#yoga citta

[pavor-noctvrnvs]

What is Yoga?

By Lauren Tober | May 9, 2019 | Yoga + Meditation

When I tell people I teach iRest Meditation, they often ask me if I teach yoga as well.

The answer is YES! iRest Meditation IS yoga.

But I understand the confusion. While yoga is an ancient contemplative practice, it’s also a multi-million dollar industry that largely promotes advanced physical postures and a skinny body as the ultimate goal of yoga. But yoga is more than just downward dogs and sun salutations.

Commentaries of the meaning of the word yoga vary from union, to attaining what was previously unattainable, to directing all our focus on the activity in which we’re engaged, to being one with the divine.¹

Patañjali’s Yoga Sūtras

The meaning of yoga is presented concisely in the Patañjali’s Yoga Sūtras, a text that is considered by many to be the heart of yoga.¹

While little is known about Patañjali, it is widely accepted that he was an authority on yoga, and complied and systemised the vedic knowledge of the time into sūtras that could be handed down orally from teacher to student, in a concise way that would make it possible to remember. It is estimated that Patañjali wrote the sūtras around the second century C.E. and that Vyāsa wrote the original commentary on the sūtras, Yoga-Bhâshya, around the fifth century C.E.²

Yogaś Citta Vṛtti Nirodhaḥ

Patanjali’s answer to this question ‘what is yoga?’, is in chapter one, verse two of the Yoga Sūtras:

yogaś citta vṛtti nirodhaḥ (I.2)

Different commentators have interpreted this sutra in subtly different ways.

T.K.V. Desikachar wrote:

“Yoga is the ability to direct the mind exclusively toward an object and sustain that direction without any distractions.”⁴

B.K.S. Iyengar wrote:

“Yoga is the cessation of movements in the consciousness.”⁵

Edwin F. Bryant wrote:

“Yoga is the stilling of the changing states of mind.”⁶

Georg Feuerstein wrote:

“Yoga is the restriction of the whirls of consciousness.”⁷

Judith Hanson Laster wrote:

“Yoga is the state in which the agitations of consciousness are resolved.”⁸

Richard Miller wrote:

“Yoga is when we knowingly live as the realization of unconditioned Stillness, whether thought is in movement or stillness.”⁹

However you interpret this most influential sūtra about the meaning of yoga, it’s clear that the yoga is related to understanding the mind, and has nothing at all to do with having a slim and flexible body that looks sexy in expensive lycra leggings.

REFERENCES

Desikachar, T.K.V. (1995). The Heart of Yoga. Rochester, Vermont, US: Inner Traditions International.

Feuerstein, Georg. (2002). The Yoga Tradition. Delhi, India: Bhavana Books and Prints.

Feuerstein, Georg. (2002). The Yoga Tradition. Delhi, India: Bhavana Books and Prints (p.311)

Desikachar, T.K.V. (1995). The Heart of Yoga. Rochester, Vermont, US: Inner Traditions International (p.149).

Iyengar, B.K.S. (2002). Light on the Yoga Sūtras of Patañjali. London, UK: Thorsons (p.50).

Bryant, Edward. (2009). The Yoga Sūtras of Patañjali. New York, US: North Point Press (p.10).

Feuerstein, Georg. (2002). The Yoga Tradition. Delhi, India: Bhavana Books and Prints (p. 286).

Lasater, Judith Hanson. (2014). The Ten Most Important Sutras.

Miller, Richard. (2013). Level 1 Training Integrative Restoration (version 4.6c). San Rafael, CA, US: Anahata Press (p. xxiii).

[livingwellnessblog]

The Elements of the Mind: A Pathway to Self-Realization

Discover the profound power of the mind and its connection to self-realization through the exploration of the four elements: Citta, Ahamakāra, Mānas, and Buddhi. Gain insights from the wisdom of Patanjali Yoga sutras and scientific research to enhance min

The mind, often considered a product of brain activity, holds incredible power beyond its physical manifestation. In Indian culture, the mind is viewed as a combination of four elements: mānas, ahamakāra, citta, and buddhi. Understanding these aspects of the mind is crucial for suspending and letting go of our thoughts, emotions, and actions, ultimately leading to a positive and fulfilling life.…

[dreaminginthedeepsouth]

divination

* * * *

Patanjali, in his classic work on yoga, formulates in his first sentence the practical and theoretical essence of yoga—the “first arcanum” or the key of yoga—as follows: Yoga citta vritti nirodha (Yoga is the suppression of the oscillations of the mental substance, Yoga Sutras 1.2) —or, in other terms, the art of concentration. For the “oscillations” (vritti) of the “mental substance” (citta) take place automatically. This automatism in the movements of thought and imagination is the opposite of concentration. Now, concentration is only possible in a condition of calm and silence, at the expense of the automatism of thought and imagination.

[Meditations on the Tarot: A Journey into Christian Hermeticism

by Valentin Tomberg]

[vrittidesigns]

“ VRITTI “ as per The Yoga Sutras of Patanjali: Mindfulness in Every Weave

In the Yoga Sutras of Patanjali, Vritti refers to the fluctuations of the mind. “Yogaś citta-vritti-nirodhaḥ” means silencing these fluctuations to achieve a state of calm.

At Vritti Designs, we integrate this philosophy into our work, fostering mindfulness and precision in every creation. By providing a source of livelihood to rural artisans, we help them achieve stability and serenity in their lives, much like calming the mind’s ripples.

#VrittiDesigns#YogaSutras#Mindfulness#Handcrafted#SupportArtisans#SustainableDesign#CulturalHeritage#YogaCommunity#MindfulLiving#ArtisanWellness

[yoga-studies]

Within the Yoga Sutra Patañjali offers numerous lists which can reflect nuances or gradings...

Within the four chapters of the Yoga Sutra Patañjali offers numerous lists which can reflect nuances or gradings. Sometimes they are presented in shades of gross to subtle, as in the four Samāpatti, or at other points subtle to gross, as in the five Kleśa. At other points, they can mark transitions from more external perceptive processes to more internal perceptive processes, as in the five Citta…

[rahulblog89]

Combined Guide for Growth

This guide merges teachings from four spiritual traditions: Tanya (Judaism), Thirumanthiram (Shaivism), Yoga Sutras (Hinduism), and the Heart Sutra (Buddhism). While they differ in origin and specifics, they share core ideas for spiritual growth.

1. The Duality Within:

Tanya & Thirumanthiram: Both acknowledge the internal struggle between the Divine Soul (Tanya) or Sattvic guna (Yoga Sutras) and the Animal Soul (Tanya) or Tamasic guna (Yoga Sutras).

Heart Sutra: While not explicitly dualistic, it recognizes the clinging to self (ahamkara) as an obstacle to enlightenment.

2. The Path to Liberation:

Tanya & Yoga Sutras: Emphasize practices like self-discipline, ethical conduct (Yamas & Niyamas), and reason to overcome desires and negativity.

Thirumanthiram: Advocates for Yoga (including Hatha Yoga and Bhakti Yoga) as a path to liberation (moksha).

Heart Sutra: Points towards Prajna (wisdom) and emptiness (shunyata) as the path to liberation.

3. The Role of the Mind:

Tanya: Highlights the importance of Teshuva (repentance) and self-awareness to purify the mind.

Yoga Sutras: Focuses on quieting the fluctuations of the mind (citta vritti) through practices like meditation (dhyana).

Heart Sutra: Emphasizes the concept of "no mind" (wu xin) to transcend illusion and suffering.

