{"title":"Yoga \u0026 Spirituality","description":"","products":[{"product_id":"advaitic-sadhana-the-yoga-of-direct-liberation","title":"Advaitic Sadhana","description":"\u003cp class=\"MsoNormal\" style=\"text-align: left;\"\u003eit inspired trilogy that constitutes a thorough, practical guide on the path to Self-realisation. Book I has particular relevance to spiritual aspirants visiting Sri Ramanasramam, as it was written by the author in the 1940s for the sole purpose of making their visits meaningful. It throws much light on the practice of sadhana, especially meditation and the insights and guidelines presented are as applicable \u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003enow as when they were written. Book II contains the well-known Mandukya Upanisad with brief notes. This Upanisad is said to offer the most concise, clearest and practical study of the nature of man, or Atman (Self). Atma Bodha of Book III was composed by Acarya Sankara, the greatest expounder of the Upanisads. In sixty-eight short stanzas, the celebrated author delivers the cream of Vedanta.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis essay was drafted many years ago when the author was residing in \u003cstrong data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-size: 11.0pt; line-height: 107%; font-family: 'Calibri',sans-serif; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: minor-bidi; mso-ansi-language: EN-IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;\"\u003e\u003cspan style=\"color: windowtext; text-decoration: none;\"\u003eSri Ramanasramam at Tiruvannamalai\u003c\/span\u003e\u003c\/span\u003e\u003c\/strong\u003e in the gracious presence of his Master, Sri Ramana Maharshi, where many foreigners used to flock on short visits. He used to watch their comings and goings and the haste with which most of them expected to pluck the plum of Self-realisation, immediate apprehension of the Reality, before even grasping the elementary principles of the Master’s teaching or the Vedantic truth. It is especially for their benefit that this treatise has been written.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe term \"Direct Liberation\" used in the subtitle seeks, as in the Bhdgavata Purdna, to distinguish the \"direct\" path of the Jidna Marga (the path of immediate knowledge), whereby Liberation is gained and the essence of bliss tasted by the Paramahamsas in this very life, from the \"indirect\" path, which is said to take several million years spent in a disembodied state by the Hamsas in a number of subtle spheres and results from the practice of pranayama (breathing exercises), ritualistic and devotional worship (updsanda), etc.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is a small trilogy on the science of Self- knowledge, a science which has been from time immemorial taught in this country by the great Vedantic Masters to those who sat at their feet, seeking release from the misery of birth and death and succeeded. Its greatest exponent in our own age, who lived more than half a century in our midst, was the celebrated sage Ramana of Arunachala, who left behind him a compendious literature which benefited thousands of truth seekers all the world over and led a number of them to final and complete Emancipation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe trilogy consists of (1) Advaitic Sadhana or the Yoga of Direct Liberation, which throws much light on the practice of Siddhand, especially meditation, (2) The well-known Mandiikya Upanisad with brief notes and (3) Atma Bodha of Sankara, the greatest expounder of the Upanisads, with simple comments bringing out the meaning of the stanzas, in simple language, comprehensible even to foreign beginners.\u003c\/p\u003e","brand":"S. S. Cohen","offers":[{"title":"Default Title","offer_id":41287930347658,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/81BVGZ8akZL._AC_UY327_FMwebp_QL65.webp?v=1654664836"},{"product_id":"the-book-of-life-everyone-s-common-sense-guide-to-the-purposeful-living-and-spiritual-growth-into-the-21st-century-an","title":"The Book of Life  Everyone’s Common-sense","description":"\u003cp style=\"text-align: left;\"\u003eFor sincere spiritual aspirants willing to awaken from all illusions, here is \"the everlasting way\" to implement a lifestyle in harmony with natural laws which are entirely, constructively supportive of wellness and facilitate awakened spiritual consciousness. Chapters include:\u003c\/p\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003eWhere are All the Saints?\u003c\/li\u003e\n\u003cli\u003eWhat Do You Want?\u003c\/li\u003e\n\u003cli\u003eWhat Everyone Should Know About the Reality, Being, Life, Power and Substance of God\u003c\/li\u003e\n\u003cli\u003eMeditation for Life Enhancement and Illumination of Consciousness\u003c\/li\u003e\n\u003cli\u003ehow to Pray: With Results Following\u003c\/li\u003e\n\u003cli\u003eThe Spiritual Basis of Real and Permanent Prosperity\u003c\/li\u003e\n\u003cli\u003eHealthy, Long Life with an Enlightened Purpose\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eWritten with the understanding that we are not mere mortals with wishful aspirations to divine status: we are spiritual beings with virtually unlimited capacities and functional abilities which are to be acknowledged, awakened, and creatively expressed.\u003c\/span\u003e\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;\"\u003eRoy Eugene Davis is a direct, personal disciple of Paramahansa Yogananda and a world-travelled teacher of meditation practices and spiritual growth processes. He is the founder-director of the Center for Spiritual Awareness, with world headquarters and an ashram retreat centre in the mountain region of northeast Georgia, in the United States.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMr. Davis is the author of many bestselling books, including A Master Guide to Meditation also published by Motilal Banarsidass Publishers Private Limited.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eAwakening From All Illusions\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eBecause of increasingly influential evolutionary forces, our present era is one of accelerated transformations occurring in humankind's collective consciousness and dramatic changes in the world about us and these processes will continue. The Dark Ages, the Time-Cycles of almost total, abysmal ignorance are behind us and new vistas, bright with promise, are before us for as far as our inner eyes can see.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf we are to thrive in the 21st century and beyond we must heightened awareness, expanded knowledge, and skills more than equal to the needs and opportunities we will confront, are obviously necessary. Impractical ideas, illusional perceptions and thinking, and dysfunctional behaviours will have to be renounced: and replaced by higher understanding, flawless powers of perception, and proficiency in the performance of duties and chosen actions. We can only successfully relate to the present and prepare for the future by awakening and actualizing our innate spiritual consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eExcept for the few saints and intellectual geniuses, there are among us, we have yet to adequately awaken to a sufficient degree of realization of our essential beingness. Our capacities to unfold knowledge and wisely use innate abilities are virtually limitless, yet we often assume and behave just the opposite. The time has come for us to accept a new paradigm, a more realistic, functional point of view by which to relate to the world and to willingly and intentionally awaken to higher levels of consciousness and function.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe need to know and live the Truth of ourselves: That we are spiritual beings with only temporary identification with mind and matter, not mere human beings with perhaps hopeful aspirations for divine status. A radical shift of perspective is necessary: from unknowing and ineptitude to awareness of cosmic proportions and the unrestricted function and wisdom-guided expression it will allow.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePhilosopher-seers frequently remind us that our relationship with the physical universe is tenuous: not firmly grounded because of Nature's insubstantial modes and our own propensity for change. \"Embodied life is always uncertain,\" wrote Shankara of India fourteen hundred years ago, \"like a drop of water on a lotus leaf. The company of saints and our own awakened spiritual consciousness can save and redeem us.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNo one else can do for us what we have the freedom and ability to do for ourselves. Thankfully, we do have the support and encouragement of enlightened souls, and we do have God's grace. Grace is the enlivening, supportive influence of the Spirit of God, all-pervasive and expressive, without which evolution could not continue nor could we prevail and grow. But the knowledge we have, and grace, by which our present and future good fortune is assured.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have had the blessing-opportunity to travel the world and share these insights with hundreds of thousands of men and women of many cultures and diverse circumstances. For more than four decades I have done this, and whenever and wherever awakened consciousness has allowed even partial understanding and impelled participation, I have seen worthwhile, sometimes even exceptional results.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLife itself is the \"book\" to be studied and its ways learned and adapted to practical, every day relationships and endeavours. A timeless axiom reminds us that knowledge of consciousness is innate to consciousness. So it is consciousness, the reality-essence of ourselves and Nature, that we must explore if existing knowledge is to unfold in our awareness and blossom into wisdom. Then will all personal problems be spontaneously solved and will we have immediate, unrestricted access to the support of God and God's universe?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe do not need to be persuaded to believe that we are immortal, spiritual beings predestined to awaken to transcendental levels of awareness, for our own intuitive knowledge of this fact is confirmation enough. But we do often need to be encouraged to come to terms with our spirituality, to learn to let it be expressive so that our lives demonstrate noble qualities and the fulfilment we desire and deserve can be actualized.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe information shared here is for everyone. It will especially be appreciated by readers who are sincerely interested in purposeful living and committed to learning, understanding, and testing the principles described and recommended. For this, all that is required is the right resolve and prudent exercise of common sense or inborn intelligence, a faculty every rational being has, and can with practice learn to effectively use.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs you proceed, set aside any preconceived notions you have. Endeavor to comprehend the words, as well as the states of consciousness which inspired them and the intention with which they were written. Whatever is not at first clearly understood, review until a reasonable degree of insight dawns in your awareness. But do not stop there, for knowledge is not empowering until personally applied and demonstrated to your complete satisfaction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEvery person, even the spiritually unaware, is impelled by an innate soul urge to become increasingly conscious and have awareness restored to its original, pure condition. This is the final consummation of our right actions and spontaneous spiritual unfoldments. We not only want to express ourselves in this world as free, functional beings; we desire above all to be liberated from illusions which are the basis of all troubles and limitations. Whatever your present level of soul awareness or personal circumstances, may you now proceed to unfold your true potential and fulfil your soul destiny. This is my wish for you. You are an immortal, spiritual being with endless possibilities before you, known by God and knowable by you. Explore them with joy and thanksgiving.\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e","brand":"Roy Eugene Davis","offers":[{"title":"Default Title","offer_id":41311513772170,"sku":"","price":175.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nar249.webp?v=1683542749"},{"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":"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":"life-surrendered-in-god-the-kriya-yoga-way-of-soul-liberation","title":"Life Surrendered in God","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eKriyas are the constructive actions we contribute to our total wellness and enlightenment, as well as the transformative actions which spontaneously occur within us as spiritual growth is experienced. Yoga can be defined as \" procedure\", \"practice\" and as the end result of successful practice - \"wholeness\". The last section of the book provides guidelines for recommended lifestyle regimens and instruction in meditation techniques and practice routines. Biographical information about the guru lineage of Mr Davis' Kriya Yoga tradition is provided in the appendix. A glossary of primary English and Sanskrit words is included.\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;\"\u003eROY EUGENE DAVIS is a direct, personal disciple of Paramahansa Yogananda and a world-travelled teacher of meditation. He is the founder-director of the Center for Spiritual Awareness. He is the author of many bestselling books, including A Master Guide to Meditation.\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;\"\u003eI wrote this book for God-surrendered devotees of the present era and for truth seekers centuries hence. It should not be taken merely as an interesting treatise to read once and put away. Repeatedly examine its meaning until understanding dawns in the mind as a result of direct, soul perception.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA comprehensive, philosophical overview is provided in the first two chapters to prepare the reader to better understand the commentary on the Yoga Sub-as. Italics have generally been used only when a Sanskrit word is defined, and sometimes for special emphasis. Many Sanskrit words have by now entered into common usage in the West and do not need to be set apart by the use of italics.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe appended glossary can be referred to as often as necessary so that word meanings are clearly understood. Because of the frequency of use of keywords and terms throughout the text, an index is not included. Subjects and themes can easily be located by referring to the table of contents.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome repetition occurs because of the character of the subject matter, and to consistently remind the reader of essential principles and procedures. Rather than only write about spiritual life, I have chosen to encourage readers to apply themselves to have their own experience of higher realities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor optimum benefits, it is recommended that the reader examine the text to become familiar with it, then carefully read it through from the beginning. The repeated study should follow, with special attention given to the categories of cosmic manifestation in part one; the commentaries on the Yoga Sutras in part two; and the routines and procedures in part three. In this way, the information presented will be a dependable guide to resolved participation, psychological transformation, and spiritual growth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBecause this is a handbook for devotees attuned to the Kriya tradition most of the supporting quotes and references are taken from the Bhagavad Gita with random comments by Kriya Yoga gurus. However, the exposition of basic principles and guidelines will prove helpful to spiritual aspirants of any enlightenment tradition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith the publication of this book, four decades have passed since I met my guru, Paramahansa Yogananda and was initiated by him into the practice of Kriya Yoga. Since then I have travelled the world to share this philosophy and science of God realization with thousands of individuals many of whom are today steadily advancing on the soul liberation path. I can testify from personal experiences and my observation of the changed lives of those who live in accordance with these principles that the information in this book is valid.