Yoga Sutras of Patanjali by vivekananda ebook

PATANJALI YOGA SUTRAS ebook download
Sanskrit text with Translation and Commentary
By
Swami Vivekananda
1.Introduction
2.Samadhipadam
3.Sadhanapadam
4.Vibhootipadam
5.Kavalyapadam

BEFORE going into the Yoga Aphorisms I will try to discuss one great question, upon which the whole theory of religion rests, for the Yogis. It seems the consensus of opinion of the great minds of the world, and it has been nearly demonstrated by researchers into physical nature, that we are the outcome and manifestation of an absolute condition, back of our present relative condition, and are going forward, to return again to that absolute. This being granted, the question is, which is better, the absolute or this state? There are not wanting people who think that this manifested state is the highest state of man. Thinkers of great caliber are of the opinion that we are manifested specimens of undifferentiated being, and this differentiated state is higher than the absolute. Because in the absolute there cannot be any quality they imagine that it must be insensate, dull, and lifeless, that only this life can be enjoyed, and therefore we must cling to it.

First of all we want to inquire into other solutions of life. There was an old solution that man after death remained the same, that all his good sides, minus his evil sides, remained forever. Logically stated this means that man’s goal is the world; this world carried a stage higher, and with elimination of its evils is the state they call heaven. This theory, on the face of it, is absurd and puerile, because it cannot be. There cannot be good without evil, or evil without good. To live in a world where all is good and no evil is what Sanskrit logicians call a “dream in the air.” Another theory in modern times has been presented by several schools, that man’s destiny is to go on always improving, always struggling towards, and never reaching, the goal. This statement, though, apparently, very nice, is also absurd, because there is no such thing as motion in a straight line. Every motion is in a circle. If you could take up a stone, and project it into space, and then live long enough, that stone would come back exactly to your hand. A straight line, infinitely projected, must end in a circle.

Therefore, this idea that the destiny of man is progression ever forward and forward, and never stopping, is absurd. Although extraneous to the subject, I may remark that this idea explains the ethical theory that you must not hate, and must love, because, just as in the case of electricity, or any other force, the modern theory is that the power leaves the dynamo and completes the circle back to the dynamo. So with all forces in nature; they must come back to the source. Therefore do not hate anybody, because that force, that hatred, which comes out from you, must, in the long run, come back to you. If you love, that love will come back to you, completing the circuit. It is as certain as can be, that every bit of hatred that goes out of the heart of man comes back to him full force; nothing can stop it, and every impulse of love comes back to him.

On other and practical grounds we see that the theory of eternal progression is untenable, for destruction is the goal of everything earthly. All our struggles and hopes and fears and joys, what will they lead to? We will all end in death. Nothing is so certain as this. Where, then, is this motion in a straight line? This infinite progression? It is only going out to a distance, and again coming back to the centre from which it started. See how, from nebulae, the sun, moon, and stars, are produced; then they dissolve, and go back to nebulae. The same is being done everywhere. The plant takes material from the earth, dissolves, and gives it back. Every form in this world is taken out of corresponding atoms and goes back to those atoms.

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Yogasutras of Patanjali by Madwacharya

Hatha yoga pradipika ebook with english translation

THE HATHA YOGA PRADIPIKA
It is an ancient book about mind control, yama niyama, asanas samadhi etc. Free download ebook on Hatha yoga pradipika in sanskrit with english translation.

CHAPTER 1 - ON ÂSANAS
Âsanas
Swastikaâsana, Gomukhaâsana, Vîrâsana, Kurmâsana, Kukkutâsana, Uttâna Kûrmaâsana, Dhanurâsana, Matsyaâsana
Paschima Tâna, Mayûraâsana, Savaâsana, The Siddhâsana, Padmâsana, The Simhâsana, The Bhadrâsana,
Foods injurious to a Yogî

CHAPTER II - ON PRÂNÂYÂMA
Shatkarma, The Dhauti, The Basti, The Neti, The Trâtaka, The Nauli, The Kapâla Bhâti, Gaja Karani, Manonmanî
Different hinds of Kumbhakas
Sûrya Bhedana, Ujjâyî, Sîtkârî , Sîtalî, The Bhastrikâ, The Bhrâmari, The mûrchhâ, The Plâvinî,
Indications of success in the practice of Hatha Yoga

