Vasishta yoga in astrology

Vasishta Maharshi

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Books On Yoga Vasistha

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Print Email. There YOGA-VASISHTA LAGHU-(the smaller). BY It is intended to give herein a short introduction to, and an analysis of, Laghu-Yoga-Vasishta. Of course Inner Strength | Effects of Prana Shakti | Body and Mind | Dinesh Kumar . Yoga Vasistha is a philosophical text attributed to Valmiki, although the real author is unknown. non-Hindu Interpretations of a Jivanmukta; Leslie, Julia ( ). Authority and meaning in Indian religions: Hinduism and the case of Vālmīki.

Hardcover Edition: Khemraj Shrikrishnadass. The Supreme Yoga: Yoga Vasistha. Yoga Vashistham Rama Gita. Yoga Vasistha Vol. VI: Nirvana Prakarana Uttarardha. A Glimpse into Yogavasistha Yogavasistha Nidarsini.

enter site Fifty Stories from Yogavasishtha. Vijayshree Hardcover Edition: Nag Publisher.

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Awesome books collection. Yoga Vasistha is an extremely popular work, on Vedanta. It is an extensive philosophical poem spread over six prakaranas or chapters containing nearly 32, verses, according to tradition though the availableversions contain much less 23, verses.

It is known by several other names such as Yogavasistharamayana, Maharamayana and Jnanavasistha also. It has several commentaries. Some of them are: Vasistharamayanacandrika by Advayaranya; Tatparyaprakasa of Anandabodhendrasarasvati; Padacandrika by Madhavasarasvati.

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These principles are illustrated via stories in the section titled Srishti Prakarana — Origin. This is one of the longest Hindu texts in Sanskrit after the Mahabharata , and an important text of Yoga. They are good for all joints and give you balance and well-being. This mumukshu prakarana, divine longing, describes the qualities of a seeker. How can you deepen your understanding of yourself and others so that caring, kindness and mindfulness can grow? It is not enough to ask questions and seek answers intellectually; we have to turn these questions into a quest. The name means "Yogi devoted to Shiva and Parvati.

These works again have their own commentaries written by scholars. The work abounds in several interesting stories and analogies. A few of them may be briefly set out here: 1. On the advice of his father, the sage Vyasa , Suka goes to the king Janaka to learn about Brahman. Though severely tested, he comes out successful and is taught by him. There is a long and interesting story of the king Padma and his queen Lila in the Utpattiprakarana. Bhishma in the Mahabharata Shanti Parva The Puranas contain sections on Yoga said to be authoritative in nature as well and do not give importance to Patanjali.

When such texts teach Yoga, they often do so with quotes from the older Vedas. It is not a new or original teaching, nor was it ever meant to stand on its own. The topics addressed in it from yamas and niyamas to dhyana and samadhi are already taught in detail in the older literature. In the Mahabharata Shanti Parva While no single simple Hiranyagarbha Yoga Sutras text has survived, quite a few of its teachings have remained.

In fact, the literature on the Hiranyagarbha Yoga tradition is much larger than that on Patanjali Yoga tradition, which itself represents a branch of it. We cannot speak of a Patanjali Yoga tradition or of a Patanjali Yoga literature apart from this older set of Yoga teachings rooted in the Hiranyagarbha tradition. The Patanjali Yoga teaching occurs in the context of a broader Yoga Darshana that includes other streams. There is only one Yoga Darshana that existed long before Patanjali and was taught in many ways.

It is the Yoga Darshana attributed to Hiranyagarbha and related Vedic teachers. Who then was Hiranyagarbha, a human figure or a deity? As a form of the Sun God, Hiranyagarbha can be related to other such Sun Gods like Savitri, to whom the famous Gayatri mantra is addressed. Therefore, the Hiranyagabha Yoga tradition is a strongly Vedic tradition.

We can call it the Hiranyagarbha Vedic Yoga tradition. Krishna states in the Bhagavad Gita IV. Vivasvan taught this Yoga to Manu, the original man or first king, making it into the prime Yoga path for all humanity. It also identifies Hiranyagarbha with the Buddhi or Mahat, the higher or cosmic mind Mahabharata The chief disciple of Hiranyagarbha in the ancient texts is said to be the Rishi Vasishta, the foremost of the Vedic seers seer of the seventh book of the Rig Veda , who passed on the Yoga teachings to Narada Mahabharata Shanti Parva Vasishta is made into the prime early human teacher of such other Vedic disciplines as Advaita Vedanta the tradition of Jnana Yoga or the Yoga of Knowledge , and of carrying on the Yoga teachings of Shiva and Vishnu as well as that of Hiranyagarbha.

There are several very important Yoga texts in the Vasistha line including the Vasishta Samhita and Yoga Vasishta , the latter of which is often regarded as the greatest work on both Yoga and Vedanta. The original Yoga tradition is not the Patanjali tradition but the Hiranyagarbha tradition.

It teachings are found not only in the Yoga Sutras but in the Mahabharata , including the Bhagavad Gita , Moksha Dharma Parva and Anu Gita , which each contain extensive teachings on Yoga from many sides. The Hiranyagarbha Yoga tradition is the main Vedic Yoga tradition. The Patanjali Yoga tradition is an offshoot of it or a later expression of it.


Samkhya, Yoga and Vedanta are all presented as aspects of this same tradition in the Mahabharata. Ayurveda and Vedic astrology are important aspects of its outer application. If we want to go back to the real roots of Yoga and restore the original teachings of Yoga, we should return to the Hiranyagarbha Yoga Darshana.

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It will also help us better understand the Yoga Sutras of Patanjali. Much of modern Yoga rests upon a misinterpretation and misunderstanding of the Yoga Sutras. The first problem is that many people try to look at the Yoga Sutras as an original text that stands in itself, when it is only a later compilation that requires examining its background in order to make sense of it.

Second, the Yoga Sutras , as a sutra work consisting of short aphorisms, can be easily slanted in different directions according to the inclinations of the interpreter. The teachings of the Hiranyagarbha Yoga Darshana, on the other hand, are more complete and can be cross referenced to avoid such distortions.

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Third, the Yoga Sutra tradition has been made sectarian, notably opposing Yoga and Samkhya to Vedanta. This is not something of the modern age only, but occurred in old debates between these philosophical systems going back to the Middle Ages and before. The synthesis of these three systems is in fact as old as Krishna, if not older. This older integral Yoga is the same general type of Yoga-Vedanta taught by great modern Yoga gurus of India like Vivekananda, Yogananda, Aurobindo, Shivananda, and his many disciples, and many others, the very teachers who first brought Yoga to the West in the last century.

They have taught the Yoga Sutras , the Bhagavad Gita and the Upanishads together as part of the same broader tradition. So how do we approach the Yoga Sutras then? It is best to do so in the context of the older Yoga Darshana.