Friday, 24 March 2017

Goals and Schools of Yoga

Goals

The ultimate goal of Yoga is moksha (liberation), although the exact definition of what form this takes depends on the philosophical or theological system with which it is conjugated.
According to Jacobsen, "Yoga has five principal meanings:[29]
  1. Yoga, as a disciplined method for attaining a goal;
  2. Yoga, as techniques of controlling the body and the mind;
  3. Yoga, as a name of one of the schools or systems of philosophy (darśana);
  4. Yoga, in connection with other words, such as "hatha-, mantra-, and laya-," referring to traditions specialising in particular techniques of yoga;
  5. Yoga, as the goal of Yoga practice."
According to David Gordon White, from the 5th century CE onward, the core principles of "yoga" were more or less in place, and variations of these principles developed in various forms over time:[30]
  1. Yoga, is a meditative means of discovering dysfunctional perception and cognition, as well as overcoming it for release from suffering, inner peace and salvation; illustration of this principle is found in Hindu texts such as the Bhagavad Gita and Yogasutras, in a number of Buddhist Mahāyāna works, as well as Jain texts;[31]
  2. Yoga, as the raising and expansion of consciousness from oneself to being coextensive with everyone and everything; these are discussed in sources such as in Hinduism Vedic literature and its Epic Mahābhārata, Jainism Praśamaratiprakarana, and Buddhist Nikaya texts;[32]
  3. Yoga, as a path to omniscience and enlightened consciousness enabling one to comprehend the impermanent (illusive, delusive) and permanent (true, transcendent) reality; examples are found in Hinduism Nyaya and Vaisesika school texts as well as Buddhism Mādhyamaka texts, but in different ways;[33]
  4. Yoga, as a technique for entering into other bodies, generating multiple bodies, and the attainment of other supernatural accomplishments; these are, states White, described in Tantric literature of Hinduism and Buddhism, as well as the Buddhist Sāmaññaphalasutta;[34] James Mallinson, however, disagrees and suggests that such fringe practices are far removed from the mainstream Yoga's goal as meditation-driven means to liberation in Indian religions.[35]
White clarifies that the last principle relates to legendary goals of "yogi practice", different from practical goals of "Yoga practice," as they are viewed in South Asian thought and practice since the beginning of the Common Era, in the various Hindu, Buddhist, and Jain philosophical schools.
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Schools

The term "Yoga" has been applied to a variety of practices and methods, including Jain and Buddhist practices. In Hinduism these include Jnana Yoga, Bhakti Yoga, Karma Yoga, Laya Yoga and Hatha Yoga.
The so-called Raja Yoga refers to Ashtanga Yoga, the eight limbs to be practiced to attain samadhi, as described in the Yoga Sutras of Pantajali.[37] The term raja yoga originally referred to the ultimate goal of Yoga, which is usually samadhi,[38] but was popularised by Vivekananda as the common name for Ashtanga Yoga.[39]



Hinduism

Classical yoga

Yoga is considered as a philosophical school in Hinduism.[40] Yoga, in this context, is one of the six āstika schools of Hinduism (those which accept the Vedas as source of knowledge).[41][42]
Due to the influence of Vivekananda, the Yoga Sutras of Patanjali are nowadays considered as the foundational scripture of classical Yoga, a status which it only acquired in the 20th century.[39] Before the twentieth century, other works were considered as the most central works, such as the Bhagavad Gita and the Yoga Vasistha,[39] while Tantric Yoga and Hatha Yoga prevailed over Ashtanga Yoga.
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Ashtanga yoga

Main articles: Yoga Sutras of Patanjali and Rāja yoga
Swami Vivekananda equated raja yoga with the Yoga Sutras of Patanjali.[43]
Yoga as described in the Yoga Sutras of Patanjali refers to Ashtanga yoga.[39] The Yoga Sutras of Patanjali is considered as a central text of the Yoga school of Hindu philosophy,[44] It is often called "Rāja yoga", "yoga of the kings," a term which originally referred to the ultimate, royal goal of yoga, which is usually samadhi,[38] but was popularised by Vivekananda as the common name for Ashtanga Yoga.[39]
Ashtanga yoga incorporates epistemology, metaphysics, ethical practices, systematic exercises and self-development techniques for body, mind and spirit.[45] Its epistemology (pramanas) is same as the Samkhya school. Both accept three reliable means to knowledge – perception (pratyākṣa, direct sensory observations), inference (anumāna) and testimony of trustworthy experts (sabda, agama). Both these orthodox schools are also strongly dualistic. Unlike the Sāṃkhya school of Hinduism, which pursues a non-theistic/atheistic rationalist approach, the Yogaschool of Hinduism accepts the concept of a "personal, yet essentially inactive, deity" or "personal god".[48][49] Along with its epistemology and metaphysical foundations, the Yogaschool of Hindu philosophy incorporates ethical precepts (yamas and niyamas) and an introspective way of life focused on perfecting one's self physically, mentally and spiritually, with the ultimate goal being kaivalya (liberated, unified, content state of existence).




