1. Dattatreya Yoga Shastra Pdf Editor Youtube
2. Dattatreya Yoga Shastra Pdf Editor Software

PDF, ePub View: 3593 Dattatreya The Immortal Guru Yogin And Avatara by Antonio. Yoga Shastra Of Dattatreya. In huge Sanskrit literature, the books published on yoga branch are very little in number. Through ancient times yoga has been considered as a strictly. In the classical sense, examples of yoga-shastras include: 'Hemachandra's Yogasastra' (a Svetambara Jain text), 'Yoga-Shastra of Dattatreya' (one of the lords of yoga and considered a deity by some), and even the Hindu sacred book, the Bhagavad Gita. But it is The Yoga Sutras that are most mentioned as yoga-shastra in the modern world. Tirumala reddy Favorites. Sanskrit Books from Various Sources, 'Kundalini Energy of the Depths - Lilian Silburn.pdf' Topics: Sanskrit, 'Javanese-Graviton'.

Description Preface In huge Sanskrit literature, the books published on yoga branch are very little in number. Through ancient times yoga has been considered as a strictly secret subject to be taught only to a deserving disciple. But now time has come to unveil the obscure literature of this occult science to popularise this knowledge in the interest of humanity. Swami Keshawananda yoga Sansthan has determined to publish these rare texts along with translations in English, Hindi and other Indian languages. The manuscripts of the following works have been procured- 1.

Yoga-Shastra of Dattatreya 2. Taraka-Amanaskayoga 4. Chandrodaya-Vilas (by chandra Singh) 5.

Yoga-Ratnakara (by Veereshvara) 6. Yogatattwopanishad 7. Yoga chudamani-Upanishad 8. Yoga Shikha-Upanishad 9. Yoga-Kundali-Upanishad 10. Yoga-Raja-Upanished 11.

Jabaladarshna-Upanished 12. Shandilya-Upanishad 13. Mandala Brahmana Upanishad 14. Dhyana-Bindu Upanishad 15. Nada-Bindu Upanisad 16. Amrita-Nada Upanishad 17.

Hansa-Upanishad 18. Kshurika-Upanishad 19. Trishikhi Brahmana-Upanishad 20. Varaha-Upanishad 21.

Sarasvati Rahasya Upanishad 22. Saubhagya Laxmi Upanishad 23. Advaya Taraka Upanishad 24. Amrita Bindu Upanishad 25. Muktika-Upanishad 26. Tejobindu-Upanishad 27.

Darshana-Upanishad 28. Brahma Vidya-Upanishad The most important work of Dattatreya on yoga was yet unknown to the scholars or sadhakas. Brahma Mitra Awasthi found its copies in Mss. Libraries and edited it with Hindi translation and introduction.

This was published in 1982. Now are bringing out it with English translation for the benefit of students unacquainted with Sanskrit or Hindi. This yoga Shastra is more important than any other books in the field of yoga, because Dattatreya deals with practical aspects of yoga in it, starting from Pranayama to Samadhi. Dattatreya divided Pranayama into four stages viz-Arambha avastha, Ghata avastha, Pravesha avastha and Nishpatti Avastha.

He explained clearly all of them and pointed out the Straight way to reach the ultimate goal. He indicated the hardles and Siddhis which may come in the way. Dattatreya advised the way by which a sadhak of yoga can obtain the Pratyahara, Dharana, Dhyana and Samadhi through Pranayama. It also describes important aspects of Layayoga and Hathayoga viz.

Three Bandhas, Mahamudra, Khechari-mudra and Vajroli etc. In this way this book is a best guide to a Seeker of yoga. We are deeply indebted to out readers who have shown very keen interest in our first publication-Dattatreya Yogashastra with Hindi translation. We hope that this Hindi & English translation along with the original text of the aforesaid work will be greeted with the same enthusiasm. Some other texts on yoga with Hindi and English translations and some original works on Rajayoga sadhana etc. Also Published from Yoga Institute. Now Chaukhamba Orientaliya Delhi adopted this work with great enthusiasm.

We hope it will be very useful to them who wants to get the straight way for yoga-shadhana to reach the goal of their life. Introduction The etymological meaning of the word Yoga is joining or yoking. The action of joining is possible between two or more than two objects. As such the accumulation of two or more objects should be called 'Yoga' where as Patanjali in his Yogashastra has defined it as योगशिचित्तवृत्तिनिरोध i.e.