4. The Power of Love and Devotion:

Tanya: Love for God is a central theme, motivating good deeds (Mitzvot).

Thirumanthiram: Bhakti Yoga (devotion to Shiva) is seen as a path to liberation.

Heart Sutra: While not emphasizing a personal God, the Heart Sutra suggests a deep connection with the ultimate reality.

5. Integration into Daily Life:

Tanya: Encourages integrating spiritual practices like Torah study into daily activities.

Yoga Sutras: The Yamas and Niyamas (ethical principles) guide moral conduct in everyday life.

Heart Sutra: The wisdom gained from the Heart Sutra can be applied to navigate daily challenges with compassion.

Remember:

This is a simplified overview, and each tradition offers rich philosophical and practical guidance.

Explore the original sources or teachings from qualified teachers for a deeper understanding.

Additional Points:

Tanya: Focuses on the importance of studying Torah and the concept of the Yetzer Hara (evil inclination).

Thirumanthiram: Explores the concept of Kundalini and the significance of mantras.

Yoga Sutras: Offers a comprehensive framework for achieving yoga (union) through various yogic practices.

Heart Sutra: Focuses on the concept of emptiness (shunyata) and the interconnectedness of all thing

[engineeringpu]

IKS at Plaksha | Raghu Ananthanarayanan

Sri Raghu Anantanarayanan (Rtambhara Ashram, Kotagiri) discussed Citta Vidya as psychology in the light of Yogic wisdom. After defining Citta Vidya as a confluence of the Yoga Sūtra-s, Itihāsa-purāṇa, Theatre and Dance, he observed that Citta Vidya emphasizes introspection and sādhanā as the key to personal transformation, while Euro-American Psychology emphasizes outside-in therapy as the key to transformation.

[m-o-p-e]

What are Mudras in Yoga? A mudra is a gesture or seal used in yoga. The practice of these gestures and seals channel the flow of prana life force. There are many mudras. They are categorized as hand hasta mudras, body (kaya) and consciousness (citta) mudras. We commonly use hand mudras.

Yog Mudra

[kapilagita]

కపిల గీత - 180 / Kapila Gita - 180

🌹. కపిల గీత - 180 / Kapila Gita - 180 🌹 🍀. కపిల దేవహూతి సంవాదం 🍀 📚. ప్రసాద్‌ భరధ్వాజ 🌴 4. భక్తి యోగ లక్షణములు మరియు సాధనలు - 34 🌴 34. ఏవం హరౌ భగవతి ప్రతిలబ్ధభావో భక్త్యా ద్రవద్ధృదయ ఉత్పులకః ప్రమోదాత్ ఔత్కణ్ఠ్యబాష్పకలయా ముహురర్ద్యమానస్ తచ్చాపి చిత్తబడిశం శనకైర్వియుఙ్క్తే॥

తాత్పర్యము : ఈ విధముగా ధ్యానాభ్���ాసము చేయుటవలన సాధకునకు శ్రీహరియందు పరిపూర్�� భక్తి ఏర్పడును. దాని ప్రభావమున అతని హృదయము ఆర్ద్రమగును. ఆనందాతిరేకముచే తనువు పులకించును. ఉత్కంఠవలన కలిగిన అశ్రుధారలచే మాటిమాటికిని అతని దేహము తడిసిపోవును.చేపలను ఆకర్షించు గాలమువలె శ్రీహరిని తనవైపు మరల్చుకొనుటకు సాధనమైన చిత్తమునుగూడ తిన్నతిన్నగా ధ్యేయవస్తువునకు దూరమొనర్చును. ఈ స్థితిలో ద్యాత, ధ్యానము, ధ్యేయము అను త్రిపుటి ఉండదు. భగవంతుడు ఒక్కడే మిగిలి యుండును. అనగా భక్తుడు భగవంతునిలో ఏకీభావస్థితిని పొందును.

వ్యాఖ్య : మనస్సు యొక్క చర్య అయిన ధ్యానం సమాధి లేదా శోషణ యొక్క పరిపూర్ణ దశ కాదని ఇక్కడ స్పష్టంగా పేర్కొనబడింది. ఆదిలో మనస్సు భగవంతుని స్వరూపాన్ని ఆకర్షించడంలో పని చేస్తుంది, కానీ ఉన్నత దశలలో మనస్సును ఉపయోగించుకునే ప్రశ్నే ఉండదు. ఒక భక్తుడు తన ఇంద్రియాలను శుద్ధి చేసుకోవడం ద్వారా పరమేశ్వరుని సేవించడం అలవాటు చేసుకుంటాడు. మరో మాటలో చెప్పాలంటే, ఒక వ్యక్తి స్వచ్ఛమైన భక్తి సేవలో లేనంత వరకు ధ్యానం యొక్క యోగ సూత్రాలు అవసరం. ఇంద్రియాలను శుద్ధి చేయడానికి మనస్సు ఉపయోగించ బడుతుంది, కానీ ధ్యానం ద్వారా ఇంద్రియాలు శుద్ధి చేయబడినప్పుడు, ఒక నిర్దిష్ట ప్రదేశంలో కూర్చుని భగవంతుని స్వరూపాన్ని ధ్యానించడానికి ప్రయత్నించాల్సిన అవసరం లేదు. ఒక వ్యక్తి స్వయంచాలకంగా భగవంతుని వ్యక్తిగత సేవలో నిమగ్నమయ్యేంత అలవాటు పడిపోతాడు. భగవంతుని స్వరూపంపై మనస్సు బలవంతంగా నిమగ్నమైనప్పుడు, యోగి స్వయంచాలకంగా భగవంతుని వ్యక్తిగత సేవలో నిమగ్నమవ్వడు కాబట్టి దీనిని నిర్బీజ-యోగ లేదా నిర్జీవ యోగా అంటారు. కానీ అతను నిరంతరం భగవంతుని గురించి ఆలోచిస్తున్నప్పుడు, దానిని సబీజ-యోగ లేదా జీవన యోగా అంటారు. జీవన యోగా వేదికగా ఒకరు పదోన్నతి పొందాలి.

సశేషం..

🌹 🌹 🌹 🌹 🌹

🌹 Kapila Gita - 180 🌹 🍀 Conversation of Kapila and Devahuti 🍀 📚 Prasad Bharadwaj 🌴 4. Features of Bhakti Yoga and Practices - 34 🌴 34. evaṁ harau bhagavati pratilabdha-bhāvo bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas tac cāpi citta-baḍiśaṁ śanakair viyuṅkte

MEANING : By following this course, the yogī gradually develops pure love for the Supreme Personality of Godhead, Hari. In the course of his progress in devotional service, the hairs on his body stand erect through excessive joy, and he is constantly bathed in a stream of tears occasioned by intense love. Gradually, even the mind, which he used as a means to attract the Lord, as one attracts a fish to a hook, withdraws from material activity.

PURPORT : Here it is clearly mentioned that meditation, which is an action of the mind, is not the perfect stage of samādhi, or absorption. In the beginning the mind is employed in attracting the form of the Supreme Personality of Godhead, but in the higher stages there is no question of using the mind. A devotee becomes accustomed to serving the Supreme Lord by purification of his senses. In other words, the yoga principles of meditation are required as long as one is not situated in pure devotional service. The mind is used to purify the senses, but when the senses are purified by meditation, there is no need to sit in a particular place and try to meditate upon the form of the Lord. One becomes so habituated that he automatically engages in the personal service of the Lord. When the mind forcibly is engaged upon the form of the Lord, this is called nirbīja-yoga, or lifeless yoga, for the yogī does not automatically engage in the personal service of the Lord. But when he is constantly thinking of the Lord, that is called sabīja-yoga, or living yoga. One has to be promoted to the platform of living yoga.

