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Ali, Matius. "FILSAFAT YOGA Ashtānga-yoga Menurut Yoga-Sūtras Pātañjali". DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 9, nr 2 (11.10.2010): 177–208. http://dx.doi.org/10.36383/diskursus.v9i2.214.
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Abstract: What is Yoga? How is Self-realization achieved through Yoga? The great Sage Pātañjali (3rd Century B.C.) defined yoga in the Yoga-Sūtras as “the restraint of the modifications of the mind” (yogaś-citta-vritti-nirodah). In his Yoga-Sūtras (196 sutras), Pātañjali systematically laid down the exact methods and techniques for attaining Self-realization through the Eight Limbs of Pātañjali’s Yoga (Ashtānga-yoga). This system is commonly known as Rāja-yoga (Royal yoga). This Eight Steps is the way to attain self-transcendence. It consists of yama, niyama, āsanas, prānāyāma, pratyāhāra, dhāranā, dhyāna and samādhi. This article will focus on Ashtānga-yoga in the practical and philosophical contexts. Other systems of yoga also use this Eight Steps, but each yoga may start from and emphasize different aspects of yoga. However all systems of yoga accept and practice the Eight Steps of yoga to achieve the final goal, that is liberation (kaivalya, moksha, mukti). Yoga also reconciles the six systems of Indian Philosophy (Shadh Darśana).
Keywords: Rāja-yoga (Royal yoga), Hatha-yoga (Hard yoga), Bhakti-yoga (Yoga of Devotion), Jñāna-yoga (Yoga of Knowledge), Ashtānga-yoga (Eight limbs of Yoga), Citta-vritti-nirodha (Restraint of modification of the mind), Purusha (Spirit), Prakriti (Matter), Iśvara-pranidhāna (Surrender to God), Moksha (Liberation).
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Legini, Putu Ayu Mas Nata, I. Nyoman Artayasa i Cok Gde Rai Padmanaba. "PENGAPLIKASIAN KONSEP PRAGMATIS PADA INTERIOR EKA SUKMA STUDIO YOGA". Jurnal Vastukara: Jurnal Desain Interior, Budaya, dan Lingkungan Terbangun 4, nr 1 (29.03.2024): 33–45. http://dx.doi.org/10.59997/vastukara.v4i1.3454.
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Eka Sukma Studio Yoga merupakan studio yoga aktif yang terletak di Desa Batubulan, Sukawati. Yoga adalah salah satu kegiatan yang paling diminati oleh wisatawan mancanegara dikarenakan yoga sendiri memiliki banyak manfaat salah satunya adalah mendatangkan kebahagiaan. Penelitian membuktikan bahwa latihan yoga konsisten memperbaiki depresi, meningkatkan kadar serotonin, dan menurunkan kortisol. Dengan mendukung dari tujuan yoga tersebut yang mana mengatakan yoga dapat mendatangkan kebahagiaan maka suasana dari tempat pelatihan yoga lebih diperhatikan lagi penataan desainnya. Dengan begitu tempat pelatiahan yoga di desain agar menciptakan suasana yang tenang bagi pengunjung. Kondisi Eka Sukma Studio Yoga saat ini masih belum dapat dikatakan sempurna untuk dijadikan studio yoga dikarenakan suasanya yang masih panas dan sempit. Desain interior Eka Sukms studio yoga dapat di desain dengan menggunakan konsep pragmatis, yang mana artinya mengutamakan pemecahan masalah dengan tanggapan langsung. Sarana Yogi Santika merupakan penerapan dari konsep Pragmatis yang berarti tempat pelatihan yoga yang mendamaikan. Pada kasus yang diambil yaitu studio yoga akan diterapkan konsep tersebut dengan bertujuan menciptakan suasana yang damai dan tenang kepada pengunjung sehingga pengunjung akan lebih merasa bahagia setelah melaksanakan yoga dan melepas penat dari hiruk pikuk kegiatan sehari hari. Dengan menggunakan konsep pragmatis dengan penerapan Sarana Yogi Santika pada interior studio yoga dan mengaplikasikan elemen elemen desain dengan maknanya masing masing diharapkan agar dapat menjadi pendukung dalam penciptaan suasana tenang pada interior studio yoga dan membuat para pengunjung dapat merasakan tujuan yang sebenarnya dari melaksanakan yoga wellness.
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V.B.Ahadov. "YOQA FƏLSƏFƏSİ: ÖZÜNÜ DƏRKETMƏ". Scientific News of Academy of Physical Education and Sport 4, nr 2 (18.07.2022): 25–33. http://dx.doi.org/10.28942/ssj.v4i2.506.
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Yoga mahiyyətinə görə vahid bir həyat üçün bədən, nəfəs, ağıl, ürək və ruh arasında harmoniya təşkilinə yönəlmiş bir mənəvi nizamdır. Özü və başqaları ilə sağlam, dinc və ahəngdar bir şəkildə yaşamaq elmidir. Yoga təcrübəsi, fərdi şüurun Universal Şüurla birləşməsinə səbəb olur. Bu, ağıl və bədən, insan və təbiət arasında mükəmməl bir ahəng olduğunu göstərir.
Yoqanın əsas məqsədi özünü aktuallaşdırmaq və özünü həyata keçirməkdir. Yoqa həmin fəlsəfi sistemi icad edən və onu bu cür adlandıran hindu müdrikləri tərəfindən yaradılmış 5 min yaşlı Hindistan təlimidir. Yoqa bədən və yaddaşı təkmilləşdirən və həyat tərzinə çevrilən metod kimi anlaşılmalıdır.
Yoga təkcə fəlsəfə deyil! Bu həm də bir intizamdır, Bədən, Ağıl, Duyğu və Enerji uyğunlaşdırmaq üçün praktik bir vasitədir. Yoga ancaq fəlsəfə, bu düşünə biləcəyiniz şey deyil, o, birinin yaşamalı və olmalı olduğu bir şeydir. Yoga həyatımızın kökləri ilə ümumi varlığımızdan narahatdır.
Yoqa bir kitab deyil, yoqa intizamdır. Bu heç din də deyil,yoqa riyaziyyat, fizika və ya kimya kimi bütün insanlığa qərəzsiz xid-mət edən saf bir elm, eyni şəkildə daxili varlığın təmiz bir elmi və riyaziyyatıdır.
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Yoga Wiyana, I Ketut Donder i Hari Harsananda. "Ajaran Yoga Dalam Teks Dharma Pātañjala dan Implementasinya di Perguruan Ananda Marga Yoga Denpasar". Jurnal Yoga dan Kesehatan 5, nr 2 (26.09.2022): 234–46. http://dx.doi.org/10.25078/jyk.v5i2.1900.