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEditorial changes made for this second edition include several revisions for the purpose of clarification and some new additions to highlight certain themes.\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=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart One: Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Eternal way\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Yoga: Philosophy and Practices\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart Two: Procedure\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Concentration and Superconscious States\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. The Practice of Kriya Yoga\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Contemplation and Unfoldments of Unrestricted Soul Abilities\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Enlightenment and liberation\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart Three: Practice\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Guidelines to Enlightened Living\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Life-Enhancing Routines to Support Spiritual Unfoldment\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Kriya Yoga Meditation Techniques and Routines\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eAppendix\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Transmission of the Kriya Tradition in the New Era\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e281\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;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Roy Eugene Davis","offers":[{"title":"Default Title","offer_id":41562419757194,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/429_2048x2048_e0a5cef6-3cdf-4eba-9472-153798690776.jpg?v=1659007538"},{"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":"the-kundalini-book-of-living-and-dying-gateways-to-higher-consciousness","title":"The Kundalini Book of Living and Dying","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThis comprehensive study of Kundalini energy and how to awaken it within oneself includes methods, techniques, and examples of achieving higher consciousness, Kundalini awakening and self-realization. There is a spiritual energy dormant below the base of the spine. In the east, it is called the Kundalini, but whatever name it is called, it is a common denominator in all major religions. People with awakened Kundalini experience death before physically dying through visions and out-of-body experiences, ultimately leading to a spiritual rebirth. A twice-born person simultaneously enjoys the best of this world and the next through an inner journey that conquers fears of death. That inner journey travels the world of meditation and unconscious dreams, as well as an actual near-death experience.\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;\"\u003eRavindra Kumar, PhD experienced Kundalini's awakening in 1987 and has published several books about yoga, chakras, dreams, and psychic development. Jytte Kumar Larsen experienced Kundalini's awakening in 1992, which led to her meeting Ravindra Kumar at one of his seminars. Together, they have been guiding people towards the awakening of Kundalini ever since this fortunate meeting.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTHE EMINENT SWISS PSYCHIATRIST Carl Jung said that it is psychologically beneficial to have died as a goal toward which to strive. Mozart called death the key to unlocking the door to true happiness. Shakespeare wrote that when we are prepared for death, life is sweeter. The French philosopher Michel de Montaigne said \"To practice death is to practice freedom.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough Dr Ravindra Kumar does not come right out and say it, this book is about \"practising death.\" Strange words, but like Jung, Mozart, Shakespeare and Montaigne, Dr Kumar has discovered the fountain of wisdom. When we drink from this fountain, we learn how to lead a much more enjoyable and meaningful life in the present lifetime. It is one big paradox: practice death, embrace death, and learn how to live now.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Death is indeed a fearful piece of brutality,\" Jung offered. \"There is no sense in pretending otherwise. It is brutal not only as a physical event but also far more so psychically. However, from another point of view, death appears a joyful event. In the light of eternity, it is a wedding, a mysterium conjunction. The soul attains, as it were, it's missing half. It achieves wholeness.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt's extremely difficult for the average Western materialist, whether or not he or she subscribes to a religion to comprehend such sage reasoning. \"The idea of death, the fear of it, haunts the human mind like nothing else,\" wrote anthropologist Edwin Becker in his 1974 Pulitzer prize-winning book, The Denial of Death. Becker explained that to free oneself of death anxiety, nearly everyone chooses the path of repression. We bury the anxiety deep in the subconscious while we busy ourselves with our jobs, escape into fictitious stories, and hit little white as we seek a mundane security we expect to continue indefinitely. We give meaning to Kierkegaard's \"Philistine\" -a man fully concerned with the trivial, a man striving to become one with his toys.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOf course, along the way, some take time out for love and service the things that count but sooner or later those repressed anxieties concerning death begin welling to the surface, causing stress, anxiety, fears, and depression.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBecker called repression the enemy of mankind. Psychiatrist Robert Jay Lifton, the author of The Broken Connection, said much the same thing, stating, \"In real psychological ways, one must know death in order to live with a free imagination.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe key to living the unrepressed life, according to both Becker and Lifton, is having a sense of immortality, a firm belief that this life is part of a much larger and eternal life. Jung, Mozart, Shakespeare and Montaigne all had that sense. Without it and without the defence mechanism of repression man races toward extinction, or as Jung put it, \"marches toward nothingness.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDeveloping that sense of immortality is not usually achieved simply by attending church or synagogue once a week. We must practice death daily. As Socrates put it, \"practising death\" is merely pursuing philosophy \"in the right way,\" and learning how \"to face death easily\". It means searching for higher truths, cultivating an awareness of the larger life, being able to visualize other realms of existence, discerning our motives, contemplating our actions, and pondering our deeds. It calls for meditation and study, including reading all the great books of religion as well as the works of various seekers, scholars, sages, seers, saints, and swamis-people like Jung, William James, Emanuel Swedenborg, Alice Bailey, Rudolf Steiner, Swami Ramakrishna, Mary Baker Eddy, Teresa of Avila, John of the Cross, Grace Cooke, Edgar Cayce, Allen Kardec, Hildegard of Bingen and others.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMany people think nothing of devoting an hour a day to exercise in pursuit of physical well-being. Practising death for an hour a day can do the same for spiritual well-being. It releases us from darkness to light, from unconsciousness to consciousness, from spiritual depravity to spiritual enlightenment, from ignorance to knowledge, from imperfection to perfection.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book can help the seeker understand what it means to practice death and then to actually practice it. It shows the seeker how to better understand life, to savour it, harmonize with it, find inner peace, tranquillity and repose to move closer to being one with the creator and make a graceful transition to the world of higher vibration when the time is right.\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/p\u003e\n\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%\"\u003eDedication\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eForeword\u003c\/td\u003e\n\u003ctd\u003eviii\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\u003eAcknowledgements\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\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePART ONE\u003cbr\u003eThe Other World, 1\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eThe Awakening of the Twice-Born\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eEvidence and Motivation of the Divine Plan\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eDying, Death and the After-life\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eThe Astral Plane\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eThe Mental and Higher Planes\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eKundalini and the Gates of Heaven\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePART TWO\u003cbr\u003eThe Soul as Traveler, 55\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eTheory of the Universe and the Soul\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eConsciousness, Ego, Self and God\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003eThe Journey to the Soul\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter10\u003c\/td\u003e\n\u003ctd\u003eIllustrations of the Power of the Soul\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter11\u003c\/td\u003e\n\u003ctd\u003eScientific Evidence for the Soul\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePART THREE\u003cbr\u003eUnity in Diverse Approaches, 105\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter12\u003c\/td\u003e\n\u003ctd\u003eInner Reality and Individuation\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter13\u003c\/td\u003e\n\u003ctd\u003eTransformation and Comparison\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter14\u003c\/td\u003e\n\u003ctd\u003eScientific World Religion\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePART FOUR\u003cbr\u003eGateways to Higher Consciousness, 129\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter15\u003c\/td\u003e\n\u003ctd\u003eKarma Yoga-The Path of Selfless Action\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter16\u003c\/td\u003e\n\u003ctd\u003eJnana Yoga-The Path of Knowledge\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter17\u003c\/td\u003e\n\u003ctd\u003e\n\u003cspan\u003eBhakti \u003c\/span\u003eYoga-The Path of Devotion\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter18\u003c\/td\u003e\n\u003ctd\u003eThe Vedic Methods of Lord\u003cspan\u003e Krishna\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter19\u003c\/td\u003e\n\u003ctd\u003eThe Method of Dreams\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter20\u003c\/td\u003e\n\u003ctd\u003eNear-Death Experiences\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter21\u003c\/td\u003e\n\u003ctd\u003eCrisis and Suffering\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter22\u003c\/td\u003e\n\u003ctd\u003eThe Sex Drive\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter23\u003c\/td\u003e\n\u003ctd\u003eOther Methods\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePART FIVE\u003cbr\u003eExploring Reality through Kundalini, 205\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter24\u003c\/td\u003e\n\u003ctd\u003eSecrets of Kundalini Awakening\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter25\u003c\/td\u003e\n\u003ctd\u003eThe Integral Path and Kundalini\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter26\u003c\/td\u003e\n\u003ctd\u003eThe Physiology of Kundalini\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAfterwards\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTestimonial for Ravindra Kumar\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e","brand":"Ravindra Kumar","offers":[{"title":"Default Title","offer_id":41566452842634,"sku":"","price":300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/the_kundalini_book_of_living__dying_gateways_to_idj344.jpg?v=1684411506"},{"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":"the-path-of-light-a-guide-to-21st-century-discipleship-and-spiritual-practice-in-the-kriya-yoga-tradition-roy-eugene-davis","title":"The Path of Light","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe practical means by which life's aims and purposes can be accomplished have been taught for centuries by enlightened teachers. With this book, the transmission of this helpful knowledge continues. kriyas are \"actions\" performed to resist, weaken, and remove mental and physical conditions which blur, distort, and restrict our awareness. Removal of these obstacles allows yoga--the return of awareness to its original, natural state of wholeness--to be consciously realized. Because the attentive practice of Kriya Yoga methods purifies the mind, improves overall health, clarifies awareness, increases receptivity to grace, and quickens spiritual awakening, it is referred to as the path of light. These principles and practices are based on natural laws that can be discovered and verified by anyone.\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\"Roy Eugene Davis has done a great magnanimous task to the cause of humanity to properly understand the sutras of yoga, by elegantly explaining the varying aspects of 'Kriya Yoga.' -NATIONAL HERALD\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;\"\u003eROY EUGENE DAVIS is a direct, personal disciple of Paramahansa Yogananda and a world-travelled teacher of meditation. He is the founder-director of the Center for Spiritual Awareness. He is the author of many bestselling books, including A Master Guide to Meditation.\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;\"\u003eIn this book, I have explained philosophical principles and guidelines for self and god realization which have been taught for thousands of years by enlightened saints and sages. The subtitle a guide to 21st century discipleship and spiritual practice in the Kriya yoga tradition defines its purpose. To comprehend the theme read the text in its entirety including the glossary. Then read it more slowly. Apply the recommended routines and practices to your personal needs. Diligent faithful practice of what is learned will improve the quality of your life enhance the clarity of your awareness illumine your mind and liberate your consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe text of\u003cspan\u003e Patanjali's \u003c\/span\u003eYoga Sutras, an important treatise on superconscious states and spiritual practices written in India several hundred years ago is featured in Part Two. Part Three is taken from the Introduction to my book the eternal way. The inner meaning of the Bhagwad Gita is to acquire essential knowledge and inspiration to sustain your spiritual practice regular reading from these sources is recommended to all practitioners of Kriya Yoga in part four I have provided information about the teachers of this Kriya yoga tradition and the methods by which the teaching is transmitted.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was an early evening in late December 1949 an hour after my arrival at the international headquarters of self-realization in Los Angeles California when I first met Paramahansa Yogananda Quiet courteous and somewhat reserved he welcomed me with gentle affection and gave me his blessing.