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???????? ?????? ???-??? ???????? ?? ????? ???????? ?? ??????? ??? ?????? ??? ???????? ?? ????? ??, ???????? ??? ??, ??????? ???????? ?? ??? ?? ???????? ??? ??? ???? ??? ??????? ??? ?????? ?? ?? ??????? ???? ??? ??? ?? ???????? ???????? ????????? ?? ??? ?????????? ????? ??? ???????? ?? ???????? ????, ???? ??? ?????? ??? ?????????? ?? ?????, ??? ?? ???????? ?? ??? ????? ???? ????? ??? ???? ?? ???????? ??? ????? ?????? ?? ??? ??? ?? ?? ????????? ?? ???? ???? ????
?? ?????? ??? ???├Ч?? ???, ?????, ?????????, ?????, ??????????, ????????, ??????? ??? ???????? ?? ????????? ?????? ???? ??? ??? ???├Ч?? ??? ??????? ?? ????????? ??? ?????????? ?? ?????? ??? ???-???????? ???????? ?? ???? ??? ????? ????? ???????? ??? ??? ??????? ???? ????????, ??- ??????????? ??? ??? ????? ??????? ?? ????? ?? ?????? ????? ?????? ?????????? ???? ??? ??????? ??? ??? ??? ?? ????????? ????? ??? ??????, ?????? ?????????, ????????? ??? ?????? ?? ????? ?? ????? ????? ???? ??? ??? ??????? ?? ?????? ??? ?? ???????????? ????? ???? ??, ?? ??????????? ?? ??????? ???? ??? ??????? ??? ??? ?? ??? ?? ????? ???? ???? ??? ??? ?? ???? ?????? ???? ??? ??? ???? ??? ??????? ??????????? ?? ????? ???? ????????????? ?? ????? ???? ??? ???
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“рдХреГрддрд┐ рдкрд░рд┐рдЪрдп
рдкреНрд░рд╕реНрддреБрдд рдХреГрддрд┐ рдореЗрдВ рдпреЛрдЧ рдХреЗ рдЗрддрд┐рд╣рд╛рд╕, рд╡рд┐рдХрд╛рд╕ рдПрд╡рдВ рджрд░реНрд╢рди рдХреЛ рдЬрд┐рдЬреНрдЮрд╛рд╕реБрдУрдВ рдХреЗ рд╕рдорд╛рдзрд╛рдирд╛рд░реНрде рд╕рд░рд▓рддрдпрд╛ рдкреНрд░рддрд┐рдкрд╛рджрд┐рдд рдХрд░рдиреЗ рдХрд╛ рдкрд░рд┐рд╢реНрд░рдо рдХрд┐рдпрд╛ рдЧрдпрд╛ рд╣реИред
рдлреНрдпреЛрдЧрдпреН рднрд╛рд░рддреАрдп рд╕рд╛рдВрд╕реНрдХреГрддрд┐рдХ рдкрд░рдореНрдкрд░рд╛ рдХреА рдЕрдирдореЛрд▓ рд╡рд┐рд░рд╛рд╕рдд рд╣реИред рд╕рд╣рдбреНрдбреЛрдВ рд╡рд░реНрд╖реЛрдВ рдХреЗ рддрдк рдПрд╡рдВ рдЕрднреНрдпрд╛рд╕ рд╕реЗ рдЛрд╖рд┐рдпреЛрдВ-рдореБрдирд┐рдпреЛрдВ рдиреЗ, рдЬреЛ рд╢рд░реАрд░-рд░рдЪрдирд╛, рд╕реНрд╡рд╛рд╕реНрдереНрдп рддрдерд╛ рдЕрдзреНрдпрд╛рддреНрдо рд╕рд╛рдзрдирд╛ рдХреА рд╕рд╛рдореВрд╣рд┐рдХ рдПрд╡рдВ рдПрдХреАрдХреГрдд рдкреНрд░рдгрд╛рд▓реА рд╡рд┐рдХрд╕рд┐рдд рдХреА, рд╡рд╣реА рдпреЛрдЧ рд╣реИред рдпрд╣ рдлреНрдпреЛрдЧрдпреН рдЗрд╕рд▓рд┐рдП