Continues...

🌹 🌹 🌹 🌹 🌹

[chaitanyavijnanam]

కపిల గీత - 180 / Kapila Gita - 180

🌹. కపిల గీత - 180 / Kapila Gita - 180 🌹 🍀. కపిల దేవహూతి సంవాదం 🍀 📚. ప్రసాద్‌ భరధ్వాజ 🌴 4. భక్తి యోగ లక్షణములు మరియు సాధనలు - 34 🌴 34. ఏవం హరౌ భగవతి ప్రతిలబ్ధభావో భక్త్యా ద్రవద్ధృదయ ఉత్పులకః ప్రమోదాత్ ఔత్కణ్ఠ్యబాష్పకలయా ముహురర్ద్యమానస్ తచ్చాపి చిత్తబడిశం శనకైర్వియుఙ్క్తే॥

తాత్పర్యము : ఈ విధముగా ధ్యానాభ్యాసము చేయుటవలన సాధకునకు శ్రీహరియందు పరిపూర్ణ భక్తి ఏర్పడును. దాని ప్రభావమున అతని హృదయము ఆర్ద్రమగును. ఆనందాతిరేకముచే తనువు పులకించును. ఉత్కంఠవలన కలిగిన అశ్రుధారలచే మాటిమాటికిని అతని దేహము తడిసిపోవును.చేపలను ఆకర్షించు గాలమువలె శ్రీహరిని తనవైపు మరల్చుకొనుటకు సాధనమైన చిత్తమునుగూడ తిన్నతిన్నగా ధ్యేయవస్తువునకు దూరమొనర్చును. ఈ స్థితిలో ద్యాత, ధ్యానము, ధ్యేయము అను త్రిపుటి ఉండదు. భగవంతుడు ఒక్కడే మిగిలి యుండును. అనగా భక్తుడు భగవంతునిలో ఏకీభావస్థితిని పొందును.

వ్యాఖ్య : మనస్సు యొక్క చర్య అయిన ధ్యానం సమాధి లేదా శోషణ యొక్క పరిపూర్ణ దశ కాదని ఇక్కడ స్పష్టంగా పేర్కొనబడింది. ఆదిలో మనస్సు భగవంతుని స్వరూపాన్ని ఆకర్షించడంలో పని చేస్తుంది, కానీ ఉన్నత దశలలో మనస్సును ఉపయోగించుకునే ప్రశ్నే ఉండదు. ఒక భక్తుడు తన ఇంద్రియాలను శుద్ధి చేసుకోవడం ద్వారా పరమేశ్వరుని సేవించడం అలవాటు చేసుకుంటాడు. మరో మాటలో చెప్పాలంటే, ఒక వ్యక్తి స్వచ్ఛమైన భక్తి సేవలో లేనంత వరకు ధ్యానం యొక్క యోగ సూత్రాలు అవసరం. ఇంద్రియాలను శుద్ధి చేయడానికి మనస్సు ఉపయోగించ బడుతుంది, కానీ ధ్యానం ద్వారా ఇంద్రియాలు శుద్ధి చేయబడినప్పుడు, ఒక నిర్దిష్ట ప్రదేశంలో కూర్చుని భగవంతుని స్వరూపాన్ని ధ్యానించడానికి ప్రయత్నించాల్సిన అవసరం లేదు. ఒక వ్యక్తి స్వయంచాలకంగా భగవంతుని వ్యక్తిగత సేవలో నిమగ్నమయ్యేంత అలవాటు పడిపోతాడు. భగవంతుని స్వరూపంపై మనస్సు బలవంతంగా నిమగ్నమైనప్పుడు, యోగి స్వయంచాలకంగా భగవంతుని వ్యక్తిగత సేవలో నిమగ్నమవ్వడు కాబట్టి దీనిని నిర్బీజ-యోగ లేదా నిర్జీవ యోగా అంటారు. కానీ అతను నిరంతరం భగవంతుని గురించి ఆలోచిస్తున్నప్పుడు, దానిని సబీజ-యోగ లేదా జీవన యోగా అంటారు. జీవన యోగా వేదికగా ఒకరు పదోన్నతి పొ���దాలి.

సశేషం..

🌹 🌹 🌹 🌹 🌹

🌹 Kapila Gita - 180 🌹 🍀 Conversation of Kapila and Devahuti 🍀 📚 Prasad Bharadwaj 🌴 4. Features of Bhakti Yoga and Practices - 34 🌴 34. evaṁ harau bhagavati pratilabdha-bhāvo bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas tac cāpi citta-baḍiśaṁ śanakair viyuṅkte

MEANING : By following this course, the yogī gradually develops pure love for the Supreme Personality of Godhead, Hari. In the course of his progress in devotional service, the hairs on his body stand erect through excessive joy, and he is constantly bathed in a stream of tears occasioned by intense love. Gradually, even the mind, which he used as a means to attract the Lord, as one attracts a fish to a hook, withdraws from material activity.

PURPORT : Here it is clearly mentioned that meditation, which is an action of the mind, is not the perfect stage of samādhi, or absorption. In the beginning the mind is employed in attracting the form of the Supreme Personality of Godhead, but in the higher stages there is no question of using the mind. A devotee becomes accustomed to serving the Supreme Lord by purification of his senses. In other words, the yoga principles of meditation are required as long as one is not situated in pure devotional service. The mind is used to purify the senses, but when the senses are purified by meditation, there is no need to sit in a particular place and try to meditate upon the form of the Lord. One becomes so habituated that he automatically engages in the personal service of the Lord. When the mind forcibly is engaged upon the form of the Lord, this is called nirbīja-yoga, or lifeless yoga, for the yogī does not automatically engage in the personal service of the Lord. But when he is constantly thinking of the Lord, that is called sabīja-yoga, or living yoga. One has to be promoted to the platform of living yoga.

Continues...

🌹 🌹 🌹 🌹 🌹

[choses-dingen]

Coup de coeur pour le dernier livre de Philippe Filliot Les mots essentiels

Depuis sa thèse en Sciences de l'Education en 2011 (L'éducation au risque du spirituel, Desclée de Brouwer). Philippe Fillot trace un sillon doré dans le vaste champ, en fait peu moissonné, de la spiritualité. Il est cet élégant paysan érudit, qui toujours soupèse le grain, sépare les " mauvaises " herbes pour révéler la sentence, qui fera naître son prochain livre. Vous vous souvenez peut-être de ce petit livre bleu " être vivant, méditer, créer " paru en 2016 chez Actes Sud, où il envisageait l'expérience méditative comme la source de la création même, bien réelle. Car l'auteur préfère la compagnie des artistes et des poètes, des mystiques et des gens qui font aux beaux parleurs. Bien qu'il ait commis un livre sur le Viniyoga (2018, Almora), il se tient à bonne distance du yoga qu'il connaît bien, du yoga occidental, celui d'une simple quête hédoniste. Au fil des années, ce chercheur d'or approfondit le lien qu'il existe entre la vie et son mystère, entre la vie intérieure et le sens d'exister. C'est un filon sans fin dont il trouve les mots pour le dire. Aussi, dans son dernier livre, il en a choisi 50 qu'il cuisine aux petits oignons de son érudition et de sa sensibilité. La forme est bonne, plus poétique, qui l'éloigne du discours et l'autorise à dire tout et son contraire. Il est adepte, et on le comprend, du ni, ni. La vérité est ailleurs. Et au mot " engagement “, il s'enflamme, car la spiritualité est pour lui avant tout incarnée, ici et maintenant, dans cette société-là.

