Showing posts with label Yoga. Show all posts
Showing posts with label Yoga. Show all posts
Yoga Sequences for Beginners
Asana (pose) sequences come in different shapes and sizes.
Nine Sequences:
* 45-Minute Beginners
* Advanced Beginners
* Headache
* Menstruation
* Depression
* Groins
* Shoulders
* Forward Bends
* Backbends
Every contemporary school of yoga, such as Iyengar, Viniyoga, Bikram, Ashtanga, and Vinyasa to name a few, has its own ideas about how to sequence an asana practice. Most sequences are linear, that is one posture follows another in a logical step-by-step direction, moving from less challenging to more challenging and back to less challenging. In general, a sequence like this opens with simple warm-ups that set a theme for the practice, intensifies to more challenging postures, slows to cooling postures and ends with relaxation (Corpse Pose).
But this is just one way to sequence. Typically each posture in the sequence is performed just once but you could also perform each posture two to three times, focusing on a different aspect of the posture each time. Take, for example, Trikonasana (Triangle Pose)-you can first perform the pose focusing on your feet or legs, then repeat it while focusing on the spine or arms.
You can also build the entire sequence around just one posture, like Triangle, returning to it again and again, and use the other postures in the sequence to investigate aspects of the main posture.
Here's an example of a general linear sequence (based on the Iyengar tradition of yoga):
1. Centering
Begin the practice with either a simple meditation or breathing exercise (in a seated or reclining position) to collect and concentrate your awareness.
2. Preparation
Perform a few simple exercises (such as hip or groin openers) that warm up the body in preparation for the theme or focus of the practice.
3. Sun Salute (Surya Namaskar)
Three to ten rounds.
4. Standing postures
5. Arm balances
6. Inversions
7. Abdominal and/or arm strength postures
8. Backbends
9. Shoulderstand
10. Twists and/or forward bends
11. Corpse (Savasana)
Of course, a full practice sequence like this would take at least 90 minutes to finish, which is probably too long for the average working student. A more reasonable length of practice time is about 45 minutes. Here are two possible practices-one for beginners and one for advanced beginners-that would fit nicely into this timeframe. To see a photo of or to find out how to perform, deepen, or modify the poses listed simply click on the pose names for full instructions.
Asana (pose) sequences come in different shapes and sizes.
Nine Sequences:
* 45-Minute Beginners
* Advanced Beginners
* Headache
* Menstruation
* Depression
* Groins
* Shoulders
* Forward Bends
* Backbends
Every contemporary school of yoga, such as Iyengar, Viniyoga, Bikram, Ashtanga, and Vinyasa to name a few, has its own ideas about how to sequence an asana practice. Most sequences are linear, that is one posture follows another in a logical step-by-step direction, moving from less challenging to more challenging and back to less challenging. In general, a sequence like this opens with simple warm-ups that set a theme for the practice, intensifies to more challenging postures, slows to cooling postures and ends with relaxation (Corpse Pose).
But this is just one way to sequence. Typically each posture in the sequence is performed just once but you could also perform each posture two to three times, focusing on a different aspect of the posture each time. Take, for example, Trikonasana (Triangle Pose)-you can first perform the pose focusing on your feet or legs, then repeat it while focusing on the spine or arms.
You can also build the entire sequence around just one posture, like Triangle, returning to it again and again, and use the other postures in the sequence to investigate aspects of the main posture.
Here's an example of a general linear sequence (based on the Iyengar tradition of yoga):
1. Centering
Begin the practice with either a simple meditation or breathing exercise (in a seated or reclining position) to collect and concentrate your awareness.
2. Preparation
Perform a few simple exercises (such as hip or groin openers) that warm up the body in preparation for the theme or focus of the practice.
3. Sun Salute (Surya Namaskar)
Three to ten rounds.
4. Standing postures
5. Arm balances
6. Inversions
7. Abdominal and/or arm strength postures
8. Backbends
9. Shoulderstand
10. Twists and/or forward bends
11. Corpse (Savasana)
Of course, a full practice sequence like this would take at least 90 minutes to finish, which is probably too long for the average working student. A more reasonable length of practice time is about 45 minutes. Here are two possible practices-one for beginners and one for advanced beginners-that would fit nicely into this timeframe. To see a photo of or to find out how to perform, deepen, or modify the poses listed simply click on the pose names for full instructions.
The Roots of Chanting and Mantra
There's a long tradition in India of saluting the teacher or evoking divine power through a mantra to open a practice. Such a preamble helps the student to steady her resolve and to remind her of the goal of the work, which is always self-liberation. It also serves to signal the student's intent to humbly offer the upcoming practice as a sacrifice to the divine, which is the source of all true wisdom.
The recitation of mantra is known as japa, which literally means "muttering, whispering." According to schools such as Hatha Yoga and Mantra Yoga, the universe is created through the medium of sound, and all sound, whether subtle or audible, issues from a transcendent, "soundless" source called the "supreme sound" or "supreme voice" (shabda-brahman or para-vac). While all sounds possess some degree of shabda-brahman's creative force, the sounds of mantras are far more forceful than other sounds.
As a practice, japa is thousands of years old. In the beginning, mantras were drawn only from the thousands of verses in the Rig-Veda, Hinduism's oldest and holiest scripture. After some time, mantras were taken from non-Vedic sources as well, such as the numerous texts associated with the schools of Hindu Tantra, or those revealed to seers (rishis) in meditation. Mantra Yoga as a formal school is a relatively recent development, though "recent" in yoga years means between twelve and fifteen centuries. Instructional manuals commonly list sixteen "limbs" (anga) of practice. Many of them--such as asana, conscious breathing, and meditation--are shared with other yoga schools.
The building blocks of all mantras are the 50 letters of the Sanskrit alphabet. Mantras can consist of a single letter, a syllable or string of syllables, a word, or a whole sentence. Etymologically, the word "mantra" is derived from the verb "man,' which means "to think," and the suffix "tra," which denotes instrumentality. A mantra then is literally an "instrument of thought" that concentrates, intensifies, and spiritualizes our consciousness.
Tradition estimates that there are 70 million mantras. This number shouldn't be taken too literally; it simply signifies that there are lots of mantras. Yogis assert that, to be most effective, a mantra should be received orally from a self-realized teacher (guru), not merely learned from a book, so that it's infused with the teacher's spiritual energy. And to preserve its reservoir of power, a mantra should be kept in strictest secrecy, and not revealed to anyone else.
Mantra traditionally has two purposes, which can be called worldly and spiritual. We usually think of mantra solely as an instrument of self-transformation. But in ancient times mantra was also used for mundane and not necessarily positive ends, such as communicating with and appeasing ghosts and ancestors, exorcism or warding off evil forces, remedies for illnesses, control of other people's thoughts or actions, and the acquisition of powers (siddha) or magical skills. As for its spiritual purpose, mantra is said to quiet the habitual fluctuations of our consciousness and then steer consciousness toward its source in the Self.
We're accustomed to the idea that mantras are recited aloud. But mantras can also be "not-spoken" or "not-muttered" (ajapa). One old text, the Yoga-Yajnavalkya (2.16), maintains that a whispered mantra is a thousand times more beneficial than a spoken one, a mental mantra is a thousand times more beneficial than a whispered one, and finally meditating on a mantra is a thousand times more beneficial than its silent recitation. Some teachers mention a third subcategory of ajapa-mantra, which is writing (likhita) out the mantra.
Yogis also categorize mantras as either "meaningful" or "meaningless." Mantras in the "meaningful" category have an obvious surface meaning along with the esoteric one. Examples of meaningful mantras are the "great sayings" (maha-vakya) drawn from the texts known as the Upanishads, such as "I am the Absolute" (aham brahma asmi) and "You are That" (tat tvam asi). Meaningful mantras have two functions: to instill within the reciter a particular spiritual doctrine, and to serve as a vehicle for meditation.
It's rather misleading to call the second category of mantras "meaningless." Meaningless mantras are only apparently so to noninitiates, who don't possess the key to their understanding. Those in the know, who have undergone proper initiation, understand the mantra perfectly well. Besides, the purpose of these mantras isn't to impart a particular doctrine but to affect a certain state of consciousness in the reciter.
Nowadays it's not always possible to find a guru to provide you with a mantra and teach you the proper way to recite it. But if you're interested in learning about mantra, first check your local yoga school for a mantra class or workshop, or at least an asana class in which japa is a regular feature. The best way to learn mantra is still directly from a teacher, even though he or she may not be totally enlightened. Another acceptable way to learn about mantra is from audio productions; I've listed three (and there are many more) in the Resources section below. To get started, you can also listen to audio clips on YogaJournal.com.
There are a few important things to remember when practicing japa. Always pay careful attention to the speed and rhythm of your chanting, and the correct pronunciation, aim, and esoteric meaning of the mantra. It's claimed hat a mantra that's mispronounced and used inappropriately is "asleep" or totally ineffective. It's also recommended that you practice japa at the same time every day and place every day, facing either north or east. The most propitious time is called the "hour of Brahma" (brahma-muhurta), which is set at different times by different teachers, commonly either at sunrise or an hour before. Of course, this might not always be possible, so any time and place will do, as long as you practice regularly.
There's a long tradition in India of saluting the teacher or evoking divine power through a mantra to open a practice. Such a preamble helps the student to steady her resolve and to remind her of the goal of the work, which is always self-liberation. It also serves to signal the student's intent to humbly offer the upcoming practice as a sacrifice to the divine, which is the source of all true wisdom.
The recitation of mantra is known as japa, which literally means "muttering, whispering." According to schools such as Hatha Yoga and Mantra Yoga, the universe is created through the medium of sound, and all sound, whether subtle or audible, issues from a transcendent, "soundless" source called the "supreme sound" or "supreme voice" (shabda-brahman or para-vac). While all sounds possess some degree of shabda-brahman's creative force, the sounds of mantras are far more forceful than other sounds.