Restriction of fluctuations of mind stuff; where' Chitta' is required to be free of any kind of contact with the objects (विषय). These two meanings seem to be contradictory but it is not true in fact. According to Dattatreya the unity of Prana and Apana, Manas and Prana, and Atman and Paramatman is called 'yoga'. Though three yugma ( couple) has been given here but in fact these are interdependent. The unity of second yugma is assisted by the unity of first yugma arid similarly the unity of third yugma is assisted by the unity of second yugma. Thus these three yugmas may be considered as one. As it is essential for the' chitta' to be free of contact with any of the objects while trying to unite the Prana and Apana it is righteous to accept that is no contradiction between the definition of yoga given by Patanjali and the etymological meaning of the word 'yoga'.

Keeping this fact in view Panini has thrice mentioned the roots in two different meanings युजिर योगे, यूज सयंमने and युज समाधी. It is difficult to present any historical evidence in support of the date of origin of Yogashastra and its originator. Yoga-sutra of Patanjali is perhaps the most ancient work on this subject.

On the basis of some indications given in Yoga-sutras it may be concluded that at least eight schools of yoga were prevalent prior to Patanjali. Lord Buddha also practised yoga while discovering the ways of दुखनाश.

It is evident that yoga was practised two thousand years ago also. A series of yoga Upanishads also proves it as a very old school, though the language of these Upanishads does not seem to be very old.

Shiva and some other deities have been depicted as preachers in these Upanishads, Gheranda Sarnhita and Hathayoga Pradipika Though this is not a historical fact, but it is apparent that these deities have some relation with Yogashastra. Here in this Dattatreya-prokta-yogashastra. Shankara has been remembered as the preacher of Laya-yoga by the name of Adinatha. It is not possible to reach on any dicisive point in respect of the above references as neither we find any evidence to accept Shiva a historical figure nor there is any basis to consider Shiva, a deity as the preacher of the Yogashastra. Thus we have to accept that it is not an easy job, though may not be impossible to decide the name and date of the originator of Yogashastra. But it is difinite that yoga with its various branches is prevalent in India through ancient time.

Patanjali has given a certain form to these traditional views. Among numerous kinds of yoga, Mantrayoga, Layayoga, Hathayoga and Rajayoga are considered as main yogas. There are some other kinds also like Jnanayoga, Bhaktiyoga, Kriyayoga etc. But these all are incorporated in the above four. The above four are considered to be the supplements of each other. The others even while adopting one of the above paths may intersect before reaching the final goal i.

It is therefore but natural that one sector school contains the ideas of others sects or schools. Who is the author of this Yogashastra? And when was it written?

It is not possible to answer these questions in the absence of evidence. On one hand the easy and non-Paninian language of this work proves it quite ancient. But on the other hand its antiquity seems to be doubtful as it is neither referred in ancient yoga granthas nor any commentary is available on it. In these unique circumstances it is advisable to accept that this was popular only among practicants of yoga from ancient times.

Since the ways of yoga practice are preached to a worthy and faithful student only, this work remained unknown among scholars. Thus, it is also possible that this work which was prevalent among yoga practicants might have written in its present verse form by any of the disciples of this sect. As far as its non-Paninian language is concerned it is possible that correctness of language was not considered necessary by the writer of this work. Among so many possibilities it is not feasible to take any decision. So it is better to come to the subject matter of this work leaving aside its historisity. Kinds of Yoga Dattatreya has accepted four kinds of Yoga: Mantrayoga, Layayoga, Hathayoga, and Rajayoga. According to Dattatreya the practicant (Sadhaka) of Mantrayoga utters the Mantra keeping their matrikas in its parts.

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He may achieve Siddhis i. After practising this yoga for at least twelve years. According to Dattatreya this yoga is appropriate for a man tender nature and he has named it Adhama yoga.

Layayoga is popular by the name of Dhyanayoga. Generally in Dhyanayogait is preached to meditate on the image of the desired God or to concentrate on anyone of the parts body and to absorbe the mind there. According to Dattatreya Adinatha Shankara taught eight crores Samketas of places of concentration. Dattatreya has mentioned some of them in his Yogashastra which are as follows:-Meditation of Shunya which may be called TRANSCENDENTAL meditation.