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Teks Dharma Pātañjala adalah teks yang merumuskan ajaran Yoga yang mirip dengan ajaran Yoga Sutra Patanjali. Ananda Marga Yoga sebagai salah satu perguruan Yoga di Bali yang sampai saat ini masih mengimplementasikan ajaran Yoga yang dikenal sebagai Rajadhiraja Yoga. Pembahasan dalam penelitian ini yaitu struktur ajaran Yoga dalam teks Dharma Pātañjala, implementasi ajaran Yoga dalam teks Dharma Pātañjala di perguruan Ananda Marga Yoga, dan implikasi ajaran Yoga dalam teks Dharma Pātañjala bagi perguruan Ananda Marga Yoga. Penelitian ini menggunakan teori struktur, hermeneutika, interaksionalisme simbolik, dan teori rangsang balas. Adapun hasil penelitian meliputi struktur ajaran Yoga dalam teks Dharma Pātañjala dijelaskan mengenai Samādhi, tingkatan Yoga, Japa Pranava OṀ, halangan yang akan ditemui oleh Yogi, Panca Kleśa, Prayogasandhi atau Aṣṭāṅga Yoga yang terdiri dari Yama, Niyama, Āsana, Pratyāhāra, Prāṇāyāma, Dhāraṇā, Dhyāna, dan Samādhi serta teknik Samyaṁa. Implementasi ajaran Yoga yang terkadung dalam teks Dharma Pātañjala dan yang dilakukan di perguruan Ananda Marga Yoga adalah sistem ajaran Yoga yang dikenal sebagai Rajadhiraja Yoga. Rajadhiraja Yoga merupakan perluasan dari sistem Raja Yoga kuna atau Aṣṭāṅga Yoga. Serta implikasi ajaran Yoga yang bermanfaat untuk meningkatkan kesehatan, meningkatkan kesadaran dan kecerdasan spiritual, memelihara keharmonisan hidup, dan sistem pengendalian diri.
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R, Mathan kumar. "Thavayogam and sivayogam in Thirumanthiram". International Research Journal of Tamil 3, nr 1 (16.11.2020): 13–23. http://dx.doi.org/10.34256/irjt2112.
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In today’s mechanical world, there is no use of learning some of the exercises only in the name of yoga. According to Tirumoolar, yoga is the purification of the body, mind, action and wound. The yoga practice that encompasses this concept is offered as Attanga Yoga in Thirumanthiram. The human soul has bounded knowledge where the Thiruvarul is performing as instrument to practice Attanga Yoga. According to Thirumoolar, Attaining Attamasithi through Attanga Yoga is not the completion of practicing yoga; Attaining seevanmuthan stage is the final stage where yogis can feel fulfillment through Ataanga Yoga. The soul gets the superior birth as human being through it’s benevolence of previous birth. By the grace of god, soul attains Iruvinaioppu, Malaparipakam and Thiruvarulvizhchi. In that improved stage, Thiruvarul exists as Gnanaguru and leads the soul to Attanga Yoga and the Thava Yoga. This practice also called as Raja-yogam. Through the practice of Attanga Yoga, soul attains the Attama sithis and realizes that the Thiruvarul is the part of Sivam. As Thiruvarul incorporates in sivam, the soul will realize it’s incorporation in sivam with limitless knowledge. This consciousness helps the soul to have strong bonding with siva. The attitude expresses the blissful movement of the soul. This experience stated as Siva-Gnana-yogam. Thus this article explains the virtues of attaining the bliss of living, Sivanupavam, through the path of Thirumanthiram.
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Prasanna, Mani, Arun Kumar Thangavelu, Arun Kumar Sangaiah i Mohamed Iqubal Jawid Nazir. "Prediction Intelligence System Based Real Time Monitoring of Yoga Performers". Recent Patents on Computer Science 12, nr 1 (10.01.2019): 11–17. http://dx.doi.org/10.2174/2213275911666181004142323.
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Background: Health is the major concern of each and every individual. Being fit both physically and mentally is not an easy task. Yoga and meditation is considered as an optimal solution for the same. In Yoga, Yogi (person who does yoga) performs various asanas (body postures) which energize and refresh their body cells and keep them fit. The real purpose of yoga asanas and breathing techniques is to achieve optimal health possibly the best physical condition based on their life style, environment, age and genetics. Various clinical studies claim that yoga can provide improved mental and physical fitness rather than other physical training or stress management techniques. Objective: Our aim is to increase the performance of the postures of the Yogis, through yoga assistant kit with prediction intelligence which will assist the person to perform suitable yoga postures. This will help the Yogis to achieve more positive results in the practice of Yoga, with highest quality of meditation. The developed IoT kit consists of a hardware module (embedded in wrist band) and a mobile application. The yogi should wear the wrist band while practising yoga. The wrist band consists of various sensors like temperature sensor, pressure sensor, humidity sensor etc. which sense body parameters and store it in a central database. Using neural networks and embedded intelligence our system aims to predict the number of sun salutations a person (yogi) should perform based on the parameters collected from the kit. The results showed that our system works as a virtual trainer which suggests the yogi with the appropriate asanas to be performed based on present body conditions. Methods: It is safe to wear this light weight wrist band as it is made up of a cotton band. The components are embedded inside the band and is safe to use though it uses button cells as a power source. The system is charged by button cells. It is both economical and safe to use it as the kit is designed in such a manner that it doesn’t cause any sort of skin allergies or side effects. </P><P> Discussion: There is no standard yoga assistant kit available in the market as of now. So our proposed kit can assist the yoga performers to perform yoga in an efficient manner. The intention of our kit is not to improve the health of a yoga person instead it focuses on assisting the yoga person with a set of asanas to be performed at a particular body condition. The smart phone version provides live assistance for the yoga performer with relevant videos. The kit doesn’t consist of any expensive components and hence we can market this product in a nominal price. We performed a clinical study in Amrutha Yoga centre and the results showed that it is non allergic and safe to use for both kids and elder persons. Conclusion: Thus our proposed yoga kit will be an intelligent assistant for every yoga performer to practice yoga efficiently and effectively.
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Sumertini, Ni Wayan. "Filsafat Kelepasan dalam Yoga Sutra Patanjali". Sanjiwani: Jurnal Filsafat 12, nr 2 (15.11.2021): 186. http://dx.doi.org/10.25078/sjf.v12i2.2614.