Hatha yoga

Main article: Hatha yoga
A sculpture of Gorakshanath, a celebrated 11th century yogi of Nath tradition and a major proponent of Hatha yoga.[52]
Hatha yoga, also called hatha vidyā, is a kind of Yoga focusing on physical and mental strength building exercises and postures described primarily in three texts of Hinduism:[53][54][55]
  1. Hatha Yoga Pradipika, Svātmārāma (15th century)
  2. Shiva Samhita, author unknown (1500[56] or late 17th century)
  3. Gheranda Samhita by Gheranda (late 17th century)
Many scholars also include the preceding Goraksha Samhita authored by Gorakshanath of the 11th century in the above list.[53] Gorakshanath is widely considered to have been responsible for popularizing hatha yoga as we know it today.[57][58][59]
Vajrayana Buddhism, founded by the Indian Mahasiddhas,[60] has a series of asanas and pranayamas, such as tummo (Sanskrit caṇḍālī)[61] and trul khor which parallel hatha yoga.
[ YOG NIDRA ]

Shaivism

Main articles: Shaivism, Shaiva Siddhanta, and Nath
In Shaivism, Yoga is used to unite kundalini with Shiva.[62] See also 'tantra' below.
[ BHASMA ]

Buddhism

Main articles: Buddhist meditation, Dhyāna in Buddhism, Yogacara, and Vajrayana
16th century Buddhist artwork in Yoga posture.
Buddhist meditation encompasses a variety of meditation techniques that aim to develop mindfulness, concentration, supramundane powers, tranquility, and insight.
Core techniques have been preserved in ancient Buddhist texts and have proliferated and diversified through teacher-student transmissions. Buddhists pursue meditation as part of the path toward Enlightenment and Nirvana.[note 3] The closest words for meditation in the classical languages of Buddhism are bhāvanā[note 4] and jhāna/dhyāna.[note 5]

Jainism

Main article: Jain meditation
Jain meditation has been the central practice of spirituality in Jainism along with the Three Jewels.[63] Meditation in Jainism aims at realizing the self, attain salvation, take the soul to complete freedom.[64] It aims to reach and to remain in the pure state of soul which is believed to be pure conscious, beyond any attachment or aversion. The practitioner strives to be just a knower-seer (Gyata-Drashta). Jain meditation can be broadly categorized to the auspicious Dharmya Dhyana and Shukla Dhyana and inauspicious Artta and Raudra Dhyana.

Tantra

Main articles: Tantra, Yogi, and Siddhi
Samuel states that Tantrism is a contested concept. Tantra yoga may be described, according to Samuel, as practices in 9th to 10th century Buddhist and Hindu (Saiva, Shakti) texts, which included yogic practices with elaborate deity visualizations using geometrical arrays and drawings (mandala), fierce male and particularly female deities, transgressive life stage related rituals, extensive use of chakras and mantras, and sexual techniques, all aimed to help one's health, long life and liberation.
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Thursday, 23 March 2017

hidden Secrets of Vedic Scriptures Revealed

The Vedic civilization, according to the ancient scriptures, was at a much higher level of development than our modern society.
In Sanskrit “veda” means knowledge. So what kind of knowledge are we talking about?
From the standpoint of current evolutionary theory, the human race is supposed to be at the top of the society development. However, according to the Vedic literature, in a distant past there have been civilizations in the world, the greatness of which we cannot even imagine.