Source Journal du Yoga, numéro 237, avril 2022

Sur le site  Citta Vritti : Philippe Filliot : “Je milite pour spiritualiser la raison et pour rationaliser la spiritualité”.

[essereyoga]

Relaxation - relaxation techniques

Taken from MMGore's book "Anatomy and physiology of yoga techniques"

In yoga it is directly related to awareness and has as its purpose the easing of tensions operating at the level of consciousness (citta).

It is known that mental tensions give rise to physical tensions in the muscles. These mental tensions are the result of both the stress due to the external environment and the internal processes of thought, which act on the muscles and nerves making them more tense. Muscle tension, in turn, impedes blood flow and is easily the cause of fatigue...

the relaxation

the shavasana posture favors both physical relaxation and mental relaxation on a conscious level, if they are practiced correctly and with the right mental attitude.

It should be kept in mind that this condition is not only a state of rest of the body and mind, but a conscious relaxation.

It is not a sluggish or sluggish state of mind: on the contrary, the mental relaxation of citta brings new energy to the person and enables him to cope with the tiring routine of work as well as the various stresses and strains of daily life. A constant practice of savasana is sufficient to keep the mind balanced and to prevent mental fatigue.

The horizontal position of the body, lying on the floor, facilitates blood circulation. No body system is engaged against gravity; for example, the flexor and extensor muscles can also relax, as there is no need to keep the body in balance by circling the force of gravity.

It requires some kind of training,

especially at the beginning of the practice, to loosen muscular tension and to engage the mind adequately, otherwise it is subjected to the processes of conscious thought which cause tension through memory, intellect and imagination.

By adopting a relaxing asana, it is easy to practice pranadharana, which consists in passively observing the act of breathing. The flow of air (which enters the lungs during inhalation and exits through the nostrils during exhalation) is perceived by the subject as if he were a "witness" as if he were observing another person.

This awareness of the breath also relaxes the body: the relaxation is all the more profound the more one forgets about the rest of the body itself and the external environment.

Various stages have been developed in the relaxation technique, according to the principle “from the lowest level to the most subtle and it is not so easy to reach. We therefore train progressively to withdraw our conscious attention from the more "gross" aspects of the body and to gradually develop awareness of the more "subtle" functions of the body and mind. e.g. , at a certain level of training, awareness of the contact of the air with the nostrils is developed,

Asana postural practice for:

Establish a condition of balance in the various systems of the body, with a view to harmonious functioning. This ensures that the individual has maximum energy on an organic level.

Train the nervous system (especially the autonomic nervous system) so that it can easily withstand the impact of spiritual energy (kundalini) when it is awakened.

induce a state of stability and mental peace, as well as a sense of well-being, and condition the various joints, muscles and tendons, so as to offer a stable and comfortable posture for the highest practices, such as pranayama, dharana, dhyana.

Mental characteristics and personality are closely related to postural condition. This means that every attitude of the body is connected with emotional or psychological factors that contribute to forming the personality.

Through long practice changes or corrections of behavior are necessarily induced, in a completely involuntary way, thanks to the modification of the basic tone. It is even possible that the whole view of one's existence is changed.

[yoga-studies]

108 Yoga Study Path Pointers – 41 – Krishnamacharya's Yoga Loom had three interwoven threads...

Krishnamacharya’s Yoga Loom had three interwoven threads. Namely, an appropriate application, according to, an individual’s specific needs, of: Kāya Cikitsā through Āyurveda, Prāṇa Śakti through Haṭha, Citta Adhyātmika through Rāja. Link to Series: 108 Yoga Study Path Pointers

[allmycraft]

The essence of absolute #organisedmind is through the four Brahmavihāras, the four sublime attitudes, present both in the teachings of Buddhism and Yoga (as presented in Patañjali’s Yoga Sutra I.33) is as मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥३३॥ maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam ॥33॥ “The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice. I.33 #patanjaliyogasutras #brahmavihara #mudita #joy #justorganiseyourself #liveURBAN #stayROOTED #allmyCraft https://www.instagram.com/p/ConHDljSmGk/?igshid=NGJjMDIxMWI=

[riquinhoj]

le parole dell"italiano

le parole dell"italiano

1 = i salut dell"italiano

Verbo Essere

Ciao = buongiorno = buonasera = buonanotte = arrivederci

i salut e il Verbo Essere

io sono = tu sei = lui/lei  é = noi siamo = voi siete = loro sono

io = tu =  lui/lei =  noi = voi =  loro

I"uso di c"e e si sono

c"e = ci sono

salut in italiano

Ciao = buongiorno = buonasera = buonanotte = arrivederci = salve

tu = lei = di dove sei =  di dove

Verbo essere

io sono = sono = sei = é

pronomi personali

io sono = tu sei = lui/lei é

io = tu = lui/lei

verbo parlare

io parlo = tu parli = lui/lei parla

verbo are

lavorare = portare = comprare = aspettare

verbo lavorare

io lavoro = tu lavori = lui/lei lavora

verbo portare

io porto = tu porti = lui/lei porta

2 = benvenutti

ciao = buongiorno = buonasera = buonanotte = arrivederci

verbo essere

io sono = tu sei = lui/lei é = noi siamo = voi siete = loro sono

pronomi

io = tu = lui/lei = noi = voi = loro

c"e = ci sono

le parole per rivolgersi

tu = voi

lei = signore = signora

signore = signora

titoli

avvocato = ingeqnere = professoressa = direttrice = dottoressa = dottore

di lavorare

lavoro = lavori = lavora

parlare = cantare = imparare

parlo = parli = parla

canto = canti = canta

imparo = impari = impara

uno = due = tre = quattro = cinque = sei = sette = otto = nove = dieci

per rivolgersi

tu = voi

modo formale

lei signore = signora

signore = signora = signor = signora

tu = voi

tittole

avvocato = ingeqnere = professoressa = direttrice = dottoressa = dottore

di lavorare

lavoro = lavori = lavora

parlare = cantare = imparare

parlo = parli = parla

canto = canti = canta

imparo = impari = impara

numeros

uno = due = tre = quattro = cinque = sei = sette = otto = nove = dieci

non mi piace

mi piace =mi piacciono = non mi piace = non mi piacciono

mi piace udinne = mi piace la letteratura = mi piace ballare = mi piace leggere = mi piace dormire

mi piacciono gli spagheti = mi piacciono le scarpe =

mi = a me = a me mi = mi piace = a me piace

parlo = non parlo = dormo = non dormo

anche a me = a me no =a me invece no

meanche a me = a me si = a me invece si

di andare

vado = vai = va = andiamo = andate = vanno

di venire

vengo = vieni = viene = veniamo = venite = vengono

verbo piacere

3

me piace = mi piacciono = non mi piace = non mi piacciono

mi piacciono = mi = a me = mi piace = a me piace

mi a me = ti  a te = gli a lui = le a lei = ci a noi = vi a voi = gli a loro

mi = ti = gli = ci = vi

non mi piace = non mi piacciono = non negazione

mi piace = anche a me

a me no = a me invece no

io preferisco un"altra cosa

verbo preferisco

preferire

verbo sentir

sentire

io sento = tu senti = lui/lei sente = noi sentiamo = voi sentite = loro sento

verbo prefere

io preferisco = tu preferisci = lui/lei preferisce = loro preferiscono = voi preferite

capire io capisco = construire io costruisco = finre io finisco = pulire io pulisco

spedire io spedisco

andare in palestra = giocare a tennis = giocare a calcio  =nuotare = fare yoga = guardare la tv

leggere

sempre = tutte le volte = sempre = mai

sempre = quasi sempre = di solito = spesso = qualche volta = a volte raramente = quasi mai = mai

non = verbo = mai

quando?