This can be practised every where while standing walking sleeping or eating. Apart of it mind (chitta) can be absorbed by concentrating it on any of the following parts of body in front of nostril, back portion of head, between two eye-brows, forehead etc. The thumb of left or right foot is also a point for concentrating the mind. This should be practised at a lonely place keeping the body in loose position (in Shava-asana). Rajayoga has been dealt with in detail in this work. There are eight accessories of Raj a yoga-Yam a, Niyam, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi.

According to Dattatreya Acharya Shukra, Guru of Asuras was the originator and first preacher of Raja yoga. Sample Pages दत्तात्रेय योगशास्त्र: Yoga Shastra of Dattatreya. Preface In huge Sanskrit literature, the books published on yoga branch are very little in number. Through ancient times yoga has been considered as a strictly secret subject to be taught only to a deserving disciple.

But now time has come to unveil the obscure literature of this occult science to popularise this knowledge in the interest of humanity. Swami Keshawananda yoga Sansthan has determined to publish these rare texts along with translations in English, Hindi and other Indian languages. The manuscripts of the following works have been procured- 1. Yoga-Shastra of Dattatreya 2. Taraka-Amanaskayoga 4. Chandrodaya-Vilas (by chandra Singh) 5.

Yoga-Ratnakara (by Veereshvara) 6. Yogatattwopanishad 7.

Yoga chudamani-Upanishad 8. Yoga Shikha-Upanishad 9. Yoga-Kundali-Upanishad 10. Yoga-Raja-Upanished 11.

Jabaladarshna-Upanished 12. Shandilya-Upanishad 13. Mandala Brahmana Upanishad 14.

Dhyana-Bindu Upanishad 15. Nada-Bindu Upanisad 16. Amrita-Nada Upanishad 17. Hansa-Upanishad 18.

Kshurika-Upanishad 19. Trishikhi Brahmana-Upanishad 20. Varaha-Upanishad 21.

Sarasvati Rahasya Upanishad 22. Saubhagya Laxmi Upanishad 23. Advaya Taraka Upanishad 24. Amrita Bindu Upanishad 25.

Muktika-Upanishad 26. Tejobindu-Upanishad 27. Darshana-Upanishad 28. Brahma Vidya-Upanishad The most important work of Dattatreya on yoga was yet unknown to the scholars or sadhakas. Brahma Mitra Awasthi found its copies in Mss. Libraries and edited it with Hindi translation and introduction. This was published in 1982.

Now are bringing out it with English translation for the benefit of students unacquainted with Sanskrit or Hindi. This yoga Shastra is more important than any other books in the field of yoga, because Dattatreya deals with practical aspects of yoga in it, starting from Pranayama to Samadhi. Dattatreya divided Pranayama into four stages viz-Arambha avastha, Ghata avastha, Pravesha avastha and Nishpatti Avastha.

He explained clearly all of them and pointed out the Straight way to reach the ultimate goal. He indicated the hardles and Siddhis which may come in the way. Dattatreya advised the way by which a sadhak of yoga can obtain the Pratyahara, Dharana, Dhyana and Samadhi through Pranayama.

It also describes important aspects of Layayoga and Hathayoga viz. Three Bandhas, Mahamudra, Khechari-mudra and Vajroli etc. In this way this book is a best guide to a Seeker of yoga.

We are deeply indebted to out readers who have shown very keen interest in our first publication-Dattatreya Yogashastra with Hindi translation. We hope that this Hindi & English translation along with the original text of the aforesaid work will be greeted with the same enthusiasm. Some other texts on yoga with Hindi and English translations and some original works on Rajayoga sadhana etc. Also Published from Yoga Institute. Now Chaukhamba Orientaliya Delhi adopted this work with great enthusiasm.

We hope it will be very useful to them who wants to get the straight way for yoga-shadhana to reach the goal of their life. Introduction The etymological meaning of the word Yoga is joining or yoking. The action of joining is possible between two or more than two objects. As such the accumulation of two or more objects should be called 'Yoga' where as Patanjali in his Yogashastra has defined it as योगशिचित्तवृत्तिनिरोध i.e. Restriction of fluctuations of mind stuff; where' Chitta' is required to be free of any kind of contact with the objects (विषय). These two meanings seem to be contradictory but it is not true in fact. According to Dattatreya the unity of Prana and Apana, Manas and Prana, and Atman and Paramatman is called 'yoga'.