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<p><em>Yoga is a way to connect oneself to God. The term ‘yoga’ can be found in various sruti and smerti texts. Specifically, yoga is described in Indian philosophy (darsana), otherwise known as the yoga sutras composed by Maharsi Patanjali. Patanjali's teachings emphasize devotion to God (Isvara). Only by Bhakti can Yogis (one who practice the discipline of yoga) attain eternal happiness free from any disease or suffering (klesa). Patanjali systematically compiles the discipline that must be carried out by Yogis, namely by implementing the Astanga Yoga discipline which emphasizes Bhakti to God by reciting the holy script OM as a symbol of God in the form of Nirguna Brahman. This can be achieved through Raja yoga which is divided into two parts. First, bahiranga includes Yama, niyama, Asana, Pranayama and pratyahara. This is called indirect or external help. Second, antaranga includes Dharana, Dhyana and Samadhi, namely direct help from within.</em></p><p><em>Yoga adalah jalan untuk menghubungkan diri kepada Tuhan, kata yoga dapat ditemukan di berbagai teks sruti maupun smerti. Secara spesifik yoga dijelaskan dalam filsafat India (darsana), atau dikenal dengan yoga sutra yang disusun oleh Maharsi Patanjali. Ajaran Patanjali menekankan tentang Bhakti kepada Tuhan (Isvara). Hanya dengan Bhakti para Yogi (seseorang yang menjalankan disiplin yoga) dapat mencapai kebahagiaan abadi yang tidak terikat dari segala penyakit atau penderitaan (klesa). Patanjali menyusun secara sistematis tentang disiplin yang harus dilakukan oleh para Yogi, yaitu dengan melaksanakan disiplin Astanga Yoga yang di dalamnya menekankan Bhakti kepada Tuhan dengan mengucapkan aksara suci OM sebagai simbol Tuhan dalam wujud Nirguna Brahman. Hal tersebut dapat ditempuh melalui Raja yoga yang dibagi menjadi dua bagian. Pertama, bahiranga meliputi Yama, niyama, Asana, Pranayama dan pratyahara. Ini disebut pertolongan-pertolongan yang tak langsung atau yang datang dari luar. Kedua, antaranga meliputi Dharana, Dhyana dan Samadhi, yakni pertolongan-pertolongan langsung dari dalam.</em></p>
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Kapil, Ajai Kumar Pandey, Kanchan Chowdhury i Sonika. "Historical and Current Perspective of Yoga: An Overview". International Research Journal of Ayurveda & Yoga 06, nr 04 (2023): 84–89. http://dx.doi.org/10.47223/irjay.2023.6413.
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Traditional Yoga practices have been mentioned since the era of Indus Valley Civilization, Vedic & Upanishad heritage, Buddhist and Jain traditions. Shiva is regarded as the first yogi in ancient Yoga tradition. The science of Yoga has been traced since long before the first religions or belief systems were born. At that time Yoga was practiced under the influence of nature under the guidance of the Gurus and its spiritual value was given special importance. In ancient times Yoga was known only for its spirituality to achieve highest level of consciousness. Today Yoga is not meant for spirituality only but it acquires the wider dimension by inculcating physical, mental and social aspect of health of healthy person. Newer evidence shows that Yogic Practices are gaining momentum for its therapeutic application for the management of health related issues of body and mind. Now-a-days Yoga education and its practices are being impacted by many eminent Yoga clinics, Yoga therapy and Wellness centers that have been established, medical institutes and therapeutic setups. People take up Yoga practice to maintain their health and lifestyle
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Brophy, Thomas. "The Foundations of Hiroshi Motoyama’s Integral Education". Beijing International Review of Education 3, nr 4 (31.01.2022): 548–63. http://dx.doi.org/10.1163/25902539-03040004.
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Abstract Integral education is poised to become a unifying principle for global higher education that is suffering from fragmentation and disconnection from the essence of being human. Integral education does everything that conventional education does, and also categorically more by integrating multiple domains of learning and growth. Integral education can identify its roots with Integral Yoga and the integral philosophy developed contemporaneously by Sivananda and Aurobindo as a grand synthesis of all psychospiritual practices and theories, both Eastern and Western. These common roots can be traced in a direct line to two institutions founded specifically for integral education in the U.S.: the California Institute of Integral Studies (ciis) founded by Haridas Chaudhuri and also to the California Institute for Human Science (cihs) founded by Hiroshi Motoyama. Although the founders independently developed their philosophies of integral education, they identified their roots in the Aurobindo-Sivananda Integral Yoga synthesis. Motoyama was a realized yogi as well as an educator and scientist. The educational and operational principles by which he founded cihs included the practice of methods for embodied psychospiritual growth. (All such methods are called “yogas” in the Vedanta tradition.) Although Motoyama developed his philosophy independently, his yoga roots mesh with those of Sri Aurobindo’s Integral Yoga which is commonly thought of as the origin of integral education in the West. Moreover, Motoyama approved of Aurobindo’s educational approach (Timothy Laporte, private communication).
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Singh, Roopa Bala. "Yoga’s Entry Into American Popular Music Is Racialized (1941–67)". Resonance 1, nr 2 (2020): 132–62. http://dx.doi.org/10.1525/res.2020.1.2.132.
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This study unearths 20th-century U.S. music histories to demonstrate that racism accompanied the entry of yoga into American “belonging” and domestication, while “Indians” were excluded. There are three yoga song sites in this study; each presents a composite of racial constructions that utilize Othering tropes long deployed to affirm White supremacy and legitimize colonial power. I analyze the sound world, lyrics, and films of (1) the 1941 popular song “The Yogi Who Lost His Will Power,” by Orrin Tucker and His Orchestra; (2) the 1960 chart-topper “Yogi,” which catapulted the Ivy Three to one-hit-wonder status; and, (3) the 1967 Elvis Presley song “Yoga Is as Yoga Does, ” from the movie Easy Come, Easy Go. Questions that guide this study include: How does racist displacement appear in historic contexts of sonic productions and U.S. proliferation in yoga? What racial stereotypes accompanied yoga’s entry into American cultural discourse? I argue the evidence supports three key findings: (1) yoga’s movement into American popular culture is inextricably tied to racism and Othering; (2) widely circulating stereotypes of Indians, yoga, and yogis in American popular music include classic racist tropes, such as the grinning Sambo, and (3) the logic of elimination operates to hide U.S. music histories of racialized yoga. I conclude that U.S. yoga and its musical and cultural productions, branded as peaceful and flexible, camouflage the settler nation and White supremacy. The article concludes with a forecast for the importance of music studies to the nascent field of critical yoga studies.
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Upadhyay, Dr B. N., i Mrunaldevi Gohil. "THE MEANS TO CONTROL THE MIND". GAP BODHI TARU - A GLOBAL JOURNAL OF HUMANITIES 3, nr 4 (30.10.2020): 174–77. http://dx.doi.org/10.47968/gapbodhi.340035.
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The ashtāng yoga system of yoga as presented by sage Patanjali classifies yoga into a series of eight steps, at the end of which the highest aim of human life, i.e. self-realisation can be attained. One can get some knowledge about what these steps are by reading sage Patanjali’s Yoga-sūtra. However, how the aim of yoga can be attained and what are the means of attaining it cannot be easily known because the Yoga-sūtra comprises of aphorisms, which by their very nature, can be understood only if one has a thorough knowledge of the subject. This paper is an attempt to figure out the means of reaching the highest aim of yoga through the study of the Yoga-sūtra, one of the most authoritative text on the subject of yoga and another gigantic scripture in the field of yoga, the Bhagwad Gita, which is also known as the Yoga shāstra. Further, the nature of these texts is such that only an advanced yogi can understand its true meaning through his/her experiences. Therefore, the works of Swami Kripalvanandaji and Swami Rajarshi Muni have also been studied to throw more light on the subject.
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Kalimuthu, Sennimalai. "The Siddha Breathing Techniques as Preventive Medicine". Journal of Skeleton System 1, nr 1 (18.12.2022): 01–05. http://dx.doi.org/10.58489/2836-2284/002.