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter two years of study learning discipleship training and intensive spiritual practice, I was ordained to represent this enlightenment tradition. As I knelt by his chair my guru placed his hands on my head. I can still feel his touch and hear his clear strong voice Roy I ordain you a minister of god. Teach as I have taught. Heal as I have healed. Initiate devotees of god into Kriya yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBy offering this book to you I am performing one of my spiritual duties. My earnest prayer is that you will experience a quickening of the spirit of god in you and be inspired to the right actions that make possible rapid unfoldment of your highest good.\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=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart One\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBasic teachings\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLifestyle Guidelines\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSpiritual Practices\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eInitiation and Discipleship\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMeditation Routines\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart Two\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Yoga Sutras\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart Three\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAn Introduction to the Bhagavad Gita\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart Four\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Lineage of teachers of this Kriya Yoga tradition\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Roy Eugene Davis","offers":[{"title":"Default Title","offer_id":41566546034826,"sku":"","price":335.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/595_2048x2048_14a7230f-3814-452c-abbe-b7ce72222cde.jpg?v=1659078448"},{"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":"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":"atmodai-se-sarvodaya","title":"Atmodai Se Sarvodaya","description":"\u003cstrong\u003eHardbound Edition \u003c\/strong\u003e","brand":"Krishnaraj Mehta","offers":[{"title":"Default Title","offer_id":41644260622474,"sku":"","price":300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120823907.jpg?v=1660734312"},{"product_id":"energetic-bodywork-practical-techniques","title":"Energetic Bodywork","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFinding the perfect balance between mind and body is the key to\u003cbr data-mce-fragment=\"1\"\u003eexperiencing a whole, healthy, and energetic lifestyle. Haunting memories of past trauma or a major emotional change can, however, keep you from achieving this goal. Energetic Bodywork is a pioneering effort in the field of psychosomatic and alternative healing that demonstrates the links between specific body tissues and emotional stress, which ultimately leads to the solution best for you. Rita J.McNamara, a practising counsellor and therapist, explains the mechanics of the mind-body connection. She offers clear and comprehensive descriptions of various treatments that go beyond traditional massage and physical therapies.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYou will be amazed at the number of practical, non-toxic methods new available that are not only effective, but easy to do. this is an indispensable guide for understanding emotional and physical health.\u003c\/p\u003e","brand":"Rita J. Mcnamara","offers":[{"title":"Default Title","offer_id":42232090853514,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120818323.jpg?v=1662457879"},{"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":"mahamudra-the-moonlight-quintessence-of-mind-and-meditation","title":"Mahamudra","description":"\u003cp data-mce-fragment=\"1\"\u003eMahamudra meditation is simultaneously the most profound of meditative disciplines and most accessible for modern practitioners. Traditionally passed orally from teacher to disciple, Mahamudra's instructions point the meditator to the innate perfection of every experience.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eWhen it first appeared in 1986, Mahamudra: The Moonlight _ The Quintessence of Mind and Meditation was the first presentation in English of a major Tibetan Buddhist work on meditation. This classic guide was composed in the sixteen century by an eminent lama of the Kagyu School and is so comprehensive and practical that it is still widely used today as a manual. Divided into two major sections, it presents first the common approach and then the Mahamudra approach to tranquillity (samatha) and insight (vipassana) meditation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eMahamudra is the first English translation of a major Tibetan Buddhist presentation of the theory and practice of meditation-a manual detailing the various stages and practices for training the advanced student. The original Tibetan text of nearly 800 pages was composed by Takpo Tashi Namgyal (1512-1587), a great lama and a scholar of the kagyu sect of Tibetan Buddhism.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eHis text is so vast and thorough in scope that it is still the primary source used by living Tibetan meditation masters in instructing their disciples. The first major text representing the meditational methods of both Mahayana and Vajrayana Buddhism to appear in English, Mahamudra is an invaluable guide for advanced students, scholars, and Buddhist practitioners. Mahamudra is the first English translation of a major Tibetan Buddhist presentation of the theory and practice of meditation-a manual detailing the various stages and practices for training the advanced student. The original Tibetan text of the student. The original Tibetan text of nearly 800 pages was composed by Takpo Tashi Namgyal (1512-1587) a great lama and a scholar of the Kagyu sect of Tibetan Buddhism.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe first major text representing the meditational methods of both Mahayana and Vajrayana Buddhism appears in English. Mahamudra is an invaluable guide for advanced students, scholars, and Buddhist practitioners.\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\"\u003e\"Mahamudra: The Moonlight has helped numerous serious Dharma students. It is excellent that the second edition is now being brought out.\" - from the foreword by His Holiness the Dalai Lama\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\"\u003eDakpo Tashi Namgyal (1511-1587), a lineage holder of the Drukpa Kagyu school of Tibetan Buddhism who also trained in the Sakya school, was renowned as both a scholar and meditator. During his later years, he served as chief abbot of Daklha Gampo in southern Tibet.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003ePreface to the First Edition\u003c\/b\u003e\u003c\/div\u003e\n\u003cp\u003e\u003ci\u003eMahamudra: The Quintessence of Mind and Meditation\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003ewas translated from 1976 to 1977. The finalization was done in stages, from 1981 to 1983, in between my other work. I paid special attention to the careful checking of the entire translation and editorial work, to the preparation of footnotes, to the bibliography of the\u003cspan\u003e Sanskrit \u003c\/span\u003eand Tibetan titles of the Tibetan texts quoted in this treatise, and to the index.\u003c\/p\u003e\n\u003cp\u003eFor many years I have devoted myself to the translation of Tibetan literature — both secular and religious — into English, but have delayed publishing my translations of Buddhist texts in order to ensure their complete accuracy. None of us in the tradition has any illusions about being able to achieve the same high standard of writing and translating as that of the learned and enlightened Lama—Lotsavas of ancient Tibet, who translated Buddhist works from many other languages. Besides, the conditions for serious translators are not favorable in these modern times. Yet a series of significant events in my life finally brought about the translation of this great esoteric text.\u003c\/p\u003e\n\u003cp\u003eSince.1959, when many thousands of Tibetans escaped to India and other neighboring countries, I had been asked to translate Buddhist texts by the highest authority within our tradition and by many of my Lamas. In 1969 the late Venerable Dukchen Thuksay Rinpoche, renowned master of the Drukpa Kagyti Order, presented me with a xylographed print of a Tibetan text during an assembly at Sangngak Choling Monastery in Darjeeling (India). While blessing me, Rinpoche, in his gentle voice, said: “This is the most important sacred text! I urge you to translate it.\" When I opened the book and read the title, I was deeply moved. Here was the Mahamudra text, one of the great Buddhist classics that I had already been studying.\u003c\/p\u003e\n\u003cp\u003eA few years later, His Holiness Karmapa Rigpei Dorje, the Sixteenth Karmapa, presented me with seven great commentaries on the sutric and tantric teachings. He also handed me a certificate bearing his seal that assigned me the task of translating these texts. On the list of titles this Mahamudra text was especially marked for translation.\u003c\/p\u003e\n\u003cp\u003eFinally, during a visit to New York in 1975, Dr. C. T. Shen, president of the Institute for Advanced Studies of World Religions at Stonybrook, offered me a contract for translating the same Mahamudra text. Dr. Shen also invited the Venerable Dezhung Rinpoche to be adviser for this project. In addition to his generous financial support, Dr. Shen provided us with a lovely, quiet residence on his Long Island estate of Bodhifield. Throughout our two-year stay there, both Dr. and Mrs. Shen extended to us every possible courtesy and assistance. I personally and all of us in the Dharma are indeed deeply indebted to Dr. Shen, especially since his sponsorship represents only one of his many invaluable projects for the advancement of Buddhism. I here also express my deep respect and appreciation to the Venerable Dezhung Rinpoche, a great eclectic Lama and a teacher of the Sakyapa Order, for his advice and explanations of the difficult passages found in this text.\u003c\/p\u003e\n\u003cp\u003eMy sincere appreciation and thanks are due to my family for their encouragement and support: to my wife, Gisela Minke, for having enthusiastically and tirelessly typed and checked the English; to my son Samphe Dorje for his invaluable help in editing the first part of the translation; and to my younger son, Nawang Tenzin, for providing me with much practical help.\u003c\/p\u003e\n\u003cp\u003eI wish to acknowledge with deep appreciation the advice and assistance given by a number of individuals: first and foremost my dear friends Mary Ann and Lawrence Tucker, who have consistently encouraged and supported me; my friend Ani Tsering Chodon (Martha Hamilton) for checking and typing the bilingual bibliography of the titles quoted in Mahamudra; the Venerable Chogyam Trungpa, Rinpoche, Dr. Herbert V. Guenther, and Dr. Garma C. C. Chang for reading my list of Buddhist technical terms in English and Tibetan; and also my friends Gene Smith, Hannah Robinson, Dr. Gloria Count-van Manen, and Elizabeth Dale for having read parts of the translation and for having encouraged me.\u003c\/p\u003e\n\u003cp\u003eMy sincere appreciation and thanks also go to the staff of the Institute for Advanced Studies of World Religions at Stonybrook, Long Island, for making available to me many Tibetan texts and for allowing me to use the facilities of the institute.\u003c\/p\u003e\n\u003cp\u003eI want to express special thanks to those institutions and individuals who have provided me with some of the funds required for the finalization. The major part of this expense and much voluntary assistance came from my own family. I am very grateful to Buddhayana Foundation in Massachusetts, to the Marsden Foundation in New York, and to Mr. Michael Wunmbrand for providing me with part of the funding.\u003c\/p\u003e\n\u003cp\u003eLast but not least, I am very grateful indeed to my publisher, Mr. Samuel Bercholz, of Shambhala, who took a personal interest in this publication.\u003c\/p\u003e\n\u003cp\u003eThe xylographed text of Mahamudra used in this translation was printed on handmade Tibetan paper from carved woodblocks that had been preserved at Sri Neuteng of Gyal, in Dingri, western Tibet, until the “cultural revolution.” The folio numbers of this text appear in the left—hand margins of this English translation.\u003c\/p\u003e\n\u003cp\u003eSince this text is an original Tibetan composition and contains numerous terms of distinct Tibetan character, I have included a limited list of Sanskrit equivalents. The Tibetan script (which was adapted from an ancient Indian script) employs many silent letters. The recent practice of literally transcribing Tibetan words seems only to confuse foreign readers. I myself was surprised and amused when I first read my name in English as “bLobzang Phuntshogs.” In this text I have deliberately adhered to the more practical phonetic rendering, which facilitates smooth reading.\u003c\/p\u003e\n\u003cp\u003eDespite my dedicated efforts, there could still be errors and inaccuracies in this translation. If so, I sincerely apologize for these shortcomings. ‘I must confess that in both the translation and in my introduction I have addressed myself mainly to practicing Buddhists and only partly to the general readership. It is my sincere wish that this great text may serve practicing Buddhists as an illuminating guide while conveying the Buddha’s message of universal enlightenment, thus fulfilling the noble goal of the sponsor and of all others directly involved with this effort.\u003c\/p\u003e\n\u003cp\u003eMay this translation also be regarded as one of the worthy memorials in honor of over one million Tibetan Buddhists killed in Tibet during the last three decades.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eTranslator’s Introduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003eMahamudra: The Moonlight — Quintessence of Mind and Meditation represents the advanced doctrine and practice as understood and realized by the Kagyupa Order of Tibetan Buddhism.\u003c\/p\u003e\n\u003cp\u003eThe original Tibetan title of this sixteenth-century text is Ngedon chakgya chenpoi gomrim selvarjepai lekshey dawaiozer, which reads literally as “The Perfect Description of Moonlight that Illuminates the Stages of Ultimate Mahamudra [The Great Seal].\" The term “Great Seal\" (Mahamudra) contains many different meanings. Here it stands for the ultimate nature of mind and reality. Lust as a royal seal wields unchallengeable authority, so the all-encompassing voidness of the ultimate reality prevails upon the cosmic phenomena. It also stands for the path of self-realization, which integrates authentic view, contemplation, and action into one perfect insight.\u003c\/p\u003e\n\u003cp\u003eThis extraordinary treatise provides not only a wealth of knowledge but also methods for realizing enlightenment. In writing this work the great Tibetan teacher Tashi Namgyal (1511-1587) made known many of the ancient secret oral teachings and published them as xylographic prints. Among other well-known treatises by the author are The Resplendent Jewel: An Elucidation of the Buddhist\u003cspan\u003e Tantra \u003c\/span\u003eand The Sunlight: An Elucidation of Hevajra-tantra. In the course of his extensive studies and training, Tashi Namgyal studied with some Sakyapa teachers and even acted as the abbot of Nalanda Sakyapa Monastery, north of Lhasa. During his later years he functioned as Gampopa’s regent and as chief abbot of the monastery of Daklha Gampo, in South Tibet.\u003c\/p\u003e\n\u003cp\u003eThe Mahamudra is neither a students’ manual nor a self-explanatory book. Like other great Buddhist treatises it is studied under the guidance of a chosen teacher. The need for a tutor becomes apparent when one considers the magnitude of this very esoteric work, the profundity of the subject, its complex structure, its conceptual subtlety, and its technical intricacy. Among the problems untutored students would encounter are a certain (deliberate) vagueness, enigmatic quotations, allusions, and even some apparent contradictions.