Though three yugma ( couple) has been given here but in fact these are interdependent. The unity of second yugma is assisted by the unity of first yugma arid similarly the unity of third yugma is assisted by the unity of second yugma. Thus these three yugmas may be considered as one. As it is essential for the' chitta' to be free of contact with any of the objects while trying to unite the Prana and Apana it is righteous to accept that is no contradiction between the definition of yoga given by Patanjali and the etymological meaning of the word 'yoga'. Keeping this fact in view Panini has thrice mentioned the roots in two different meanings युजिर योगे, यूज सयंमने and युज समाधी. It is difficult to present any historical evidence in support of the date of origin of Yogashastra and its originator.

Yoga-sutra of Patanjali is perhaps the most ancient work on this subject. On the basis of some indications given in Yoga-sutras it may be concluded that at least eight schools of yoga were prevalent prior to Patanjali. Lord Buddha also practised yoga while discovering the ways of दुखनाश. It is evident that yoga was practised two thousand years ago also. A series of yoga Upanishads also proves it as a very old school, though the language of these Upanishads does not seem to be very old. Shiva and some other deities have been depicted as preachers in these Upanishads, Gheranda Sarnhita and Hathayoga Pradipika Though this is not a historical fact, but it is apparent that these deities have some relation with Yogashastra. Here in this Dattatreya-prokta-yogashastra.

Shankara has been remembered as the preacher of Laya-yoga by the name of Adinatha. It is not possible to reach on any dicisive point in respect of the above references as neither we find any evidence to accept Shiva a historical figure nor there is any basis to consider Shiva, a deity as the preacher of the Yogashastra. Thus we have to accept that it is not an easy job, though may not be impossible to decide the name and date of the originator of Yogashastra. But it is difinite that yoga with its various branches is prevalent in India through ancient time. Patanjali has given a certain form to these traditional views.

Among numerous kinds of yoga, Mantrayoga, Layayoga, Hathayoga and Rajayoga are considered as main yogas. There are some other kinds also like Jnanayoga, Bhaktiyoga, Kriyayoga etc. But these all are incorporated in the above four. The above four are considered to be the supplements of each other.

The others even while adopting one of the above paths may intersect before reaching the final goal i. It is therefore but natural that one sector school contains the ideas of others sects or schools.

Who is the author of this Yogashastra? And when was it written? It is not possible to answer these questions in the absence of evidence. On one hand the easy and non-Paninian language of this work proves it quite ancient.

But on the other hand its antiquity seems to be doubtful as it is neither referred in ancient yoga granthas nor any commentary is available on it. In these unique circumstances it is advisable to accept that this was popular only among practicants of yoga from ancient times. Since the ways of yoga practice are preached to a worthy and faithful student only, this work remained unknown among scholars. Thus, it is also possible that this work which was prevalent among yoga practicants might have written in its present verse form by any of the disciples of this sect.

As far as its non-Paninian language is concerned it is possible that correctness of language was not considered necessary by the writer of this work. Among so many possibilities it is not feasible to take any decision. So it is better to come to the subject matter of this work leaving aside its historisity. Kinds of Yoga Dattatreya has accepted four kinds of Yoga: Mantrayoga, Layayoga, Hathayoga, and Rajayoga. According to Dattatreya the practicant (Sadhaka) of Mantrayoga utters the Mantra keeping their matrikas in its parts. He may achieve Siddhis i. After practising this yoga for at least twelve years.

According to Dattatreya this yoga is appropriate for a man tender nature and he has named it Adhama yoga. Layayoga is popular by the name of Dhyanayoga.

Generally in Dhyanayogait is preached to meditate on the image of the desired God or to concentrate on anyone of the parts body and to absorbe the mind there. According to Dattatreya Adinatha Shankara taught eight crores Samketas of places of concentration. Dattatreya has mentioned some of them in his Yogashastra which are as follows:-Meditation of Shunya which may be called TRANSCENDENTAL meditation.

This can be practised every where while standing walking sleeping or eating. Apart of it mind (chitta) can be absorbed by concentrating it on any of the following parts of body in front of nostril, back portion of head, between two eye-brows, forehead etc. The thumb of left or right foot is also a point for concentrating the mind. This should be practised at a lonely place keeping the body in loose position (in Shava-asana).

Rajayoga has been dealt with in detail in this work. There are eight accessories of Raj a yoga-Yam a, Niyam, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. According to Dattatreya Acharya Shukra, Guru of Asuras was the originator and first preacher of Raja yoga. Sample Pages.