CHAPTER III - ON MUDRÂS
The mudrâs, The mahâ mudrâ, The mahâ Bandha,The mahâ Vedha,The Khechari Mudra,The Uddiyâna Bandha,The mûla Bandha
The Jâlandhara Bandha,The Viparîta Karanî,The Vajrolî ,The Sahajolî ,The Amarolî,The Sakti châlana

CHAPTER IV - ON SAMÂDHI
The Sâmbhavî mudrâ,The Unmanî,The Târaka, The Khecharî, End of the Khecharî, Ârambha Avasthâ ,The Ghata Avasthâ
The Parichaya Avasthâ, The Nishthavastha

INTRODUCTION
There exists at present a good deal of misconception with regard to the practices of the Hatha Yoga. People easily believe in the stories told by those who themselves heard them second hand, and no attempt is made to find out the truth by a direct reference to any good treatise. It is generally believed that the six practices, (Shatkarma) in Hatha Yoga are compulsory on the student and that besides being dirty, they are fraught with danger to the practiser. This is not true, for these practices are necessary only in the existence of impurities in the Nâdis, and not otherwise. There is the same amount of misunderstanding with regard to the Prânâyâma. People put their faith
implicitly in the stories told them about the dangers attending the practice, without ever taking the trouble of ascertaining the fact themselves. We have been inspiring and expiring air from our birth, and will continue to do so till death; and this is done without the help of any teacher. Prânâyâma is nothing but a properly regulated form of the otherwise irregular and hurried flow of air, without using much force or undue restraint; and if this is accomplished by patiently keeping the flow slow and
steady, there can be no danger. It is the impatience for the Siddhis which cause undue pressure on the organs and thereby causes pains in the ears, the eyes, the chest, etc. If the three bandhas (Bandha) be carefully performed while practising the Prânâyâma, there is no possibility of any danger. There are two classes of students of Yoga: (1) those who study it theoretically; (2) those who combine the theory with practice. Yoga is of very little use, if studied theoretically. It was never meant for such a study. In its practical form, however, the path of the student is beset with difficulties. The books on Yoga give instructions so far as it is possible to express the methods in words, but all persons, not being careful enough to follow these instructions to the very letter, fail in their object. Such persons require a teacher versed in the practice of Yoga. It is easy to find a teacher who will explain the language of the books, but this is far from being satisfactory. For instance, a Pandit without any knowledge of the science of materia medica will explain ‘Kantakari’ as ‘Kantakasyaarih Kantakaari’ or an enemy of thorns, i.e., shoes, while it is in reality the name of a medicinal plant. The importance of a practical Yogî as a guide to a student of Yoga cannot be overestimated; and without such a teacher it is next to impossible for him to achieve anything. The methods followed by the founders of the system and followed ever afterwards by their followers, have been wisely and advisedly kept secret; and this is not without a deep meaning. Looking to the gravity of the subject and the practices which have a very close relation with the vital organs of the human body, it is of paramount importance that the instructions should be received by students of ordinary capacity, through a practical teacher only, in order to avoid any possibility of mistake in practice. Speaking broadly, all men are not equally fitted to receive the instructions on equal terms. man inherits on birth his mental and physical capitals, according to his actions in past births, and has to increase them by manipulation, but there are, even among such, different grades. Hence, one cannot become a Yogî in one incarnation, as says Sri Krishna ????? ??????????? ??????? ?? ? ????????? ?? (At the end of many biths, the man of knowledge reaches me. Gita 7.19) and again ?????? ??? ???????? ?????????????? ???????? ?? (Among men, one in many thousands, strives to win the saving knowledge. Gita 7.3)

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Laghu Yoga Vasishta ebook download

LAGHU YOGA VASISTHA
(English Translation)
BY
K. NARAYANASWAMI AIYER

CONTENTS
VAIRAGGYA-PRAKARANA
MUMUKSHU PRAKARANA
UTPATTI PRAKARANA
1. THE STORY OF AKASAJA, THE SON OF AKASA
2. THE STORY OF LILA
3. THE STORY OF KARKATI
4. THR STORY OF AINDHAVA THE SON OF INDU OR THE MOON
5. THE STORY or THE DECEITFUL INDRA
6. THE STORY OF MANAS (MIND)
7. THE STORY OF A BALA (LAD)
8. THE STORY OF A SIDDHA
9. THE CONCLUSION OF UTPATHTHI-PRAKARANA