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Yoga is a part and parcel of spirituality. There are several yogas and a number of schools of thought. Yoga definitely provides health. But peace of mind should include health. There are different kinds of yoga namely, bhakti yoga, karma yoga, raja yoga, kriya yoga, Kundalini yoga etc. The prime purpose of all of this yoga is the attainment of liberation for the sadhakas and sadhikas. The various spiritual practices formulated and introduced by our Seers consist of controlling the mind and strengthening the body. But the problematic problem is it is VERY difficult to calm and tame the mind. One can guarantee for the body built and it is impossible to answer in positive for mind control. Till this day, the current mind control yogic and other practices require LONG PERIOD of time. So far, no ways and means have been put forward for RAPID RESULTS. In this work, the author confidently proposes quick result oriented three EASY types of breathing techniques without any side effects and pains. In this work, the author unlocks the hidden treasures of mysteries of 32000 years old Tamil Lemurrian yoga.
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Nurhasanah, Ifa. "PENYULUHAN TENTANG SENAM YOGA UNTUK MENGURANGI RASA CEMAS PADA IBU HAMIL TM III DI DESA SUMBEREJO KECAMATAN BANYUPUTIH". Pengabdian Masyarakat Cendekia (PMC) 2, nr 1 (27.01.2023): 7–9. http://dx.doi.org/10.55426/pmc.v1i2.232.
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Kehamilan yang diinginkan banyak wanita adalah kehamilan yang sehat tanpan adanya masalah yang menyertai. Hal yang tidak terduga kadang kala dilami saat kehamilan misalnya merasakan rasa cemas yang berlebihan utamaya pada TM III. Senam yoya menjadi salah satu metode yang disarankan dilakukan untuk menutunkan rasa cemas yang dialami oleh ibu hamil. tujuan pengabdian masyarakat ini dengan adanya penyuluhan senam yoga, bertujuan agar ibu hamil dapat mengetahui dan memahami bahwa senam yoga dapat menurunkan rasa cemas pada dirinya. Metode yang digunakan dalam pelaksanaan kegiatan ini dengan memberikan materi tentang senam yoga. Kegiatan ini dilakukan di Desa Sumberejo Kecamatan Banyuputih dengan 30 peserta. Hasil yang diperoleh dalam pelaksanaan kegiatan ini adalah ibu hamil mampu memahami materi yang disampaikan tentang yoga prenatal, manfaat dan tata cara dari senam yoga. Senam yoga dapat dilakukan secara rutin dan disarankan kepada Puskesmas untuk menfasilitasi senam yoga agar berjalan dengan baik.
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Maity, Kalyan, Vijaya Majumdar, Amit Singh i Akshay Anand. "A recipe for Policy research in AYUSH educational and research programs". Integrative Medicine Case Reports 2, nr 1 (2021): 1. http://dx.doi.org/10.38205/imcr.020101.
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Yoga, Ayurveda, and Siddha represent the ancient science of healthy living originated in India. Some of the oldest texts from around 5000 years back, such as Vedas and Upanishads, provide evidence of such lifestyle. Many seals and fossils from Indus Valley Civilization authenticate the practice of Yoga in ancient India. According to yogic tradition, Shiva, one of the Hindu Gods, is the first yogi (Adi yogi) and the first teacher (Adi Guru). The meticulous practice of Yoga is widely believed to play a major role to overcome mental and physical suffering and leads to self-regulation, and finally to self-realization or liberation. Since the Pre-Vedic period around 2700 B.C., people started practicing Yoga. Later on, Patanjali Maharshi (between 3rd to 6th centuries BC) systematized and codified knowledge of Yoga through his Yoga Sutras. Later, with the help of many sages and masters, Yoga spread through different traditions, lineages and Guru-shishya parampara. Various Yoga schools viz. Jnana, Bhakti, Karma, Raja, Dhyana, Patanjali, Kundalini, Hatha, Laya, Jain, Buddha, Hatha etc. which follow their own practice, principles and tradition. However, they all lead to the same goal. The history of modern Yoga started in 1893 when the Parliament of Religions was held. After that many yogacharya, teachers and practitioners tried to spread Yoga, not only in India but worldwide (1). One of the milestones in the history of Yoga has been the adoption of the International Day of Yoga. The Honorable Prime Minister Sri Narendra Modi addressed the world community on 27th September 2014 in 69 sessions of the United Nations General Assembly (UNGA) (2). The proposal was approved on 11th December 2014 by 193 members of UNGA to establish 21 June as “International Day of Yoga”. Six months later after passing the resolution and confirmation to establish IDY, the first IDY held in 2015. Several Yogic events were organized and publicized throughout India as well as abroad and got national and international publicity that Yoga has originated from Indian culture. The essential and pivotal role of Yoga in education, pedagogy, curriculum, as well as clinical research has been realized well across the globe (3). To achieve the same, AYUSH Ministry was established November 9, 2014 (http://ayush.gov.in) to facilitate research and educational activity in Ayurveda, Yoga and Naturopathy, Unani, Siddha and Homoeopathy. The existence and excellence of Yoga-based researches in the premier Institutes of India is another milestone towards the implementation of yogic sciences in the academic sphere. Several Yoga departments and centers in the premier Institutes and central universities of India, their existence and establishment, is the result of the consultative meeting on Yoga Education in Universities held in Bangalore on 2nd January 2016, chaired by the Hon’ble Minister for Human Resource Development in the presence of Vice-Chancellors from Indian universities. It was resolved to set up a Department of Yogic Art and Science in the Universities and constitute a committee on Yoga Education in universities to look into various aspects pertaining to setting up of these Departments. Further, collaborative efforts were made to support Psychology, Philosophy, and Yogic Science at different collaborating organizations, by utilizing their respective expertise, knowledge, resources and infrastructure (https://www.nhp.gov.in/list-of-yoga-institutes_mtl). The aim of such centers was to understand deeper knowledge of Yoga philosophy and Yoga therapy based on classical Yogic texts. For the last several years, S-VYASA University has been doing research on evidence-based Yoga & its application, to prevent diseases and to promote positive health (https://svyasa.edu.in/Research_Publications.html). Swami Vivekananda Yoga Anusandhana Samsathana (S-VYASA), established in 1986, is a pioneer Institute in the field of Yoga Research. It is the first and foremost Institute with a broad vision of scientifically evaluating yoga, its applications, and policies led by Dr. H R Nagendra.
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Shah, Ishita, i Nehal Dave. "COMPARATIVE STUDY OF YAMA IN VASHISHTHA SAMHITA AND PATANJALI YOG SUTRA". VIDYA - A JOURNAL OF GUJARAT UNIVERSITY 2, nr 1 (15.05.2023): 183–86. http://dx.doi.org/10.47413/vidya.v2i1.172.
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The Yamas and their complement represent a series of "right living" or ethical rules within Yoga philosophy. It means "reining in" or "control". These are restraints for proper conduct as given in the Vedas and the Yog Sutras. They are a form of moral imperatives, commandments, rules or goals. The Yamas are the "don't do these" list of self-restraints, typically representing commitments that affect one's relations with others and self.