рднреА рд╣реИ рдХрд┐ рдЗрд╕рдореЗрдВ рдлреНрдЬреБрдбрд╝рдирд╛рдпреН рд╣реИред рдЗрд╕ рдлреНрдЬреБрдбрд╝рдиреЗрдпреН рдХреЛ рд╢рд░реАрд░ рдХреЗ рдкрд░рд┐рдкреНрд░реЗрдХреНрд╖реНрдп рд╕реЗ рд▓реЗрдВ рддреЛ рд╕реНрд╡рд╛рд╕реНрдереНрдп рдПрд╡рдВ рдЖрд░реЛрдЧреНрдп рдХреЗ рд╕рд╛рде рдЬреБрдбрд╝рдирд╛ рд╣реИред рдЖрдзреНрдпрд╛рддреНрдорд┐рдХ рдкрд░рд┐рдкреНрд░реЗрдХреНрд╖реНрдп рд╕реЗ рд▓реЗрдВ рддреЛ рдЖрддреНрдордЬреНрдЮрд╛рди рдпрд╛ рдмреНрд░рд╣реНрдордЬреНрдЮрд╛рди, рдореЛрдХреНрд╖, рдХреИрд╡рд▓реНрдп рдЖрджрд┐ рд╕реЗ рдЬреБрдбрд╝рдирд╛ рдпрд╛ рдкреНрд░рд╛рдкреНрддрд┐ рд╣реИред
рдкреНрд░рд╕реНрддреБрдд рдЧреНрд░рдиреНрде рдпреЛрдЧ-рдкрд░рдХ рдЕрдиреНрд╡реЗрд╖рдгрд╛ рдХреА рдЕрдирд╡рд░рдд рдЬрд┐рдЬреНрдЮрд╛рд╕рд╛ рдХрд╛ рдкреНрд░рддрд┐рдлрд▓ рд╣реИред рд╡рд╛рд╕реНрддрд╡ рдореЗрдВ рдЬрд┐рдЬреНрдЮрд╛рд╕рд╛ рд╣реА рдореБрдЦреНрдп рд╣реИ, рдкреНрд░рд╛рдкреНрддрд┐ рдЧреМрдг рд╣реИ, рдХреНрдпреЛрдВрдХрд┐ рдЬрд┐рдЬреНрдЮрд╛рд╕рд╛ рдХрд╛ рд╢рдорди рд╣реА рдкреНрд░рд╛рдкреНрддрд┐ рд╣реИред рдпреЛрдЧ рдЬреАрд╡рди рдореЗрдВ рдкреВрд░реНрдгрддрд╛ рдПрд╡рдВ рд╕рдиреНрддреЛрд╖ рдХреА рдПрдХ рдЕрдиреБрднреВрддрд┐ рднрд░рддрд╛ рд╣реИред рдпреЛрдЧ рдХреА рд╡рд╛рд╕реНрддрд╡рд┐рдХ рдкреНрд░рд╛рдкреНрддрд┐ рд╡реНрдпрддреНрддрд┐рдлрд╝ рдХреЛ рд╕рддрдд рдКрд░реНрдзреНрд╡рдЧрд╛рдореА рдмрдирд╛рддреА рд╣реИред рд▓рдХреНрд╖реНрдпреЛрдВ рдХреА рдкреНрд░рд╛рдкреНрддрд┐ рд╕реБрдЧрдо, рдЬреАрд╡рди рдореЗрдВ рд╕рдорд░рд╕рддрд╛ рдПрд╡рдВ рд╕рд╛рдордВрдЬрд╕реНрдпрддрд╛ рдХрд╛ рджрд┐рд╜рдирд╛, рдпреЛрдЧ рдХреЗ рдкреНрд░рддрд┐рдлрд▓рди рдХреЗ рдХреБрдЫ рд╕рдВрдХреЗрдд рд╣реИрдВред рд╕рд╛рдзреНрдп рдПрд╡рдВ рд╕рд╛рдзрди рдХреА рдЕрдиреБрдХреВрд▓рддрд╛ рдПрд╡рдВ рдЙрдирдореЗрдВ рд╢реБрдЪрд┐рддрд╛ рдХрд╛ рдмреЛрдз рдпреЛрдЧ рдкрде рдкрд░ рд╡реНрдпрддреНрддрд┐рдлрд╝ рдХреЛ рджреГрдврд╝ рд░рд╜рддреЗ рд╣реИрдВред
рдЗрд╕ рдЧреНрд░рдиреНрде рдореЗрдВ рдкрд╛рдд├ЧрдЬрд▓ рдпреЛрдЧ, рд╣рдардпреЛрдЧ, рдордиреНрддреНрд░рдпреЛрдЧ, рд▓рдпрдпреЛрдЧ, рднрддреНрддрд┐рдлрд╝рдпреЛрдЧ, рдзреНрдпрд╛рдирдпреЛрдЧ, рдХрд░реНрдордпреЛрдЧ рддрдерд╛ рдЬреНрдЮрд╛рдирдпреЛрдЧ рдХрд╛ рдкреНрд░рд╛рдорд╛рдгрд┐рдХ рд╡рд┐рд╡реЗрдЪрди рдХрд┐рдпрд╛ рдЧрдпрд╛ рд╣реИред рдкрд╛рдд├ЧрдЬрд▓ рдпреЛрдЧ рдкрд░рдореНрдкрд░рд╛ рдХреЗ рдЯреАрдХрд╛рдХрд╛рд░реЛрдВ рдПрд╡рдВ рднрд╛рд╖реНрдпрдХрд╛рд░реЛрдВ рдХрд╛ рд╡рд┐рд╡реЗрдЪрди рддрдерд╛ рдпреЛрдЧ-рд╕рдореНрдмрдиреНрдзреА рдЙрдкрдирд┐рд╖рджреЛрдВ рдХреЗ рд╡рд┐рд╖рдп рдореЗрдВ рдХрддрд┐рдкрдп рд╡рд┐рд╡рд░рдг рдкреНрд░рд╕реНрддреБрдд рд╣реБрдЖ рд╣реИред рд╕рдордХрд╛рд▓реАрди рдпреЛрдЧреА рдпреЛрдЧрд╛рдирдиреНрдж, рдЬреЗ- рдХреГрд╖реНрдгрдореВрд░реНрддрд┐ рдПрд╡рдВ рдУрд╢реЛ рд░рдЬрдиреАрд╢ рдкреНрд░рднреГрддрд┐ рдХреЗ рджрд░реНрд╢рди рдХрд╛ рд╕рд╛рд░рднреВрдд рдкрд░рд┐рдЪрдп рд╕рд░рд▓рддрдпрд╛ рдкреНрд░рддрд┐рдкрд╛рджрд┐рдд рдХрд┐рдпрд╛ рд╣реИред рд╡рд░реНрддрдорд╛рди рдпреБрдЧ рдореЗрдВ рдпреЛрдЧ рдХреА рд╕реНрд╡рд╛рд╕реНрдереНрдп рд░рдХреНрд╖рдг рдореЗрдВ рднреВрдорд┐рдХрд╛, рдорд╛рдирд╕рд┐рдХ рд╕реНрд╡рд╛рд╕реНрдереНрдп, рд╕рдиреНрддреБрд╖реНрдЯрд┐ рдПрд╡рдВ рд╢рд╛рдиреНрддрд┐ рдХрд╛ рдорд╛рд░реНрдЧ рднреА рдЗрд╕рдореЗрдВ рд╕рд┐рджреНрдз рдХрд┐рдпрд╛ рд╣реИред рдпреЛрдЧ рдиреИрддрд┐рдХрддрд╛ рдХреА рд╢рд┐рдХреНрд╖рд╛ рдореЗрдВ рднреА рдорд╣рддреНрддреНрд╡рдкреВрд░реНрдг рд╕реНрдерд╛рди рд░рд╜рддрд╛ рд╣реИ, рдпрд╣ рдпреБрддреНрддрд┐рдлрд╝рдпреЛрдВ рд╕реЗ рд╕реБрд╕рд┐рджреНрдз рдХрд┐рдпрд╛ рд╣реИред рдЙрдкрдирд┐рд╖рджреН рдЖрджрд┐ рдореЗрдВ рднреА рдпреЛрдЧ рдХреЗ рд╡рд┐рд╡рд┐рдз рдЖрдпрд╛рдо рд╕реБрд▓рдн рд╣реИрдВ рдЬрд┐рди рдкрд░ рд░реЛрдЪрдХ рдкреНрд░рдХрд╛рд╢ рдбрд╛рд▓рд╛ рдЧрдпрд╛ рд╣реИред рдЕрдиреНрдд рдореЗрдВ рд╕рдВрд╕реНрдХреГрдд рдореВрд▓рдЧреНрд░рдиреНрдереЛрдВ рдХреА рд╕реВрдЪрдирд╛ рджреЗрдХрд░ рд╡рд┐рджреНрдпрд╛рд░реНрдерд┐рдпреЛрдВ рдХреЛ рдЙрдкрдХреГрдд рдХрд┐рдпрд╛ рдЧрдпрд╛ рд╣реИред
рд╣рдо рд╕рднреА рдпреЛрдЧ рдКрд░реНрдЬрд╛ рд╕реЗ рд╕рдордиреНрд╡рд┐рдд рдПрд╡рдВ рд╕рд╛рддреНрддреНрд╡рд┐рдХ рдЧреБрдгреЛрдВ рд╕реЗ рдкрд░рд┐рдкреВрд░реНрдгрд┐рдд рд╣реЛрдВ, рдЗрд╕ рднрд╛рд╡рдирд╛ рдХреЗ рд╕рд╛рде, рдпреЛрдЧ рдЕрдиреНрд╡реАрдХреНрд╖рд╛ рд╕реБрдзреА рдкрд╛рдардХреЛрдВ рдХреЛ рд╕рдорд░реНрдкрд┐рдд рд╣реИред”
Dr. N. C. Panda examines yoga-nidra as a scientific discipline ┬Ч the theory, its psychological basis, its techniques and applications ┬Ч to reveal its significance as a means of strengthening the body┬Тs immune system and preventing and curing diseases and regulating one┬Тs life patterns. It involves comparative analyses like that of yogic trance and hypnotic trance and yoga-vedanta and Freudian psychologies.
