer_id":42620140257418,"sku":"","price":345.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788178222370.jpg?v=1670836852"},{"product_id":"the-jaiminigrhyasutra-belonging-to-the-samaveda","title":"The Jaiminigrhyasutra","description":"\u003cp style=\"text-align: left;\"\u003eThe Grhya-sutras contain rules for customs, ceremonies and sacrifices through which the\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003elife of an Indian attains purification. They record a number of popular customs and manners connected with conception, birth, name-giving, first-outing, first-eating by the child.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe Grhya-sutra belongs to the Jaimini School of Samaveda. It is divided into 2 parts. Part I opens with details of regular sacrifices in which cooked food is offered to the deities. The work proceeds with the description of a ceremony to secure the birth of a male child, description of the nandimukha sraddha preceding every sacrament, of parting the hair, ceremony for the new-born child, ceremony of giving name, the first feeding of the babe with solid food, the tonsure of childÍs head, initiation of the student to the study, twilight devotion, opening of the annual course of study, ending of the term of study, observance of vows, his return home after finishing the course of study, ceremony of marriage, evening and morning sacrifices and the sacrifice of first fruits.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003ePart II opens with the rite of sraddha and proceeds with the description of astakas, funeral ceremonies, libations of water, and the collection of bones. It is followed by the detailed account of rites of the house, allaying of prodigies, recitation of the Veda during a fast. It ends with the appeasing of planets malefic to the householder.\u003c\/p\u003e","brand":"W. Caland","offers":[{"title":"Hardbound","offer_id":42671358541962,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Paperback","offer_id":42671358574730,"sku":"","price":225.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/JAIMINIGRHYASUTRA.jpg?v=1673267497"},{"product_id":"citrasutra-of-the-visnudharmottara-purana","title":"Citrasutra of the Visnudharmottara Purana","description":"\u003cp\u003e\"It Has Been Beautiful Produced....... The Book Presents Interesting Readings as It Includes all the Information Given By The Previous Scholars And Other Texts Regarding the Use And Interpretation Of Technical Terms, Techniques Of Painting, And Classification. The Author Has Been Successful In The Task She Sets Before Herself To Present A Thoughtful Interpretation Of A Text And The Underlying Aesthetic Theory Of Indian Art And Its Relevance Today.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003eParul Dave Mukherjee teaches at the Department of Art History and Aesthetics, University of Baroda. She has done her doctoral dissertation at the Faculty of Oriental Studies, University of Oxford.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eThe Citrasutra of the Visnudharmottara-purána, Khanda III Chapters 35-43 is the thirty-second volume in the Kalãmulasastra Series of the Kalãkoâa Division in the Indira Gandhi National Centre For the Arts (IGNCA). The earlier volumes have included the seminal texts, relevant to the Indian arts: Matralaksanam, volume 1; Kanvasatapathabrahmana volumes 12 and 22; Latyayana-srauta-sutra, volumes 27, 28, and 29. These lay the foundations for an incipient theoretical framework before an articulated theory of art emerges. Also, these texts provide the basic structure and building blocks for the evolution of a language of ‘form’. The Karmakanda (popularly called ritual practices) and its systems of a multilayered spatial and temporal design employ a multi-media vocabulary of sound, music, word, movement, and gesture. This design style permeates into the fabric of the specific arts. The texts on music Dattilam volume 2, Brhaddesi, volumes 8 and 10, and Sangitopanisatasroddhara, volume 23, move concurrently on the three planes of concept, form, and technique. So also the texts of architecture (vastu), the Mayamatam, volumes 14 and 15; and Silparatnakosa, volume 16. Underlying all is a shared worldview, a distinctive approach to phenomena, and all that we understand by the word ‘nature’. Besides there is the affirmation of the principle of inter-connectedness and interdependence. This is the glacial level of thought as articulated in the\u003cspan\u003e Vedas,\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eespecially Fig Veda and the Upanisad. The texts as well as the artistic practice, subscribe to the world-view and accept it as given. It is therefore not considered necessary to explicitly state it in the texts of the specific arts. Understandably they have been considered as treatises, manuals of technique.\u003c\/p\u003e\n\u003cp\u003eAlthough texts such as the Satapatha and Srautasutra go back many centuries before the era. The texts on the specific arts roughly open a period from the second century to the eighteenth century. Throughout there is adherence to the fundamental concepts. This is the time of continuity; alongside there is an equal preoccupation with change and specificity. Now categories and typologies of forms constantly evolve.