The earliest mention of Yamas is in the Rigveda, and over fifty texts of Hinduism, from its various traditions, discuss Yamas. Patañjali lists five yamas in his Yoga Sūtras of Patanjali. Ten yamas are codified as "the restraints" in numerous Hindu texts, including Yajnavalkya Smriti, the Śāṇḍilya and Vārāha Upanishads, the Vashistha Samhita the Hatha Yoga Pradipika by Svātmārāma, and the Tirumantiram of Tirumular.
The Yamas apply broadly and include self-restraints in one's actions, words and thoughts.
A YAMA is a duty or observance recommended by yogic philosophy and teaching as part of the eight-limbed path of yoga. In Patanjali’s Yoga Sutras, he outlines five yamas as his first "limb" of yoga.
The word, yama, originally meant "bridle" or "rein" and refers to the restraining nature of the yamas. These yamas are practices that are considered to be outer observances. They are a way of applying the behavioural codes of yoga to the way the yogi relates to the world. They are considered to be a valuable and highly relevant guide to help yogis live an ethical life.
Practicing the yamas is said to give the yogi the opportunity to live in a way that is healthier and more peaceful. They can improve relationships with others, strengthen character and help the yogi progress on his/her spiritual path. It is also believed to reduce or even prevent the accumulation of bad karma, which can be gathered when one lives without awareness or honesty.
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Heriyanti, Komang. "Yoga Jalan Merealisasikan Keseimbangan Pikiran dan Kesehatan Tubuh". JURNAL YOGA DAN KESEHATAN 4, nr 1 (31.03.2021): 1. http://dx.doi.org/10.25078/jyk.v4i1.1691.
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<p><em>Yoga is no stranger to human life today. Yoga combines mind, body, and spirit into one integrated and balanced unity. Someone who does yoga seriously will get a healthy body and mind balance. Yoga is not just a movement or posture. Yoga guides a person to control the mind. Therefore yoga seeks to unite the activities of the body with the mind. In this case yoga as a way to self-discipline. Practicing yoga postures is very effective in curing various diseases. But if we are only interested in practicing yoga postures with the primary goal of maintaining a healthy body and not having the goal of healing the mind and emotions, then our confused minds are not in accordance with the condition of the body. </em><em>Yoga</em><em> is used as an ability to control emotions or manage emotions that are in themselves properly. When someone is able to exercise control or self-discipline, he will realize devotion to God. The goal of yoga is self-realization that will illuminate and enhance the mind and character of a Yogi. This is a spiritual achievement that is able to make humans discover the higher truths that are within themselves. To understand and understand our hidden selves, there must be a perfection in the conscious mind, so that the deeper layers of the mind can be directed at the level of consciousness.</em></p>
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K, Sarweshwaran. "Philosophy of Yoga in Ancient Tamil Literature". International Research Journal of Tamil 4, SPL 2 (28.02.2022): 98–110. http://dx.doi.org/10.34256/irjt22s216.
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Philosophy also holds a unique place in ancient Tamil literature. Thus, this study is carried out under the title of Yoga Philosophy in Tamil Literatures - Ancient Tamil Literature in Multiple Perspectives. Yoga is intended in a variety of senses. It is generally stated in most literatures that yoga is the union with the Lord. Some philosophers argue that separation from the world is yoga. However, the proper benefits of yoga, which are the common elements of yoga, such as Iyam, Niyama, Asana, Pranayama, Pratiyakaram, Dharana, Meditation, and Samadhi, can be obtained through proper practice of Avattanga Yogas. Thoughts on these are taken up more and more by the ancient Tamil literatures. Concepts of yoga can be found in many other ancient Tamil literatures such as Purananuru, Paripadal and Thirumurukaaruppadai. This review sets out to make that clear. The purpose of this study is to reveal the existence of ideas about the philosophy of yoga in the ancient Tamil literature in parallel with the Northern language literatures. Sources for this study include the primary texts such as Purananuru, Paripadal, Thirumurukaaruppadi, Tolkappiyam, Thirukkural, Indian Philosophical Repository - III, Hindu Philosophy, Sangam Literary Philosophy, 108 Upanishads, Indus Valley Civilization and Tamil, and Silappathikaram Kunrakkuravai.
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Jain, Andrea. "Branding yoga: The cases of Iyengar Yoga, Siddha Yoga and Anusara Yoga". Approaching Religion 2, nr 2 (5.12.2012): 3–17. http://dx.doi.org/10.30664/ar.67499.
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In October 1989, long-time yoga student, John Friend (b. 1959) travelled to India to study with yoga masters. First, he went to Pune for a one-month intensive postural yoga programme at the Ramamani Iyengar Memorial Yoga Institute, founded by a world-famous yoga proponent, B. K. S. Iyengar (b. 1918). Postural yoga(De Michelis 2005, Singleton 2010) refers to modern biomechanical systems of yoga which are based on sequences of asana or postures that are, through pranayama or ‘breathing exercises’, synchronized with the breath. Following Friend’s training in Iyengar Yoga, he travelled to Ganeshpuri, India where he met Chidvilasananda (b. 1954), the current guru of Siddha Yoga, at the Gurudev Siddha Peeth ashram. Siddha Yoga is a modern soteriological yoga system based on ideas and practices primarily derived from tantra. The encounter profoundly transformed Friend, and Chidvilasananda initiated him into Siddha Yoga (Williamson forthcoming).
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Brahman, I. Made Adi. "Pengetahuan Kriyā Yoga Sebagai Upaya Peningkatan Kesadaran Rohani". JURNAL YOGA DAN KESEHATAN 4, nr 1 (31.03.2021): 112. http://dx.doi.org/10.25078/jyk.v4i1.2165.
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<p><em>Homo religios is a human dimension that tries to find the meaning of life in the spiritual dimension. The effort to uncover the veil of the truth of life in the spiritual dimension is through an activity called yoga. Kriyà yoga is a part of yoga that places more emphasis on controlling the flow of life force (prana) through a series of specific pranayama techniques to achieve union with cosmic consciousness (God). In learning kriyà yoga techniques, one should attend to a competent teacher in a devotional manner. A series of kriyà yoga techniques that emphasize certain pranayama techniques are used to cleanse and provide a maximum flow of life energy (prana) to the energy centers (chakras) and the brain contained in humans. When this flow of prana flows more and more to the spiritual organ it automatically promotes an increase in awareness in a yogi.</em></p>
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Robertson, Matthew I. "The Yogi Physician: The Conscious Self and the Yoga of Karmic Observation in Early Ayurvedic Medicine". Numen 70, nr 2-3 (10.03.2023): 220–53. http://dx.doi.org/10.1163/15685276-20231692.
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Abstract This article develops historical links between early Ayurveda and yoga in light of the claim that a physician can enter the inner self (antarātman) of a patient “in the manner of a yogi.” Ayurveda’s idiomatically yoga-based analysis of the inner self is detailed, illustrating a concern with the karma, consciousness, perceptual habits, and mental clarity of patients. Diagnosing these most subtle aspects of a patient is shown to require the development of the penetrative power of “true awareness,” which physicians get by yogic means. It is argued that the ideal physician is a yogi who evidences the existence of a yogic paradigm of karmic observation. Textual parallels indicate that this paradigm was held in common among Ayurvedic and Buddhist social circles especially. Yoga, it is argued, afforded the perceptual “physics” for a karmic cosmos, while its methods of perceptual mastery afforded the expansive vision required to observe it properly.
