Adbhuta yoga astrology

The characteristic of a science or Vidya is the approach and not merely the content or quality of knowledge. Though Yoga has its foundations more than years ago and is principally an oral tradition, the verbal basis of Yoga-Vidya Yogic Science is found in the Upanishads especially the Katha-Upanishad, Shvetashvatara-Upanishad and Maitrayaniya-Upanishad , the Yoga Sutras of Patanjali, and the Bhagavad Gita.

According to Prof. The pure science of Yoga is Adhyatma Vidya science of man in depth , while the technology or applied science rules of Yoga practice , that is the technology of unification or integration, is called Yoga-Vidhi. The scientific attitude of Yoga can be seen from the firm insistence on Pariprasna enquiry or dialogue as a pre requisite to higher knowledge, as enunciated in the Bhagavad Gita IV. Similarly the Yoga Sutras of Patanjali display a scientific attitude towards the acquisition of Pramana true knowledge. Patanjali says that true knowledge can be acquired Yoga Sutra: Chapter I, Verse7 by direct perception Pratyaksha , rational inference Anumana , and from reliable testimony Agama.

This use of the intellect Buddhi endowed with discrimination Viveka is typical of all Yoga traditions and their teachings. The Bhagavad Gita, which is sometimes referred to as the Yoga Shastra, shows the exchange between Arjuna and Yogeshwar Krishna to be of a genuine spirit of enquiry and a keen desire for truth, as one would expect from a modern scientist and his guide. The Shiva-Samhita V. The process of Yoga is one of the understanding and achievement of Mind Control.

The Yogis discovered that the mind has many levels such as Mudha dull and inert mind , Kshipta distracted mind , Vikshipta partially distracted mind , Ekagratha concentrated mind , and Niruddha controlled mind. They also found that the thought waves Chitta-Vritti were five fold, and are Pramana conception , Viparyaya misconception , Vikalpa imagination , Nidra sleep and Smrithi memory.

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They realized that without Once this is achieved the Yogin rests in his Essential Self Tada drishtu swarupeva sthanam. The method to achieve this state is through dedicated and determined practice and dispassion Abyasa vairagyabhyam tannirodhah. The Yogi views his being as a manifestation of the Divine and realizes that he is not only the physical body, but he also has four other bodies; the energy body, the mental body, the body of wisdom, and the body of eternal bliss.

This concept is known as the Pancha Kosha. He follows the systematic practice Abyasa of the eight-fold path of Ashtanga Raja Yoga, consisting of moral restraints Yama , ethical observances Niyama , firm and comfortable postures Asana , expansion of the vital life force Pranayama , control of the senses Pratyahara , concentration Dharana leading into meditation Dhyana and ultimately transcends the individual self in cosmic consciousness Samadhi.

This conscious evolution may take years and years even lifetimes of disciplined and dedicated practice Abyasa , detachment or dispassion Vairagya and loads of discrimination Viveka. Through such a systematic manner, the Sadhak seeker of Truth attempts to unite Yuj his individual self Jivatma with the universal self Paramatma. It stands in its own right as a science based upon the eternal laws of the Higher Life and does not require the support of any science or philosophical system to uphold its claims.

Its truths are based in the experiences and experiments of an unbroken line of mystics, occultists, saints and sages, who have realized and borne witness to them through the ages. Yoga grows through Yoga.


He who is attentive towards Yoga long delights in Yoga. Georg Feuerstein Ph.

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They realized that to discover the true Self, one had to harness attention because the energy of the body-mind follows attention. A crude example of this process is the measurable increase of blood flow to our fingers and toes that occurs when we concentrate on them. He has noted that Yoga not only benefits the nervous system, but also the cardiovascular, respiratory, digestive and endocrine systems in addition to bringing about general biochemical changes in yoga practitioners.

Yoga as a science of living is also an art. Yoga, therefore, may be defined as the science and art of optimum living. Yoga has the capacity to move, either side by side with medical science or independently. This is because Yoga has a sound system of etiology, diagnosis and pathogenesis of disease. Thus we have a complete system by itself in Yoga. As a science of mind it offers a safe method of concentration and meditation educing a practical application of the power of the human mind. Its entire process is centered in awareness, that is why I call it the science of awareness.

It is imperative that the youth of our world are awakened to the greatness inherent in Indian Culture and Yoga and the link between both of them. They must be given a proper and systematic training in Yoga and our cultural heritage. Catching them young must be our aim if we are to educate them about the greatness of this cultural heritage of Yoga.