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 (duty) that one should see the by yoga. — Yoga Yajnavalkya Like 's, the Yoga Yajnavalkya describes the eight components of yoga; however, it has different goals. The text contains additional material that is not found in Yogasutras, such as the concept of. The Yoga Yajnavalkya contains one of the most comprehensive discussion of yoga components such as the, and.

The text was influential in the development and practice of the yoga traditions of India before the 12th century. Contents. Author The text is attributed to Yajnavalkya, a revered Vedic sage in.

He is estimated to have lived in around the 8th century BCE, and is associated with several other major ancient texts in Sanskrit, namely the, the, the, the named, Vriddha Yajnavalkya, and Brihad Yajnavalkya. He is also mentioned in the and the, as well as in ancient texts such as the Isibhasiyaim. These references to Yajnavalkya in other texts, in addition to the eponymous Yoga Yajnavalkya, may be to different sages with the same name. The actual author of Yoga Yajnavalkya text was probably someone who lived many centuries after the Vedic sage Yajnavalkya, and is unknown. Ian Whicher, a professor of Religion at the, writes that the author of Yoga Yajnavalkya may be an ancient Yajnavalkya, but this Yajnavalkya is not to be confused with the Vedic-era Yajnavalkya 'who is revered in Hinduism for Brihadaranyaka Upanishad'.

David White, a professor of Comparative Religion at the, suggests that the author – a 9th- to 12th-century South Indian with the name of Yajnavalkya – was 'the author of two works that combined the eight part practice with teachings on Hatha Yoga and Vedanta Philosophy': the Yoga Yajnavalkya and the Yogi Yajnavalkya-smriti. This issue has since been clarified in a 2017 study of the two works. Chronology. Yoga Yajnavalkya defines and describes as an essential part of yoga. The Yoga Yajnavalkya (or Yogayajnavalkya) text is structured as a conversation between a man (Yajnavalkya) and a woman (Gargi), in the presence of an audience. It is organized into twelve chapters, and cumulatively contains 504 verses.

The text opens with a discussion of virtues and lifestyle of a yogi, with 70 verses in the first chapter dedicated primarily to Yamas and 19 in second dedicated to. The yoga postures with breathing and cleansing exercises are described in 149 verses of the third through seventh chapters, wherein the text asserts that these yoga exercises help the yogi master his senses and achieve awareness of his body. Discussions start in the eighth chapter of the text, where 40 verses discuss how to start and develop meditative practices with the help of and resonating sounds, followed by 44 verses in the ninth chapter for advanced meditation that is reflective on one's mind, Vedana (feelings) and nature of one's Atman (self, soul).

The text dedicates 23 verses in the tenth chapter on samadhi (concentration) to become aware of the equality of one's Atman and Brahman (Universal Ultimate Reality, God). The final sections of the text discuss the need for a (teacher) along with the duties of a yogin, and what to do when one realizes one has made a mistake.

The last chapter briefly discusses the kundalini, the benefits of yoga and the nature of calmness, contentedness in one's mind and consciousness. Contents The text opens with reverence and introduction for Yajnavalkya and Gargi, and then gives its purpose: 'to disclose the nature of yoga'. In verses 10 to 19, Gargi remarks that yoga has been called the best, and asks Yajnavalkya to explain yoga to her. Yajnavalkya agrees, but first attributes his knowledge to the Hindu god who taught him this jnana (knowledge) and karma (works).

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Knowledge and Varnas Yajnavalkya states that there are two paths to attain knowledge. One path is Pravritti-karma, wherein a person is driven by desire and a craving for rewards, forms his will, and then uses his knowledge to act out his free will. The second path is Nivritti-karma, wherein a person is not driven by desire and does not crave for rewards, but he uses his knowledge in his works in a detached way. The Pravritti-karma path is the cause for suffering and rebirth, while the Nivritti-karma is liberating and practiced by those who want to end suffering and rebirth.

The essence of knowledge is yoga, which has eight Anga (parts, accessories). — Yoga Yajnavalkya 1.44–1.47 Verses 1.27–40 are a non-yoga commentary on the duties of four social classes – this section is missing in manuscripts of Yoga Yajnavalkya that contain 460 verses. The commentary presents two theories on the duties of the four in terms of ashrama dharmas of, and. One theory allows only the, and to enter Brahmacharya and study the Vedas, and the other states that can also enter Brahmacharya. Neither theory is recommended, and according to Bhattacharya's translation it adds that all four varnas are required to 'pay off the debts owed to the sages, men and gods' by practicing, procreating offspring and performing karma. All four social classes should strive for Nivritti-karma (work without craving for rewards). According to Desikachar's translation, yoga is open to all, without restrictions to varna or gender.