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Martin, Donna, Jim Dreaver i Willow Rain. "*Quantum Healing: Exploring the Frontiers of Mind-Body Healing, *Yoga for the West & *Science of Stretching". International Journal of Yoga Therapy 1, nr 1-2 (1.01.1990): 49–55. http://dx.doi.org/10.17761/ijyt.1.1-2.a6h2277571g05315.
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Deepak Chopra, author of Quantum Healing, a practicing endocrinologist who trained both in India and the United States, brings together in this book both Western medical understanding and research with the insights of Ayurveda as given to him by Maharishi Mahesh Yogi. *Ian Rawlinson's Yoga for the West is a beautifully presented, easy-to-read manual for the serious yoga student. The book opens with a foreword by T.K.V. Desikachar, one of India's leading yoga teachers and the main inspiration behind the author's work. *Deconditioning the body, relaxing the mind, freeing perception: these are some of the benefits of a regular yoga practice. Studying for intellectual clarity is an essential part of that practice, and information is available from a dizzying selection of sources and disciplines. The subject of this book is flexibility within the context of gymnastics and kinesiology. Author Michael J. Alter, of theScience of Stretching, is a former gymnast, coach and nationally certified men's gymnastics judge. Then reading this book from the perspective of a yoga teacher and therapist
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Yesmin, Nilufa. "Yoga and Mental Health: A Brief Exposition". RESEARCH REVIEW International Journal of Multidisciplinary 7, nr 2 (20.02.2022): 119–23. http://dx.doi.org/10.31305/rrijm.2022.v07.i02.021.
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The phrase “Indian Philosophy” designates philosophical schools that have their roots in the Indian subcontinent. There has been consistency in expanding this field of philosophical inquiry across time, which has given rise to a diverse array of texts and philosophical systems. The Samkhya, whose epistemology and metaphysics Patanjali brought in the second century BC, was a close ally of the Yoga School, which was established by him. Since ancient times, yoga has been practised as a discipline. But, as a result of its association with the Samkhya, it made an effort to create a unique philosophy that would be compatible with the Samkhya Philosophy. There are eight phases to practising yoga, despite the common misconception that it consists just of asanas. These steps stress internal and external cleaning, self-discipline, physical health, and meditation, which promotes alertness and mental power. A method of abstract meditation or mental abstraction is known as yoga. Yogi or yogini is a term used to describe someone who does yoga or adheres to the yoga philosophy with a high level of dedication. Almost everyone can benefit physically from yoga, and the practise can also have psychological and spiritual effects, including feelings of transcendence or connectivity to God or the Spirit as well as stress reduction and health. Stress on the mind has a significant role in our lives. Living a stress-free existence and maintaining mental tranquilly is the toughest difficulty. This essay aims to examine yoga philosophy in the context of contemporary intellectual thought as well as how it may be used to uphold human wellbeing.
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Bhate, NiranjanaH. "Integral Yoga - A new yoga". Yoga Mimamsa 46, nr 1 (2014): 37. http://dx.doi.org/10.4103/0044-0507.140635.
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Radha, Swami Sivananda. "Yoga Psychology and Yoga Therapy". International Journal of Yoga Therapy 7, nr 1 (1.01.1997): 6–14. http://dx.doi.org/10.17761/ijyt.7.1.a218410w0v8140u2.
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Every man and woman is a bridge between two worlds, the material and the mental. The body is the material tangible side, subject to its own laws; the mind, which uses the body as a tool of expression (frequently violating the physical laws), has its own realm of time and space where it roams about, often undirected or misdirected. The body is material – the bones, muscles,blood, and everything that makes up the cells. The brain, too, is material. The mind, however, is immaterial and intangible; we can only become aware of it through its manifestation in thought and other functions.
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Dewi, Putu Ayu Sri Kumala, i I. Made Gde Puasa. "Komunikasi Transendental dalam Yoga". JURNAL YOGA DAN KESEHATAN 3, nr 2 (26.09.2020): 108. http://dx.doi.org/10.25078/jyk.v3i2.1652.
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<div class="WordSection1"><p><em>Transcendental communication means communication between humans and their God and entering into the field of religion, participants in transcendental communication are humans with their Lord. But the discussion is little in the discipline of communication, even though this is more important than other forms of communication, especially in people who believe in the existence of God. This transcendental communication in Hinduism can be seen in a yoga activity. Yoga is an activity that aims to get closer to God. Yoga is done by uniting the mind, body, and soul with the aim of uniting oneself with God itself can be a unique study in transcendental communication. This article aims to discuss why yoga can be said to be a process of transcendental communication and the process of transcendental communication that occurs in yoga. This article uses the theory of symbolic interactionism as a scalpel in studying both problem statements. As for the results of the discussion of this article that by realizing the meaning of awareness of the meaning and motives of individuals, yoga practitioners carry out a discipline of awareness about cognitive focus and calm to minimize mental imbalances so that ultimately able to create an individual transformation and communication of mental transfiguration between individuals with God that is in the individual itself. The process of transcendental communication takes place in yoga activities because a yogi is aware of the existence of God and with the aim to get closer and unite his mind, body and soul with God himself.</em></p></div>
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Rodriguez, Alicia Cima, i Daniel Giordani Vasques. "Desabrochar do Yoga: a construção integrativa da saúde a partir de vivências e práticas coletivas". Ilha Revista de Antropologia 24, nr 1 (7.02.2022): 190–207. http://dx.doi.org/10.5007/2175-8034.2022.e79091.
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O yoga é uma prática antiga e diversa, cuja filosofia busca transpassar a dicotomia corpo-mente e construir-se como integrativa. O objetivo deste trabalho é refletir sobre a experiência em campo a partir da interação entre aulas de yoga, corpo e agenciamentos terapêuticos. Foram realizadas intervenções pedagógicas com yoga em um ginásio, nas quais atuei como instrutora e pesquisadora. A partir de uma inserção etnográfica, refletimos sobre o corpo no yoga junto aos conceitos dearticulação e ser afetado de Bruno Latour e de corporificação no sentido de Annemarie Mol e dialogamos com o conceito de educação da atenção de Tim Ingold; no que se refere ao terapêutico, utilizamos os agenciamentos terapêuticos de Fátima Tavares; O corpo yogi aprende a ser afetado no processo de desabrochar dos corpos, afetando-se no sentido de observar seus movimentos, suas espiritualidades, seus processos de saúde e doença, ampliando, assim, as percepções e as sensibilidades do corpo no mundo.
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Godrej, Farah. "The Neoliberal Yogi and the Politics of Yoga". Political Theory 45, nr 6 (8.04.2016): 772–800. http://dx.doi.org/10.1177/0090591716643604.
