1. Yoga Yajnavalkya (brihad) Bruhat Yagna Mohan A. G.
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A. G. Mohan - Yoga Yajnavalkya () - Free download as PDF File .pdf), Text File .txt) or read online for free. The Yoga Yajnavalkya (Sanskrit. The Yoga Yajnavalkya (Sansk. yoga-yājñavalkya) is a classic Yogatext like the Yogasutras which is ascribed to the vishnuist sage Yajnavalkya. Other known. There are several well-known commentaries on YajnavalkyasInstitutes: such ya w ho is constan tlyi m m e rse d in. Yoga. The fou r ai m s li ke dharm a.

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Yoga Yajnavalkya [A. G. Mohan, Ganesh Mohan] on *FREE* shipping on qualifying offers. The Yoga Yajnavalkya was considered by the great . The Yoga Yajnavalkya (Sanskrit: योगयाज्ञवल्क्य, Yoga-Yājñavalkya) is a classical Print/export. Create a book · Download as PDF · Printable version. The text that is called Yoga Yajnavalkya and Yajnavalkya Yoga here, is also known as Yajnavalkya Gita, Yajnavalkya Samhita and by twelve other names.

Both are said to be important in the journey of yoga. Such comfortable and stable asanas are necessary for cleansing of the Nadi blood vessels through the Pranayama stage of yoga. Yajnavalkya begins his reply by asserting that the height of every adult human being is about 96 times the width of his or her Angula thumb. The first aim of yoga is to become aware and control this vital air, to be equal to or lower than the inner fire within one's body. Yoga awakens her, by bringing vital air and heat to her. Chapters 5 and 6 discuss the means of cleansing the body and mind. If frequent practice is not possible, yoga can be mastered over a period of three to four years.

Not all the six Darsanas accept the Divine and, even among those which do accept the Divine, there are considerable differences of opinion with regard to the qualities attributed to it.

In several places, the Brahman is used. This is a word of neuter gender which can therefore be worshiped in either male or female forms.

Yoga Yajnavalkya (brihad) Bruhat Yagna Mohan A. G.

The Divine is transcendent, what Western intellectuals call the Godhead. But the Divine can also be worshipped in a particular fonn, for example, as Lord 1 The interested reader may refer to any variety of books at different levels on this topic, including: R.

Z-1ehner, Hinduism, C. Zimmer, Philosophies of India, S. As Sankaracharya stated in his commentary bhashya to the Brahmasutras 1. The highest Lord may, in order to gratify his devout worshippers, assume through the power of Maya, any fmm he likes.

Though the Seer and the Seen are quite different in character, one does not exist without the other.

In fact, they normally appear to be the same because of our mistaken identification with the mind. This confusion is considered a fmm of bondage, because it sullies the clarity of our eternal Self with the ceaseless flux of the world of fmms.

However it is possible to attain freedom through overcoming this misidentification of our true self with the limited mind. The goal of Yoga practice is to reach this state of freedom. As the Yogasutras state, this goal is possible either by our own efforts of practice abhyasa and detachment vairagya YS The Divine, who is already free can release another in bondage.

Therefore, cultivating a relationship of devotion and surrender to the Divine is essential for liberation. Furtheunore, although the Divine is eternally free, the Seen is considered a manifestation of the Divine by some schools. Hence, a person can attain freedom through the grace of the Divine, because it is the Seen which has bound the Seer and Divine grace can allow release.

Once we realize that mistaken identification with the Seen is the root cause of the problem of our suffering and dissatisfaction and understand that the path to freedom lies in separating ourselves from the mind, we can then make efforts to detach ourselves from the fluctuations of our mind.

Theoretically, it is possible to withdraw from the Seen by sheer will and personal effort, to push it away and stand alone as the Seer. This effort is an inward or return movement rather than an outward or external movement. This is the methodology proposed by the Sankhya darsana. In it, the personal center of operation or vantage point is shifted such that we remain as the Seer. The essence of this process is to detach our sense of self from the events occurring in our own mind.

Yet we do not have even a clue what our mind really is, nor about its origin, existence or functioning because we are completely enmeshed in our identification with our mind. Moreover, when we first begin this Sankhya practice, we are aware only of our mind; the existence of the Seer is only an inference or an article of faith.