Verses 1.41–49 state that 'karma with knowledge is the means to liberation'. Yoga is the essence of this knowledge, and it has eight components: Yama, Niyama, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. Yamas: virtuous restraints of a yoga student.

Further information: The chapter 2 begins with a list of ten Niyamas (the Observance, Do-these list, positive duties), followed by an explanation of each in the rest of the chapter. The list is again longer than the list of five found in Patanjali's Yogasutras, but similar to those found in the Shandilya and, the, and verses 552 to 557 in Book 3 of the of Tirumular, in the sense of positive duties, desirable behaviors and discipline. The text describes the following eight yoga in chapter 3 – Swastika, Gomukha, Padma, Vira, Simha, Bhadra, Mukta and Mayura.

Chapter 3 is short, and opens with a list of eight asanas (postures), followed by the description of each one. The asanas are of two types: one set is for meditative contemplation, and the other for cleansing the body.

Both are said to be important in the journey of yoga. Different asanas focus on different organ groups.

Of the eight asanas, the text discusses two variations each for the Swastikasana and the Mukta Sirsasana in verses 3.3–5 and 3.13–14 respectively, with claims that each asana helps cleanse the body when these are practiced with Yamas and Niyamas. Cleansing asanas are those that when practiced for short periods of time help the body prevent or correct internal imbalances and tone inner organs; while meditative asanas are those postures, either sitting or standing, that one can maintain steadily and comfortably for extended periods of time.

In both, a proper posture is achieved when one can combine relaxed steadiness with deep breathing exercises. Such comfortable and stable asanas are necessary for cleansing of the Nadi (blood vessels) through the Pranayama stage of yoga. This view is shared by other yoga texts, such as in verse 5.2 of. The Padmasana is esteemed for both cleansing and meditative contemplation.

A theory of human body and inner fire Gargi inquires in chapter 4 about the nature of Nadis, the human body and how vital airs function in it. 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 Prana (breath, vital air) of the body is dispersed within and outside the body. 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.

This inner fire resides in the middle part of the body, and he calls it the Nabhi (center) and a. This is the residence of the Jiva, and the vital air nourishes it from below while one is alive. Just above this Nabhi is the kundalini which normally is dormant. Yoga awakens her, by bringing vital air and heat to her. Verses 4.26–35 state that the human body has fourteen nadis (blood vessels), of which three are primary. Sushumna (Sanskrit: सुषुम्णा) is the most important, as it extends all along the spinal cord and reaches into the head, sustaining the whole body.

Vishnu is the deity whose power propels Sushumna according to verse 4.31. On both sides of the Sushumna reside the Ida and Pingala vessels, the former connected to the moon and the latter to the sun.

These three drive the three (forces behind the innate character) of a being, with Sushumna driving Sattva (goodness), Pingala driving the Rajas (action), and Ida driving the Tamas (destructiveness). These primary vessels are connected to numerous channels inside the human body, which pervade the whole body, and nourish it. When one inhales or exhales, according to verses 4.47–65, the Nadis are loaded with vital airs. There are ten types of vital airs, corresponding to different stages of breathing, and they are named Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krikara, Devadatta and Dhananjaya. These affect the Nadis in different ways, and how the body functions and what the balance of organs within the body is, depends on food one takes in and how well inhalation and exhalation are able to deliver the vital airs to various body parts. The body interacts with nature, and removes liquids and excretes waste through nine holes. The aim of pranayama (breath control) is to purify the channels and nourish the inner body with vital airs.

This benefits a yogi and yogini in preventing and curing diseases, as well as preparing the mind for meditation. Breath control and meditation for self-purification. Solitary and quiet locations are recommended for Yoga by the text in chapter 5. Chapters 5 and 6 discuss the means of cleansing the body and mind. The first ten verses of chapter 5 summarize and restate the need for always practicing virtuous self-restraints (Yamas), observances (Niyamas), avoiding anger against anyone or anything, truthfully following Dharma, respecting and learning from the Guru (teacher), and pursuing the proper goals of life without craving for rewards of one's action.