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Can the theory and practice of the yogic tradition serve as a challenge to dominant cultural and political norms in the Western world? In this essay I demonstrate that modern yoga is a creature of fabrication, while arguing that yogic norms can simultaneously reinforce and challenge the norms of contemporary Western neoliberal societies. In its current and most common iteration in the West, yoga practice does stand in danger of reinforcing neoliberal constructions of selfhood. However, yoga does contain ample resources for challenging neoliberal subjectivity, but this requires reading the yogic tradition in a particular way, to emphasize certain philosophical elements over others, while directing its practice toward an inward-oriented detachment from material outcomes and desires. Contemporary claims about yoga’s counterhegemonic status often rely on exaggerated notions of its former “purity” and “authenticity,” which belie its invented and retrospectively reconstructed nature. Rather than engaging in these debates about authenticity, scholars and practitioners may productively turn their energies toward enacting a resistant, anti-neoliberal practice of yoga, while remaining self-conscious about the particularity and partiality of the interpretive position on which such a practice is founded.
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Kauffman, Heather. "Yoga". Perceptual and Motor Skills 122, nr 1 (luty 2016): 193–99. http://dx.doi.org/10.1177/0031512516628987.
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Gaiswinkler, Lisza. "Yoga". Spiritual Care 6, nr 3 (30.06.2017): 351–52. http://dx.doi.org/10.1515/spircare-2016-0164.
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Weiss, David. "YOGA". ACM SIGSOFT Software Engineering Notes 40, nr 4 (28.07.2015): 5. http://dx.doi.org/10.1145/2788630.2788635.
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Shutt, RC. "Yoga". Physiotherapy 74, nr 8 (sierpień 1988): 382. http://dx.doi.org/10.1016/s0031-9406(10)63290-7.
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Soulsby, Carolyn. "Yoga". Physiotherapy 74, nr 9 (wrzesień 1988): 442. http://dx.doi.org/10.1016/s0031-9406(10)63339-1.
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Khalsa, Hari Kaur. "Yoga". Fertility and Sterility 80 (październik 2003): 46–51. http://dx.doi.org/10.1016/s0015-0282(03)01138-5.
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Garfinkel, Marian, i H. Ralph Schumacher. "YOGA". Rheumatic Disease Clinics of North America 26, nr 1 (luty 2000): 125–32. http://dx.doi.org/10.1016/s0889-857x(05)70126-5.
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Hollenbery, Susan. "Yoga". Physiotherapy 88, nr 10 (październik 2002): 637. http://dx.doi.org/10.1016/s0031-9406(05)60520-2.
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Cohen, Beth Ellen. "Yoga". Menopause 15, nr 5 (wrzesień 2008): 827–29. http://dx.doi.org/10.1097/gme.0b013e31817e5cf0.
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Kabat-Zinn, Jon. "Yoga". Mindfulness 8, nr 2 (28.02.2017): 517–19. http://dx.doi.org/10.1007/s12671-017-0695-0.
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Hajar, Rachel. "Yoga". Heart Views 25, nr 1 (styczeń 2024): 54–55. http://dx.doi.org/10.4103/heartviews.heartviews_18_24.
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Benatar, Alexander. "Yoga". Zeitschrift für Religion und Weltanschauung (ZRW) 84, nr 3 (2021): 217–24. http://dx.doi.org/10.5771/0721-2402-2021-3-217.
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Criswell, Eleanor, Amy Wheeler i Mary Partlow Lauttamus. "Yoga Therapy Research, Individualized Yoga Therapy and Call It Yoga Therapy". International Journal of Yoga Therapy 24, nr 1 (1.01.2014): 23–29. http://dx.doi.org/10.17761/ijyt.24.1.a472jr148535634j.
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Bianchi, Tommaso. "The ideal yogi". Yoga Mimamsa 53, nr 1 (2021): 31–34. http://dx.doi.org/10.4103/ym.ym_22_21.
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Introduction: The comparison between East and West can be played at different levels. At a religious level, we find numerous analogies. On a more cultural level, we may detect more differences than identities. Culture in the West has long been represented by literature. Perhaps, it is to the latter that Westerners have entrusted the expression of their ideal of man. It may therefore be interesting to make comparisons with the figure of the ideal yogi as it was outlined in India. Materials and Methods: On the one hand, some recent masters and some older texts on yoga have been examined and compared with some European writers, as far as they say about the ideal of man. Results: We found that the Western man, in XIX and XX centuries, has gone through a crisis. This crisis does not seem to have touched Indian thought, at least as far as yoga is concerned. The ideal of the yogi in India has withstood the blows of criticism to which the concept of ego in the West has been subjected. Discussion: While in the West, the ego was considered as a sovereign that performs acts of government and when it fails, a crisis occurs, in yoga, the ahamkāra is an aspect that must be transcended in the direction of a further development of the self. These differences in the conception of ego may partially explain the success and spread of yoga in the West.
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Darna, I. Wayan. "LONTAR SAMADHI GEGELARAN WIKU DITINJAU DARI SEGI PENDIDIKAN". Dharma Sastra: Jurnal Penelitian Bahasa dan Sastra Daerah 3, nr 1 (21.04.2023): 72–77. http://dx.doi.org/10.25078/ds.v3i1.2442.
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To realize devotion to God Almighty, specifically in Hinduism, four ways are taught to achieve this goal. The four paths are called Catur Marga, or Catur Yoga. The parts of Catur Yoga include: Bhakti Yoga, Karma Yoga, Jnana Yoga and Raja Yoga. These four yogas are means and vehicles for educating Hindus to achieve the goals of life and the goals of Hinduism. All types of these clans have the same position and equally can achieve the goals of life and religious goals.
Lontar Samadhi Yoga Wiku Gegelaran in terms of education, because Yoga is indeed a good physical education that is more emphasis on physical health and spiritual education, which emphasizes the health and perfection of the soul, in order to return to the source of the Soul (God). One way to form a complete human being or humanize humans in this modern era is through education, with various types of education and at various levels. Meanwhile, one way to form a complete human being, physically and mentally, even humans who realized their humanity in ancient times, was through Yoga in its various forms. Apparently these two problems really interest us, I intend to bring these problems together in a topic “Lontar Samadhi Yoga Gegelaran Wiku from an educational perspective. How is the participation of Hindus with their Hindu teachings in building and educating their people in order to become fully human without leaving our personality, namely the personality of Pancasila. The problems mentioned above are problems that must be raised, explored, investigated, developed and then put into practice, considering that our country is heading in that direction. So all potentials that support the objectives of the Government's program must be developed, even if they come from any religion, as long as it is a religion that has been officially recognized by our Government. It would be appropriate if the author raises this problem with a topic like the one above. Hopefully there will be benefits for us together.
The outline of the contents of Lontar Samadhi Yoga can be grouped into nine groups, groups one to group five discuss various types of Samadhi Yoga totaling 33 types of Samadhi Yoga. While groups of six to groups of nine each discussed the human senses with various reactions. And how to control it. The teachings of Saddangga Yoga which are taken from the teachings of Raja Yoga are also discussed in this group, the characteristics of the results of the implementation of Yoga as well as some Brata that must be carried out by Sang Wiku for the successful implementation of Yoga Samadhi. The number 33 is the number of the gods mentioned in the Brihad Aranyaka Upanisad. The teachings of Samadhi Yoga, the Viku performance, do not conflict with the teachings of the Vedas, in fact they are based on the Vedas as well. As a direct source and a close source is the book of the Shiva Madzab Religion, finally in its development it got a lot of influence from the Tantrayana Yoga system.