As a practice, japa is thousands of years old. In the beginning, mantras were drawn only from the thousands of verses in the Rig-Veda, Hinduism's oldest and holiest scripture. After some time, mantras were taken from non-Vedic sources as well, such as the numerous texts associated with the schools of Hindu Tantra, or those revealed to seers (rishis) in meditation. Mantra Yoga as a formal school is a relatively recent development, though "recent" in yoga years means between twelve and fifteen centuries. Instructional manuals commonly list sixteen "limbs" (anga) of practice. Many of them--such as asana, conscious breathing, and meditation--are shared with other yoga schools.
The building blocks of all mantras are the 50 letters of the Sanskrit alphabet. Mantras can consist of a single letter, a syllable or string of syllables, a word, or a whole sentence. Etymologically, the word "mantra" is derived from the verb "man,' which means "to think," and the suffix "tra," which denotes instrumentality. A mantra then is literally an "instrument of thought" that concentrates, intensifies, and spiritualizes our consciousness.
Tradition estimates that there are 70 million mantras. This number shouldn't be taken too literally; it simply signifies that there are lots of mantras. Yogis assert that, to be most effective, a mantra should be received orally from a self-realized teacher (guru), not merely learned from a book, so that it's infused with the teacher's spiritual energy. And to preserve its reservoir of power, a mantra should be kept in strictest secrecy, and not revealed to anyone else.
Mantra traditionally has two purposes, which can be called worldly and spiritual. We usually think of mantra solely as an instrument of self-transformation. But in ancient times mantra was also used for mundane and not necessarily positive ends, such as communicating with and appeasing ghosts and ancestors, exorcism or warding off evil forces, remedies for illnesses, control of other people's thoughts or actions, and the acquisition of powers (siddha) or magical skills. As for its spiritual purpose, mantra is said to quiet the habitual fluctuations of our consciousness and then steer consciousness toward its source in the Self.
We're accustomed to the idea that mantras are recited aloud. But mantras can also be "not-spoken" or "not-muttered" (ajapa). One old text, the Yoga-Yajnavalkya (2.16), maintains that a whispered mantra is a thousand times more beneficial than a spoken one, a mental mantra is a thousand times more beneficial than a whispered one, and finally meditating on a mantra is a thousand times more beneficial than its silent recitation. Some teachers mention a third subcategory of ajapa-mantra, which is writing (likhita) out the mantra.
Yogis also categorize mantras as either "meaningful" or "meaningless." Mantras in the "meaningful" category have an obvious surface meaning along with the esoteric one. Examples of meaningful mantras are the "great sayings" (maha-vakya) drawn from the texts known as the Upanishads, such as "I am the Absolute" (aham brahma asmi) and "You are That" (tat tvam asi). Meaningful mantras have two functions: to instill within the reciter a particular spiritual doctrine, and to serve as a vehicle for meditation.
It's rather misleading to call the second category of mantras "meaningless." Meaningless mantras are only apparently so to noninitiates, who don't possess the key to their understanding. Those in the know, who have undergone proper initiation, understand the mantra perfectly well. Besides, the purpose of these mantras isn't to impart a particular doctrine but to affect a certain state of consciousness in the reciter.
Nowadays it's not always possible to find a guru to provide you with a mantra and teach you the proper way to recite it. But if you're interested in learning about mantra, first check your local yoga school for a mantra class or workshop, or at least an asana class in which japa is a regular feature. The best way to learn mantra is still directly from a teacher, even though he or she may not be totally enlightened. Another acceptable way to learn about mantra is from audio productions; I've listed three (and there are many more) in the Resources section below. To get started, you can also listen to audio clips on YogaJournal.com.
There are a few important things to remember when practicing japa. Always pay careful attention to the speed and rhythm of your chanting, and the correct pronunciation, aim, and esoteric meaning of the mantra. It's claimed hat a mantra that's mispronounced and used inappropriately is "asleep" or totally ineffective. It's also recommended that you practice japa at the same time every day and place every day, facing either north or east. The most propitious time is called the "hour of Brahma" (brahma-muhurta), which is set at different times by different teachers, commonly either at sunrise or an hour before. Of course, this might not always be possible, so any time and place will do, as long as you practice regularly.
Guide to Common Chants
Ever wonder what you're chanting during a yoga class? Nervous about chanting the wrong thing? The Yoga Journal Guide provides translations, historical information, and audio clips for common chants.
1. Aum Om
The Primal Shabda
Om, actually pronounced "Aum," is an affirmation of the Divine Presence that is the universe and is similar to the Hebrew "Amen." There are many ways of chanting Aum, but this is an approach that will initiate you as a Shabda Yogi, one who pursues the path of sound toward wholeness and higher states of consciousness.
2. Lokah Samastha
A Chant for Wholeness
Lokah samastha sukhino bhavanthu.
May this world be established with a sense of well-being and happiness.
3. Gayatri
Being Illuminated by Sacred Sound
Om bhur bhuvas svaha
Thath savithur varaynyam
Bhargo dheyvasya dhimahih
Dhyoyonah pratchodhay-yath
We worship the word (shabda) that is present in the earth, the heavens, and that which is beyond. By meditating on this glorious power that gives us life, we ask that our minds and hearts be illuminated.
4. Om Namah Shivaaya
Om Namah Shivaaya, Namah Shivaaya, Nama Shiva
I bow to Lord Shiva, the peaceful one who is the embodiment of all that is cause by the universe.
5. Bija Mantras
Seed Mantras
In the “seed” (bija) mantras each seed is conceived of as the sound-form of a particular Hindu deity, and each deity is in turn a particular aspect of the Absolute (Brahman). It’s said that just as a great tree resides in within the seed, so does a god or goddess reside in each bija. When we chant the bijas, we identify each syllable with the divine energy they represent.
Ever wonder what you're chanting during a yoga class? Nervous about chanting the wrong thing? The Yoga Journal Guide provides translations, historical information, and audio clips for common chants.
1. Aum Om
The Primal Shabda
Om, actually pronounced "Aum," is an affirmation of the Divine Presence that is the universe and is similar to the Hebrew "Amen." There are many ways of chanting Aum, but this is an approach that will initiate you as a Shabda Yogi, one who pursues the path of sound toward wholeness and higher states of consciousness.
2. Lokah Samastha
A Chant for Wholeness
Lokah samastha sukhino bhavanthu.
May this world be established with a sense of well-being and happiness.
3. Gayatri
Being Illuminated by Sacred Sound
Om bhur bhuvas svaha
Thath savithur varaynyam
Bhargo dheyvasya dhimahih
Dhyoyonah pratchodhay-yath
We worship the word (shabda) that is present in the earth, the heavens, and that which is beyond. By meditating on this glorious power that gives us life, we ask that our minds and hearts be illuminated.
4. Om Namah Shivaaya
Om Namah Shivaaya, Namah Shivaaya, Nama Shiva
I bow to Lord Shiva, the peaceful one who is the embodiment of all that is cause by the universe.
5. Bija Mantras
Seed Mantras
In the “seed” (bija) mantras each seed is conceived of as the sound-form of a particular Hindu deity, and each deity is in turn a particular aspect of the Absolute (Brahman). It’s said that just as a great tree resides in within the seed, so does a god or goddess reside in each bija. When we chant the bijas, we identify each syllable with the divine energy they represent.