Location for yoga Solitary places are the best venues for yoga. A matha (hut) in a forest is ideal, but any private place that is free from distractions, high winds or intense sunshine is a good location for yoga. Either a pad made of kusha grass or a solid ground with deer skin mat on it, is desirable. Yoga can be learned, with the help of a teacher, within three to four months if practiced six times a day. If frequent practice is not possible, yoga can be mastered over a period of three to four years. Mastering the breath The text dedicates the largest number of verses to the discussion of breath and breath exercises.

The essential nature of breath control is the union of Prana and Apana. — Yoga Yajnavalkya 6.1 Yajnavalkya dedicates significant amount of text to explain the art of mastering each stage of breathing, that is inhalation, exhalation and stoppage between the two. Each stage is discussed in terms of its nature, speed, duration, depth on its own and relative to the other stage of breathing, regulating these at will during asanas meant for cleansing body or mind. In order to keep time for each stage without distraction, he recommends silently reciting time-measured or sound beats to help measure each stage and thus establish progress during the yoga. The mantras for internal time measurement mentioned include Pranava , Gayatri with Vyahritis, or Gayatri with Siras. The text classifies three levels of breath regulation, namely Puraka (पूरक, satisfying), Kumbhaka (कुम्भक, prominent) and Rechaka (रेचक, purging). The Puraka exercise is shortest and counts twelve moments ( matras, music beats); the Kumbhaka is medium and stretches over twenty-four moments, while the Rechaka is highest lasting thirty-six moments.

The text then describes various combinations of Puraka, Kumbhaka and Rechaka in various asanas for the purposes of energizing the Nadis and cleansing the body, asserting that, when mastered, Prana, Apana, Samana, Udana, Vyana and other vital airs help gain endurance, calmness, measured speed, ascension and inner healing. The text says that Pranayama exercises have therapeutic powers. Yajnavalkya describes Sanmukhi mudra, Kevaka kumbhaka and Sahita kumbhaka in chapter 6, asserting that the best exercises are those that make one feel lightness in the body and relaxation in the mind.

Meditation Chapter 7 discusses the fifth limb of yoga, Pratyahara, which it says is of five forms. This stage is one where the focus of the mind shifts from external stimuli received by sensory organs to various levels of internal awareness. The theory of Marma (joints) is presented, and 18 vital points inside one's body are listed that can be used as focal points to help initial stages of the meditative exercises. Diagram of Chakras discussed in the text Verses 1–10 of chapter 8 elaborate on the practice of Dharana or meditation to train the mind in the consciousness of the self. The five elements in the universe correspond to five body functional systems, and that systems are gods residing within the human body. The next level of meditation is to fix one's undistracted attention to these five, while simultaneously performing the breath exercises mastered in the previous step.

The five deities are addressed by chanting the five letters or syllables ( Bijamantra which are the sounds of the Chakras) which are laṃ ( लं), vaṃ ( वं), raṃ ( रं), yaṃ ( यं), and haṃ ( हं) to become one with Parameshvara (God). Verses 8.11–15 state that a yogin should practice meditating on these respective body systems as deities, with the help of Om mantra, as this leads to dissolution, and realization of the Brahman-Purusha. After mastery is achieved with the aid of envisioning the five deities within one's body, the text mentions that the yogin overcomes three Dosha (दोष, faults). The chapter ends by reminding the yoga student to not forget the daily duties and works, the virtuous self-restraints (yamas) and virtuous observances (niyamas) as he gains mastery to this level of yoga. Chapter 9 discusses Dhyana limb of yoga.

Dhyana can lead to freedom or bondage, depending on how and what one concentrates on. Freedom comes from realizing the oneness of individual self with the universal self. The Nirguna (non-qualified, attribute less) form of meditation is best suited for those who have mastered the vital airs as well as all the Asanas with inner awareness of Marmans (vital points) and Nadis (blood vessels).

These yogins and yoginis can abstract, feel the Self within, and should meditate on 'I am Brahman, who is all pervasive, all embracing, all perceiving and full of bliss'. 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. — Yoga Yajnavalkya 9.1–3 The Saguna meditation, that is qualified and with attributes, is for those who need a concrete symbol such as a, or a visualization aid.