4

un viaggio in auto

autoestrada = superstrada = corsie = pedaggio = casello = strata statale

un viaggio un auto

punto di ristoro = stazione di servizio = pompa di benzina = benzinaio

pieno di benzina = o di gasolio

livello dell"acqua = livello dell"olio = pressione delle gomme

il pronome la = lo = li = le

finiscila = smettila = piantala

ce la metto tutta = non ce la faccio

sono adggetivo della nacione

sono ucraino = sono ecuadoriano = sono albanese

verbo essere = di

nome della citta

io sono di tirana = loro sono di roma

verbo venire = da

nome di una citta o di una nazione

vengo da

verbo venire

io vengo = tu viene = lui/lei viene = noi veniamo = voi venite = loro vengono

vengo dalla

dal = dallo = dalla dai = dagle = dalle

proposizione da = articolo determinativo

gli hamburger vengono dagli stati uniti

famiglia

genitore = padre = madre = figlia = figlio = cognata

zia = nipote

papá = mammá = fratelli = sorelle

cugina = zio= zia = nonna = nonno

aggetive

questo = questa = questi = queste

aggetive

quello = quel = quella = quei = quegli =quelle

aggetive quello

il cane = quel cane = lo spettacolo = quello spettacolo

gli alberi = quegli alberi

possessivi

mio = mia = miei = mie

possessivi

tuo = tua = tuoi = tue

la sua famiglia = io suo nome

possessivi

suo = sua = suoi = sue

possessivi

nostro = vostro = loro

ditore di lavoro

lavoratore

cerca = cercasi = si cerca = cerco = cerchiamo

automunito

referenziata = referenziato = referenze =

esperienzia

esperiencia pluriennale =

contratto  

a tempo determinato = a tempo indeterminato

diplomato = ambosessi

diplomato

ambosessi = vitto = alloggio

preposizione

su = tra

su

il = lo =la = i = gli = le

preposizione

lo zaino = sullo zaino = la nave = sulla nave = i panneli =sui panneli

gli zaini = sugli zaini = le navi = sulle navi

tra = fra

tra le richieste di badanti = in mezzo alle richieste di badanti

tra poco

dopo qualche minuto = dopo un po di tempo

cercasi = noi cerchiamo

automonito

contratto =

a tempo determinato = a tempo indeterminato

diplomato

ambosessi = pluriennale

bellissimo = gentilissima = famosissimi = felicissima

issimo = issima

possesivi

mio = tuo = suo

possesivi

nostro = vostro = loro

possesivi

nostro = vostro

o = a = i = e

possesivi

nostro = nostra = nostri = nostre

possesivi

vostro = vostra = vostri = vostre

possesivo

loro

cognome = nome

data di nascita

giorno = mese = anno

mese dell"anno

gennaio = febbraio = marzo = aprile = maggio = Giugno = luglio = agosto = settembre

ottobre = novembre = Dicembre

millenovecento

19

duemila

2000

duemilauno

2001

duemiladue

2002

duemilatre

2003

stato civile = celibe = stato civile = nubile = stato civile = coniugato = coniugata

stato civile = vedovo = vedova = stato civile = divorziato = divorziata

nazionalita

residenza = domicilio

dal medico

ho un dolore a...  mi fa male...   mi fanno male...  

parti del corpo

testa... collo... torace... addome... spalle... schiena... gambe... piede... braccia;;; gomito... polso

mano... dita...

in farmacia

raffreddore... tosse... mal di gola... mal di denti... mal di schiena...

farmaci da banco...

farmaci di automedicazione...

paracetamolo... ricetta... prescrizione.. antidolorifico... compresse...iniezione...sciroppo...spray nasale

foglieto illustrativo

indicazione... controindicazione... debolleza... sonnolenza... mal di stomaco...

pronomi...

lo...la...li...le... a  lei

non mi sento bene... mi sento male...sto male...

mal di testa... mal di denti... mal di gola... mal di pancia... farmacia... farmacista...

mi fa male... mi fanno male... ho un dolore a... mi fa male lo stomaco o la gola...

mi fanno male le mani... ho un dolore di gommito...

mi fa molto male la testa... mi fanno un po" male le spalle...

molto... un po"...  poco e un po"... mollto e tanto... troppo... misura...

un po"... poco... tanto... molto... troppo...

il ginocchio... il braccio... le ginocchia... le braccia...

anunci

appartamento = villa = giardino = piano terra =

metri quadrati = mq = m2 =

numerali orali

primo = secondo = terzo = quarto = quinto

camera matrimoniale = cameretta = bagno = servizio = due bagni = doppi servizi

cucina = angolo cottura = soggiorno =

monolocale una stanza = bilocale due stanze = trilocale tre stanze

vendesi = affittasi =

vendesi = si vende e in vendita

appartamento = villa = metri quadrati = mq = m2 =

ultimo piano = piano terra = seminterrato =

piano 1 = primo piano = piano 2 = secondo piano = piano 3 = terzo piano

piano 4 = quarto piano = piano 5 = quinto piano = piano 6 = sesto piano =

piano 7 = settimo piano = piano 8 = ottavo piano

riscaldamento centralizzato = riscaldamento termoautonomo

monocale una stanza = bilocale due stanze  = trilocale tre stanze

camera matrimoniale = camera da letto grande

cameretta = camera piccola = bagno = servizio = due bagni = doppi servizi

angolo cottura = soggiorno

congiunzione ma

cucina = lavello = macchina del gas = tavolo = sedie

elettrodomestici = frigorifero = lavastoviglie = lavatrice

pensili = soggiorno = divano = tavolo con sedie = televisione televisore = quadro

divano letto

camera de letto = letto matrimoniale = letto singolo = comodini = armadio

cameretta = letto = scrivania con una sedia = piccolo armadio

bagno = sanitari = lavandino = vasca = doccia = tazza = bide = specchio

molto bella = molto grande = aggettivo = issimo = aggettiva issima

aggettivo issimi = aggettivo issime

comodo = comodissimo = bella = bellissima = tanti = tantissimi

buone = buonissime = molto aggettivo

molto piccolo = piccolissimo

ci = per questa cosa

ci = a questa cosa

ci = dai miei parenti

compraré un biglietto = destinazione = sola andata = andata e ritorno = prima classe

seconda classe = vagone o carrozaza =posto = binario = tabellone = cartellone = partenze

arrivi = altoparlante

indicacione = instruzione stradali = qui = qua =

instruzione = li = la

instruzione = dritto = a sinistra = a destra

instruzione  davanti = di fronte = dietro

verbo andare

tu va = vai = voi andate

verbo andare

vada

verbo are

girare = gire

verbe ere

prendere = prenda

verbo ire

proseguire = prosegua

strade = piazze = incroce = semafori = ponti = chieci

cinema = mercato all"aperto = stazione ferroviaria = parghetto

biglieto = destinazione = sola andata = andata e ritorno = vagoni = prima classe

seconda classe = biglietto = prima classe = seconda classe = prima classe = seconda classe

letti o cuccete = prenotazione = obbligatoria = vagone = carrozza = posto = binario