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A detailed study of the Vedic texts was held in Bombay in 1975.
It was a scientific “explosion” in physicist circles when the scientists have discovered the vivid description of subatomic level in the Vedas written some five thousand years ago.
For example, it is stated in the Bhagavata Purana:
“The material manifestation’s ultimate particle, which is indivisible and not formed into a body, is called the atom – Param anuh. It exists always as an invisible identity, even after the dissolution of all forms. The material body is but a combination of such atoms, but it is misunderstood by the common man. ” (Bhagavata Purana 3.11.1)
In the same Bhagavata Purana the different time scales are explained, starting with the atomic. The theory of relativity and quantum physics can be substantially supplemented by information from the Sanskrit texts. Aryans were well aware of such concepts as superconductivity, nuclear and plasma weapons not to mention electricity.

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The Mahabharata, an ancient historical epic, describes the use of nuclear weapons as follows:
“It was as if all the nature’s forces have been suddenly unleashed. Something dazzling like the sun revolved in circles. Burned with a heat of this weapon, the world was staggering, as in a fever.
Elephants caught fire from the heat and rushed wildly hither and thither in search of protection from the terrible power. Water in the sea turned hot, the animals were dying, the foes were killed and trees were falling in rows under the fury of the forest fire. Elephants blew their trunks fiercely and fell dead on the ground. Horses and chariots were burned on the spot.
Thus, thousands of enemy chariots were destroyed, and then deep silence descended on the sea. Wind began to blow and the earth shined. It was a terrible sight. The corpses of the fallen were mutilated by terrible heat so that they no longer resembled people. Never before have we seen such a terrible weapon and did not hear about it. ” (Drona-parva)

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The Vedic texts contain a large number of descriptions of different types of weapons, ranging from primitive stone throwing slings (sarvatobhadra), wall smashing mechanisms (udghatima), to all sorts of high velocity dart throwing devices (yantra-sara), and ending with weapons which damaging force does not have modern analogues.
The tenth canto of Bhagavata Purana describes the various battles with weapons of extraordinary power. Those battles were fought by our ancient ancestors inhabited the planet, as well as representatives from other worlds.
“… Then demon Bhaumasura immediately released the fire weapon, known as shatagnhi, by which he could kill hundreds of soldiers with one stroke.”
(Bhagavata purana 10.59.15)
There were weapons similar to raging nature’s forces.
“… He (Vasudeva) contaracted brahmastra with another brahmastra, and the air weapon – with the mountain weapon”.
So on one side they used the “vayavya-astra” weapon, causing severe hurricane on the battlefield, and in order to counteract it the opposite side immediately used the so-called ” mountain weapon ” which just like a mountain could block the air flow and eliminate it completely.

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The weapon “shiva-jvara” is described as heat, which is twelve times more powerful than heat of the sun, and the weapon “narayana-jvara” represents the unbearable cold.
“By that time, almost all the warriors of Shalva were killed, but when he saw that Vasudeva has arrived on the battlefield, he set in motion a terrible weapon of extraordinary power, which flew with a roar in the sky like a giant meteor. It shone with a dazzling, illuminating the sky… “
It is obvious that our ancestors were much more highly developed than we are today. Comparing to them we look like babies, at least in technical terms.
“ It was not an easy task to enter into the city of Prajyotisha-pura, because it was very well fortified. First of all, there were four formidable forts guarding the four directions of the city, and it was well-protected on all sides by formidable military strength. The next boundary was a water canal all around the city, and in addition the whole city was surrounded with electric wires. The next fortification was of anila, a gaseous substance. After this, there was a network of barbed wiring constructed by a demon of the name Mura.”         (Bhagavata Purana, 10 canto)
It appeared that the city was well-protected even in terms of today’s scientific advancement.

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In Vedic literature there are many references to flying saucers. In general, they are called the vimana. Vimanas in the Vedas are divided into two categories:
1) the mechanical machines, similar to airplanes and flying with wings like a bird;
2) and very complex machines that can not be precisely classified, which had unlimited possibilities.
Machines of the first category are described mainly in medieval writings in Sanskrit, along with other various automatic devices and military machines.