They should think of the identity of their lotus heart having eight petals with the highest self visualized as Vasudeva, 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. The text suggests variations to the Saguna meditation, such as perceiving the union of a golden disc with four-faced golden Purusha, imagining a lustrous inner self inside oneself and then oneness with it, and other variations. Verses 9.43–44 state that the inner self, whether meditated upon as Nirguna or Saguna, is one and the same.

Concentration. 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. In concentration the individual self and the supreme self become one. — Yoga Yajnavalkya 10.1–5 Chapter 10 states meditation practice perfects one's ability to concentrate, wherein the object one concentrates on becomes the one of attachment, of oneness and one feels one's identity with it. Verses 10.6–15 suggest that one must concentrate on self as the supreme self, oneness with Brahman in everything, and this process of attachment of one's individual self to the supreme self leads to oneness and liberation.

Verses 10.19–23 advise that those who seek liberation in life or after death, should do yoga and reach the stage of Samadhi wherein one fixes one's mind on the supreme self. This is recommended for those in their advanced years and seekers of inner liberation and peace. Yajnavalkya suggests to Gargi that she should meditate on the self in her through yoga, and thus attain. Dharma of a yogin, Astanga yoga. Chapter 12 of the text summarizes yoga and meditation, and adds an explanation of. Gargi, in chapter 11 asks Yajnavalkya whether a yogin in the state of Samadhi needs to perform Vedic duties. He replies, 'No, any one in the state of yoga need not do Vedic duties', because that state is the goal.

However, anyone who leaves the state of Samadhi must perform duties because 'no living being can survive without performing any actions'. All duties should be performed until the end of one's life, when the self unites with the supreme self. Gargi then asks Yagnavalkya to summarize the eight components of yoga. The theory of kundalini In the first 47 verses of chapter 12, Yajnavalkya elucidates Siddha yoga and Kundalini. The aim of these yogic exercises, according to verses 12.1–4, is to reach the 'internal fire' with Prana (life force, breath energy); these should be performed three times daily for ten days. With the vital air under control through the yoga, the yogin realizes signs of progress such as a relaxed state of body, manifested divine sound or inside. Verses 12.10–14 state that this Kundalini fire is situated in the navel, and should be meditated upon by breathing exercises.

This warms up the Kundalini, awakening her, and the warmth glows through the entire body, and at this stage the yogin must draw the breath above the navel. In the citadel of Brahman (heart), there resides the individual self (Atman) who is nothing but Brahman deluded. — Yoga Yajnavalkya 12.22 Yagnavalkya explains that warm air inhaled passes to the via the navel which helps in curing diseases. When hot air is retained in the heart it is the stage when it makes entry into the, the thousand petaled lotus, that then emerges in an inverted form. When the vital air is held in the abode of Brahman (Atman), which is the heart, according to verses 12.15–22, the fire located in the region of, which is between the eyebrows glows.

These exercises, which stimulates the heart with vital air and fire, lead to the perception of light internally and externally. At this stage one should behold with the mind's eye, the fire-like glowing moon in the forehead, and meditate on the inner self in the (mind).

Verses 12.23–31 state that the, which is the subtle body that is not visible, glistens in the central region of the body or the heart or the forehead. This shining (force, energy, power), translates Bhattacharya, is realised by the knower of Brahman through his concentrated vision. Atman is perceived when the mind located in the space between the eyebrows, becomes free of all distractions and activities. In this state, the yogin becomes aware of self within, and in the sages, in and others. If dissolution of the mind in the space between the eye brows does not occur, the yogin should envision absolute bliss, alternatively the full moon inside the mouth. This helps the mind dissolve away distractions and activity, helping it reside in Vishnupada or the Akasha (sky), and brings the yogin closer to moksha or liberation.

This is a stage where the feeling of liberation and bliss begins to emerge, the goal of the practice of yoga. Brahman is the origin of all, it is all that exists and all that into which it will dissolve back, and the Vedas teach that this Brahman resides in the heart of a person. It is, translates Bhattacharya, 'subtler than the subtle, greater than the great' and is perceived with the cleansing of one's mind and intellect, one achievable with breathing exercises, sacred sound exercises and yoga.

Epilogue Following the complete exposition of all the principles of yoga, Yagnavalkya leaves for a secluded place to continue his meditative contemplation, while Gargi forsakes her world, retires to a forest hermitage, and seeks refuge in the practice of yoga. Translations Two English translations of the complete text are known, one by Desikachar and the other by Mohan, while Bhattacharya has published a condensed summary of the twelve chapters. Part of on.