| Sound | Pronunciation | Awareness |
| Lam | Curve the tip of your tongue up and back, and place it on the rear section of the upper palate to pronounce a sound like the word alum without the initial a. | Base of the spine |
| Vam | Place the upper set of teeth on the inner section of your lower lip and begin with a breathy consonant to imitate the sound of a fast car. Pronounce the mantra like "fvam." | Genitals |
| Ram | Place the tip of your tongue on the roof of the front section of the upper palate, roll the r as in Spanish, and pronounce the mantra like the first part of the word rumble. | Abdomen |
| Yam | Inhale audibly through your mouth, and pronounce the word hum (as in humming); allow the breath to extend beyond the resolution of the consonant. | Solar Plexus and Heart Area |
| Ham | Inhale noiselessly through your mouth, and pronounce the sound like the word yum (as in yummy); allow the sound along with your breath to fill your mouth and throat cavity. | Throat |
| Om | Inhale audibly through your nostrils, and direct the stream of air to the point between your eyebrows. Pronounce the sound along with your exhalation as a subtly audible whisper, allowing the sound and breath to resonate in the cranial area. | Point between the eyebrows |
Sanskrit Yoga Terms
a
Abhyasa: practice; cf. vairagya
Acarya (sometimes spelled Acharya in English): a preceptor, instructor; cf. guru
Advaita ("nonduality"): the truth and teaching that there is only One Reality (Atman, Brahman), especially as found in the Upanishads; see also Vedanta
Ahamkara ("I-maker"): the individuation principle, or ego, which must be transcended; cf. asmita; see also buddhi, manas
Ahimsa ("nonharming"): the single most important moral discipline (yama)
Akasha ("ether/space"): the first of the five material elements of which the physical universe is composed; also used to designate "inner" space, that is, the space of consciousness (called cid-akasha)
Amrita ("immortal/immortality"): a designation of the deathless Spirit (atman, purusha); also the nectar of immortality that oozes from the psychoenergetic center at the crown of the head (see sahasrara-cakra) when it is activated and transforms the body into a "divine body" (divya-deha)
Ananda ("bliss"): the condition of utter joy, which is an essential quality of the ultimate Reality (tattva)
Anga ("limb"): a fundamental category of the yogic path, such as asana, dharana, dhyana, niyama, pranayama, pratyahara, samadhi, yama; also the body (deha, sharira)
Arjuna ("White"): one of the five Pandava princes who fought in the great war depicted in the Mahabharata, disciple of the God-man Krishna whose teachings can be found in the Bhagavad Gita
Asana ("seat"): a physical posture (see also anga, mudra); the third limb (anga) of Patanjali's eightfold path (astha-anga-yoga); originally this meant only meditation posture, but subsequently, in hatha yoga, this aspect of the yogic path was greatly developed
Ashrama ("that where effort is made"): a hermitage; also a stage of life, such as brahmacharya, householder, forest dweller, and complete renouncer (samnyasin)
Ashta-anga-yoga, ashtanga-yoga ("eight-limbed union"): the eightfold yoga of Patanjali, consisting of moral discipline (yama), self-restraint (niyama), posture (asana), breath control (pranayama), sensory inhibition (pratyahara), concentration (dharana), meditation (dhyana), and ecstasy (samadhi), leading to liberation (kaivalya)
Asmita ("I-am-ness"): a concept of Patanjali's eight-limbed yoga, roughly synonymous with ahamkara
Atman ("self"): the transcendental Self, or Spirit, which is eternal and superconscious; our true nature or identity; sometimes a distinction is made between the atman as the individual self and the parama-atman as the transcendental Self; see also purusha; cf. brahman
Avadhuta ("he who has shed [everything]"): a radical type of renouncer (samnyasin) who often engages in unconventional behavior
Avidya ("ignorance"): the root cause of suffering (duhkha); also called ajnana; cf. vidya
Ayurveda, Ayur-veda ("life science"): one of India's traditional systems of medicine, the other being South India's Siddha medicine
b
Bandha ("bond/bondage"): the fact that human beings are typically bound by ignorance (avidya), which causes them to lead a life governed by karmic habit rather than inner freedom generated through wisdom (vidya, jnana)
Bhagavad Gita ("Lord's Song"): the oldest full-fledged yoga book found embedded in the Mahabharata and containing the teachings on karma yoga (the path of self-transcending action), samkhya yoga (the path of discerning the principles of existence correctly), and bhakti yoga (the path of devotion), as given by the God-man Krishna to Prince Arjuna on the battlefield 3,500 years or more ago
Bhagavata-Purana ("Ancient [Tradition] of the Bhagavatas"): a voluminous tenth-century scripture held sacred by the devotees of the Divine in the form of Vishnu, especially in his incarnate form as Krishna; also called Shrimad-Bhagavata
Bhakta ("devotee"): a disciple practicing bhakti yoga
Bhakti ("devotion/love"): the love of the bhakta toward the Divine or the guru as a manifestation of the Divine; also the love of the Divine toward the devotee
Bhakti-Sutra ("Aphorisms on Devotion"): an aphoristic work on devotional yoga authored by Sage Narada; another text by the same title is ascribed to Sage Shandilya
Bhakti Yoga ("Yoga of devotion"): a major branch of the yoga tradition, utilizing the feeling capacity to connect with the ultimate Reality conceived as a supreme Person (uttama-purusha)
Bindu ("seed/point"): the creative potency of anything where all energies are focused; the dot (also called tilaka) worn on the forehead as indicative of the third eye
Bodhi ("enlightenment"): the state of the awakened master, or buddha
Bodhisattva ("enlightenment being"): in Mahayana Buddhist yoga, the individual who, motivated by compassion (karuna), is committed to achieving enlightenment for the sake of all other beings
Brahma ("he who has grown expansive"): the Creator of the universe, the first principle (tattva) to emerge out of the ultimate Reality (brahman)
Brahmacharya (from brahma and acarya "brahmic conduct"): the discipline of chastity, which produces ojas
Brahman ("that which has grown expansive"): the ultimate Reality (cf. atman, purusha)
Brahmana: a brahmin, a member of the highest social class of traditional Indian society; also an early type of ritual text explicating the rituals and mythology of the four Vedas; cf. Aranyaka, Upanishad, Veda
Buddha ("awakened"): a designation of the person who has attained enlightenment (bodhi) and therefore inner freedom; honorific title of Gautama, the founder of Buddhism, who lived in the sixth century B.C.E.
Buddhi ("she who is conscious, awake"): the higher mind, which is the seat of wisdom (vidya, jnana); cf. manas
c
Cakra or Chakra ("wheel"): literally, the wheel of a wagon; metaphorically, one of the psycho-energetic centers of the subtle body (sukshma-sharira); in Buddhist yoga, five such centers are known, while in Hindu yoga often seven or more such centers are mentioned: mula-adhara-cakra (muladhara-cakra) at the base of the spine, svadhishthana-cakra at the genitals, manipura-cakra at the navel, anahata-cakra at the heart, vishuddha-cakra or vishuddhi-cakra at the throat, ajna-cakra in the middle of the head, and sahasrara-cakra at the top of the head
Cin-mudra ("consciousness seal"): a common hand gesture (mudra) in meditation (dhyana), which is formed by bringing the tips of the index finger and the thumb together, while the remaining fingers are kept straight
Cit ("consciousness"): the superconscious ultimate Reality (see atman, brahman)
Citta ("that which is conscious"): ordinary consciousness, the mind, as opposed to cit
d
Darshana ("seeing"): vision in the literal and metaphorical sense; a system of philosophy, such as the yoga-darshana of Patanjali; cf. drishti
Deva ("he who is shining"): a male deity, such as Shiva, Vishnu, or Krishna, either in the sense of the ultimate Reality or a high angelic being
Devi ("she who is shining"): a female deity such as Parvati, Lakshmi, or Radha, either in the sense of the ultimate Reality (in its feminine pole) or a high angelic being
Dharana ("holding"): concentration, the sixth limb (anga) of Patanjali's eight-limbed yoga
Dharma ("bearer"): a term of numerous meanings; often used in the sense of "law," "lawfulness," "virtue," "righteousness," "norm"
Dhyana ("ideating"): meditation, the seventh limb (anga) of Patanjali's eight-limbed yoga
Diksha ("initiation"): the act and condition of induction into the hidden aspects of yoga or a particular lineage of teachers; all traditional yoga is initiatory
Drishti ("view/sight"): yogic gazing, such as at the tip of the nose or the spot between the eyebrows; cf. darshana
Duhkha ("bad axle space"): suffering, a fundamental fact of life, caused by ignorance (avidya) of our true nature (i.e., the Self or atman)
g
Gayatri-mantra: a famous Vedic mantra recited particularly at sunrise: tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat,"
Gheranda-Samhita ("[Sage] Gheranda's Compendium"): one of three major manuals of classical hatha yoga, composed in the seventeenth century; cf. Hatha-Yoga-Pradipika, Shiva-Samhita
Goraksha ("Cow Protector"): traditionally said to be the founding adept of hatha yoga, a disciple of Matsyendra
Granthi ("knot"): any one of three common blockages in the central pathway (sushumna-nadi) preventing the full ascent of the serpent power (kundalini-shakti); the three knots are known as brahma-granthi (at the lowest psychoenergetic center of the subtle body), the vishnu-granthi (at the heart), and the rudra-granthi (at the eyebrow center)
Guna ("quality"): a term that has numerous meanings, including "virtue"; often refers to any of the three primary "qualities" or constituents of nature (prakriti): tamas (the principle of inertia), rajas (the dynamic principle), and sattva (the principle of lucidity)
Guru ("he who is heavy, weighty"): a spiritual teacher; cf. acarya
Guru-bhakti ("teacher devotion"): a disciple's self-transcending devotion to the guru; see also bhakti
Guru-Gita ("Guru's Song"): a text in praise of the guru, often chanted in ashramas
Guru-Yoga ("Yoga [relating to] the teacher"): a yogic approach that makes the guru the fulcrum of a disciple's practice; all traditional forms of yoga contain a strong element of guru-yoga
h
Hamsa ("swan/gander"): apart from the literal meaning, this term also refers to the breath (prana) as it moves within the body; the individuated consciousness (jiva) propelled by the breath; see jiva-atman; see also parama-hamsa
Hatha Yoga ("Forceful Yoga"): a major branch of yoga, developed by Goraksha and other adepts c. 1000 C.E., and emphasizing the physical aspects of the transformative path, notably postures (asana) and cleansing techniques (shodhana), but also breath control (pranayama)
Hatha-Yoga-Pradipika ("Light on Hatha Yoga"): one of three classical manuals on hatha yoga, authored by Svatmarama Yogendra in the fourteenth century
Hiranyagarbha ("Golden Germ"): the mythical founder of yoga; the first cosmological principle (tattva) to emerge out of the infinite Reality; also called Brahma
i
Ida-nadi ("pale conduit"): the prana current or arc ascending on the left side of the central channel (sushumna nadi) associated with the parasympathetic nervous system and having a cooling or calming effect on the mind when activated; cf. pingala-nadi
Ishvara ("ruler"): the Lord; referring either to the Creator (see Brahma) or, in Patanjali's yoga-darshana, to a special transcendental Self (purusha)
Ishvara-pranidhana ("dedication to the Lord"): in Patanjali's eight-limbed yoga one of the practices of self-restraint (niyama); see also bhakti yoga
j
Jaina (sometimes Jain): pertaining to the jinas ("conquerors"), the liberated adepts of Jainism; a member of Jainism, the spiritual tradition founded by Vardhamana Mahavira, a contemporary of Gautama the Buddha
Japa ("muttering"): the recitation of mantras