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For example, Bhoja describes an aircraft made of lightwood, which looked like a bird with two wings. The driving force of the apparatus was generated in the fire chamber with mercury, installed on it, as well as flapping wings of the machine.
The devices of the second category are described in ancient books, such as the Rig Veda, the Mahabharata, Ramayana and Puranas, and their description in many ways are similar to modern descriptions of UFOs. The main work in Sanskrit, which includes the classification of ships of all kinds, is called Vimanika-shastra. This work also reveals all sorts of technologies that are known today, such as telephone and television, though, working on an entirely different, unknown to today’s science principles

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Here’s how the vimanas are described in the Ramayana:
“The ship of Rakshasa king (type of demonic creatures) Ravana was amazing. Its walls were glittering, incrusted with diamonds, and the windows were skillfully decorated with gold. The ship could fly in any trajectory, regardless of wind direction, subject only to request of a pilot. He could stand still in the sky at any height, resembling a great shining mountain. The ship had a symmetrical design; the towers of the great artistic work were completed with domes, like mountain peaks. The viman could change its appearance through a variety of devices. After landing, it could camouflage itself as a mountain, lit up by the risen moon. Inside this beautiful spaceship resembled a palace with halls, rooms, swimming pools, etc.”
When we think of our ancestors, according to modern tradition, the image suggests a primitive ape-man with a hefty cudgel in his hands. However, the Vedic descriptions paint a different picture:
“I have heard that Visvavasu, the great Gandharva (type of celestial singers), his mind stupefied with infatuation, fell from his airplane after seeing your daughter playing with a ball on the roof of the palace – harmya-prishthe, for she was indeed beautiful with her tinkling ankle bells and her eyes moving to and fro.” (Bhagavata Purana 3.22.17)

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It is understood that not only at the present moment but in those days also there were skyscrapers. Herein we find the word harmya-prishthe. The literal translation of the word “harmya” is “a very high palace.” Svad vimanat means “from his own airplane.” It is suggested that private airplanes existed several thousand years ago.
There are even descriptions of the whole flying cities, spreading for several square miles. For example, Hastinapura – a moving city, was well armed and protected against external enemies…
Mathematics, mechanics and related engineering discipline could be raised to a new level thanks to the Vedic scriptures.

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In Sanskrit, a machine is called “yantra” which is explained in the Vedic literature as “a device that controls and directs the movement of objects in accordance with their characteristics.”
There are many types of yantras. A simple example might be a taila-yantra – the wheel, pushed by a bull in circles for oil pressing from seeds. Technical devices and machines of the ancient Aryans still amaze us with the level of their engineering skill. There are many plausible descriptions of robots, which were kept at the royal palaces, such as singing and dancing birds, resembling the living ones, clocks with moving figures, and various astronomical models, showing the motion of the planets.

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There were robots designed in the form of male and female figures that performed various functions. They were made mostly of wood, but perfectly covered with humanlike skin. Their motions were provided by the system of bolts, iron rods, springs and grooves. These figures played musical instruments, served drinks to guests and did other similar services.
Yantrapurusha or man-machine could behave exactly like a real human. It is described in Bhagaya-vastu how an artist visited home of the yantracharya, or a teacher of mechanical engineering. There he was met by a robot-girl who washed his feet and had a resemblance of a real person until he realized that she was unable to speak. However, it is known that there were even speaking and absolutely fantastic sounding robots.

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Are we able now, with all our modern science and computer technology, to repeat a similar level of inventive skill? Can we believe that the technical progress, as it is described in the Vedas, has really existed on Earth? Are Sanskrit texts the only proof of greatness of that ancient civilization?
In order to answer these questions, it would be sufficient to analyze briefly the most famous archaeological monuments of antiquity. For example, in Delhi there is a metal column, known worldwide as “a pillar of Indra.”

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For several millennia, it has resisted the influence of precipitation, with no trace of rust. The column is made of atomic iron, without admixture of carbon and sulfur at the molecular level. In our time, it is possible to reproduce such a perfectly pure iron only with the sputter coating technique in the outer space and only in small quantities. The height of “Indra’s pillar” corresponds to the three-storey house, in fact, the column goes under the earth for a few tens of meters. How did they do it, what mechanisms were used to produce this miracle?
In the Hari Bhakti Vilas, written by Sanatana Goswami, it is said:
“As bell metal (bronze) is turned into gold when mixed with mercury in an alchemical process, so in that very way, by the process of proper initiation by a bona fide spiritual master – diksa vidhanena, a person becomes a brahmana.”
(Hari Bhakti Vilasa 2.12)
The Vedas can give us tremendous knowledge, both material and spiritual. The greatest culture of people, who could turn a simple bronze into gold, is definitely able to revive our morally degraded society and add great deal of value to our lives.