frecciarossa alta velocitá = frecciargento = frecciabianca = intercity = espresso = treno regionale

del verbo volere

lo voglio = tu vuoi = lui/lei vuole = noi vogliamo = voi volete = çoro vogliono

al posto del futuro

domani parto = il mese prossimo gli scafalli sono pieni = tra una settimana ho l"ultimo osame

quest"estate sono a casa = la prossima settimana parti = lunedi prepariamo la valigia

parole per scusarsi = apiegare il motivo delle scuse

per per indicare la causa

quando é nato l"italiano

del verbo volere

Io voglio = tu vuoi = lui/lei vuole = noi vogliamo = voi volete = loro vogliomo

al posto del futuro

domani parto = il mese prossimo gli scaffali sono pieni = tra una settimana ho l"ultimo esame

al posto del futuro

quest"estate sono a casa = la prossima settimana parti = lunedi prepariamo la valigia

parole per scusarsi = spiegare il motivo delle scuse

per = per indicare la causa

ti va di = ifinito del verbo = vi va di = ifinito del verbo =

ti va di = vi va di

che ne dite di = ifinito del verbo = che ne dice di

perque non = vuoi = volete = vogliamo fare questo

vuoi = volete = vogliamo fare quest"altro

verbo volere

vuoi = vuole = volete

verbo volere

io voglio = tu vuoi = lui/lei vuole = noi vogliamo = voi volete = loro voglino

voglio ifinitivo del verbo

si = ma certo = volentieri = va bene = certamente

no = mi dispiace ma non posso = ci dispiace ma non possiamo

verbo potere

io posso = tu puoi = lu/lei puó = noi possiamo = voi potete = loro possono

posso infinitivo del verbo

verbi irregolari

dovere = volere = potere

verbo dovere

io devo = tu devi = lui/lei deve = noi dobbiamo = voi dovete = loro devono

devo infinito

devo andare = devi essere = deve mantenere = dobbiamo stare = dovete fare

pronome

me = te

preposizione

con me = a te = di te

pronomi

lui = é ele = lei ela

carriola = cemente = malta = betoniera = furgone = pale

per descrivere il clima

la caldo é umido e afaso = fa freddo = fa fresco = grandina = nevica = tira vento = tuona

verbo essere e avere

é piovuto = ha piovuto = é nevicato = ha nevicato

articolate

di = la = della = in = lo = nello

articolate

telefono alla = zia = il libro del professore

articolate

su = il = sul

articolate formal

con di = del = dello = della = dei = degli = delle

articolate formal

con a = al = allo = alla = ai = agli = alle

articolate formal

con da = dallo = dalla = dai = dagli = dalle

articolate formal

con in = nel = nello = nalla = nei = negle = nelle

articolate formal

con su = sul = sullo = sulla = sui = sugli = sulle

articolate formal

con = per = con = tra = fra

per il =  con il = tra il = fra il

necessitaa un obbiglio

bisogna = bisognare

bisogna avere fiducia = bisogna provare = bisogna richiamare

un disservicio

vorrei fare un reclamo = mi sembra assurdo = le pare posible che dobbiamo = una spiegazione

un disservicio

é assurdo = non é possibile

un disservicio

io pago pontualmente la bolleta = ho diritto all"assistenza al tecnico

sole

che tempo fa = fa caldo = fa freddo = fa fresco = piove =  

caldo = umido = afoso

clima é

clima mite = piove = nevica = nevica cade la neve = nuvoloso = nuvole = sereno = pioggia = neve

maltempo = maltempo = tempo brutto = bel tempo = tempo bello

grandina = tira vento = tuona

temporale

tuoni = fulmini

temperatura

caldo = freddo = temperature massime = temperature minime

temperatura massima = instabile = variabile

precipitazioni = piogge

aprire un conto corrente

fare operacioni in banca = fare un versamento = soldi contanti = assegno

fare operacioni in banca = farci accreditare lo atipendio o la pensione

fare operazione in banca

prelevare del soldi = fare un prelievo

fare operazione in banca

bancomat = carta di credito = sportello automatico = carta prepagata

fare operazione in banca

assegno

fare semplici potesi

condizione = conseguenza

fare semplici potesi

se chiude gli occhi = vedrai luce capoverdiana

fare semplici poteci = scrivetelo

pronomi atoni

mi = ti = gli = le = ci = vi = gli

[thevaisnava]

TEXTS 11-12 śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ nāty-ucchritaṁ nāti-nīcaṁ cailājina-kuśottaram tatraikāgraṁ manaḥ kṛtvā yata-cittendriya-kriyaḥ upaviśyāsane yuñjyād yogam ātma-viśuddhaye SYNONYMS śucau—in a sanctified; deśe—land; pratiṣṭhāpya—placing; sthiram—firm; āsanam—seat; ātmanaḥ—his own; na—not; ati—too; ucchritam—high; na—nor; ati—too; nīcam—low; caila—ajina—of soft cloth and deerskin; kuśa—and kuśa grass; uttaram—covering; tatra—thereupon; eka—agram—with one attention; manaḥ—mind; kṛtvā—making; yata-citta—controlling the mind; indriya—senses; kriyaḥ—and activities; upaviśya—sitting; āsane—on the seat; yuñjyāt—should execute; yogam-yoga practice; ātma—the heart; viśuddhaye—for clarifying. TRANSLATION To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point. PURPORT "Sacred place" refers to places of pilgrimage. In India the yogīs, the transcendentalists or the devotees, all leave home and reside in sacred places such as Prayāga, Mathurā, Vṛndāvana, Hṛṣīkeśa and Hardwar and in solitude practice yoga where the sacred rivers like the Yamunā and the Ganges flow. But often this is not possible, especially for Westerners. The so-called yoga societies in big cities may be successful in earning material benefit, but they are not at all suitable for the actual practice of yoga. One who is not self-controlled and whose mind is not undisturbed cannot practice meditation. Therefore, in the Bṛhan-nāradīya Purāṇa it is said that in Kali-yuga (the present yuga, or age), when people in general are short-lived, slow in spiritual realization and always disturbed by various anxieties, the best means of spiritual realization is chanting the holy name of the Lord. harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā [Cc. Ādi 17.21] "In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." TEXTS 13-14 samaṁ kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ samprekṣya nāsikāgraṁ svaṁ diśaś cānavalokayan praśāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ manaḥ saṁyamya mac-citto yukta āsīta mat-paraḥ SYNONYMS samam—straight; kāya—body; śiraḥ—head; grīvam—and neck; dhārayan—holding; acalam—unmoving; sthiraḥ—still; samprekṣya—looking; nāsikā—of the nose; agram—at the tip; svam—own; diśaḥ—on all sides; ca—also; anavalokayan—not looking; praśānta—unagitated; ātmā—mind; vigata—bhīḥ—devoid of fear; brahmacāri—vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ—mind; saṁyamya—completely subduing; mat—upon Me (Kṛṣṇa); cittaḥ—concentrating the mind; yuktaḥ—the actual yogi; āsīta���should sit; mat—Me; paraḥ—the ultimate goal. TRANSLATION One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life. PURPORT The goal of life is to know Kṛṣṇa, who is situated within the heart of every living being as Paramātmā, the four-handed Viṣṇu form. The yoga process is practiced in order to discover and see this localized form of Viṣṇu, and not for any other purpose. The localized viṣṇu-mūrti is the plenary representation of Kṛṣṇa dwelling within one's heart. One who has no program to realize this viṣṇu-mūrti is uselessly engaged in mock yoga practice and is certainly wasting his time. Kṛṣṇa is the ultimate goal of life, and the viṣṇu-mūrti situated in one's heart is the object of yoga practice. To realize this viṣṇu-mūrti