We can visualize these entities in the diagram or perhaps imagine ourselves as an eternal Seer, but in practice we continue to identify ourselves with our mind. How can we use our mind to detach our mind from our true self? How can the mind or ego annihilate itself? We do not know the origins of the "I" thought, which is the cause of all our bondage. Yet with the thought of "I" arises the whole world each morning the moment we awake.

A host of these and related difficult questions will face a sincere seeker on the Sankhya path of wisdom. Consequently, the yoga darsana recognized the Divine as another, higher means to detach our mind from the Seen.

The Divine should not be construed as an additional entity separate from the rest of creation, for the very existence of the Seer and the Seen is possible only because of the Divine. Thus, non-dual Vedanta philosophy strove to demonstrate the truth that the Divine, the manifest world the Seen and the individual soul the Seer were non-different. Thus, the Divine is always within us and always with us.

Our realization of this eternal truth is only a question of time, dedication and devotion to our practice. With these basics in mind, let us now return to our discussion of Sankhya, Yoga and Vedanta. The original Sankhya Sutras have not survived but the Sankhya Karika, in the form of verses of lsvara Krishna 5th c. CE are available. The Sankhya theory of the evolution of the material universe is accepted by the other schools of Vedic thought, as well as by the medical science of Ayurveda.

Though based upon the Vedas, Sankhya philosophy is atheistic. It is considered one of the six Vedic darsanas because it accepts the authority of the Vedas and it proposes a solution to the problem of impeunanence, change and liberation.

The Sankhya darsana discusses the elements which constitute the world, the nature of these constituents and how they evolve in the changing world. Sankhya divided the universe into 25 categories, 24 of which concerned the Seen and the 25th of which was Purusha, the Seer.

The conclusion of Sankhya 's analysis is that the Seen will continue to change, and we have no control over it. But by identifying with, and remaining as, the unchanging Seer, we need not continue to mistakenly identify ourselves with the Seen and its ceaseless flux which generates all sorrow. The method proposed by the Sankhya philosophy to remain as the Seer is enquiry Jijnasa into the nature of the Seer and the seen. Sankhya suggests that, by practice abhyasa of"I am not the seen" and detachment vairagya from the Seen, it is possible to achieve the state of freedom.

The seen, being comprised of the three gunas sattva, rajas and tamas , is impermanent and forever changing. Sankhya analyzes the problems that arise because of the misidentification of the Seer with the Seen, but it does not analyze their origins nor other metaphysical topics such as what happens after death.

In this regard, Sankhya is like Buddhism which negated the value of metaphysical topics, instead sticking closely to experience and concentrating on practical techniques to eliminate -suffering. Yoga accepts the basics of the Seer and Seen, as proposed by Sankhya, but with the important difference of the introduction oflswara, the Divine. Thus, in addition to the Sankhyan solution of practice and detachment, the Yogasutras state 1.

Therefore, we can develop a relationship with the Divine, then suuender to that Divinity and thereby attain freedom from entrapment in Prakriti, the world of matter and mind. In the Yogasutras, Iswara the Divine is accepted with qualification: Ishwara is considered a special kind of Purusha or Seer, the first among all teachers, beyond time and the cycle of action Karma and Bondage Klesa.

Much like Sankhya, Yoga does not address metaphysical questions on the origins of the Seen and the Seer. Vedanta Philosophy The Vedanta was synthesized by Vyasa sometimes identified as Badarayana in the form of the "Brahma sutras.

These sutras address issues on the origin of the Seer and the Seen, the role of the Divine and other topics in ontology and metaphysics.

Within Vedanta as a whole, there are many different schools of thought, most of which are based on different interpretations of the Brahma Sutras. The most well-known school of Vedanta in the West, Advaita non-dualistic philosophy, is often mistakenly identified with the whole of Vedanta. The first root means "to join, to yoke'" and the second means "to stay, to be absorbed. Thus, movement away from the world and the mind is Yoga. And to stay as the Seer and remain with the Divine is also Yoga.