\u003c\/p\u003e\n\u003cp\u003eThis great Tibetan classic, which is widely recognized as an outstanding original work, reveals profound wisdom. The text draws systematically on the vital knowledge and the practical methods of the Buddhist sciences that form the major part of the monastic syllabus. From the sacred law (vinaya) comes the tenet of self-control, the conquest and transformation of the mind. From the essential aspects of logic (pramana) come the methods of determining the nature of reality. From the psychological branch of the sublime doctrine (abhidharma) come the methods of identifying and eliminating the root of self—delusion. From the tenets of the Buddha’s transcendental wisdom (prajnaparamita) come the ways of achieving insight into the universal voidness (sarvadharma-sunyata) as the ultimate state. From the Mahayana system of self-realization comes the essential practice known as (the twin principles of) transcendental wisdom and infinite compassion. From this ideal emanate the psychological methods for reorienting self-centeredness to a definite concern and compassion for others. From the Buddhist tantric doctrine come the methods of transforming inner delusion and its manifestations into aspects of transcendental wisdom. The distinct Mahamudra meditation will then reveal the ways of achieving instantaneous insight into the innate perfection of every perception or thought.\u003c\/p\u003e\n\u003cp\u003eThe entire text is divided into two parts. The first part contains the principles and practices of tranquility and insight meditation according to the Hinayana (Little Vehicle) and Mahayana (Great Vehicle) systems. The second part contains the advanced meditational system according to Mahayana followed by the higher system of Mahamudra (the Great Seal).\u003c\/p\u003e\n\u003cp\u003eThe intricate structure of this text is divided into many segments, which may appear confusing to those outside the Tibetan tradition, but it does not obscure the textual sequence - or the thematic coherence. The divisions are designed to help teachers explain the text systematically and to enable the students to comprehend the complex doctrine and practice.\u003c\/p\u003e\n\u003cp\u003eThe elucidation is written in classical Tibetan prose and is illustrated by innumerable quotations, all drawn from the Buddha’s sutras and tantras, from the exegetical treatises (sastras) of the ancient Buddhist masters, and their mystical poems (dohas).\u003c\/p\u003e\n\u003cp\u003eBefore the actual text begins, there is the traditional homage by the author, Tashi Namgyal, to the lineage of the Mahamudra transmission: to his personal guru (unnamed), to the Indestructible Mind (vajramanas), and to the Buddha in his ultimate state (dharmakaya) and in his earthly manifestation (nirmana- kaya). The principal masters duly venerated here are Saraha, Nagarjuna, Marpa, Milarepa, and Gampopa (all of the Kagyupa order). The author especially honors Gampopa as the second Buddha and the e3xpounder of this unique Mahamudra system.\u003c\/p\u003e\n\u003cp\u003eThe text begins with a description of the two distinct insights and approaches originating from the Buddha’s teachings of the sutras and tantras, that is, the common path of gradual self-realization and the uncommon path of instantaneous self-realization. The stages of the Mahamudra meditation embody these two paths systematically and coherently. The fundamental and advanced sutric meditations on tranquility and insight represent the gradual path, while the actual Mahamudra tradition represents the instantaneous path. The sutric meditations on the gradual path form the foundation, while the Mahamudra meditation represents the nonmystical, direct approach. However, Mahamudra meditation does not employ tantric methods per se. even though the Buddhist tantra is looked upon as the rapid path of self-realization, it is generally considered to be an essential element of the gradual path.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003e\u003ci\u003eThe Foundation of Buddhist Studies\u003c\/i\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003eI am here incorporating a description of the fundamental religious training required of trainees before they starts the Mahamudra meditation, in order to provide a complete panorama of Tibetan Buddhist practice. Such training generally consists of the study of both the fundamental and advanced sutras and tantras. This can be achieved by taking either a comprehensive or a selective course in such traditional subjects as the moral cannon (vinaya), logic (pramana), the central philosophy (madhyamaka), the science of mind and materiality (abhidharma), and transcendental wisdom (prajnaparamita). Some of the Tibetan orders, such as the Kagyupa, prefer to specify these courses in terms of thirteen main treatises. These texts are studied and tested daily in the form of debates. Individual students alternately take the role of challenger. Each defender is questioned by a number of challengers, one-by-one. Instructors, scholars, and abbots witness the debates, especially during the major and minor public examinations. Among the topics chosen by individuals outside their formal courses inations. Among the topics chosen by individuals outside their formal courses could be Sanskritic semantics, linguistics and philology, the Tibetan poetics and prose composition, astrology astronomy, holistic medicine, arts, architecture, and crafts.\u003c\/p\u003e\n\u003cp\u003eOne who cannot devote years to such comprehensive studies might take a condensed course. This could be done by studying either the broad outlines of certain texts or abridged versions of them. for every Buddhist order there is a popular and practical text that explains, in simpler language, the general teachings and which is studied by every meditator, student, and scholar. For the Kagyupa practitioners there is Gampopa’s renowned text The Jewel Ornament of Liberation.\u003c\/p\u003e\n\u003cp\u003eThe selective course consists of texts on sutric and tantric doctrines. Here individuals may choose some of the concise doctrinal treatises and meditational guides. Buddhist studies represent a complete process of human and intellectual development as illustrated by the following maxim: “Self-control, wisdom, and compassion are achieved only through listening, examining, and meditating? The test of the training should be an immediate spiritual maturity resulting from the taming of the worldly mind through the elimination of some basic malaise like selfishness, greed, or hatred; a deepening insight into the true reality; and a growing concern for the well-being of others.\u003c\/p\u003e\n\u003cp\u003eIn the Buddhist tradition, scholarship is only a means to an end. Buddhism combines rationality and faith, knowledge and inner awakening, as a way to spiritual attainment. Knowledge is acquired through years of Buddhist textual studies and debates, and awakening through consistent meditational practices.\u003c\/p\u003e\n\u003cp\u003eA trainee will begin by seeking the oral transmission of a chosen text from a teacher. This is regarded as a significant event, as the teacher bestows on him the energy—stream of the sacred words, along with the blessings of the lineage, both of which he himself received from his teachers. This empowers the student. For tutorial studies. He will then receive the oral elucidation of the text, which may take weeks or months. There are various forms of explaining the texts: a simple literal explanation (tsigtri), a full explanation (dontri), and an experiential elucidation (nyamtri or martri) based on the teacher’s personal experience. The most important of all is the elucidation on each successive stage, which requires the student to meditate for a period of time and then to relate his experience to the teacher. This leads to regular discussions with the teacher in respect to the practice, its problems, and its progress. All the various orders of Tibetan Buddhism practice these oral transmissions.\u003c\/p\u003e\n\u003cp\u003eThis text presupposes that the trainee already has a good understanding of the gradual path to enlightenment as the essential religious foundation.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eThe Contemplative Foundation\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003eThe following will show how the student completes the entire contemplative course according to the tradition of the gradual path. The whole course is divided into three practices for “three types of spiritual aspirants”: primary, average, and advanced. In the course of these practices the student develops a right view, right contemplation, and right actions. These practical principles represent wisdom, tranquility, and discipline. He learns how to harmonize his contemplative experience with his active life- How, for instance, to inspire and invigorate his daily life with contemplative insight and tranquility.\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%\"\u003eDedication\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eForeword by His Holiness the Dalai Lama\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface to the First Edition\u003c\/td\u003e\n\u003ctd\u003exxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAcknowledgements to the Second Edition\u003c\/td\u003e\n\u003ctd\u003exxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTranslator’s Introduction\u003c\/td\u003e\n\u003ctd\u003exxvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Foundation of Buddhist Studies\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Contemplative Foundation\u003c\/td\u003e\n\u003ctd\u003exxx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTranquility and Insight: The Basic Stage of Mahamudra Meditation\u003c\/td\u003e\n\u003ctd\u003exxxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMeditation on Tranquility\u003c\/td\u003e\n\u003ctd\u003exxxiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe role of mindfulness\u003c\/td\u003e\n\u003ctd\u003exxxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTimely vigilance\u003c\/td\u003e\n\u003ctd\u003exxxvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe nine stages of tranquility\u003c\/td\u003e\n\u003ctd\u003exxxvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMeditation on Insight (into the True Reality)\u003c\/td\u003e\n\u003ctd\u003exxxviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMahamudra, the Quintessence of Reality\u003c\/td\u003e\n\u003ctd\u003exliv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Four Yogas of Mahamudra\u003c\/td\u003e\n\u003ctd\u003exlvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\n\u003cb\u003eMAHAMUDRA\u003c\/b\u003e\u003cbr\u003e\u003ci\u003eIntroduction by Dakpo Tashi Namgyal\u003c\/i\u003e\n\u003c\/center\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\u003eHomage\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Resolution to Compose this Work\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Reasons Why the Meditation on the True Nature of Mind Is Essential\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eAll Realities Are But Mental Phenomena\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Deficiencies Arising from Not Meditating on the True Nature of Mind\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Benefits Arising from Meditation\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\n\u003cb\u003eBOOK ONE\u003c\/b\u003e\u003cbr\u003e\u003ci\u003eA Concise Elucidation of the Common System of Tranquil Equipoise\u003c\/i\u003e\n\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eThe Outline of Tranquil Equipoise in General and the Removal of Doubts\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Ordinary Meditation of Tranquility and Insight\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Cause of Tranquility and Insight\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Elimination of Hindrances to Tranquility and Insight\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Recognition of Hindrances\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eInstructions in the Remedies Necessary to Remove-the Hindrances\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1).\u003c\/td\u003e\n\u003ctd\u003eThe general elucidation of remedies for hindrances\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2).\u003c\/td\u003e\n\u003ctd\u003eThe specific means for removing dullness and sensual incitement\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eRefraining from the causes of dullness and sensual incitement\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe elimination of dullness and sensual incitement\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eIdentification of the True Nature of Tranquility and insight\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDistinctions of Tranquility and Insight\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eExamination of the Stages of Tranquility and Insight\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eMeditation on Joint Tranquility and Insight\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003eThe Reason One Needs Both Tranquility and Insight\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003eThe Method of Combining These Two\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Result of Tranquility and Insight\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003eCHAPTER TWO\u003cbr\u003eThe Stages of Tranquility and Insight: Part One, Tranquility\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Preparation for Achieving Tranquility\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Elucidation of Its Mental Images\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1).\u003c\/td\u003e\n\u003ctd\u003eElucidation of General Concentration\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003eComprehensive visualization\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003eAnalytical meditation\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(3)\u003c\/td\u003e\n\u003ctd\u003eSkillful investigation\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(4)\u003c\/td\u003e\n\u003ctd\u003eMeditation on the elimination of mental defilements\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eDifferent Meditations to Meet Differing Needs\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eVisualization at the Initial Stages of Practice [Tranquility]\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eMaintaining a Visualized Image through Mindfulness and Vigilance\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Methods of Realizing Tranquility\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003eThe Eight Points of Mental Processes for Stability\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003eThe Nine Stages of Settling the Mind\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(3)\u003c\/td\u003e\n\u003ctd\u003eThe Six Powerful Methods for Achieving These Stages\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(4)\u003c\/td\u003e\n\u003ctd\u003eThe Four Mental Applications for These Principles\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eCHAPTER THREE\u003cbr\u003eThe Stages of Tranquility and Insight: Part two, Insight\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eGeneral Meditation on Insight\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDeveloping the Perfect View of Insight\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003eEstablishing the Perfect View [of Selflessness]\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003eThe General Meditation on Selflessness\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003eThe reason for meditating on selflessness\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003eWays of meditating on the two kinds of selflessness\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003eThe negation of the self of personality\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003eThe negation of the self of phenomenal reality\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(3)\u003c\/td\u003e\n\u003ctd\u003eEmergence of perfect view through meditating on selflessness\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(3)\u003c\/td\u003e\n\u003ctd\u003eThe Specific Methods of Meditating on the Perfect View of Ultimate Reality\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIdentification of the perfect view of reality\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eMeditation upon tranquil absorption\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eAchieving a postabsorptive perception\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eCHAPTER