STHITHI-PRAKARANA
1. THE STORY OF SUKRA VENUS
2. THE STORY OF DAMA, VYALA AND KATA
3. THE STORY OF BHEEMA, BHASA AND DRUDHA
4. THE STORY OF DASURA
5. THE STORY OF KACHA
6. THE CONCLUSION OF STHITHI PRAKARAXA
UPASANTHI PRAKARANA
1. THE STORY OF KING JANAKA
2. THE STORY OF PUNNYA AND PAVANA
3. THE STORT OF THE GREAT BALI
4. THE STORY OF PRAHLADA
5. THE STORY OF GADHI
6. THE STORY OF UDDALAKA
7. THE STORY OF SURAGHU
8. THE STORY OF BHASA AND VILASA
9. THE STORY OF VEETHAHAVTA
10. THE CONCLUSION OF UPASANTI PRAKARANA
NIRVANA PRAKARANA

1. THE STORY OF BHUSUNDA
2. THE STORY OF DEVA-PUJA (THE WORSHIP OF GOD)
3. THE STORY OF BILWA FRUIT
4. THE STOKY OF SILA, A GRANITE
5. THE STORY OF ARJUNA
6. THE STORY OF THE HUNDRED RUDRAS
7. THE STORY OF VETALA (GOBLIN)
8. THE STORY OF BHAGEERATHA
9. THE STORY OF SIKHIDWAJA
10. THE STORY OF KACHA
11. THE STORY OF MITHYA PURUSHA, THE ILLUSORY PERSONAGE
12. THE STORY OF BHRINGISASA
13. THE STORY OF IKSHWAKU
14. THE STORY OF A MUNI AND A HUNTER
THE CONCLUSION OF NIRVANAPRAKARANA
K. NARAYANASWAMY AIYAR - BRIEF BIOGRAPHICAL NOTE

IT is intended to give herein a short introduction to, and an analysis of, Laghu Yoga Vasistha. Of course the analysis cannot be an exhaustive one, as it will have then to run through many pages and form a book of its own. There are, as at present known to us, two works by the name of Yoga Vasistha, the larger one going by the name of Brihat Yoga Vasistha and the smaller one, Laghu Yoga Vasistha. The term Brihat means great, while Laghu signifies small. Vasistha is because of this work emanating from Rishi Vasistha as will be seen later on. Though the book is dubbed with the appellation, Yoga Vasistha, it treats of jnana only though practical Yoga is dealt with in two stories in this work. Even there it says that the pure Raja-Yoga is meant and not Hatha-Yoga. Rather the word Yoga seems to have been used in the title of this work in its generic sense of including Jnana-Yoga and other Yogas as in the Bhagavad Gita. Of the two above mentioned works, the smaller one is an abridgment of the bigger and contains about 6,000 Granthas1, whereas the latter contains 36,000.
The commentary of the former has the same number of Granthas as the original whereas that of the latter amounts to 74,000 Granthas which with its original is a lakh on the whole. In the abridged text, almost all the words of the bigger one are reproduced verbatim from the bigger one, the work of the author being generally to clip the bigger of its expansive descriptions and so on; so that in the work before us, we have got the quintessence extracted. This work seems to have been undertaken by one Abhinanda, a great pandit of Kashmir. The authorship or rather writership is attributed to Rishi Valmiki, the author of the Ramayana who is said to have related the whole of Yoga Vasistha to Rishi Bharadwaja as having occurred between Sri Rama and Rishi Vasistha. But of this, later on. The larger work seems to have been partially translated by a gentleman hailing from Bengal. But this one, though small, it is named, is yet big enough.1 A Grantha equals 32 syllables This work is, in the words of Madame Blavatsky, meant for the few only. In the phraseology of this work, it is intended neither for those Ajnanis (or the worldly-minded), who welter in the sea of Samsara without being indifferent to the worldly things nor for those higher spiritual personages who have reached a state of adeptship, so as to be above all advice. Hence it is written in the interests of those who have become indifferent to worldly things and crave for spirituality becoming a potent factor in their daily lives.
Fancy a work like The Voice of Silence put into the hands of a worldly person of decidedly materialistic view and he will throw it away in sheer disgust. Similarly will this work appear to a person who has not caught a glimpse even of the higher life and principles. A person of true Vairagya, should he wish to have not only some hints thrown on the nature of cosmos, Manas (mind) and Universal Spirit from the idealistic standpoint but also some rules of guidance in his daily practical life towards occult knowledge with the proper illustrations will here in find, in my opinion, a mine of knowledge to be guided by and to cogitate upon.