Jiva-atman, jivatman ("individual self"): the individuated consciousness, as opposed to the ultimate Self (parama-atman)
Jivan-mukta ("he who is liberated while alive"): an adept who, while still embodied, has attained liberation (moksha)
Jivan-mukti ("living liberation"): the state of liberation while being embodied; cf. videha-mukti
Jnana ("knowledge/wisdom"): both worldly knowledge or world-transcending wisdom, depending on the context; see also prajna; cf. avidya
Jnana-Yoga ("Yoga of wisdom"): the path to liberation based on wisdom, or the direct intuition of the transcendental Self (atman) through the steady application of discernment between the Real and the unreal and renunciation of what has been identified as unreal (or inconsequential to the achievement of liberation)
k
Kaivalya ("isolation"): the state of absolute freedom from conditioned existence, as explained in ashta-anga-yoga; in the nondualistic (advaita) traditions of India, this is usually called moksha or mukti (meaning "release" from the fetters of ignorance, or avidya)
Kali: a Goddess embodying the fierce (dissolving) aspect of the Divine
Kali-yuga: the dark age of spiritual and moral decline, said to be current now; kali does not refer to the Goddess Kali but to the losing throw of a die
Kama ("desire"): the appetite for sensual pleasure blocking the path to true bliss (ananda); the only desire conducive to freedom is the impulse toward liberation, called mumukshutva
Kapila ("He who is red"): a great sage, the quasi-mythical founder of the Samkhya tradition, who is said to have composed the Samkhya-Sutra (which, however, appears to be of a much later date)
Karman, karma ("action"): activity of any kind, including ritual acts; said to be binding only so long as engaged in a self-centered way; the "karmic" consequence of one's actions; destiny
Karma Yoga ("Yoga of action"): the liberating path of self-transcending action
Karuna ("compassion"): universal sympathy; in Buddhist yoga the complement of wisdom (prajna)
Khecari-mudra ("space-walking seal"): the Tantric practice of curling the tongue back against the upper palate in order to seal the life energy (prana); see also mudra
Kosha ("casing"): any one of five "envelopes" surrounding the transcendental Self (atman) and thus blocking its light: anna-maya-kosha ("envelope made of food," the physical body), prana-maya-kosha ("envelope made of life force"), mano-maya-kosha ("envelope made of mind"), vijnana-maya-kosha ("envelope made of consciousness"), and ananda-maya-kosha ("envelope made of bliss"); some older traditions regard the last kosha as identical with the Self (atman)
Krishna ("Puller"): an incarnation of God Vishnu, the God-man whose teachings can be found in the Bhagavad Gita and the Bhagavata-Purana
Kumbhaka ("potlike"): breath retention; cf. puraka, recaka
Kundalini-shakti ("coiled power"): according to Tantra and hatha yoga, the serpent power or spiritual energy, which exists in potential form at the lowest psycho-energetic center of the body (i.e., the mula-adhara-cakra) and which must be awakened and guided to the center at the crown (i.e., the sahasrara-cakra) for full enlightenment to occur
Kundalini-Yoga: the yogic path focusing on the kundalini process as a means of liberation
l
Laya Yoga ("Yoga of dissolution"): an advanced form or process of Tantric yoga by which the energies associated with the various psycho-energetic centers (cakra) of the subtle body are gradually dissolved through the ascent of the serpent power (kundalini-shakti)
Linga ("mark"): the phallus as a principle of creativity; a symbol of God Shiva; cf. yoni
m
Mahabharata ("Great Bharata"): one of India's two great ancient epics telling of the great war between the Pandavas and the Kauravas and serving as a repository for many spiritual and moral teachings
Mahatma (from maha-atman, "great self"): an honorific title (meaning something like "a great soul") bestowed on particularly meritorious individuals, such as Gandhi
Maithuna ("twinning"): the Tantric sexual ritual in which the participants view each other as Shiva and Shakti respectively
Manas ("mind"): the lower mind, which is bound to the senses and yields information (vijnana) rather than wisdom (jnana, vidya); cf. buddhi
Mandala ("circle"): a circular design symbolizing the cosmos and specific to a deity
Mantra (from the verbal root man "to think"): a sacred sound or phrase, such as om, hum, or om namah shivaya, that has a transformative effect on the mind of the individual reciting it; to be ultimately effective, a mantra needs to be given in an initiatory context (diksha)
Mantra-Yoga: the yogic path utilizing mantras as the primary means of liberation
Marman ("lethal [spot]"): in Ayurveda and yoga, a vital spot on the physical body where energy is concentrated or blocked; cf. granthi
Matsyendra ("Lord of Fish"): an early Tantric master who founded the Yogini-Kaula school and is remembered as a teacher of Goraksha
Maya ("she who measures"): the deluding or illusive power of the world; illusion by which the world is seen as separate from the ultimate singular Reality (atman)
Moksha ("release"): the condition of freedom from ignorance (avidya) and the binding effect of karma; also called mukti, kaivalya
Mudra ("seal"): a hand gesture (such as cin-mudra) or whole-body gesture (such as viparita-karani-mudra); also a designation of the feminine partner in the Tantric sexual ritual
Muni ("he who is silent"): a sage
n
Nada ("sound"): the inner sound, as it can be heard through the practice of nada yoga or kundalini yoga
Nada-Yoga ("Yoga of the [inner] sound"): the yoga or process of producing and intently listening to the inner sound as a means of concentration and ecstatic self-transcendence
Nadi ("conduit"): one of 72,000 or more subtle channels along or through which the life force (prana) circulates, of which the three most important ones are the ida-nadi, pingala-nadi, and sushumna-nadi
Nadi-shodhana ("channel cleansing"): the practice of purifying the conduits, especially by means of breath control (pranayama)
Narada: a great sage associated with music, who taught bhakti yoga and is attributed with the authorship of one of two Bhakti-Sutras
Natha ("lord"): appellation of many North Indian masters of yoga, in particular adepts of the Kanphata ("Split-ear") school allegedly founded by Goraksha
Neti-neti ("not thus, not thus"): an Upanishadic expression meant to convey that the ultimate Reality is neither this nor that, that is, is beyond all description
Nirodha ("restriction"): in Patanjali's eight-limbed yoga, the very basis of the process of concentration, meditation, and ecstasy; in the first instance, the restriction of the "whirls of the mind" (citta-vritti)
Niyama ("[self-]restraint"): the second limb of Patanjali's eightfold path, which consists of purity (saucha), contentment (samtosha), austerity (tapas), study (svadhyaya), and dedication to the Lord (ishvara-pranidhana)
Nyasa ("placing"): the Tantric practice of infusing various body parts with life force (prana) by touching or thinking of the respective physical area
o
Ojas ("vitality"): the subtle energy produced through practice, especially the discipline of chastity (brahmacharya)
Om: the original mantra symbolizing the ultimate Reality, which is prefixed to many mantric utterances
p
Parama-atman or paramatman ("supreme self"): the transcendental Self, which is singular, as opposed to the individuated self (jiva-atman) that exists in countless numbers in the form of living beings
Parama-hamsa, paramahansa ("supreme swan"): an honorific title given to great adepts, such as Ramakrishna and Yogananda
Patanjali: compiler of the Yoga Sutra, who lived c. 150 C.E.
Pingala-nadi ("reddish conduit"): the prana current or arc ascending on the right side of the central channel (sushumna-nadi) and associated with the sympathetic nervous system and having an energizing effect on the mind when activated; cf. ida-nadi
Prajna ("wisdom"): the opposite of spiritual ignorance (ajnana, avidya); one of two means of liberation in Buddhist yoga, the other being skillful means (upaya), i.e., compassion (karuna)
Prakriti ("creatrix"): nature, which is multilevel and, according to Patanjali's yoga-darshana, consists of an eternal dimension (called pradhana or "foundation"), levels of subtle existence (called sukshma-parvan), and the physical or coarse realm (called sthula-parvan); all of nature is deemed unconscious (acit), and therefore it is viewed as being in opposition to the transcendental Self or Spirit (purusha)
Prakriti-laya ("merging into Nature"): a high-level state of existence that falls short of actual liberation (kaivalya); the being who has attained that state
Prana ("life/breath"): life in general; the life force sustaining the body; the breath as an external manifestation of the subtle life force
Pranayama (from prana and ayama, "life/breath extension"): breath control, the fourth limb (anga) of Patanjali's eigthfold path, consisting of conscious inhalation (puraka), retention (kumbhaka), and exhalation (recaka); at an advanced state, breath retention occurs spontaneously for longer periods of time
Prasada ("grace/clarity"): divine grace; mental clarity
Pratyahara ("withdrawal"): sensory inhibition, the fifth limb (anga) of Patanjali's eightfold path
Puja ("worship"): ritual worship, which is an important aspect of many forms of yoga, notably bhakti yoga and Tantra
Puraka ("filling in"): inhalation, an aspect of breath control (pranayama)
Purana ("Ancient [History]"): a type of popular encyclopedia dealing with royal genealogy, cosmology, philosophy, and ritual; there are eighteen major and many more minor works of this nature
Purusha ("male"): the transcendental Self (atman) or Spirit, a designation that is mostly used in Samkhya and Patanjali's yoga-darshana
r
Radha: the God-man Krishna's spouse; a name of the divine Mother
Raja-Yoga ("Royal Yoga"): a late medieval designation of Patanjali's eightfold yoga-darshana, also known as classical yoga
Rama: an incarnation of God Vishnu preceding Krishna; the principal hero of the Ramayana
Ramayana ("Rama's life"): one of India's two great national epics telling the story of Rama; cf. Mahabharata
Recaka ("expulsion"): exhalation, an aspect of breath control (pranayama)
Rig-Veda; see Veda
Rishi ("seer"): a category of Vedic sage; an honorific title of certain venerated masters, such as the South Indian sage Ramana, who is known as maharshi (from maha meaning "great" and rishi); cf. muni
s
Sadhana ("accomplishing"): spiritual discipline leading to siddhi ("perfection" or "accomplishment"); the term is specifically used in Tantra
Sahaja ("together born"): a medieval term denoting the fact that the transcendental Reality and the empirical reality are not truly separate but coexist, or with the latter being an aspect or misperception of the former; often rendered as "spontaneous" or "spontaneity"; the sahaja state is the natural condition, that is, enlightenment or realization
Samadhi ("putting together"): the ecstatic or unitive state in which the meditator becomes one with the object of meditation, the eighth and final limb (anga) of Patanjali's eightfold path; there are many types of samadhi, the most significant distinction being between samprajnata (conscious) and asamprajnata (supraconscious) ecstasy; only the latter leads to the dissolution of the karmic factors deep within the mind; beyond both types of ecstasy is enlightenment, which is also sometimes called sahaja-samadhi or the condition of "natural" or "spontaneous" ecstasy, where there is perfect continuity of superconscious throughout waking, dreaming, and sleeping
Samatva or samata ("evenness"): the mental condition of harmony, balance
Samkhya ("Number"): one of the main traditions of Hinduism, which is concerned with the classification of the principles (tattva) of existence and their proper discernment in order to distinguish between Spirit (purusha) and the various aspects of Nature (prakriti); this influential system grew out of the ancient (pre-Buddhist) Samkhya-Yoga tradition and was codified in the Samkhya-Karika of Ishvara Krishna (c. 350 C.E.)