FOUR\u003cbr\u003eThe Stages of Tranquility and Insight: Part Three,\u003cbr\u003eClearing Doubts Regarding the Methods for Maintaining\u003cbr\u003eThe View of Reality and Meditative Absorption\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDistinction Between Analytical Meditation and Concentrative Meditation [Fixed Attentiveness]\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eApplication of Analysis and Concentration to Tranquility and Insight\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eAnalysis and Concentration on the View of Reality\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eElimination of Doubts About the Essential View of Reality\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eReview of Other Buddhist Schools\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eEstablishing the Meditational System of Our School\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eBOOK TWO\u003cbr\u003eAn Extensive Elucidation of Mahamudra,\u003cbr\u003eThe Uncommon Meditation\u003c\/i\u003e\u003c\/center\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\u003e\u003ccenter\u003e\u003ci\u003ePART ONE: PRELIMINARY EXPOSITION\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCHAPTER ONE\u003cbr\u003eThe Reasons for Engendering Trust\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Inherent Significance of the Teachings: Definition of Chakgya Chenpo [Mahamudra]\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Substance and Distinction of Mahamudra’s Inherent Significance\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Benefits Derived from the Knowledge of Mahamudra and the Harm Ensuing from Ignorance of It\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of Mahamudra According to the Sutras\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of Mahamudra According to the Tantras, Especially the Unsurpassed Link [Anuttara-tantra]\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eExposition of the System of Three and Four\u003cspan\u003e Mudras\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eExposition of the Extraordinary Mahamudra\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eClearing Away the Confusion of Other Schools\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eHow Mahamudra Embodies the Deep Meaning of All the Sutras and Tantras\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIdentifying the Essence of the Path\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eCondensing the Deep Meaning of the Sutras and Tantras\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Great Qualities of the Mahamudra Practitioners\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Lineage of the Realized Ones in India\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Lineage of the Meditative System in Tibet\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eCHAPTER TWO\u003cbr\u003ePreparatory Practices\u003c\/i\u003e\u003c\/center\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\u003ePreparatory Practices\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003ePreparation\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Systematic Path of General Teachings\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003ehe Description of the Preparatory Exercises for this Meditative Path\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Relevant Preparatory Practices: The Elucidation of the Uncommon Preparations\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eContemplation on Impermanence and the Like for Overcoming Laziness\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eTaking Refuge in the Three Jewels and Engendering an Enlightened Attitude for Clearing Impediments in the Practice\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eMaking an Offering of the Cosmos [Mandala] for Enhancing Personal Virtue\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eMeditation and Mantra Recitation for Purging Inner Defilements\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eContemplative Harmonization with the Perfect State of the Guru for Drawing in Spiritual Blessings\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Practice Preceding the Meditational Stages\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Requirement to Understand the Definitive Precepts\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHow to Maintain Sessions for Meditation\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003ePART TWO: THE MAIN MEDITATION OF MAHAMUDRA\u003c\/i\u003e\u003c\/center\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\u003eA [Brief] Differentiation of Mahamudra Meditation\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eStages of the Actual Meditation\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eCHAPTER THREE\u003c\/i\u003e\u003c\/center\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\u003ccenter\u003e\u003ci\u003eGuiding Meditators on the Path: Tranquility\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Means of Mastering Tranquility\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003ePhysical Conduct and Posture\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Method of Concentrating on an Object\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eMeditation for Attaining Settled Tranquility with and without a Mental Image of an Object\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eMeditation for Attaining Settled Tranquility with a Mental Image of an Object\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe actual meditation\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eIdentification with a tranquil state of mind\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eMeditation for Attaining Settled Tranquility without a Mental Image of an Object\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eUsing the breathing and not using the breathing\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eUsing the breathing\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eFocusing the mind on counting each breath rhythm\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eFocusing the mind on the breath’s inward retention\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eNot using the breathing\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eAchieving formless tranquility without a mental image\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe methods for achieving flawless tranquility\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe importance of knowing the vital point of balance between exertion and relaxation\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe meditation with mental exertion\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe relaxed meditation\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eRecognizing its absorptive state\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eHow to Maintain the Tranquil State\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Stages of Realizing the Settled Mind\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Purpose of Realizing Tranquility\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eCHAPTER FOUR\u003cbr\u003eGuiding Meditators on the Path: Insight\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Reason Why Meditation on Insight Is Necessary\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Preparatory Practice for Insight\u003c\/td\u003e\n\u003ctd\u003e717\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Systems of Meditation on Insight\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Relevant Meditation on Insight\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDetermining the Intrinsic Nature of Diverse Mental Perceptions\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe reason why one achieves insight into the mind\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe determination of the mind’s true nature as being the basis for everything\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eWhich of the scriptures deal with this subject?\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe actual stages of this meditation\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHow this meditation compares with the original exposition\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eHow to determine the nature of the mind\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe determination of the mind’s dynamic manifestations and— dualistic appearances\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe showing of all appearances to be the products of mind\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe realization of mind, which will bring about an insight into all appearances\u003c\/td\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe actual stage of this meditation\u003c\/td\u003e\n\u003ctd\u003e200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eClearing Assumptions and Skepticism about the Basic Root [of Samsara and Nirvana]\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe definite sense that thoughts and appearances are of mental origin\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe attainment of certainty about the intrinsic nature of both tranquil and active states of mind\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe sense of certainty that all appearances are only nonarising\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics of Emerging Insight\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Blending of Insight with Other Systems of Insight\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eCHAPTER FIVE\u003cbr\u003eThe Stages of Virtuous Practice\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eUnderstanding the System of Absorption at the Start\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDetermining the Abiding Nature of Mind\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Essence of Mind\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Nature of Mind\u003c\/td\u003e\n\u003ctd\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics of Mind\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eExplaining the Definitive Meaning of Spontaneous Coemergence\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe essence and terminology of spontaneous coemergence\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe differentiations of coemergence and their identification\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe significance of spontaneous coemergence\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Actual Identification of Spontaneous Coemergence\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIdentifying Coemergence of the Mind\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eIdentifying Coemergence of Thought\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eIdentifying Coemergence of Appearance\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Elimination of Flaws and the Appreciation of the Meaning of Meditation\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Areas of Erroneous Meditation\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Flaws of Partial Meditation\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Recognition of Flawless Meditation\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe mind’s abiding nature is said to be identical with ordinary mind\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe recognition of the distinctive characteristics of ordinary mind\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe undistracted state [of ordinary mind] is shown to be meditation on Mahamudra\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eCHAPTER SIX\u003cbr\u003eConsolidation of Experience in Meditation:\u003cbr\u003eHow to Maintain Absorption and Postabsorption\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Reason for Maintaining the Meditation Even After Gaining Insight into the Identity of Virtuous Contemplation\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Reason for Maintaining the Meditation Even After Having Discovered Its Intrinsic State\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eIn General, How to Maintain the Meditation with the Support of Mindfulness, Vigilance, and Self—restraint\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eIn Particular, How the Role of Mindfulness is Vital in Meditation\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHow Specifically to Maintain Absorption and Postabsorption\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIdentifying the Nature of Absorption and Postabsorption\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Methods of Maintaining a General Meditative State\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Method of Maintaining Absorption\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eEnumerating the methods for maintaining the mind’s intrinsic nature\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe six methods for maintaining the absorptive state\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe well-known methods of settling the mind\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe other methods of settling the mind\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe condensed elucidation of these methods\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eMeditating without intellectual effort\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eMaintaining an undistracted awareness of intrinsic reality\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHow these two methods contain the vital instructions on meditation\u003c\/td\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Method of Maintaining Postabsorption\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eRecognition of mindfulness in postabsorption\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe method of maintaining meditation through postabsorptive mindfulness\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSublimating discriminating thoughts\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eRecognizing the contemplative identity\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eReviving the awareness of intrinsic reality\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSublimating recreated afflictions\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003ePerceiving postabsorptive perceptions as being like a magical scene\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe meaning of a magical scene and the rise of illusion\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003ePerceiving postabsorption as being. Like an illusion\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Method of Blending Absorption and Postabsorption\u003c\/td\u003e\n\u003ctd\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eCHAPTER SEVEN\u003cbr\u003eConsolidation Experience in Meditation:\u003cbr\u003eHow to Get Rid of Meditative Deviation\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Elimination of Aberration and Deviation with Regard to Absorptive Equipoise\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Elimination of the Four Aberrations\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe identification of the four aberrations\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe methods of guarding against these aberrations\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Elimination of the Three Deviations\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eParticular experiences as a possible ground for aberrations\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHow the aberrations turn into deviations\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eMethods to prevent deviations from taking place\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Methods of Removing Obstacles to Meditation\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eRemoving Obstacles to General Absorption\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eRemoving other External or Internal Obstacles\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eCHAPTER EIGHT\u003cbr\u003eConsolidation of Experience in Meditation:\u003cbr\u003eHow to Determine the Mind as Nonarising [Emptiness] and Enhance Meditation\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDetermining the Mind to Be Expansive, Open, and