\u003c\/p\u003e\n\u003cp\u003eThe contents of the few volumes published by the IGNGA bear testimony to the dynamics of continuity and change, the perennial and the temporal as concurrent movements. Basic to the textual tradition in all the arts is the Natyasastra\u003cspan\u003e \u003c\/span\u003ewhich will be published later. This monumental text lays the foundation of a theory of the Indian arts, which continues to be valid in practice over a millennium and more. The textual tradition flows along one direction, the actual practice (prayoga) in turn gives concrete shape in defined space and time. The Sastra (general theory) and prayoga (practice) interpenetrate and re-inforce each other.\u003c\/p\u003e\n\u003cp\u003eThe Puranas, Agni, Visnu, Matsya, and Mãrkandeya provide a necessary bridge between the ritual texts such as the Satapatha and Latyayana and the texts of the particular arts. Now the abstract concept, the philosophic discussions as also structures are couched in a language of myth and a narrative mode. The Puranas are neither a sub-stream of popular discourse as considered by some nor narratives of complex mythologies and legends manifesting flights of poetic imagination or shrouding social histories only. Indeed they are another mode of communicating the same ontological and epistemological concerns as the Vedas and the Upanisads and the systemization of the method of the Brahman as they provide another method of relating the abstract and the concrete, the universal and the specific, the philosophic and the artistic. Their mythical world with a staggering variety serves as a transition from a system of thought, knowledge, and scheme of ritual to the vocabulary of form in the specific arts. Now myth which was seminal but capsuled earlier, a methodology of ritual that was highly structured is given a fluidity through the expansiveness of the myth. There is plurality of a figurative language. Consequently, they provide the basis of the figurative language of iconography where myth collapses into an icon with attributes. The chapters relating to the Murtivinirdesah in the Kalikapurane Murtivinirdesha volume 9 and the chapters on the arts in the Agni Puràna, not yet published by the IGNCA bear this out. Only on the surface are the Puranas compendiums of disparate concerns. Thus the chapters on the Arts in the Puranas have to be comprehended against the larger concerns. There is the Endeavour to contain multi-dimensions of concepts and meanings through narrative myth and its transformation into a vocabulary of formal elements in the arts, singly and together.\u003c\/p\u003e\n\u003cp\u003eWhile this is not the occasion to delve more fully into the contribution of the Puranas as also the Upapuranas in facilitating the flow of a tradition through an alternate mode of expression, it is well to remember that no Purana is a single isolated entity, unrelated to the other Puranas or other texts on the arts. There is a continuing dialogue within their category and each component also has interaction with the discourse in the specific disciplines. A vertical transmission and a horizontal movement can be discerned.\u003c\/p\u003e\n\u003cp\u003eThe Visnudharmottara -purana occupies a predominant position amongst the Upapuranas and is also related to the discourse within the Puranas. Moreover, it is central to the discourse on the arts, both preceding and succeeding it. The voluminous text can be viewed only within the framework of the Puranas or it can be placed through Khanda HI in the mainstream of the discourse on the arts from the Natyasastra to the medieval texts mentioned above. Its contents can be profitably compared with those both its predecessors as also successors such as Mayamatam, Manasollasa, Silparatnakosa, Silpaparakasa, and Aparajitapraccha.\u003c\/p\u003e\n\u003cp\u003eThe Cztrasutra (Khapa III Chapter 35 - 43) constitutes an important cluster in the larger concerns of the Viyzudhannottarapzcrd9za on both the nature of art, artistic expression, and communication as also its insistence on establishing a meaningful interdependence and inter-relationship between and amongst the arts. As has been pointed out, the Puranic methodology is in the narrative mode. An oft-quoted story about a dialogue between Vajra and Markandeya embodies the essence of the theoretical position of the composer of the Visnudharmottara-Purana. Since the IGNCA and I as General Editor of the Series are deeply committed to this viewpoint, it would be relevant to quote it in full as a constant reminder:\u003c\/p\u003e\n\u003cp\u003e“King Vajra requests the sage to accept him as his disciple and teach him the art of icon-making, so that he may worship the deities in their proper forms. The sage replies that one cannot understand the principles of image making without a knowledge of painting. The King wishes for instruction in this art and is told that, unless he is accomplished as a dancer, he cannot grasp even the rudiments of painting. The King requests that he be taught dancing, whereupon the sage replies that, without a keen sense of rhythm or a knowledge of instrumental music, proficiency in dance is impossible. Once again the king requests that he be taught these subjects; to which the sage replies that a mastery of vocal music is necessary before one can be proficient in instrumental music; so finally the sage takes the king through all these stages before he is taught the art of iconography.”