Samnyasa ("casting off"): the state of renunciation, which is the fourth and final stage of life (see ashrama) and consisting primarily in an inner turning away from what is understood to be finite and secondarily in an external letting go of finite things; cf. vairagya
Samnyasin ("he who has cast off"): a renouncer
Samprajnata-samadhi; see samadhi
Samsara ("confluence"): the finite world of change, as opposed to the ultimate Reality (brahman or nirvana)
Samskara ("activator"): the subconscious impression left behind by each act of volition, which, in turn, leads to renewed psychomental activity; the countless samskaras hidden in the depth of the mind are ultimately eliminated only in asamprajnata-samadhi (see samadhi)
Samyama ("constraint"): the combined practice of concentration (dharana), meditation (dhyana), and ecstasy (samadhi) in regard to the same object
Sat ("being/reality/truth"): the ultimate Reality (atman or brahman)
Sat-sanga ("true company/company of Truth"): the practice of frequenting the good company of saints, sages, Self-realized adepts, and their disciples, in whose company the ultimate Reality can be felt more palpably
Satya ("truth/truthfulness"): truth, a designation of the ultimate Reality; also the practice of truthfulness, which is an aspect of moral discipline (yama)
Shakti ("power"): the ultimate Reality in its feminine aspect, or the power pole of the Divine; see also kundalini-shakti
Shakti-pata ("descent of power"): the process of initiation, or spiritual baptism, by means of the benign transmission of an advanced or even enlightened adept (siddha), which awakens the shakti within a disciple, thereby initiating or enhancing the process of liberation
Shankara ("He who is benevolent"): the eighth-century adept who was the greatest proponent of nondualism (Advaita Vedanta) and whose philosophical school was probably responsible for the decline of Buddhism in India
Shishya ("student/disciple"): the initiated disciple of a guru
Shiva ("He who is benign"): the Divine; a deity that has served yogins as an archetypal model throughout the ages
Shiva-Sutra ("Shiva's Aphorisms"): like the Yoga Sutra of Patanjali, a classical work on yoga, as taught in the Shaivism of Kashmir; authored by Vasugupta (ninth century C.E.)
Shodhana ("cleansing/purification"): a fundamental aspect of all yogic paths; a category of purification practices in hatha yoga
Shraddha ("faith"): an essential disposition on the yogic path, which must be distinguished from mere belief
Shuddhi ("purification/purity"): the state of purity; a synonym of shodhana
Siddha ("accomplished"): an adept, often of Tantra; if fully Self-realized, the designation maha-siddha or "great adept" is often used
Siddha-Yoga ("Yoga of the adepts"): a designation applied especially to the yoga of Kashmiri Shaivism, as taught by Swami Muktananda (twentieth century)
Siddhi ("accomplishment/perfection"): spiritual perfection, the attainment of flawless identity with the ultimate Reality (atman or brahman); paranormal ability, of which the yoga tradition knows many kinds
Spanda ("vibration"): a key concept of Kashmir's Shaivism according to which the ultimate Reality itself "quivers," that is, is inherently creative rather than static (as conceived in Advaita Vedanta)
Sushumna-nadi ("very gracious channel"): the central prana current or arc in or along which the serpent power (kundalini-shakti) must ascend toward the psychoenergetic center (cakra) at the crown of the head in order to attain liberation (moksha)
Sutra ("thread"): an aphoristic statement; a work consisting of aphoristic statements, such as Patanjali's Yoga Sutra or Vasugupta's Shiva-Sutra
Svadhyaya ("one's own going into"): study, an important aspect of the yogic path, listed among the practices of self-restraint (niyama) in Patanjali's eightfold yoga; the recitation of mantras (see also japa)
t
Tantra ("Loom"): a type of Sanskrit work containing Tantric teachings; the tradition of Tantrism, which focuses on the shakti side of spiritual life and which originated in the early post-Christian era and achieved its classical features around 1000 C.E.; Tantrism has a "right-hand" (dakshina) or conservative and a "left-hand" (vama) or unconventional/antinomian branch, with the latter utilizing, among other things, sexual rituals
Tapas ("glow/heat"): austerity, penance, which is an ingredient of all yogic approaches, since they all involve self-transcendence
Tattva ("thatness"): a fact or reality; a particular category of existence such as the ahamkara, buddhi, manas; the ultimate Reality (see also atman, brahman)
Turiya ("fourth"), also called cathurtha: the transcendental Reality, which exceeds the three conventional states of consciousness, namely waking, sleeping, and dreaming
u
Upanishad ("sitting near"): a type of scripture representing the concluding portion of the revealed literature of Hinduism, hence the designation Vedanta for the teachings of these sacred works; cf. Aranyaka, Brahmana, Veda
Upaya ("means"): in Buddhist yoga, the practice of compassion (karuna); cf. prajna
v
Vairagya ("dispassion"): the attitude of inner ren
VUBHUTI : VUBHUTIS ARE THE SUPREAM ACHIEVEMENT OF YOGA PRACTICE AND LIFESTYLE
a
Abhyasa: practice; cf. vairagya
Acarya (sometimes spelled Acharya in English): a preceptor, instructor; cf. guru
Advaita ("nonduality"): the truth and teaching that there is only One Reality (Atman, Brahman), especially as found in the Upanishads; see also Vedanta
Ahamkara ("I-maker"): the individuation principle, or ego, which must be transcended; cf. asmita; see also buddhi, manas
Ahimsa ("nonharming"): the single most important moral discipline (yama)
Akasha ("ether/space"): the first of the five material elements of which the physical universe is composed; also used to designate "inner" space, that is, the space of consciousness (called cid-akasha)
Amrita ("immortal/immortality"): a designation of the deathless Spirit (atman, purusha); also the nectar of immortality that oozes from the psychoenergetic center at the crown of the head (see sahasrara-cakra) when it is activated and transforms the body into a "divine body" (divya-deha)
Ananda ("bliss"): the condition of utter joy, which is an essential quality of the ultimate Reality (tattva)
Anga ("limb"): a fundamental category of the yogic path, such as asana, dharana, dhyana, niyama, pranayama, pratyahara, samadhi, yama; also the body (deha, sharira)
Arjuna ("White"): one of the five Pandava princes who fought in the great war depicted in the Mahabharata, disciple of the God-man Krishna whose teachings can be found in the Bhagavad Gita
Asana ("seat"): a physical posture (see also anga, mudra); the third limb (anga) of Patanjali's eightfold path (astha-anga-yoga); originally this meant only meditation posture, but subsequently, in hatha yoga, this aspect of the yogic path was greatly developed
Ashrama ("that where effort is made"): a hermitage; also a stage of life, such as brahmacharya, householder, forest dweller, and complete renouncer (samnyasin)
Ashta-anga-yoga, ashtanga-yoga ("eight-limbed union"): the eightfold yoga of Patanjali, consisting of moral discipline (yama), self-restraint (niyama), posture (asana), breath control (pranayama), sensory inhibition (pratyahara), concentration (dharana), meditation (dhyana), and ecstasy (samadhi), leading to liberation (kaivalya)
Asmita ("I-am-ness"): a concept of Patanjali's eight-limbed yoga, roughly synonymous with ahamkara
Atman ("self"): the transcendental Self, or Spirit, which is eternal and superconscious; our true nature or identity; sometimes a distinction is made between the atman as the individual self and the parama-atman as the transcendental Self; see also purusha; cf. brahman
Avadhuta ("he who has shed [everything]"): a radical type of renouncer (samnyasin) who often engages in unconventional behavior
Avidya ("ignorance"): the root cause of suffering (duhkha); also called ajnana; cf. vidya
Ayurveda, Ayur-veda ("life science"): one of India's traditional systems of medicine, the other being South India's Siddha medicine
b
Bandha ("bond/bondage"): the fact that human beings are typically bound by ignorance (avidya), which causes them to lead a life governed by karmic habit rather than inner freedom generated through wisdom (vidya, jnana)
Bhagavad Gita ("Lord's Song"): the oldest full-fledged yoga book found embedded in the Mahabharata and containing the teachings on karma yoga (the path of self-transcending action), samkhya yoga (the path of discerning the principles of existence correctly), and bhakti yoga (the path of devotion), as given by the God-man Krishna to Prince Arjuna on the battlefield 3,500 years or more ago
Bhagavata-Purana ("Ancient [Tradition] of the Bhagavatas"): a voluminous tenth-century scripture held sacred by the devotees of the Divine in the form of Vishnu, especially in his incarnate form as Krishna; also called Shrimad-Bhagavata
Bhakta ("devotee"): a disciple practicing bhakti yoga
Bhakti ("devotion/love"): the love of the bhakta toward the Divine or the guru as a manifestation of the Divine; also the love of the Divine toward the devotee
Bhakti-Sutra ("Aphorisms on Devotion"): an aphoristic work on devotional yoga authored by Sage Narada; another text by the same title is ascribed to Sage Shandilya
Bhakti Yoga ("Yoga of devotion"): a major branch of the yoga tradition, utilizing the feeling capacity to connect with the ultimate Reality conceived as a supreme Person (uttama-purusha)
Bindu ("seed/point"): the creative potency of anything where all energies are focused; the dot (also called tilaka) worn on the forehead as indicative of the third eye
Bodhi ("enlightenment"): the state of the awakened master, or buddha
Bodhisattva ("enlightenment being"): in Mahayana Buddhist yoga, the individual who, motivated by compassion (karuna), is committed to achieving enlightenment for the sake of all other beings
Brahma ("he who has grown expansive"): the Creator of the universe, the first principle (tattva) to emerge out of the ultimate Reality (brahman)
Brahmacharya (from brahma and acarya "brahmic conduct"): the discipline of chastity, which produces ojas
Brahman ("that which has grown expansive"): the ultimate Reality (cf. atman, purusha)
Brahmana: a brahmin, a member of the highest social class of traditional Indian society; also an early type of ritual text explicating the rituals and mythology of the four Vedas; cf. Aranyaka, Upanishad, Veda
Buddha ("awakened"): a designation of the person who has attained enlightenment (bodhi) and therefore inner freedom; honorific title of Gautama, the founder of Buddhism, who lived in the sixth century B.C.E.