Nonarising\u003c\/td\u003e\n\u003ctd\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Epithet, Significance, and Time of Determining the Mind\u003c\/td\u003e\n\u003ctd\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDetermining the Abiding Nature of the Mind\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eWatching the Mind’s Inner Face as the Basis of Determination\u003c\/td\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eWatching the nature of mind and of appearances\u003c\/td\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe nature of meditation and meditator\u003c\/td\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eBeing Aware of the Mind’s Nonarising Openness\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eRemaining in the State of Determinate Awareness Throughout the Day and Night\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003ePerfecting the Efficacy [of Awareness] through the Sublimation of the Path\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Ideal Time Conducive to the Practices\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Vital Significance of this Practice in General\u003c\/td\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Six Ways of Sublimating the Practices\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eElevating dualistic thoughts to the path by transforming any agonizing crisis into blessed conditions\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eElevating crude emotions to the path through the spiritual process called “Transforming Poison into Ambrosia”\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eElevating obstacles emanating from the superior and subordinate spiritual forces to the path\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eElevating miseries to the path by transforming them into the spirit of enlightenment [bodhichitta]\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eElevating the afflictions of disease to the path that harmonizes psychophysical elements into the even flavor of the elements\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eElevating one’s dying to the path by unifying one’s primal consciousness and recollected contemplative awareness, the way a mother and her daughter are reunited\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003ci\u003eCHAPTER NINE\u003cbr\u003eThe Resultant Dawning of Realization\u003c\/i\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDifferentiating the Ways of Realization\u003c\/td\u003e\n\u003ctd\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHow Realization of the Four Stages of Yoga Takes Place\u003c\/td\u003e\n\u003ctd\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eHow the Sutras and Tantras Show the Four Stages of Yoga\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe General Meaning and the Essence of the Four Stages of Yoga\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe General Meaning of the Distinct Nature of Each [of the Pour Yoga Stages]\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe difference in realization among the yoga stages\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe somber realm of inner sensations\u003c\/td\u003e\n\u003ctd\u003e368\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHow postabsorption is maintained\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eHow stains of the mind are purified\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eHow postabsorption is pacified\u003c\/td\u003e\n\u003ctd\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe difference between absorption and postabsorption\u003c\/td\u003e\n\u003ctd\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe time of realization for each of the four yoga stages\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSome other characteristics of these four stages\u003c\/td\u003e\n\u003ctd\u003e374\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Specific Elucidation of Each of the Four Yoga Stages of Mahamudra\u003c\/td\u003e\n\u003ctd\u003e378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDifferentiating Each of the Four Yoga Stages\u003c\/td\u003e\n\u003ctd\u003e378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDifferentiating Separately Each Level of the Four Yoga Stages\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe one-pointed yoga\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe differentiation of the one-pointed yoga\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHow inner sensation and experience will dawn\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHow this yoga is maintained\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe nondiscriminatory yoga\u003c\/td\u003e\n\u003ctd\u003e388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe differentiation of the nondiscriminatory yoga\u003c\/td\u003e\n\u003ctd\u003e388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHow inner sensation and experience will dawn\u003c\/td\u003e\n\u003ctd\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHow this yoga is maintained\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe yoga of one flavor\u003c\/td\u003e\n\u003ctd\u003e393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe differentiation of the one-flavor yoga\u003c\/td\u003e\n\u003ctd\u003e393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHow inner sensation and experience will dawn\u003c\/td\u003e\n\u003ctd\u003e396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHow this yoga is maintained\u003c\/td\u003e\n\u003ctd\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe yoga of nonmeditation\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe differentiation of the yoga of nonmeditation\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHow inner sensation and experience will dawn\u003c\/td\u003e\n\u003ctd\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHow this yoga is maintained\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe summary of their vital significance\u003c\/td\u003e\n\u003ctd\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e[3]\u003c\/td\u003e\n\u003ctd\u003eHow the Various Grounds and Paths [of Enlightenment] are Reached Through the Four Yogas\u003c\/td\u003e\n\u003ctd\u003e408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eDedication by Dukpo Tushi Numgyul\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e416\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eColophon\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eSources Cited in Mahamudra\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eSuggested Reading\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Dakpo Tashi Namgyal, Lobsang P. Lhalungpa","offers":[{"title":"Default Title","offer_id":42239634866314,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/MAHAMUDRATHEMOONLIGHT.jpg?v=1662547553"},{"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":"astral-odyssey-exploring-out-of-body-experiences","title":"Astral Odyssey","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAstral travel-what is it and how does it fit into our lives? Eby explains the differences and similarities between astral projection, out-of-body experiences (OBEs), ordinary dreams, creative inspiration, mental projection, and prophecy. With OBEs defined and placed in the context of the consciousness continuum, these various states of awareness can provide entryways to alternate realities. Astral Odyssey guides us through the pathways of consciousness that lead to the invisible worlds around us, giving step-by-step procedures to make actual, voluntary, conscious astral projections. But Eby does more than just teach astral travel--she provides instructions for attaining all the necessary states of consciousness and tells how each may be used to derive valuable benefits in daily life, such as improved psychological balance, solutions to problems, increased creativity, and enhanced powers of extrasensory perception. Included are never-before-published examples of OBEs and an OBE diary that describes, in vivid detail, the sights, sounds, sensations, and thoughts associated with actual visits to the astral plane. We discover that astral travel allows a new perspective of both the universe and the role that human experience plays in it. With this first-hand knowledge of the existence of nonphysical worlds and their entities, physical life can become more meaningful, creative, and joyful!\u003cbr\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;\"\u003eCAROL EBY is a self-taught astral projector. She graduated from Black Hills State University with a B.S. in Mathematics, Chemistry, and Biology, and received her MBA from the University of South Dakota. She lives in the Black Hills of South Dakota. This is her first book.\u003c\/p\u003e","brand":"Carol Eby","offers":[{"title":"Default Title","offer_id":42250497130634,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120818309.jpg?v=1662707805"},{"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":"spiritual-consciousness","title":"Spiritual Consciousness","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;\"\u003eRanging over the subject of Consciousness Studies and focusing on Spiritual Consciousness, this unique collection brings together research papers, essays, narratives and perspectives, both Indian and global, on the religion of Saints or Sant Mat, particularly the Radhasoami Faith. The subjects under discussion range from the basic aspects of Consciousness; Consciousness in Sant Mat and other religions; means of attaining higher levels of Spiritual Consciousness; scientific perception studies to states of Spiritual Consciousness in Sant Mat. Truly interdisciplinary in nature and international in spirit, this collection marks the revival and integration of interest in science and spirituality within the vast gamut of Consciousness Studies. Contributors are as varied as academicians, scientists, spiritualists, philosophers, medical practitioners and religious heads. All those desirous of unravelling the mysteries of life's ultimate pursuit will benefit immensely from reading the book. This book would also be of interest to students and researchers of theology, philosophy, the science of spirituality, mysticism, religious studies and comparative study of religions.\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;\"\u003eP. Sriramamurti is an Honorary Professor of Sanskrit and Coordinator of postgraduate programmes in Theology at the Dayalbagh Educational Institute (Deemed University). He is also Advisor for Theology at the DEI Centre for Consciousness Studies. He is a Member in charge, of Divinity Forum and Director, Yoga Centre, Dayalbagh, Agra, India.\u003c\/p\u003e","brand":"P. Sriramamurti, Prem Prashant, Anand Mohan","offers":[{"title":"Default Title","offer_id":42254712111242,"sku":"","price":350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788178224435.jpg?v=1662802519"},{"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":"consciousness-integrating-eastern-and-western-perspectives","title":"Consciousness","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis unique volume brings together Eastern and Western perspectives on consciousness with essays from philosophers and scientists which emphasize different aspects of the integration. The overarching aim of this book is to provide direction toward integrating Eastern philosophical and religious practice with the philosophies and science of Western culture, an aim that could be pivotal in understanding consciousness and its place in nature. A unifying approach is adopted to the study of consciousness, integrating the wisdom of the sages of the East, and the scientists of the West and the stupendous east-west integration that has been achieved is indeed a milestone.\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe book will appeal to the rapidly growing mass of scientists and students in this upcoming field, both in the East and West, as well as the general inquisitive reader. Courses in consciousness studies are being promoted in leading Universities all over the world. It will also interest the followers and adherents of the Eastern Philosophy of Saints and Radhasoami Faith numbering a few million around the globe.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \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;\"\u003eREVERED PROF. PREM SARAN SATSANGI, Emeritus Editor (East) is Chairman of, Advisory Committee on Education, Dayalbagh Educational Institutions, a think-tank, constituted to suggest inter-alia, steps necessary for achieving the highest levels of excellence in education at all levels. He was acclaimed the Spiritual Leader, the eighth Sant Satguru, of Radhasoami Faith, Dayalbagh on May 18, 2003, through consensus, in a special general body meeting attended by about 25,000 representatives of Radhasoami Faith with a following estimated to be about a half of a million. A systems scientist firmly rooted in the integrative systems approach pioneered at Michigan State University and the University of Waterloo, He has applied Western scientific techniques to study the consciousness of the sages of the East. Revered Prof. Satsangi serves as the Emeritus Chair from the East of the Integrated East-West Forum at the TSC conferences.\u003cspan\u003e \u003c\/span\u003e\u003cb\u003ePROF. STUART HAMEROFF,\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eEmeritus Editor (West) is Director, the Center for Consciousness Studies and Emeritus Professor for Anaesthesiology at the University of Arizona, Tucson, USA. He is the Chief-Architect and Chair of the TSC (The Science of Consciousness) series of conferences organized annually since 1994 all over the world. He has collaborated with Sir Roger Penrose in formulating the Penrose-Hameroff Orchestrated Objective Reduction (Orch-Ok) model of consciousness, which is one of the leading scientific theories of the day. Prof. Hameroff serves as the Emeritus Chair from the West of the Integrated East-West Forum at the TSC conferences.\u003cspan\u003e \u003c\/span\u003e\u003cb\u003ePROF. VISHAL SAHNI\u003cspan\u003e \u003c\/span\u003e\u003c\/b\u003eis Coordinator, Quantum-Nano Systems Centre and Centre for Consciousness Studies, Dayalbagh Educational Institute (Deemed University), Dayalbagh, Agra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003ePROF. PAMI DUA\u003cspan\u003e \u003c\/span\u003e\u003c\/b\u003eis the Dean, of Research (Humanities and Social Sciences), University of Delhi and Director, the Delhi School of Economics.