\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eEqually important is the other statement:\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003eyatha nrtte tatha chitra trailokyanukritissmrta (As in dance so in painting, there is to be a close observation and reproduction of the world around us in as charming a style as possible).\u003c\/p\u003e\n\u003cp\u003eIn the first, quote the method is narrative, in the second, aphoristic and deductive. The chapters relating to the arts have therefore to be seen together. Each is integral to the other. Notions of interdependence and interpenetration are the norm not the exception at the level of content, form, and even technique. A framework of both sharing as also autonomy is developed through the discussion of the diverse arts. The chapters relating to art, especially the visual arts have received considerable attention from scholars since the publication of the first edition. Subsequent editions and translations have appeared. Nevertheless, it was time to attempt another edition based on new material.\u003c\/p\u003e\n\u003cp\u003eThe Indira Gandhi National Centre for the Arts (IGNCA) is indebted to Dr. (Smt.) Parul Dave Mukherji for having undertaken the arduous task of locating more manuscripts. She has gone beyond her predecessors in carefully pursuing manuscripts that did not receive the attention of her predecessors. The manuscripts from Nepal (Ms. N) and Dhaka (Ms. D) have been of great help in arriving at new readings. She has drawn up a convincing stemma. This is an invaluable contribution. She has painstakingly taken into account the work of Stella Kramrisch, Priyabala Shah, and C. Sivaramamurti. Her introduction gives a lucid account of the contents of each chapter. More importantly, she addresses some basic issues of textual work and textual criticism. Our editor represents like Allyn Miner in the case of Sangitopanisasaroddara, a younger generation of scholars, who understandably are concerned, as much with trying to find a near authentic text as with contextualizing the text in its historic-cultural ambiance. Besides the preceding discussion on this and other texts is taken into account. Allyn Miner had ably placed her text in the historic-social context. Parul Dave goes further by carefully and critically analyzing the historiography of critical discourse in her text in the twentieth century. Her yardstick of evaluation is the socio-historical contexts of colonial and post-colonial India. Logically she offers an explanation for particular interpretation of her peers and predecessors situating herself as being distinctively different. All this is welcome.\u003c\/p\u003e\n\u003cp\u003eFrom her meticulously argued position it is clear that she considers the question of arriving at particular readings practically inseparable from the ideological position of the editors. Further, she attributes these positions to the historic-social situation. She cites a few instances of this from the editorial work and translation of these chapters by her distinguished predecessors. Invaluable is her summary of the chronology of the interest in the Khanda III of the Visnudharmottara during the last seven decades. I do not doubt that the text translation and the introduction will be widely read and re-invigorate the discussion on this text. It will again convince readers that both historically and artistically the Visnudharmottara Purana is a watershed and a milestone for comprehending the Indian artistic traditions in general and those of sculpture and painting in particular.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eTo a contemporary editor or a textual critic an ancient text is the source of knowledge about the past. But if that treatise is seen as text one confronts a different set of problems. The difference is not so much a shift like the object of one’s inquiry but a different way of viewing it: either one subscribes to the view that it is possible to approach a work directly as transparent unnegotiated complete in itself ready to yield valuable information about that past or one hazards a reading of it as a text embedded in the circumstances and time of its production interpretative partisan.\u003c\/p\u003e\n\u003cp\u003eTextuality as a modern notion tends to open up this object of inquiry into a process engaging in its historiographical semiotic and rhetorical aspects. These problems become manifold if the text in question is an already worked text edited translated and interpreted by pioneering scholars and art historians.\u003c\/p\u003e\n\u003cp\u003eA part of the Puranic genre the Citrasutra has attracted tremendous scholarly attention since its first English translation by Stella Kramrisch in 1924. Subsequently, it has come to acquire a hegemonic status account of its centrality to arguments about Indian art in the works of A.K. Coomaraswamy and C. Sivaramamurti. Its position as the most privileged Shilpa Sastra was established by a variety of factors. Foremost is the antiquity of the text whose dating is still a matter of controversy but is generally fixed between 500 A.D. to 900 A.D. corresponding roughly to what is considered to be the classical period in Indian Art.