Buddhi ("she who is conscious, awake"): the higher mind, which is the seat of wisdom (vidya, jnana); cf. manas
c
Cakra or Chakra ("wheel"): literally, the wheel of a wagon; metaphorically, one of the psycho-energetic centers of the subtle body (sukshma-sharira); in Buddhist yoga, five such centers are known, while in Hindu yoga often seven or more such centers are mentioned: mula-adhara-cakra (muladhara-cakra) at the base of the spine, svadhishthana-cakra at the genitals, manipura-cakra at the navel, anahata-cakra at the heart, vishuddha-cakra or vishuddhi-cakra at the throat, ajna-cakra in the middle of the head, and sahasrara-cakra at the top of the head
Cin-mudra ("consciousness seal"): a common hand gesture (mudra) in meditation (dhyana), which is formed by bringing the tips of the index finger and the thumb together, while the remaining fingers are kept straight
Cit ("consciousness"): the superconscious ultimate Reality (see atman, brahman)
Citta ("that which is conscious"): ordinary consciousness, the mind, as opposed to cit
d
Darshana ("seeing"): vision in the literal and metaphorical sense; a system of philosophy, such as the yoga-darshana of Patanjali; cf. drishti
Deva ("he who is shining"): a male deity, such as Shiva, Vishnu, or Krishna, either in the sense of the ultimate Reality or a high angelic being
Devi ("she who is shining"): a female deity such as Parvati, Lakshmi, or Radha, either in the sense of the ultimate Reality (in its feminine pole) or a high angelic being
Dharana ("holding"): concentration, the sixth limb (anga) of Patanjali's eight-limbed yoga
Dharma ("bearer"): a term of numerous meanings; often used in the sense of "law," "lawfulness," "virtue," "righteousness," "norm"
Dhyana ("ideating"): meditation, the seventh limb (anga) of Patanjali's eight-limbed yoga
Diksha ("initiation"): the act and condition of induction into the hidden aspects of yoga or a particular lineage of teachers; all traditional yoga is initiatory
Drishti ("view/sight"): yogic gazing, such as at the tip of the nose or the spot between the eyebrows; cf. darshana
Duhkha ("bad axle space"): suffering, a fundamental fact of life, caused by ignorance (avidya) of our true nature (i.e., the Self or atman)
g
Gayatri-mantra: a famous Vedic mantra recited particularly at sunrise: tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat,"
Gheranda-Samhita ("[Sage] Gheranda's Compendium"): one of three major manuals of classical hatha yoga, composed in the seventeenth century; cf. Hatha-Yoga-Pradipika, Shiva-Samhita
Goraksha ("Cow Protector"): traditionally said to be the founding adept of hatha yoga, a disciple of Matsyendra
Granthi ("knot"): any one of three common blockages in the central pathway (sushumna-nadi) preventing the full ascent of the serpent power (kundalini-shakti); the three knots are known as brahma-granthi (at the lowest psychoenergetic center of the subtle body), the vishnu-granthi (at the heart), and the rudra-granthi (at the eyebrow center)
Guna ("quality"): a term that has numerous meanings, including "virtue"; often refers to any of the three primary "qualities" or constituents of nature (prakriti): tamas (the principle of inertia), rajas (the dynamic principle), and sattva (the principle of lucidity)
Guru ("he who is heavy, weighty"): a spiritual teacher; cf. acarya
Guru-bhakti ("teacher devotion"): a disciple's self-transcending devotion to the guru; see also bhakti
Guru-Gita ("Guru's Song"): a text in praise of the guru, often chanted in ashramas
Guru-Yoga ("Yoga [relating to] the teacher"): a yogic approach that makes the guru the fulcrum of a disciple's practice; all traditional forms of yoga contain a strong element of guru-yoga
h
Hamsa ("swan/gander"): apart from the literal meaning, this term also refers to the breath (prana) as it moves within the body; the individuated consciousness (jiva) propelled by the breath; see jiva-atman; see also parama-hamsa
Hatha Yoga ("Forceful Yoga"): a major branch of yoga, developed by Goraksha and other adepts c. 1000 C.E., and emphasizing the physical aspects of the transformative path, notably postures (asana) and cleansing techniques (shodhana), but also breath control (pranayama)
Hatha-Yoga-Pradipika ("Light on Hatha Yoga"): one of three classical manuals on hatha yoga, authored by Svatmarama Yogendra in the fourteenth century
Hiranyagarbha ("Golden Germ"): the mythical founder of yoga; the first cosmological principle (tattva) to emerge out of the infinite Reality; also called Brahma
i
Ida-nadi ("pale conduit"): the prana current or arc ascending on the left side of the central channel (sushumna nadi) associated with the parasympathetic nervous system and having a cooling or calming effect on the mind when activated; cf. pingala-nadi
Ishvara ("ruler"): the Lord; referring either to the Creator (see Brahma) or, in Patanjali's yoga-darshana, to a special transcendental Self (purusha)
Ishvara-pranidhana ("dedication to the Lord"): in Patanjali's eight-limbed yoga one of the practices of self-restraint (niyama); see also bhakti yoga
j
Jaina (sometimes Jain): pertaining to the jinas ("conquerors"), the liberated adepts of Jainism; a member of Jainism, the spiritual tradition founded by Vardhamana Mahavira, a contemporary of Gautama the Buddha
Japa ("muttering"): the recitation of mantras
Jiva-atman, jivatman ("individual self"): the individuated consciousness, as opposed to the ultimate Self (parama-atman)
Jivan-mukta ("he who is liberated while alive"): an adept who, while still embodied, has attained liberation (moksha)
Jivan-mukti ("living liberation"): the state of liberation while being embodied; cf. videha-mukti
Jnana ("knowledge/wisdom"): both worldly knowledge or world-transcending wisdom, depending on the context; see also prajna; cf. avidya
Jnana-Yoga ("Yoga of wisdom"): the path to liberation based on wisdom, or the direct intuition of the transcendental Self (atman) through the steady application of discernment between the Real and the unreal and renunciation of what has been identified as unreal (or inconsequential to the achievement of liberation)
k
Kaivalya ("isolation"): the state of absolute freedom from conditioned existence, as explained in ashta-anga-yoga; in the nondualistic (advaita) traditions of India, this is usually called moksha or mukti (meaning "release" from the fetters of ignorance, or avidya)
Kali: a Goddess embodying the fierce (dissolving) aspect of the Divine
Kali-yuga: the dark age of spiritual and moral decline, said to be current now; kali does not refer to the Goddess Kali but to the losing throw of a die
Kama ("desire"): the appetite for sensual pleasure blocking the path to true bliss (ananda); the only desire conducive to freedom is the impulse toward liberation, called mumukshutva
Kapila ("He who is red"): a great sage, the quasi-mythical founder of the Samkhya tradition, who is said to have composed the Samkhya-Sutra (which, however, appears to be of a much later date)
Karman, karma ("action"): activity of any kind, including ritual acts; said to be binding only so long as engaged in a self-centered way; the "karmic" consequence of one's actions; destiny
Karma Yoga ("Yoga of action"): the liberating path of self-transcending action
Karuna ("compassion"): universal sympathy; in Buddhist yoga the complement of wisdom (prajna)
Khecari-mudra ("space-walking seal"): the Tantric practice of curling the tongue back against the upper palate in order to seal the life energy (prana); see also mudra
Kosha ("casing"): any one of five "envelopes" surrounding the transcendental Self (atman) and thus blocking its light: anna-maya-kosha ("envelope made of food," the physical body), prana-maya-kosha ("envelope made of life force"), mano-maya-kosha ("envelope made of mind"), vijnana-maya-kosha ("envelope made of consciousness"), and ananda-maya-kosha ("envelope made of bliss"); some older traditions regard the last kosha as identical with the Self (atman)
Krishna ("Puller"): an incarnation of God Vishnu, the God-man whose teachings can be found in the Bhagavad Gita and the Bhagavata-Purana
Kumbhaka ("potlike"): breath retention; cf. puraka, recaka
Kundalini-shakti ("coiled power"): according to Tantra and hatha yoga, the serpent power or spiritual energy, which exists in potential form at the lowest psycho-energetic center of the body (i.e., the mula-adhara-cakra) and which must be awakened and guided to the center at the crown (i.e., the sahasrara-cakra) for full enlightenment to occur
Kundalini-Yoga: the yogic path focusing on the kundalini process as a means of liberation
l
Laya Yoga ("Yoga of dissolution"): an advanced form or process of Tantric yoga by which the energies associated with the various psycho-energetic centers (cakra) of the subtle body are gradually dissolved through the ascent of the serpent power (kundalini-shakti)
Linga ("mark"): the phallus as a principle of creativity; a symbol of God Shiva; cf. yoni
m
Mahabharata ("Great Bharata"): one of India's two great ancient epics telling of the great war between the Pandavas and the Kauravas and serving as a repository for many spiritual and moral teachings
Mahatma (from maha-atman, "great self"): an honorific title (meaning something like "a great soul") bestowed on particularly meritorious individuals, such as Gandhi
Maithuna ("twinning"): the Tantric sexual ritual in which the participants view each other as Shiva and Shakti respectively
Manas ("mind"): the lower mind, which is bound to the senses and yields information (vijnana) rather than wisdom (jnana, vidya); cf. buddhi
Mandala ("circle"): a circular design symbolizing the cosmos and specific to a deity
Mantra (from the verbal root man "to think"): a sacred sound or phrase, such as om, hum, or om namah shivaya, that has a transformative effect on the mind of the individual reciting it; to be ultimately effective, a mantra needs to be given in an initiatory context (diksha)