\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;\"\u003eAlmost five years back, when I had my first meeting with Prof. Stuart Imeroff, the Emeritus Editor from the West, at the Quantum-Nano School QANSAS in December 2011 at the newly inaugurated Centre for Consciousness Studies at Dayalbagh Educational Institute (DEI), a few uld have envisioned the rich and broad-based relationship that has since flourished among leading institutions involved in consciousness dies in the east and the west-who have gone on to jointly conduct e Integrated East-West Forums from 2012 to 2016 at the TSC-series conferences annually organized with Prof. Stuart Hameroff as the chair and Chief Organizer. Prof. Hameroff has been a regular visitor to Dayalbagh, actively taking part in the organization at DEI of TSC 2013 Twentieth Conference on Toward a Science of Consciousness) on March 13 and QANSAS 2013 in December 2013 where he jointly offered a workshop on the Orchestrated Objective Reduction (Orch-OR) Theory Consciousness with Sir Roger Penrose, the leading mathematical theorist and Prof. Anirban Bandyopadhyay, the leading experimentalist in the field. I had the pleasure of reciprocating his regular visits to DEI visiting Tucson, Arizona in the heart of the American West in April 2016 at his cordial and hence compelling invitation and addressed the Integrated East-West Forum in person at the first conference of this series in its new avatar as 'The Science of Consciousness' (TSC 2016). It is with a considerable degree of satisfaction and sense of fulfilment that today (5-6 years down the line) there are several able, active and promising researchers in DEI who have earnestly taken up research Consciousness Studies and related fields such as Quantum-Nano sterns and all Departments of DEI have been involved in this effort which has already met with unprecedented success. I am very pleasantly surprised to find that the research is progressing along very healthy lines and augurs well for promoting Consciousness Studies in the true scientific sense as was visualized by Param Guru Maharaj Sahab (the third Revered Leader of Radhasoami Faith) through His 'Discourses on Radhasoami Faith'. Pursuing that line, we are now homing in gradually, but surely, on making an impact on the world community internationally of the true nature of Consciousness in the Universe and this is being done in a scientific manner so that scientists also begin to listen to it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf I might be permitted to indulge in a bit of nostalgia in respect of the tools and techniques which I have applied over the years to study the consciousness of the sages of the East, I owe my research ability ever since my PhD days at Waterloo from 1966-fall to 1969-summer to the research exposure and opportunities which I found in that lofty institute. Of course, I knew about Waterloo even from earlier days, from the fall of 1960 in fact, when I had joined Michigan State University as a USAID TCM Scholar, for my Master's degree in Electrical Engineering where Prof H.K. Kesavan used to be a frequent visitor to the system theory group led by Prof. Herman E. Koenig, verily the father of physical system theory. I must confess that West has been the leader in modern thoughts and modern science and that is where I learnt them. In fact, it comes to my mind, that instead of merely meeting under the banner of Integrated East-West Forum, we have to make joint progress and report success, so that inner experience or human experience is accepted as well as the physical outer experience in the macrocosmic world. AB I have been steeped in the scientific theories of the West, way back in 1960-61, over the course of the last 55 years or so, I have a clear-cut realization that we can meet much greater success if we work in an integrated fashion, rather than wondering whether it is thought from the east which the west is being persuaded to pursue as inner experience because I use the same model building techniques, the same theory-building techniques as any physical system theory. If we work co-operatively to integrate Eastern perspectives of Vedic-Yogic Meditation (3S's of Satyam-Shivam-Sundaram) with Western perspectives of systems science (3R's of Reductionism-Repeatability-Refutation), we stand to progress much faster, further and higher in united mode. Dayalbagh, described as 'a colony of work-a-day mystics' and an 'Indian Utopia' by Western authors almost a century back has always impressed visitors from all over the world. In his book, 'A Search in Secret India', Paul Brunton described Sir Sahabji Maharaj, the founder of Dayalbagh and fifth Revered Leader of Radhasoami Faith as \"Master of over one hundred thousand people, who practise a mysterious form of yoga; prime organizer of the multifarious and materialistic activities which seethe around me in Dayalbagh; taken all in all, I write Him down as a brilliant and breath-taking man. Nowhere in India, nowhere in the entire world, may I expect to meet His like again.\" Similar views are echoed by hundreds of scientists from all corners of the world who have visited Dayalbagh in the last decade. They carry the lasting impression of Dayalbagh as an \"environment where consciousness and spirituality are taken as primary and an example of how purity could spread beyond race, religion and become a global language of love.\" Several of them are contributing authors to this edited volume and describe Dayalbagh as \"possessing hospitality and human touch in every little behaviour combined with professional excellence as a resounding expression of rooting in the Spirit. This is an example of Divine Materialism which is not a mouthful word but a Reality for you all. Salute to this rare evolutionary leap from homo sapiens to homo spiritualist\" You should go on moving forward with greater speed. People will be influenced by your ideals and way of life and proclaim in the same way by expressing freely that the evolution of homo spiritualise is taking place. The purport of their saying homo spiritualis was the same as that of the \"Superman\" referred to by Sir Sahabji Maharaj.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe stupendous integration in this edited volume brings together the leading lights of consciousness studies from the East and the West and is a milestone in our integration efforts. I close this Foreword with a personal sense of happiness and satisfaction in partnering with the research endeavour of authors in this edited volume in offering a thematic introduction and extending graph-theoretic system modelling to modelling microtubules in the human brain and n-qudit (odd prime-based higher-order quantum states) contextualise based quantum teleportation and beyond. I wish the book the great success it deserves and wish you Godspeed in your exciting venture of Mission Consciousness.\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 book 'Consciousness: Integrating Eastern and Wester1 Perspectives' is the outcome of the successful organization of th. Twentieth Conference on 'Toward a Science of Consciousness' (TSC 2013) at Dayalbagh Educational Institute (DEI), Agra, India in March 2013. Soon after the event, Prof. Stuart Hameroff, Director, Centre for Consciousness Studies, The University of Arizona, Tucson, Arizona - the chief architect of the TSC-series of events, spontaneously acknowledged as follows: \"The conference (TSC-2013) was a great success and accomplishment. Congratulations! The confluence of Eastern spiritual philosophy, quantum cognition, biology, physics and cosmology is the best chance to understand the science of consciousness. Your conference will be remembered as the time\/place where it all started to come together. The spontaneous acknowledgements suggested that perhaps we were very well poised towards compiling a unique boo on Consciousness: Integrating Eastern and Western Perspectives. This unique volume brings together Western and Eastern perspectives on consciousness with essays from philosophers and scientis1 organized in four sections which emphasize different aspects of these perspectives. The overarching aim of this book is to provide direction toward integrating Eastern philosophical and religious practice with the philosophies and sciences of Western culture, an aim that could b pivotal in understanding consciousness and its place in nature. begins with a thematic introduction (Section I), followed by a section on Western perspectives (Section II), Eastern perspectives (Section III), and their integration (Section IV). The aim of this book is both exciting and timely because its authors include Eastern and Western philosophers and scientists who have given considerable thought as to how an understanding of consciousness might take place. We are in the dawn of an age wherein new knowledge of physical, biological, and psychological aspects of nature is being brought to bear on the mystery philosophical traditions that have existed for centuries. Integration of these sources not only could lead to a much deeper understanding of consciousness but also to a basis for improving the human condition. To set the background for describing this project, we begin with the general distinctions between the contributions of Eastern and Western philosophy and science. Eastern and Western viewpoints differ in the schools from which they were derived, their main principles, and the ways in which the truth is discovered.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA unifying approach is adopted to the study of consciousness, integrating the wisdom of the sages of the east, and the scientists of the west. To our knowledge, there exists no prior effort at this scale, to bridge the gap between the East and the West. The book adopts the blue-ocean strategy in assigning uncontested space to all stakeholders in Science and Spirituality making the competition irrelevant and invoking cooperation thereby enabling us to venture into areas hitherto untouched by existing published works on consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe title 'Consciousness: Integrating Eastern and Western Perspectives' was finalized on the basis of an opinion poll conducted among editors of the proposed book. The book project, representing a wide spectrum synthesis of the Eastern and Western approaches to consciousness, has attracted scientists and philosophers of tall standing at the global level. The book chapters, while bringing out the best of the authors in their own discipline, are unitary in the spirit of integrating Eastern and Western perspectives of consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEastern schools are mainly derived from the spiritual traditions of Buddhism, Confucianism, Hinduism, Yoga, Islam, Taoism, and Zen. Commonalities among these traditions include an emphasis on the \"inner\" world, a sense of cosmological unity, and an aim of self-liberation. Liberation from a false sense of oneself is based on finding the true \"I\" within a higher state of consciousness and being. Western schools are derived from philosophies that support a scientific method that is based on logic, empirical strategies for obtaining knowledge, and rational discourse. Much of the emphasis of Western science is on an external viewpoint of phenomena, unlike the Eastern emphasis on an \"inner\" world. As an example, Western psychology of the twentieth century was dominated by behaviourism, a scientific doctrine in which only overt behaviours constituted both independent and dependent variables of studies; mental constructs that pertained to the content of inner experience were mostly avoided. Eastern and Western philosophical principles also differ in their metaphysical emphasis. Eastern principles emphasize cosmological unity (e.g., the interconnectedness of all events), a higher reality that is beyond realities that immediately surround us, and in the case of Hinduism, a circular view of the universe based on the idea of eternal recurrence. In contrast, Western philosophical principles give greater emphasis to individuals, either as ends in themselves or as a part of a divine plan or greater good. Given these differences in principles, it is understandable that their methods of discovering the truth would differ. Thus, Eastern methods include searching inside oneself, through different forms of meditation and righteous living. Western methods also include observations, mainly from an external viewpoint, and they can occur with or without experimental control. Observations can be subjected to hypothesis testing and inferential analyses to arrive at explanations and theories.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt the vanguard of this integration effort are the Emeritus Editors from the East and the West. The Emeritus Editor from the East is Revered Prof. Prem Saran Satsangi, the Eighth Revered Leader of the Radhasoami Faith (or Eastern Religious Philosophy of Saints) - embodying the logic of a modern faith - who has studied and researched widely in the modern systems science of the West over a period spanning a little more than the last half a century. Accordingly, Revered Prof. Satsangi presents the cosmology of consciousness from the twin vantage points of the Radhasoami Faith and Physical System Theory Modelling Framework. The unique underlying spiritual systems modelling framework inspires a natural flow of hypotheses for scientific testing right from the early stages of research on consciousness integrating Eastern and Western perspectives. Radhasoami Faith is consistent with all the extant religions in the world (including Christianity, Islam, Buddhism, Jainism, Sufism and the Religious Philosophy of Vedas, Upanishads and Gita). He also presents Cosmic Consciousness Hierarchization comprehensively, bridging Eastern and Western analytical, experimental and experiential approaches. It is supported by the study of human consciousness as a surrogate of macrocosmic consciousness. His research group has taken a step forward to generalize qudits (odd-prime-based quantum states) to higher and higher dimensions which could almost tend to infinity, and thus bring us to the threshold of being face-to-face mathematically in abstract terms with the ultimate source of consciousness in abstraction. This opens up the immense possibility of going far beyond the presently obtained highest dimension 10 of strings of the M -theory group of models.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book will appeal to the rapidly growing mass of scientists and students in this upcoming field, both in the East and the West, as well as the general inquisitive reader. Courses in consciousness studies are being promoted in leading Universities all over the world. It will also interest the followers and adherents of Eastern Philosophy of Saints and Radhasoami Faith numbering a few million around the globe.\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eForeword\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSection I: Consciousness - Thematic Introduction\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\u003eTowards Integrating Eastern Arts and Philosophy of Consciousness and Western Perspectives of Science (Rhythms of Macrocosmic Universe and Human Microcosm: Consciousness Systemology Perspective)\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePrem Sarati Satsangi\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eCosmic Consciousness Hierarchization: Analytic, Experimental and Experiential Approaches; Power Law of Meditational Consciousness\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePrem Saran Satsangi, Vishal Sahni\u003c\/b\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\u003eSection 11: Consciousness - Western Perspectives\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHigher-Order Thoughts, Neural Realization, and the Metaphysics of Consciousness\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eRocco J Gennaro\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eConsciousness in the Light of Quantum Theory\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePaavo Pylkkanen\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eMatter and Consciousness in Indian Epistemology\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSubhash Kak\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eUnitary Quantum Theory as a Formal Framework for a Theory of Consciousness\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChris Fields\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Neurodynamics of Consciousness\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\u003ePeter Walling\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eReplacing Turing Tape with a Fractal Tape: A New Information Theory, Associated Mechanics and a New Kind of Decision Making without Computing\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLokesh Agrawal, Subrata Ghosh, Batu Ghosh, Kanad Ray, Satyajit Sahu, Daisuke Fujita and Anirban Bandyopadhyay\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Universe as a Spectrum of Consciousness: Open Research Questions\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePeter H. Roe and Jack Ellis\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eInhabiting Landscapes of the Known and the Unknown Alike': Representation and Consciousness in British Literature\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAnna-Margaretha Horatschek\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Consciousness Quotient: Introducing the Conscious Experience as a Research Psychological Assessment\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eOvidiu Brazdau and Sona Ahuja\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Intelligence of Structured Matter: A Theory of Structural Evolution and Interaction of Matter\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDorian Aur, Anita Bandrouiski and Jack Tuszynski\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eIs Consciousness Guiding the Universe?