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How to purify your Place from Negative Energies and psychic contaminations

How to purify your Place from Negative Energies and psychic contamination

Negative energies and psychic dirt’s create all problems in life. certain places are extremely dirtier than others. Spending time at these places will affect your energy body. It makes your energy dirt; eventually it will create many deceases in physical body and mind. You should practice cleaning dirty energy regularly in order to keep body and mind healthy. Panic healers use some easy techniques to clean dirty energies, you can also practice these.

Few methods to clean the deceased energy from a room

1, Burn incense and camphor

Sandalwood is the most used cleaning incense, it contains much green prana. However you can use other fragrances also like lavender, sage. Lavender incense contains blue and violet prana, and sage incense contains green, blue and violet prana. Evaporate camphor morning and evening, because negative energies will get much stronger during evening times. Clairvoyantly we see that with camphor fumes energies of disease and lack of wealth are destroyed.

2, Opening Doors and Windows

Opening doors and windows is an easier way to purify your space, by doing this much solar and air prana will flush in. An hour or two will sufficiently clean moderate negative energy from your house.

3, Spray Mixture of Salt and water using a sprayer OR spray cleaning liquid (mixture of Spirit, Rose and sandal water)

Salt water has a great capacity to clean dirty energies, Mix a few tablespoons of salt with a cup of water in a sprayer with a fine misting capability. Shake to dissolve the salt. Walk through a room spraying the salt and water into the air, allowing the droplets to filter down to the floor, salt water bath will clean your aura from negative energies. Holy water of the Catholic Church is essentially salt water with the priest’s benediction on it. But the cleaning process is much faster if you use the Cleaning liquid to spray (cleansing spray can be bought from medical shops or Pranic healing foundation shops) .While mopping the floor mix sea-salt and camphor oil in it, both have capacity to disperse negative energy

4, Chanting Mantra Or Ohm

Chanting a mantra , Ohm or Amen to clean a dirty room. chanting mantras and ohm will disperse all negative energies, this is why places where mantra chanting is a routine has a calm and peace nature. Mantra chanting is recommended before meditation to clear all thoughts from mind. As an alternative play audio of a mantra or ohm chanting. If mantra chanting is done with intention to clean the negative energies, the result will be much more. Chanting lalita sahasranama and other sahasranamas has good effects in cleaning psychic pollutions

5, Loud Clapping or Firing crackers

The custom behind cracker firing in Hindus festival Dewali has another side too. Sound has an ability to disperse negative energies. Loud purposeful clapping can dispel the negative energy in a room. Walk around the room by clapping with a clear intention to dispel negative energy. Do this for 10 to 30 times depending on the size of the room, one clap per second is good pace.

6, Light mustard oil lamp

Fire has no external reality, aura character of fire depends on the oil used, It clean ups the dirty energies coming out from the aura of people, especially from lower chakras, These energies includes those of envy, anger, hatred, frustration, helplessness

7, Imagine cleaning with electric violet prana

If you are not in a condition to do these things, just imagine, using your will, focusing your crown chakra, imagine violet prana flows out from your palm (hand chakra), visualize Violet beams-flushing out all negativity into the earth. Do this for at least five minutes or until you feel the area feels lighter, pray while doing this. Scan the area (scanning is a technique used by pranic healers to find the energy level of any place, things. you can also learn to do scanning easily by doing a basic course in pranic healing) to find the energy level, you will be feeling much lesser negative energy vibrations.

Learn Pranic healing, your hands can heal