within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a yogī. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. In the rules of celibacy written by the great sage Yājñavalkya it is said: karmaṇā manasā vācā sarvāvasthāsu sarvadā sarvatra maithuna-tyāgo brahmacaryaṁ pracakṣate "The vow of brahmacarya is meant to help one completely abstain from sex indulgence in work, words and mind-at all times, under all circumstances, and in all places." No one can perform correct yoga practice through sex indulgence. Brahmacarya is taught, therefore, from childhood, when one has no knowledge of sex life. Children at the age of five are sent to the guru-kula, or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming brahmacārīs. Without such practice, no one can make advancement in any yoga, whether it be dhyāna, jñāna or bhakti. One who, however, follows the rules and regulations of married life, having a sexual relationship only with his wife (and that also under regulation), is also called a brahmacārī. Such a restrained householder brahmacārī may be accepted in the bhakti school, but the jñāna and dhyāna schools do not even admit householder brahmacārīs. They require complete abstinence without compromise. In the bhakti school, a householder brahmacārī is allowed controlled sex life because the cult of bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the Bhagavad-gītā (2.59) it is said: viṣayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste. Vigata-bhīḥ. One cannot be fearless unless one is fully in Kṛṣṇa consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Kṛṣṇa. The Bhāgavatam (11.2.37) says, bhayaṁ dvitīyābhiniveśataḥ sy��d īśād apetasya viparyayo 'smṛtiḥ. Kṛṣṇa consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is Kṛṣṇa conscious. And since the ultimate goal of yoga practice is to see the Lord within, a Kṛṣṇa conscious person is already the best of all yogīs. The principles of the yoga system mentioned herein are different from those of the popular so-called yoga societies. TEXT 15 yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ śāntiṁ nirvāṇa-paramāṁ mat-saṁsthām adhigacchati SYNONYMS yuñjan—practicing; evam—as mentioned above; sadā—constantly; ātmānam—body, mind and soul; yogī—the mystic transcendentalist; niyata-mānasaḥ—with a regulated mind; śāntim—peace; nirvāṇa-paramām—cessation of material existence; mat—saṁsthām—the spiritual sky (the kingdom of God); adhigacchati—does attain. TRANSLATION Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Kṛṣṇa] by cessation of material existence. PURPORT The ultimate goal in practicing yoga is now clearly explained. Yoga practice is not meant for attaining any kind of material facility; it is to enable the cessation of all material existence. One who seeks an improvement in health or aspires after material perfection is no yogī according to Bhagavad-gītā. Nor does cessation of material existence entail one's entering into "the void," which is only a myth. There is no void anywhere within the creation of the Lord. Rather, the cessation of material existence enables one to enter into the spiritual sky, the abode of the Lord.

The abode of the Lord is also clearly described in the Bhagavad-gītā as that place where there is no need of sun, moon or electricity. All the planets in the spiritual kingdom are self-illuminated like the sun in the material sky. The kingdom of God is everywhere, but the spiritual sky and the planets thereof are called paraṁ dhāma, or superior abodes. A consummate yogī, who is perfect in understanding Lord Kṛṣṇa, as is clearly stated herein by the Lord Himself (mat-cittaḥ, mat-paraḥ, mat-sthānam), can attain real peace and can ultimately reach His supreme abode, Kṛṣṇaloka, known as Goloka Vṛndāvana. In the Brahma-saṁhitā (5.37) it is clearly stated, goloka eva nivasaty akhilātma-bhūtaḥ: the Lord, although residing always in His abode called Goloka, is the all-pervading Brahman and the localized Paramātmā as well by dint of His superior spiritual energies. No one can reach the spiritual sky (Vaikuṇṭha) or enter into the Lord's eternal abode (Goloka Vṛndāvana) without the proper understanding of Kṛṣṇa and His plenary expansion Viṣṇu. Therefore a person working in Kṛṣṇa consciousness is the perfect yogī, because his mind is always absorbed in Kṛṣṇa's activities (sa vai manaḥ kṛṣṇa-pādāravindayoḥ [SB 9.4.18]). In the Vedas also (Śvetāśvatara Upaniṣad 3.8) we learn, tam eva viditvāti mṛtyum eti: "One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead, Kṛṣṇa." In other words, perfection of the yoga system is the attainment of freedom from material existence and not some magical jugglery or gymnastic feats to befool innocent people. TEXT 16 nāty-aśnatas 'tu yogo 'sti na caikāntam anaśnataḥ na cāti-svapna-śīlasya jāgrato naiva cārjuna SYNONYMS na—never; ati—too much; aśnataḥ—of one who eats; tu—but; yogaḥ—linking with the Supreme; asti—there is; na—nor; ca—also; ekāntam—overly; anaśnataḥ—abstaining from eating; na—nor; ca—also; ati—too much; svapna-śīlasya—of one who sleeps; jāgrataḥ—or one who keeps night watch too much; na—not; eva—ever; ca—and; arjuna—O Arjuna. TRANSLATION There is no possibility of one's becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough. PURPORT Regulation of diet and sleep is recommended herein for the yogīs. Too much eating means eating more than is required to keep the body and soul together. There is no need for men to eat animals, because there is an ample supply of grains, vegetables, fruits and milk. Such simple foodstuff is considered to be in the mode of goodness according to the Bhagavad-gītā. Animal food is for those in the mode of ignorance. Therefore, those who indulge in animal food, drinking, smoking and eating food which is not first offered to Kṛṣṇa will suffer sinful reactions because of eating only polluted things. Bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt. Anyone who eats for sense pleasure, or cooks for himself, not offering his food to Kṛṣṇa, eats only sin. One who eats sin and eats more than is allotted to him cannot execute perfect yoga. It is best that one eat only the remnants of foodstuff offered to Kṛṣṇa. A person in Kṛṣṇa consciousness does not eat anything which is not first offered to Kṛṣṇa. Therefore, only the Kṛṣṇa conscious person can attain perfection in yoga practice. Nor can one who artificially abstains from eating, manufacturing his own personal process of fasting, practice yoga. The Kṛṣṇa conscious person observes fasting as it is recommended in the scriptures. He does not fast or eat more than is required, and he is thus competent to perform yoga practice. One who eats more than required will dream very much while sleeping, and he must consequently sleep more than is required. One should not sleep more than six hours daily. One who sleeps more than six hours out of twenty-four is certainly influenced by the mode of ignorance. A person in the mode of ignorance is lazy and prone to sleep a great deal. Such a person cannot perform yoga. TEXT 17