This study uses data collection methods, data processing methods such as comparative methods, data analysis methods, and data presentation methods.Lontar Samadhi Yoga contains physical knowledge as well as spiritual knowledge, but knowledge concerning physical interests to support the success of spiritual efforts. Samadhi Yoga aims to obtain material possessions for the Wiku, on the other hand it can be concluded that, humans cannot simply get away with worldly things such as gold and silver, to awaken spiritual strength to achieve soul perfection for the purpose of clerical life, namely liberation or liberation. moxa.
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Fish, Allison. "The Emergence of Yoga-as-Property in American Law: The Haunting Presence of Commercial Logics from Swami Vivekananda to Bikram’s Hot Yoga". Pólemos 17, nr 2 (1.09.2023): 273–92. http://dx.doi.org/10.1515/pol-2023-2021.
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Abstract In 2003 the highly profitable transnational commercial yoga community was unsettled when the controversial Los Angeles-based yogi, Bikram Choudhury, launched a barrage of legal actions against fellow hot yoga teachers. At the heart of these disputes were Bikram’s copyright and trade mark claims to a popular yoga choreography performed in a heated room. These disputes quickly attracted attention from an array of stakeholders including Indian civil society, governmental figures, spiritual ascetics, and open source advocates who presumed that such proprietary claims were not only novel, but also preposterous and inherently at odds with yogic values. This article seeks to interrogate this presumption and, in doing so, trace a longer history through which transnational yogic flows have always-already been haunted by notions of spiritual and economic exchange. Moreover, while the Bikram disputes may have brought proprietary claims in yoga to public attention, this article will demonstrate two things. Firstly, that intellectual property claims of various kinds have been applied to expressions of the practice in the United States since at least 1895. Secondly, despite more than 15 years of active litigation involving Bikram’s claims, certain aspects of the intellectual property issues surrounding his hot yoga practice remain unsettled. In tracing the historical roots of yoga-as-property, the article illustrates how popular understandings and legal logics move in and out of sync with one another and that proprietary claims, once introduced, become virtually inescapable – a spectral presence that continues to trouble the practice as it moves forward into the future.
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심준보. "Is Modern Yoga equal to Haṭha Yoga?" Journal of Indian Philosophy ll, nr 47 (sierpień 2016): 187–227. http://dx.doi.org/10.32761/kjip.2016..47.007.
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M, Haritha, Ravikrishna S., Sreejith K. i Chaithra S. Hebbar. "A CRITICAL REVIEW ON NAGAKESARADI DHOOPANA YOGA". International Journal of Research in Ayurveda and Pharmacy 13, nr 6 (5.12.2022): 97–100. http://dx.doi.org/10.7897/2277-4343.1306165.
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Air is the essential life support for all living beings. But it can serve its function only if it is pure. Contaminated or infected air leads to various deadly diseases. So it is important to maintain environmental hygiene to follow a healthy life. Multiple methods can support hygiene; fumigation is the method that is used to maintain air hygiene. Dhoopana is the classical method followed in the disinfection of air to prevent the rise and spread of various diseases. Ayurveda has explained the concept of Dhoopana in various contexts, such as jwara, visha, graha, vrana etc., and for various agaras. Various yogas are mentioned in the classics for the disinfection of contaminated air. Nagakesaradi dhoopana yoga is mentioned in Kriyakaumudi, Malayalam visha chikitsa textbook in the context of jaladi shudhikarana for air purification. The majority of the drugs in this yoga are vishaghna and krimighna. This yoga may provide better results in the purification of air as the drugs have such karma.
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ŞİMŞEK ŞAHİN, Eda, i Özlem CAN GÜRKAN. "Yoga at Pregnancy". Journal of Traditional Medical Complementary Therapies 4, nr 3 (2021): 407–14. http://dx.doi.org/10.5336/jtracom.2020-78507.
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Pandey, Naranath. "A Study on the Impact of Yoga on Daily Yoga Practitioners". Madhyabindu Journal 6, nr 1 (31.12.2021): 67–75. http://dx.doi.org/10.3126/madhyabindu.v6i1.42768.
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This study identifies the reasons for practicing and the impact of yoga in yoga practitioners among different yoga centers in Kawasoti Nawalpur. Yoga is a part of mainstream culture today, with major medical centers, community healthcare centers, and neighborhood yoga studios offering yoga as a mind-body practice to support health and healing. The significance of this research is to study the physical and mental impacts of yoga on daily yoga practitioners at yoga centers in Kawasoti Nawalpur. For this, the researcher went to various yoga centers and met the people who practice daily yoga, and inquired about the causes and impact of yoga. This study shows that the main reasons for practicing yoga among yoga practitioners were; backache, joint pain, or muscular pain (33.33 percent) and abdominal problems including gastritis and uterine problem (38.88 percent). Yoga practitioners experienced the positive effects and achievements of yoga are; backache, joint pain or muscular pain (29.16 percent) improve, and abdominal problem including gastritis and uterine problem (50.00 percent) improve. So, after identifying the positive impacts of yoga, the researcher suggests that more emphasis or public awareness can be given to yoga practice for minimizing chronic health problems. The findings will help the individual, teachers, scholars, career, and counseling centers.
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Ravindra M Ghoti. "Stress of Yoga doer and Yoga non doer Teachers". International Journal of Educational and Life Sciences 1, nr 4 (29.12.2023): 251–54. http://dx.doi.org/10.59890/ijels.v1i4.824.
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The present study has been designed to investigate the mental health and stress of yoga doer and yoga non doer school teacher. The research was conducted over a sample of 120 school teacher including yoga doer and yoga non doer as well as male and female (30 yoga doer and 30 yoga non doer male teachers and 30 yoga doer and 30 yoga non doer female teacher). All the participants were administered the mental health inventory and stress inventory data was analyzed using‘t’ test. The results reported that there exists a significant difference in mental health among yoga doer and yoga non doer teacher both male and female. Yoga doer teacher have better mental health as compared to yoga non doer school teacher. Significance difference is also observed between yoga doer and yoga non doer school teacher as regarding to their level of stress score.
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Smith, Sabrina, i Matthew Atencio. "“Yoga is yoga. Yoga is everywhere. You either practice or you don’t”: a qualitative examination of yoga social dynamics". Sport in Society 20, nr 9 (4.01.2017): 1167–84. http://dx.doi.org/10.1080/17430437.2016.1269082.
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Kepner, John, Nischala Joy Devi, Joseph Le Page, Lilian Le Page, Gary Kraftsow i Michael Lee. "The Differences Between Yoga Teacher Training and Yoga Therapist Training and the Distinction Between Yoga Teaching and Yoga Therapy". International Journal of Yoga Therapy 24, nr 1 (1.01.2014): 7–21. http://dx.doi.org/10.17761/ijyt.24.1.j763817j752215mj.
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