\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eStart Hameroff\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\u003cb\u003eSection III : Consciousness - Eastern Perspectives\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003ePerspectives on Consciousness: Indian Philosophical Traditions\u003c\/td\u003e\n\u003ctd\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eP. Sriramamurti\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eMystical (Religious) Experience and the Brain\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVijay Kumar and Dayal Pyari Kumar\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\u003cb\u003eSection IV : Consciousness- Integrating Eastern and Western Perspectives\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eFrom Quantum Mechanics to Qualia Mechanics\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\u003cb\u003eDeepak Chopra and Menus Kafatos\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eWisdom of Both East and West has a Common Source, Consciousness\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\u003cb\u003eA.K. Mukhopadhyay\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eChaitya Purusha or the Principle of Sentiency as Anthropic Evolutionary Consciousness - Integration of Eastern and Western Paradigms\u003c\/td\u003e\n\u003ctd\u003e469\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTanima Bhattacharya and Joy Sen\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eA Science of Human Experience to Help Solve Mysteries of Consciousness and its Place in Nature\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\u003cb\u003eDonald D. Price and James J. Barrell\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eModelling Microtubules in the Human Brain as a Generalization from Two-(state) Qubit to n-Qudit Quantum Hopfield Network and Beyond\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDayal Pyari Srivustava, Vishal Sahni,\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePrem. Saran Satsangi\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eFrom n-Qubit Multi-Particle Quantum Teleportation Modelling to n-Qudit Contextuality-based Quantum Teleportation and Beyond\u003c\/td\u003e\n\u003ctd\u003e553\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDayal Pyari Srivastava, Vishal Sahni,\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePrem Saran Satsangi\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\u003eAppendix 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\u003e(As if the Merciful Lord would devastate the Region of Kala or Evil)\u003c\/td\u003e\n\u003ctd\u003e579\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eExcerpts from the Historic Panel Discussion with leading scientists on 'Consciousness: Integrating Eastern and Western Perspectives' at the Integrated East-West Forum of The of Consciousness' (TSC 2016) Conference, Tucson, Arizona, USA, Science April 25, 2016\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendixII\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\"I shall be with one and all and they shall be looked after with more and more Grace\"\u003c\/td\u003e\n\u003ctd\u003e586\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDivine Promise of Para m Purush Puran Dhani Huzur Soamiji Maharajfully redeemed during unique events unparalleled in Satsang history from Basant 2016 to Holi 2016 and world tour on Mission Science of Consciousness whirlwind\u003c\/td\u003e\n\u003ctd\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":"Prem Saran Satsangi, Stuart Hameroff, Vishal Sahni, Pami Dua","offers":[{"title":"Default Title","offer_id":42269303439498,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CONSCIOUSNESSINTEGRATINGEASTERNANDWESTERNPERSPECTIVES.jpg?v=1663138457"},{"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":"spirituality-discovering-our-true-self","title":"Spirituality","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\"\u003eThis book takes you beyond your present dimension of existence to hitherto unexplored possibilities. It explains how your spiritual allegiance can make you complete on every level. You learn how to access that inner portal which brings complete fulfilment in all avenues of life. Spiritual development is not the privilege of a select few. Spiritual awareness is basically a change in viewpoint. It is to bring this change in our mindset that we are not merely human beings, but individualized units of God. With this correction in our mentality, everything else in our life changes radically. The principles outlined here are timeless, and conducting yourself from their standpoint will enrich you in every manner. All needs and desires will find spontaneous fulfilment and you will forever be in the flow of supportive events, circumstances and relationships. Living becomes absolutely spontaneous and effortless. The only ruling aspect of life will be continuous joy and peace.\u003c\/span\u003e\u003c\/div\u003e","brand":"Indu Mittal","offers":[{"title":"Default Title","offer_id":42269438247050,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SPIRITUALITY.jpg?v=1663142128"},{"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-secret-of-the-creative-vacuum-man-and-the-energy-dance","title":"The Secret of the Creative Vacuum","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eModern man has sought answers to life's deepest questions through an increasingly detailed analysis of the matter. Yet results proved elusive, pointing as much, if not more, to the importance of the seekerês own mind as to matter itself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMystics, on the other hand, have sought answers to the same mysteries through an inverse process: a •turning withinê, studying mind and consciousness through specific meditational practices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut both have reached the same conclusion: that mind and matter, energy and consciousness are too intimately entwined to be separately understood.\u003c\/p\u003e","brand":"John Davidson","offers":[{"title":"Default Title","offer_id":42269448110218,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/thesecretofthecreativevaccuum.jpg?v=1663142554"},{"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":"how-i-found-god-roles-played-by-fakir-shirdi-sai-baba-as-god-and-the-spirit-masters-in-my-spiritual-training-resulting-in-god-realization","title":"How I Found God","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eInvestigating Spiritual Teaching in Upanishads is the rarest of the rare book on spirituality. It is a thrilling account of how an earnest seeker Yogi M. K. Spencer realised God with the help of unique spiritual training imparted initially by a great master of the Spirit World Rishi Ram Ram and then by God Himself in the form of Shirdi Sai Baba. These experiences with serving as a guide to everyone who desires to find God.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe reader of this book will be pleasantly surprised to know that Shirdi Sai Baba as Avatar (Incarnation of God) during His lifetime (1838-1918) at Shirdi and thereafter Rishi Ram Ram in the Spirit World were the two most important divine pioneers or harbingers of the New Era for the mankind. They had paved the ground for it in the 20th Century, and so now the dawn of the New Era in Human Civilization seems to be fast coming.\u003c\/p\u003e","brand":"Yogi M.K. Spencer, S. P. Ruhela","offers":[{"title":"Default Title","offer_id":42303315968138,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/howifoundgod.jpg?v=1663844175"},{"product_id":"collision-with-the-infinite-a-life-beyond-the-personal-self","title":"Collision With The Infinite","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe autobiography is the extraordinary story of how a young Jewish woman from the Midwest came to terms with the powerful transformation despite the mind's relentless attempts to pathologize it, and how the experience ultimately blossomed into full Self-realization.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is an account of the fourteen-year aftermath of a complete and irrevocable shattering of personal identity, a permanent switching off and falling away of everything.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book was born of the desire to provide a context and a companion for those whose destiny it is to experience the emptiness of personal self thrusting itself to the foreground in unimaginable ways.\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 is an extraordinary account of the experience of selflessness. It points to the heart of spiritual practice-even through the language it uses does not emphasize the importance of practice.\" -Joseph Goldstein\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"An excellent read. This book can serve as a catalyst for the appreciation of the emptiness of self-existence rather than the abhorrence and fear of it.\" - Christopher Titmuss\u003c\/p\u003e","brand":"Suzanne Segal","offers":[{"title":"Default Title","offer_id":42303533973642,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/COLLISIONWITHTHEINFINITE.jpg?v=1663845907"},{"product_id":"road-signs-on-the-spiritual-path-living-at-the-heart-of-paradox","title":"Road Signs on the Spiritual Path","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYou may seek comfort, inspiration, and illumination on the spiritual path, but eventually, all roads lead to paradox-where directions seem to conflict and answers seem elusive. Philip Goldberg confronts these divine dilemmas with profound insight and engaging humour. Based on more than 30 years of experience and research, the truths in Roadsigns will help you keep your balance on the razorÍs edge of the spiritual path, whether you travel independently or within an established tradition.\u003c\/p\u003e","brand":"Philip Goldberg","offers":[{"title":"Default Title","offer_id":42303545999498,"sku":"","price":275.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788178223421.jpg?v=1663846116"},{"product_id":"balance-your-hormones-balance-your-life","title":"Balance Your Hormones, Balance Your Life","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003cp style=\"text-align: left;\"\u003eTired? Overworked? Stressed? The link between balanced hormones, stress, and overall health is often overlooked, primarily because of conflicting and confusing information. Now, internationally renowned Doctor of Oriental Medicine Claudia Welch breaks through the jargon and demystifies the secrets behind hormonal health by combining Western medical analysis with Eastern wisdom. By uniting the principles of Ayurveda, Chinese medicine, and Western science, Dr. Welch provides a unique, all-encompassing guide to achieving optimal health. Inside Balance Your Hormones, Balance Your Life, you'll find the information you need to restore your body's natural harmony, including:\u003c\/p\u003e\n\u003cb\u003eTips to help heal your most pressing concerns, from menstrual pain to infertility, menopause, and breast and heart health\u003c\/b\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cb\u003eThe best foods to eat for optimal health and wellness\u003c\/b\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cb\u003eWhat to do when you're just feeling crummy\u003c\/b\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cb\u003ePractical, easy-to-adopt stress-management techniques\u003c\/b\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cb\u003eHow stress sabotages hormonal balance\u003c\/b\u003e\n\u003cp style=\"text-align: left;\"\u003eWhether you are suffering from a specific health condition, or just looking to improve your overall well-being, Balance Your Hormones, Balance Your Life provides all of the tools you need to embrace your body's natural balance—starting today. ‘It's hard to imagine a better guide through the thicket of misinfrormation and conflicting claims surrounding women's hormonal health than Dr. Claudia Welch. She's smart, practical, scientifically savvy, and steeped in two ancient holistic healing traditions, and she writes with alight touch. This book isa gem!\" \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDR. CLAUDIA WELCH, MSOM, lectures and teaches internationally on both Asian and Ayurvedic medicines, which she has studied for more than twenty- five years. She lives in Vermont, Eleuthera, and Canada with her husband, Dr. Jim Ventresca. \u003c\/p\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;\"\u003eFor people looking for medical counsel: Although the information, ideas, and perspectives contained in this book are based on Ayurvedic, Traditional Chinese, or Western allopathic principles or studies, and even though—in the case of Ayurvedic or Traditional Chinese Medicine—such perspectives have been employed for thousands of years, no part of this book should be taken or construed as medical diagnosis or treatment. One significant component of Eastern medical philosophy is that each person has individual, unique needs, so no single recommendation, no matter how sound, is sound for every individual. For any medical condition or personal medical, herbal, dietary, or lifestyle advice, always consult with a qualified health-care practitioner.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI’m not just saying this for legal reasons. There is always more to medicines than any one practitioner can know, not to mention more to an individual's health than an author can address without ever having even met that person. It is up to each of us to do our own search, find what works for us, and implement it. This book was born out of my own attempts to understand the sea of information available on women’s health. The conclusions I draw are not facts. They are educated opinions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor numbers and statistic buffs and critics: The data in many of the studies in his book describe the increased risk for an entire population—not the increased risk for an individual woman. Taken as the latter, they would be scarier. Taken as the former, they are still compelling numbers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor Western-trained physicians: In my travels in the world, I haven't found any group who loves the perspective that this book presents more than you do. While Western medicine describes each individual hormone, Eastern medicine provides a context for understanding how they interact. This is heady, exciting stuff.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor everyone else: You don't have to have any background in either Western or Eastern medicine to understand the concepts in this book. Simple concepts are powerful and simply lay the framework for understanding complicated material in an easy and even enjoyable way.\u003c\/p\u003e\n\u003cbr\u003e\n\u003c\/div\u003e","brand":"Claudia Welch","offers":[{"title":"Default Title","offer_id":42313423650954,"sku":"","price":350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788178224985_600x_7e32dfab-2e0f-49b9-b64f-36bfb566f249.jpg?v=1664014465"},{"product_id":"the-theory-and-practice-of-the-mandala-with-special-references-to-modern-psychology-of-the-unconscious","title":"The Theory and Practice of the Mandala","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis intriguing, thought-provoking study by one of the world's leading authorities on the subject examines the fundamental doctrine behind the theory and practice of the Mandala in India and Tibet, by both Hindus and Buddhists. \"As a whole,\" as the author says in his Preface, \"the spiritual background is the same: ...the yearning to find out a way from time to eternity, to help the primaeval consciousness... to recover its integrity.\" Individual chapters consider the doctrinal basis of the mandala, the mandala as a means of reintegration, the symbolism of the mandala and its various parts, the liturgy of the mandala, and the mandala in the human body. Of particular interest to Eastern philosophy and art students, this volume will also fascinate New Agers and anyone interested in the symbols and psychology of Asian cultures.\u003c\/p\u003e","brand":"Giuseppe Tucci","offers":[{"title":"Default Title","offer_id":42319493988490,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788178223940.jpg?v=1664176608"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/collections\/yoga-spirituality-886974.jpg?v=1748420657","url":"https:\/\/www.motilalbanarsidass.com\/en-us\/collections\/yoga.oembed?page=23","provider":"Motilal Banarsidass","version":"1.0","type":"link"}