yuktāhāra-vihārasya yukta-ceṣṭasya karmasu yukta-svapnāvabodhasya yogo bhavati duḥkha-hā SYNONYMS yukta—regulated; āhāra—eating; vihārasya—recreation; yukta—regulated; ceṣṭasya—of one who works for maintenance; karmasu—in discharging duties; yukta—regulated; svapna-avabodhasya—sleep and wakefulness; yogaḥ—practice of yoga; bhavati—becomes; duḥkha—hā—diminishing pains. TRANSLATION He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system. PURPORT Extravagance in the matter of eating, sleeping, defending and mating—which are demands of the body—can block advancement in the practice of yoga. As far as eating is concerned, it can be regulated only when one is practiced to take and accept prasādam, sanctified food. Lord Kṛṣṇa is offered, according to the Bhagavad-gītā (9.26), vegetables, flowers, fruits, grains, milk, etc. In this way, a person in Kṛṣṇa consciousness becomes automatically trained not to accept food not meant for human consumption, or not in the category of goodness. As far as sleeping is concerned, a Kṛṣṇa conscious person is always alert in the discharge of his duties in Kṛṣṇa consciousness, and therefore any unnecessary time spent sleeping is considered a great loss. Avyartha-kālatvam: [Cc. Madhya 23.18-19] a Kṛṣṇa conscious person cannot bear to pass a minute of his life without being engaged in the service of the Lord. Therefore, his sleeping is kept to a minimum. His ideal in this respect is ��rīla Rūpa Gosvāmī, who was always engaged in the service of Kṛṣṇa and who could not sleep more than two hours a day, and sometimes not even that. Ṭhākura Haridāsa would not even accept prasādam nor even sleep for a moment without finishing his daily routine of chanting with his beads three hundred thousand names. As far as work is concerned, a Kṛṣṇa conscious person does not do anything which is not connected with Kṛṣṇa's interest, and thus his work is always regulated and is untainted by sense gratification. Since there is no question of sense gratification, there is no material leisure for a person in Kṛṣṇa consciousness. And because he is regulated in all his work, speech, sleep, wakefulness and all other bodily activities, there is no material misery for him. TEXT 18 yadā viniyataṁ cittam ātmany evāvatiṣṭhate nispṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā SYNONYMS yadā—when; viniyatam—particularly disciplined; cittam—the mind and its activities; ātmani—in the transcendence; eva—certainly; avatiṣṭhate—becomes situated; nispṛhaḥ—devoid of desire; sarva—for all kinds of; kāmebhyaḥ—material sense gratification; yuktaḥ—well situated in yoga; iti—thus; ucyate—is said to be; tadā—at that time. TRANSLATION When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence—devoid of all material desires—he is said to be well established in yoga. PURPORT The activities of the yogī are distinguished from those of an ordinary person by his characteristic cessation from all kinds of material desires—of which sex is the chief. A perfect yogī is so well disciplined in the activities of the mind that he can no longer be disturbed by any kind of material desire. This perfectional stage can automatically be attained by persons in Kṛṣṇa consciousness, as stated in the Śrīmad-Bhāgavatam (9.4.18-20): sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane karau harer mandira-mārjanādiṣu śrutiṁ cakārācyuta-sat-kathodaye mukunda-liṅgālaya-darśane dṛśau tad-bhṛtya-gātra-sparśe 'ṅga-saṅgamam ghrāṇaṁ ca tat-pāda-saroja-saurabhe śrīmat-tulasyā rasanāṁ tad-arpite pādau hareḥ kṣetra-padānusarpaṇe śiro hṛṣīkeśa-padābhivandane kāmaṁ ca dāsye na tu kāma-kāmyayā yathottama-śloka-janāśrayā ratiḥ "King Ambarīṣa first of all engaged his mind on the lotus feet of Lord Kṛṣṇa; then, one after another, he engaged his words in describing the transcendental qualities of the Lord, his hands in mopping

the temple of the Lord, his ears in hearing of the activities of the Lord, his eyes in seeing the transcendental forms of the Lord, his body in touching the bodies of the devotees, his sense of smell in smelling the scents of the lotus flowers offered to the Lord, his tongue in tasting the tulasī leaf offered at the lotus feet of the Lord, his legs in going to places of pilgrimage and the temple of the Lord, his head in offering obeisances unto the Lord, and his desires in executing the mission of the Lord. All these transcendental activities are quite befitting a pure devotee." This transcendental stage may be inexpressible subjectively by the followers of the impersonalist path, but it becomes very easy and practical for a person in Kṛṣṇa consciousness, as is apparent in the above description of the engagements of Mahārāja Ambarīṣa. Unless the mind is fixed on the lotus feet of the Lord by constant remembrance, such transcendental engagements are not practical. In the devotional service of the Lord, therefore, these prescribed activities are called arcana, or engaging all the senses in the service of the Lord. The senses and the mind require engagements. Simple abnegation is not practical. Therefore, for people in general—especially those who are not in the renounced order of life—transcendental engagement of the senses and the mind as described above is the perfect process for transcendental achievement, which is called yukta in the Bhagavad-gītā. TEXT 19 yathā dīpo nivāta-stho neṅgate sopamā smṛtā yogino yata-cittasya yuñjato yogam ātmanaḥ SYNONYMS yathā—as; dīpaḥ—a lamp; nivāta-sthaḥ—in a place without wind; na—does not; iṅgate—waver; sā—this; upamā—comparison; smṛtā—is considered; yoginaḥ—of the yogī; yata-cittasya—whose mind is controlled; yuñjataḥ—constantly engaged; yogam—in meditation; ātmanaḥ—on transcendence. TRANSLATION As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self. PURPORT A truly Kṛṣṇa conscious person, always absorbed in transcendence, in constant undisturbed meditation on his worshipable Lord, is as steady as a lamp in a windless place. TEXTS 20-23 yatroparamate cittaṁ niruddhaṁ yoga-sevayā yatra caivātmanātmānaṁ paśyann ātmani tuṣyati sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na caivāyaṁ sthitaś calati tattvataḥ yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vicālyate taṁ vidyād duḥkha-saṁyoga- viyogaṁ yoga-saṁjñitam SYNONYMS yatra—in that state of affairs where; uparamate—cease (because one feels transcendental happiness); cittam—mental activities; niruddham—being restrained from matter; yoga-sevayā—by performance of yoga; yatra—in which; ca—also; eva—certainly; ātmanā—by the pure mind; ātmānam—the self; paśyan—realizing the position of; ātmani—in the self; tuṣyati—one becomes satisfied; sukham—happiness; ātyantikam—supreme; yat—which; tat—that; buddhi—by intelligence; grāhyam—accessible; atīndriyam—transcendental; vetti—one knows; yatra—wherein; na—never; ca—also; eva—certainly; ayam—he; sthitaḥ—situated; calati—moves; tattvataḥ—from the truth; yam—that which; labdhvā—by attainment; ca—also; aparam—any other; lābham—gain; manyate—considers; na—never; adhikam—more; tataḥ—than that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by miseries; guruṇā api—even though very difficult; vicālyate—becomes shaken; tam—that; vidyāt—you must know; duḥkha-saṁyoga—of the miseries of material contact; viyogam—extermination; yoga-saṁjñitam—called trance in yoga. TRANSLATION In the stage of perfection called trance, or samādhi, one's mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses.

Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact. PURPORT By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure—realized through transcendental senses—is accepted. And this is corroborated by Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras (3.34): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam [Cc. Antya 20.12], or clearance of the impure mirror of the mind. This "clearance" is actually liberation, or bhava-mahā-dāvāgni-nirvāpaṇam. The theory of nirvāṇa—also preliminary—corresponds with this principle. In the Bhāgavatam (2.10.6) this is called svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in this verse. After nirvāṇa, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as Kṛṣṇa consciousness. In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the "real life of the living entity." Māyā, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patañjali also accepts this by his words kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or transcendental pleasure, is real life. This is confirmed in the Vedānta-sūtra (1.1.12) as ānanda-mayo 'bhyāsāt. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gītā. In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery.

Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way. The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga. As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences—such as accidents, disease, scarcity and even the death of a most dear relative—but he is always alert to execute his duties in Kṛṣṇa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā (2.14), āgamāpāyino 'nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.