\u003c\/p\u003e\n\u003cp\u003eIn comparison to other Silpa texts such as the Citralaksana of Nagnajit the Samarangaganasutradhara or the Aparajitaprchaa, the Citrasutra offers more comprehensive coverage of art. Comprising the dhyanas from 35 to 43 of the III khana of the V4zudharmottarapuraza, the Citrasütra encompasses a wide spectrum of topics related to art practice. The 35th adhydya opens with a creation myth that attributes the origin of painting to the birth of Urvasi. The 36th Madhya is concerned with the five male stereotypes exemplifying the canons of tonometry. The next is adhyáya 37 which classifies five types of eyes. The following adhydya 38 deals exclusively with norms of idol-making accompanied by dire warnings in case of any transgression of the prescribed measurements.\u003c\/p\u003e\n\u003cp\u003eThe adhyaya 39 marks a shift from the strictly religious\/ritualistic context to the rules of foreshortening (ksayavrddhi), which pertains to the problem of representing three-dimensional figures on a two-dimensional surface, from changing points of view as in a painting or a sculpture in relief.\u003c\/p\u003e\n\u003cp\u003eDevoted mainly to the technical aspects of painting, the 40th Adhyaya pays attention to the methods of ground preparation and mixing of colors. Adhyaya 41 is central to the Citrasütra. It is here that the paintings are classified into four types: the Satya, Deika, Nãgara, and the last one Misra being a combination of the first three. Most elaborate and important for iconography is the penultimate adhydya which concerns the typology of various figures such as the kings, the ministers, the wrestlers, and so forth, according to their relative placing in the social hierarchy. It also incorporates a section on the conventions for delineating not only different times of the day and night but also the four seasons. As it concludes, the Citrasütra brings within its focus the Citra races or the sentiments to be portrayed in art.\u003cb\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAcknowledgments\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTEXT, TRANSLATION AND NOTES\u003c\/td\u003e\n\u003ctd\u003e1-266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdhyaya 35\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdhyaya 36\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdhyaya 37\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdhyaya 38\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdhyaya 39\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdhyaya 40\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdhyaya 41\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdhyaya 42\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdhyaya 43\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSelect Bibliography\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eList of Diagrams\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Parul Dave Mukherji","offers":[{"title":"Default Title","offer_id":42672987635850,"sku":"","price":1495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CITRASUTRAM.jpg?v=1673335386"},{"product_id":"the-grahya-sutras-sbe-vol-30-part-2","title":"The Grihya-Sutras (SBE Vol. 30) (Part-2)","description":"\u003cp style=\"text-align: left;\"\u003eBuddhism in Central Asia is a saga of peaceful pursuit by Buddhist scholars from Kashmir and Kabul to propagate the message of the Buddha. This vast region between the Tien-Shan and the Kunlun ranges was the centre of activities of these Buddhist savants. Here people of different races and professions, speaking many languages, were finally blended into a cosmopolitan culture. This created an intellectual climate of a high order. In this context, the famous silk trade route was helpful in adding to the material prosperity of the people in this region. The present study, therefore, is not one of Buddhism in isolation. It equally provides an account of the political forces confronting each other during the course of the history of this region for well over a thousand years. For centuries the drifting desert sand of Central Asia enveloped this civilization and the religion connected with it. The late-nineteenth and early-twentieth century explorers and archaeologists successfully uncovered it at different centres along the old Silk Route. This has been helpful for a comprehensive study of Buddhism with its literature and art. The finds of hundreds of inscriptions have added to the cultural dimensions of the study.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honours and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller, Hermann Oldenberg","offers":[{"title":"Default Title","offer_id":42674650873994,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol30.jpg?v=1673416745"}],"url":"https:\/\/www.motilalbanarsidass.com\/collections\/yoga-tantra.oembed?page=6","provider":"Motilal Banarsidass","version":"1.0","type":"link"}