It is to further this understanding of the link between Indian culture and Yoga, as well as to understand the deep inherent connection between numbers and our existence, that this book has been compiled. Many Yogic concepts can be grouped under the numbers from 1 to 10, and this book is an attempt to help us learn the science of Yoga and its philosophy in an enjoyable and leisurely manner. My attempt has been to present the Yogic teachings and attitudes within the framework of numbers, as I feel this is a wonderfully effective tool both for teaching as well as for learning. This is an important aspect of Yogic culture and I request all readers to comply in the true spirit of Yama and Niyama.

I wish that all those who go through this book find that it enriches their knowledge of this science of Yoga and Indian Culture as much as it did for me in its compilation. Do not forsake your golden culture for the plastic playthings of the modern world. Ananda Balayogi Bhavanani According to the Yantric concept as taught by Yogamaharishi Dr Swami Gitananda Giri, each number has a special inherent quality or power, and numbers are not merely measures of quantities as is usually presumed. Every aspect of life goes through a phase of nines. This phase may be nine years, nine months, nine weeks or even nine days.

This concept can be further extended both ways to go down to nine milliseconds on one hand or up to nine lifetimes on the other. The evolutionary phases of the five Tattwas elements are an inherent natural cycle that manifests in all human endeavors.

By understanding these cycles we may move with natural rhythm, rather than go against the tides of time. We thus fulfill ourselves in a positive logical way rather than living haphazardly.

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On the wheel of life, these nine distinct phases are found to exist in a nine unit cycle of time. What one can be, one must be. Adding up the date, month and complete year of our birth, and then reducing the resultant number to a single digit, is the method of calculating our Dharma Marga. This is the mighty energy of the universe that creates, and sustains, as well as evolves through change. This metaphysical principle of the universe is of the nature of pure existence, pure consciousness and pure bliss Sat-Chit- Anandam. It is formless and not bound by the laws of space, time or causation.

It is Nirguna, i. Although many Gods are worshiped externally in Hinduism Sanathana Dharma , it is well understood that behind them all, there is the same all pervasive Brahman. This spiritual insight sees the identity of the undying external Brahman and undying internal Atman as one and the same. All the four Mahavakyams, which are concise utterances of the Upanishads, reiterate the oneness of the Atma, the Self within, and the Brahman. This is the pose of the Siddha, There are two major divisions or paths in Tantra.

The Vama Marga left hand Tantra deals with principles of energy in a materialistic, exoteric and literal manner, whereas the Dakshina Marga right hand deals with them in a subtler, esoteric and more refined manner. Pujya Swamiji termed Vama Marga as the outer or exoteric path and Dakshina Marga as the esoteric or inner path. It is also taught that Vama Marga utilises the lunar, feminine, physical, emotional energies of the Ida Nadi, while the Dakshina Marga utilizes the masculine, solar, mental, intellectual energies of Pingala Nadi.

This is in principle similar to the concept of Hatha Yoga, in which an understanding of the body having two equal and yet opposite energies flowing through either half of the body is cultivated. The beauty of Indian thought is an acceptance that there are many paths, and though they may appear contradictory on the surface, each has its own validity within its own framework. They are called Malas or stains or impurities. The soul feels confined to and limited to the body and the sense organs. This Anava makes the Jiva ignorant of its real glory and power. Under the influence of Anava Mala, the Jiva indulges in all manners of actions and acquires merits and demerits, thus becoming subject to the birth — death - rebirth cycle.

This cycle of action-reaction is the Karma Mala that causes union of the conscious and unconscious. The third Mala is Maya, which gives souls the means and objects of enjoyment. Through spiritual disciplines, the Maya and Karma Malas can be effaced, but it is only through the grace of the Divine that Anava Mala can be removed.

Souls are classified on the basis of lingering Malas into Sakalars having all three Malas , Pralayakalars those who have got rid of Maya but are still stuck with Karma and Anava , and the Vignanakalars, who are the highest evolved. The Vignanakalars have only Anava Mala and they may be freed from it only by the grace of the Divine. The red inverted triangle Tejo Mandala that symbolizes creativity, motivation, power and energy is the Mandala associated with this element.

This Mandala has a deep correlation with the Indian classical dancing art of Bharata Natyam, where the Agni Devatha is the deity associated with fire and he is propitiated through the variety of Homas or Yagnas fire offerings that are part and parcel of the Indian way of life.

Agnisthana, the abode of Agni, is said to extend in the human body from the navel to the hips.