Mantra-Yoga: the yogic path utilizing mantras as the primary means of liberation
Marman ("lethal [spot]"): in Ayurveda and yoga, a vital spot on the physical body where energy is concentrated or blocked; cf. granthi
Matsyendra ("Lord of Fish"): an early Tantric master who founded the Yogini-Kaula school and is remembered as a teacher of Goraksha
Maya ("she who measures"): the deluding or illusive power of the world; illusion by which the world is seen as separate from the ultimate singular Reality (atman)
Moksha ("release"): the condition of freedom from ignorance (avidya) and the binding effect of karma; also called mukti, kaivalya
Mudra ("seal"): a hand gesture (such as cin-mudra) or whole-body gesture (such as viparita-karani-mudra); also a designation of the feminine partner in the Tantric sexual ritual
Muni ("he who is silent"): a sage
n
Nada ("sound"): the inner sound, as it can be heard through the practice of nada yoga or kundalini yoga
Nada-Yoga ("Yoga of the [inner] sound"): the yoga or process of producing and intently listening to the inner sound as a means of concentration and ecstatic self-transcendence
Nadi ("conduit"): one of 72,000 or more subtle channels along or through which the life force (prana) circulates, of which the three most important ones are the ida-nadi, pingala-nadi, and sushumna-nadi
Nadi-shodhana ("channel cleansing"): the practice of purifying the conduits, especially by means of breath control (pranayama)
Narada: a great sage associated with music, who taught bhakti yoga and is attributed with the authorship of one of two Bhakti-Sutras
Natha ("lord"): appellation of many North Indian masters of yoga, in particular adepts of the Kanphata ("Split-ear") school allegedly founded by Goraksha
Neti-neti ("not thus, not thus"): an Upanishadic expression meant to convey that the ultimate Reality is neither this nor that, that is, is beyond all description
Nirodha ("restriction"): in Patanjali's eight-limbed yoga, the very basis of the process of concentration, meditation, and ecstasy; in the first instance, the restriction of the "whirls of the mind" (citta-vritti)
Niyama ("[self-]restraint"): the second limb of Patanjali's eightfold path, which consists of purity (saucha), contentment (samtosha), austerity (tapas), study (svadhyaya), and dedication to the Lord (ishvara-pranidhana)
Nyasa ("placing"): the Tantric practice of infusing various body parts with life force (prana) by touching or thinking of the respective physical area
o
Ojas ("vitality"): the subtle energy produced through practice, especially the discipline of chastity (brahmacharya)
Om: the original mantra symbolizing the ultimate Reality, which is prefixed to many mantric utterances
p
Parama-atman or paramatman ("supreme self"): the transcendental Self, which is singular, as opposed to the individuated self (jiva-atman) that exists in countless numbers in the form of living beings
Parama-hamsa, paramahansa ("supreme swan"): an honorific title given to great adepts, such as Ramakrishna and Yogananda
Patanjali: compiler of the Yoga Sutra, who lived c. 150 C.E.
Pingala-nadi ("reddish conduit"): the prana current or arc ascending on the right side of the central channel (sushumna-nadi) and associated with the sympathetic nervous system and having an energizing effect on the mind when activated; cf. ida-nadi
Prajna ("wisdom"): the opposite of spiritual ignorance (ajnana, avidya); one of two means of liberation in Buddhist yoga, the other being skillful means (upaya), i.e., compassion (karuna)
Prakriti ("creatrix"): nature, which is multilevel and, according to Patanjali's yoga-darshana, consists of an eternal dimension (called pradhana or "foundation"), levels of subtle existence (called sukshma-parvan), and the physical or coarse realm (called sthula-parvan); all of nature is deemed unconscious (acit), and therefore it is viewed as being in opposition to the transcendental Self or Spirit (purusha)
Prakriti-laya ("merging into Nature"): a high-level state of existence that falls short of actual liberation (kaivalya); the being who has attained that state
Prana ("life/breath"): life in general; the life force sustaining the body; the breath as an external manifestation of the subtle life force
Pranayama (from prana and ayama, "life/breath extension"): breath control, the fourth limb (anga) of Patanjali's eigthfold path, consisting of conscious inhalation (puraka), retention (kumbhaka), and exhalation (recaka); at an advanced state, breath retention occurs spontaneously for longer periods of time
Prasada ("grace/clarity"): divine grace; mental clarity
Pratyahara ("withdrawal"): sensory inhibition, the fifth limb (anga) of Patanjali's eightfold path
Puja ("worship"): ritual worship, which is an important aspect of many forms of yoga, notably bhakti yoga and Tantra
Puraka ("filling in"): inhalation, an aspect of breath control (pranayama)
Purana ("Ancient [History]"): a type of popular encyclopedia dealing with royal genealogy, cosmology, philosophy, and ritual; there are eighteen major and many more minor works of this nature
Purusha ("male"): the transcendental Self (atman) or Spirit, a designation that is mostly used in Samkhya and Patanjali's yoga-darshana
r
Radha: the God-man Krishna's spouse; a name of the divine Mother
Raja-Yoga ("Royal Yoga"): a late medieval designation of Patanjali's eightfold yoga-darshana, also known as classical yoga
Rama: an incarnation of God Vishnu preceding Krishna; the principal hero of the Ramayana
Ramayana ("Rama's life"): one of India's two great national epics telling the story of Rama; cf. Mahabharata
Recaka ("expulsion"): exhalation, an aspect of breath control (pranayama)
Rig-Veda; see Veda
Rishi ("seer"): a category of Vedic sage; an honorific title of certain venerated masters, such as the South Indian sage Ramana, who is known as maharshi (from maha meaning "great" and rishi); cf. muni
s
Sadhana ("accomplishing"): spiritual discipline leading to siddhi ("perfection" or "accomplishment"); the term is specifically used in Tantra
Sahaja ("together born"): a medieval term denoting the fact that the transcendental Reality and the empirical reality are not truly separate but coexist, or with the latter being an aspect or misperception of the former; often rendered as "spontaneous" or "spontaneity"; the sahaja state is the natural condition, that is, enlightenment or realization
Samadhi ("putting together"): the ecstatic or unitive state in which the meditator becomes one with the object of meditation, the eighth and final limb (anga) of Patanjali's eightfold path; there are many types of samadhi, the most significant distinction being between samprajnata (conscious) and asamprajnata (supraconscious) ecstasy; only the latter leads to the dissolution of the karmic factors deep within the mind; beyond both types of ecstasy is enlightenment, which is also sometimes called sahaja-samadhi or the condition of "natural" or "spontaneous" ecstasy, where there is perfect continuity of superconscious throughout waking, dreaming, and sleeping
Samatva or samata ("evenness"): the mental condition of harmony, balance
Samkhya ("Number"): one of the main traditions of Hinduism, which is concerned with the classification of the principles (tattva) of existence and their proper discernment in order to distinguish between Spirit (purusha) and the various aspects of Nature (prakriti); this influential system grew out of the ancient (pre-Buddhist) Samkhya-Yoga tradition and was codified in the Samkhya-Karika of Ishvara Krishna (c. 350 C.E.)
Samnyasa ("casting off"): the state of renunciation, which is the fourth and final stage of life (see ashrama) and consisting primarily in an inner turning away from what is understood to be finite and secondarily in an external letting go of finite things; cf. vairagya
Samnyasin ("he who has cast off"): a renouncer
Samprajnata-samadhi; see samadhi
Samsara ("confluence"): the finite world of change, as opposed to the ultimate Reality (brahman or nirvana)
Samskara ("activator"): the subconscious impression left behind by each act of volition, which, in turn, leads to renewed psychomental activity; the countless samskaras hidden in the depth of the mind are ultimately eliminated only in asamprajnata-samadhi (see samadhi)
Samyama ("constraint"): the combined practice of concentration (dharana), meditation (dhyana), and ecstasy (samadhi) in regard to the same object
Sat ("being/reality/truth"): the ultimate Reality (atman or brahman)
Sat-sanga ("true company/company of Truth"): the practice of frequenting the good company of saints, sages, Self-realized adepts, and their disciples, in whose company the ultimate Reality can be felt more palpably
Satya ("truth/truthfulness"): truth, a designation of the ultimate Reality; also the practice of truthfulness, which is an aspect of moral discipline (yama)
Shakti ("power"): the ultimate Reality in its feminine aspect, or the power pole of the Divine; see also kundalini-shakti
Shakti-pata ("descent of power"): the process of initiation, or spiritual baptism, by means of the benign transmission of an advanced or even enlightened adept (siddha), which awakens the shakti within a disciple, thereby initiating or enhancing the process of liberation
Shankara ("He who is benevolent"): the eighth-century adept who was the greatest proponent of nondualism (Advaita Vedanta) and whose philosophical school was probably responsible for the decline of Buddhism in India
Shishya ("student/disciple"): the initiated disciple of a guru
Shiva ("He who is benign"): the Divine; a deity that has served yogins as an archetypal model throughout the ages
Shiva-Sutra ("Shiva's Aphorisms"): like the Yoga Sutra of Patanjali, a classical work on yoga, as taught in the Shaivism of Kashmir; authored by Vasugupta (ninth century C.E.)