In some texts, Yoga is defined as a means or movement and in others texts it is defined as the end or staying. In the Yoga Yajnavalkya, Yoga is defined as "jivatmaparamatmasamyogah," a union of the Self and the Divine.

Union with the Divine is freedom, because the Divine is eternally free. Thus, to join and stay with the Divine is Yoga. Attainment of this state of freedom, of union with the Divine, requires an inner movement, for the Divine is within us. The Divine is not the object of any search, but the very subjectivity of the search. It is only because the Divine is present within that the very search is possible. Yoga is a means to return to the Divine, the abode of the Self, and to stay there. It is a means to return home and stay home, which is the state of freedom.

The Vedas and Upanishads declare that there exists only One. The word Brahman is used in many places to denote it. In Sanskrit, the word Bramhan is of neuter gender.

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It is similar in meaning to the English word, "universe. That is, we see not One but many. It is either qualified Saguna or non-qualified Nirguna. Qualified meditation are five, of which three are the best. Non-qualified is of one kind only. The Saguna meditation is for those who need a concrete symbol such as a Murti , or a visualization aid. They should think of their lotus heart having eight petals with the highest self visualized as Vasudeva, Narayana or Purushottama.

The meditation should concentrate on one's own identity with this image of imperishable highest self. This is the path to the state of Vaishvanara , or qualified Dhyana. Chapter 10 is about Samadhi and essential conditions to be fulfilled before union of the individual soul and the supreme.

By concentration the individual self and the supreme self can become one. Chapter 12 starts with Siddha Yoga and Kundalini. They should be performed three times daily for ten days. With the vital air under control the yogin realizes signs of progress such as a relaxed state of body, manifested divine sound or nada inside.

This Kundalini fire is in the navel. It should be meditated upon by breathing exercises. This warms up the Kundalini and awakens her. Of all works consisting of sacrifices, or rituals, or control of conduct, or harmlessness, or liberality, or the study of the Vedas; this alone is the highest Dharma duty that one should see the Self by yoga. The essence of knowledge is yoga, which has eight Anga parts, accessories.

Further information: The essential nature of breath control is the union of Prana and Apana. Reflective meditation is the direct feeling Vedana of one's own self through the mind. It is either qualified Saguna or non-qualified Nirguna. Qualified meditation are five, of which three are the best. Non-qualified is of one kind only.

Concentration Samadhi is the state of equality of both the individual self and the highest self. It may also be defined as the abiding of the inner self in Brahman. Chapter 12 of the text summarizes yoga and meditation, and adds an explanation of kundalini. In the citadel of Brahman heart , there resides the individual self Atman who is nothing but Brahman deluded.

Other scriptures. Bhagavad Gita Agamas. Ramayana Mahabharata. Shastras and sutras.

Chronology of Hindu texts. Yoga portal Hinduism portal. The common four are: Ahimsa nonviolence , Satya truthfulness , Asteya never take other people's property and Brahmacharya chastity, fidelity. The one not common to both the texts is Aparigraha non-possessiveness.

The common four Niyamas are: The mantra combines the Vyahritis and Siras with Om. Divanji , pp. A Comparative History of World Philosophy: From the Upanishads to Kant. State University of New York Press. Asian Literature and Translation. The Hatha Yoga Pradipika 5 ed.

A. G. Mohan - Yoga Yajnavalkya () | Prana | Yoga

Forgotten Books. University of California Press. Hinduism's contemporary metaphysics. Himalayan Academy Publications.

Retrieved 6 April N—Z, Rosen Publishing. Its Context, Theory, and Practice. Motilal Banarsidass. Hatha Yoga Pradipika ; Note: Brahmavadin Press. Sheldon; Todd B. Kashdan; Michael F. Steger Designing Positive Psychology.

The Yoga Yajnavalkya

Oxford University Press. Divanji , p. Karma yoga Bhakti yoga Jnana yoga Raja yoga. Yoga philosophy Bhagavad Gita Yoga Vasistha.

Yogacara Zazen. Shingon Buddhism Tendai. Hinduism topics. Rigveda Yajurveda Samaveda Atharvaveda. Samhita Brahmana Aranyaka. Ayurveda Dhanurveda Natya Shastra Sthapatyaveda. Category Portal. Indian philosophy.

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