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Tuesday, 14 March 2017

Bhasma according to ayurveda

Bhasma are very fine ayurvedic medicinal powders prepared by the process of calcination of metals, minerals and natural stones or gem. The calcination is a process of heating metals, minerals, etc. on a high temperature to convert them into their oxides. Bhasma are manufactured with a series of preparation methods involving detoxification of raw materials, grinding them with herbal juices, making small pieces, drying, and heating. The gradual process of preparation may continue for a week to 3 years. The end-product of these long term preparation methods are residues of metals and minerals. Bhasma are also called ashes or calcined preparations.







  • Selection of raw material
  • Identification of purity
  • Washing and cleaning
  • Grinding and making fine powders
  • Mixing with herbal juices or herbs
  • Again grinding with herbal juices for 10 to 100 hours
  • Making paste, then making small pieces
  • Keeping the small pieces to dry up
  • When small pieces are dehydrated, then putting them in earthen pots
  • The materials are then heated up under high temperature to make bhasma.
  • Again, step no. 5 to 10 are repeated until the metal or mineral gains the properties of bhasma.
Uses of Bhasma
There are different kinds of bhasma prepared and used in ayurveda. Each has its specific indications, properties and healing characteristics. Generally, most of them are used in the treatment of chronic diseases such as osteoarthritis, infertility, erectile dysfunction, chronic gastritis, ulcer, ulcerative colitis, inflammatory diseases, psoriasis, eczema, depression, bipolar disorder, cancer, tuberculosis, hormonal problems etc.
Price of bhasma
Due to the extensive labor used in the bhasma making, they are generally expensive ayurvedic medicines. The cost depends on the numbers of puta (heating process) and cost of raw material. For example, gold is used to make swarna bhasma, so it is very costly and godanti bhasma is chief because the number of puta are less as compared 1000 puta abhrak bhasma.

List of Bhasma

A complete list of bhasma used in Ayurveda is given underneath:
  1. Abhrak bhasma
  2. Akik bhasma
  3. Aviltoladi Bhasma Ganji
  4. Godanti bhasma
  5. Gomed Mani (Stone) Bhasma & Pishti
  6. Hajrul Yahood Bhasma (Sange yahood Bhasma)
  7. Heerak Bhasma – Heera or Vajra Bhasma
  8. Kansya Bhasma (Kansa Bhasma or Bell Metal Bhasma)
  9. Kanta loha bhasma
  10. Kasis Bhasma
  11. Kasis Godanti Bhasma
  12. Kukkutanda twak bhasma (Processed Eggshell Calcium)
  13. Loha Bhasma
  14. Mandur Bhasma
  15. Mukta Bhasma
  16. Muktasukti Bhasma & Mukta Shukti Pishti
  17. Panaviraladi Bhasma
  18. Roupya (Rajat) Bhasma (Silver Ash)
  19. Shankh Bhasma (Shankha Bhasm)
  20. Shringa Bhasma (Shrung Bhasma)
  21. Swarna Bhasma
  22. Tamra Bhasma
  23. Yashad bhasma or Jasad Bhasma
  24. Jahar mohra Bhasma
  25. Trivanga (tribang) Bhasma
  26. Naga Bhasma
  27. Neel mani (neelam) Bhasma
  28. Neelanjana Bhasma
  29. Parwal Bhasma
  30. Parad Bhasma
  31. Piroja Bhasma
  32. Peetal Bhasma
  33. Pukhraj Bhasma
  34. Madhu mandur Bhasma
  35. Mandoor Mashik Bhasma
  36. Mala Bhasma
  37. Manikya Bhasma
  38. Rajavart Bhasma
  39. Bang (Vanga) Bhasma
  40. Vart Loha Bhasma
  41. Varatika Bhasma
  42. Vaikranta Bhasma
  43. Vaidoor Bhasma
  44. Shambuk Bhasma
  45. Shubhra Bhasma
  46. Sangeyasab Bhasma
  47. Swarna Makshik Bhasma
  48. Swastik Mani Bhasma
  49. Hartal Bhasma
  50. Harital Godanti Bhasma
There are other types of bhasma used in Ayurveda. The above list is an example of bhasma used for the treatment of the various diseases.
[Read More at www.themodernvedic.com]
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