Shodhana ("cleansing/purification"): a fundamental aspect of all yogic paths; a category of purification practices in hatha yoga
Shraddha ("faith"): an essential disposition on the yogic path, which must be distinguished from mere belief
Shuddhi ("purification/purity"): the state of purity; a synonym of shodhana
Siddha ("accomplished"): an adept, often of Tantra; if fully Self-realized, the designation maha-siddha or "great adept" is often used
Siddha-Yoga ("Yoga of the adepts"): a designation applied especially to the yoga of Kashmiri Shaivism, as taught by Swami Muktananda (twentieth century)
Siddhi ("accomplishment/perfection"): spiritual perfection, the attainment of flawless identity with the ultimate Reality (atman or brahman); paranormal ability, of which the yoga tradition knows many kinds
Spanda ("vibration"): a key concept of Kashmir's Shaivism according to which the ultimate Reality itself "quivers," that is, is inherently creative rather than static (as conceived in Advaita Vedanta)
Sushumna-nadi ("very gracious channel"): the central prana current or arc in or along which the serpent power (kundalini-shakti) must ascend toward the psychoenergetic center (cakra) at the crown of the head in order to attain liberation (moksha)
Sutra ("thread"): an aphoristic statement; a work consisting of aphoristic statements, such as Patanjali's Yoga Sutra or Vasugupta's Shiva-Sutra
Svadhyaya ("one's own going into"): study, an important aspect of the yogic path, listed among the practices of self-restraint (niyama) in Patanjali's eightfold yoga; the recitation of mantras (see also japa)
t
Tantra ("Loom"): a type of Sanskrit work containing Tantric teachings; the tradition of Tantrism, which focuses on the shakti side of spiritual life and which originated in the early post-Christian era and achieved its classical features around 1000 C.E.; Tantrism has a "right-hand" (dakshina) or conservative and a "left-hand" (vama) or unconventional/antinomian branch, with the latter utilizing, among other things, sexual rituals
Tapas ("glow/heat"): austerity, penance, which is an ingredient of all yogic approaches, since they all involve self-transcendence
Tattva ("thatness"): a fact or reality; a particular category of existence such as the ahamkara, buddhi, manas; the ultimate Reality (see also atman, brahman)
Turiya ("fourth"), also called cathurtha: the transcendental Reality, which exceeds the three conventional states of consciousness, namely waking, sleeping, and dreaming
u
Upanishad ("sitting near"): a type of scripture representing the concluding portion of the revealed literature of Hinduism, hence the designation Vedanta for the teachings of these sacred works; cf. Aranyaka, Brahmana, Veda
Upaya ("means"): in Buddhist yoga, the practice of compassion (karuna); cf. prajna
v
Vairagya ("dispassion"): the attitude of inner ren
VUBHUTI : VUBHUTIS ARE THE SUPREAM ACHIEVEMENT OF YOGA PRACTICE AND LIFESTYLE
Varuna Mudra
Bend the little finger of your right hand until the tip touches the ball of your right thumb; place the thumb of your right hand on it. Press the little finger and thumb slightly with your left thumb. At the same time, your left hand encircles the right hand lightly from below.
Do as needed, or practice three times a day for 45 minutes. Keshav Dev says that the Varuna Mudra should always be done when too much mucus or secretion collects in the stomach or lungs. Congestion can settle in the frontal sinuses, lungs, and the entire digestive tract from the stomach to the large intestine. Most allergic reactions are ultimately mucous congestion triggered by specific irritating substances. When we catch a cold, we are usually in a rut in other ways as well. I find this to be 100 percent true for myself. Since I have recognized this fact, I can also do something to relieve the situation (I reduce my workload and my obligations). Mucous congestion, no matter where it occurs in the body, is always related to overstimulated nerves, inner tensions and unrest, triggered by overstraining, being pressed for time, being aggravated,
or experiencing fear. In addition to practicing the Varuna Mudra, it is always important to make a new life plan. Including other people in it is usually good! Perhaps you should rethink your tasks and obligations and reassign some of them to you partner, your child, and/or your parents. People who suffer from mucous congestion are often too conscious of responsibility and think that everything depends on them or that they must do everything alone.
Bend the little finger of your right hand until the tip touches the ball of your right thumb; place the thumb of your right hand on it. Press the little finger and thumb slightly with your left thumb. At the same time, your left hand encircles the right hand lightly from below.Do as needed, or practice three times a day for 45 minutes. Keshav Dev says that the Varuna Mudra should always be done when too much mucus or secretion collects in the stomach or lungs. Congestion can settle in the frontal sinuses, lungs, and the entire digestive tract from the stomach to the large intestine. Most allergic reactions are ultimately mucous congestion triggered by specific irritating substances. When we catch a cold, we are usually in a rut in other ways as well. I find this to be 100 percent true for myself. Since I have recognized this fact, I can also do something to relieve the situation (I reduce my workload and my obligations). Mucous congestion, no matter where it occurs in the body, is always related to overstimulated nerves, inner tensions and unrest, triggered by overstraining, being pressed for time, being aggravated,
or experiencing fear. In addition to practicing the Varuna Mudra, it is always important to make a new life plan. Including other people in it is usually good! Perhaps you should rethink your tasks and obligations and reassign some of them to you partner, your child, and/or your parents. People who suffer from mucous congestion are often too conscious of responsibility and think that everything depends on them or that they must do everything alone.
Prithvi Mudra
Place the tips of the thumb and ring finger on top of each other, using light pressure. Extend the other fingers. Do this with each hand. Do as needed, or use three times a day for 15 minutes.
The Prithivi Mudra can eliminate an energy deficit in the root chakra. Whether or not you feel psychologically or physically strong and vital is largely dependent upon this energy. This finger position also intensifies the sense of smell and is good for the nails, skin, hair, and bones. If you feel uncertain of your steps while walking, the Prithivi Mudra can restore your equilibrium and trust. This mudra also activates the root chakra, in which our elemental force resides. We can compare this chakra to the grafting knot of a rose. The potential for the appearance and nature of the plant is found here; the roots sprout into the ground from this point to give the plant stability and absorb the nutrients. The stem and leaves grow upward from this point to connect with the light, to blossom and bear fruit. Without reservation, this image can be applied to human beings as well. We also need stability and nourishment to grow and be effective in our place in the world. The purpose of our lives is to connect with the Divine, which means we must also orient ourselves toward the light and open up like a flower that is being pollinated. For us, this may mean experiencing grace. So this mudra can give us everything that we need for a meaningful life. I use it when I feel insecure and need inner stability and self-assurance. Moreover, it stimulates the body temperature, the liver, and the stomach.
Place the tips of the thumb and ring finger on top of each other, using light pressure. Extend the other fingers. Do this with each hand. Do as needed, or use three times a day for 15 minutes.The Prithivi Mudra can eliminate an energy deficit in the root chakra. Whether or not you feel psychologically or physically strong and vital is largely dependent upon this energy. This finger position also intensifies the sense of smell and is good for the nails, skin, hair, and bones. If you feel uncertain of your steps while walking, the Prithivi Mudra can restore your equilibrium and trust. This mudra also activates the root chakra, in which our elemental force resides. We can compare this chakra to the grafting knot of a rose. The potential for the appearance and nature of the plant is found here; the roots sprout into the ground from this point to give the plant stability and absorb the nutrients. The stem and leaves grow upward from this point to connect with the light, to blossom and bear fruit. Without reservation, this image can be applied to human beings as well. We also need stability and nourishment to grow and be effective in our place in the world. The purpose of our lives is to connect with the Divine, which means we must also orient ourselves toward the light and open up like a flower that is being pollinated. For us, this may mean experiencing grace. So this mudra can give us everything that we need for a meaningful life. I use it when I feel insecure and need inner stability and self-assurance. Moreover, it stimulates the body temperature, the liver, and the stomach.
Shunya Mudra
Bend the middle finger until it touches the ball of your thumb. Lightly press down on the middle finger with your thumb. The other fingers are extended. Do this with each hand. Do as needed, or use three times daily for 15 minutes as a course of treatment.
This is a special exercise against ear and hearing problems. The Shunya Mudra can also quickly heal earaches (and almost all diseases of the ear) when used for a longer period of time, according to Keshav Dev.
Hearing problems are related to a person who is no longer able to hear or who even doesn't want to hear. This can be a blessing or a catastrophe. Poor hearing can protect us from unpleasant things or even from disagreeable sounds or information that find their way into us. On the other hand, we can also no longer hear beautiful things. Not wanting to hear is sometimes based on a particular kind of stubbornness that can lead to disaster. Consequently, if we are willing to scrutinize the reason for our hearing problems, this can lead us one step further toward a richer life.
The middle finger is associated with the sky (ether). This is the gateway to the higher dimensions—the gateway to Heaven. The ancient myths say, if we want to get to Heaven, we first need to be thoroughly purified. This is why it may be appropriate to "look within" and make amends for old offenses. I know that it can sometimes be very difficult to forgive another person; but I also know that forgiveness truly opens up new gateways - gateways that lead into the light and into a lightness of the life ahead of us. It is as if we have thrown off our old burdens and then continued happily on our path.
Bend the middle finger until it touches the ball of your thumb. Lightly press down on the middle finger with your thumb. The other fingers are extended. Do this with each hand. Do as needed, or use three times daily for 15 minutes as a course of treatment.This is a special exercise against ear and hearing problems. The Shunya Mudra can also quickly heal earaches (and almost all diseases of the ear) when used for a longer period of time, according to Keshav Dev.
Hearing problems are related to a person who is no longer able to hear or who even doesn't want to hear. This can be a blessing or a catastrophe. Poor hearing can protect us from unpleasant things or even from disagreeable sounds or information that find their way into us. On the other hand, we can also no longer hear beautiful things. Not wanting to hear is sometimes based on a particular kind of stubbornness that can lead to disaster. Consequently, if we are willing to scrutinize the reason for our hearing problems, this can lead us one step further toward a richer life.
The middle finger is associated with the sky (ether). This is the gateway to the higher dimensions—the gateway to Heaven. The ancient myths say, if we want to get to Heaven, we first need to be thoroughly purified. This is why it may be appropriate to "look within" and make amends for old offenses. I know that it can sometimes be very difficult to forgive another person; but I also know that forgiveness truly opens up new gateways - gateways that lead into the light and into a lightness of the life ahead of us. It is as if we have thrown off our old burdens and then continued happily on our path.
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