Healing of body and mind through yoga is gaining immense significance at present as a world-wide science of therapy. In this context, yoga-nidra, a self-therapy technique of yoga and tantra, is important as an effective means of regulating the mind. In this volume, Dr. Panda, a noted philosopher and psychologist, yogi and tantrist, delves into the principles and practices of yoga-nidra based on materials from the tantras and Patanjali Yoga in an attempt to explain its benefits with special reference to modern medicine. The book presents yoga-nidra as a scientific discipline that is a potent means to strengthen the body┬Тs immune system and thus to prevent and cure diseases and to regulate one┬Тs life patterns. It examines in detail the theory of yoga-nidra, going into the Indian concept of mind and personality. It establishes the psychological basis of yoga-nidra by comparing hypnotic trance and yogic trance and Freudian and Yoga-Vedanta psychologies. It then lucidly presents the techniques of yoga-nidra and deals with the applications of yoga-nidra with relation to curing of psychosomatic and other diseases of common occurrence and to solving current problems such as drug-addiction and stress-induced maladies. This well-conceived and thorough research work will prove useful to scholars of ancient Indian medical science and psychology, particularly those concerned with study of yoga vis-a-vis modern medical problems and systems. It will be of equal importance for the general readers owing to its interesting subject matter, simple style of presentation and easy adoption by the non-adepts.
Dr. N. C. Panda examines yoga-nidra as a scientific discipline ┬Ч the theory, its psychological basis, its techniques and applications ┬Ч to reveal its significance as a means of strengthening the body┬Тs immune system and preventing and curing diseases and regulating one┬Тs life patterns. It involves comparative analyses like that of yogic trance and hypnotic trance and yoga-vedanta and Freudian psychologies.
Healing of body and mind through yoga is gaining immense significance at present as a world-wide science of therapy. In this context, yoga-nidra, a self-therapy technique of yoga and tantra, is important as an effective means of regulating the mind. In this volume, Dr. Panda, a noted philosopher and psychologist, yogi and tantrist, delves into the principles and practices of yoga-nidra based on materials from the tantras and Patanjali Yoga in an attempt to explain its benefits with special reference to modern medicine. The book presents yoga-nidra as a scientific discipline that is a potent means to strengthen the body┬Тs immune system and thus to prevent and cure diseases and to regulate one┬Тs life patterns. It examines in detail the theory of yoga-nidra, going into the Indian concept of mind and personality. It establishes the psychological basis of yoga-nidra by comparing hypnotic trance and yogic trance and Freudian and Yoga-Vedanta psychologies. It then lucidly presents the techniques of yoga-nidra and deals with the applications of yoga-nidra with relation to curing of psychosomatic and other diseases of common occurrence and to solving current problems such as drug-addiction and stress-induced maladies. This well-conceived and thorough research work will prove useful to scholars of ancient Indian medical science and psychology, particularly those concerned with study of yoga vis-a-vis modern medical problems and systems. It will be of equal importance for the general readers owing to its interesting subject matter, simple style of presentation and easy adoption by the non-adepts.
In the present time, yoga has attracted all kinds of professionals and got its alliance in almost all subjects. Study of yoga has been prominent in the curricula of Sanskrit studies, from which it evolved traditionally, but it has of late found relevance in other disciplines like Philosophy, Psycho-logy, Sociology, Music, Physical Education and Sports, Physiology, Medical Science, Bio-chemistry, Life Sciences, and Language and Literature. There are exclusive departments of yoga in various universities. The present book helps to address the yoga needs of people from all walks of life and presents the Yogic view from its origin and development to the needs of a modern, technocratic society.
With the observance of Yogic practices, the Indian spiritual gurus kept their body healthy and tuned, and elevated their mind to higher realms, which were essential requirements for their spiritual growth, for happiness and harmony in life. This ancient science found easy acceptance in foreign countries too. With the UNESCO coming into picture, yoga shot into limelight around the world. Apart from spirituality, other reasons for the revival of yoga as a lifestyle were its simple, light exercises which rejuvenate the mind and body, its no-harmful effects, and its power to inculcate superior values in life. Yoga has an edge over other health exercises like aerobics and weight lifting. Fitness of body and mind, work performance, psycho-physical balance and the overall well-being are easily attainable through the regular practice of yoga. The present book will be useful to a common reader and a seeker of yoga alike in knowing about its philosophy and will help them practise it in a simple, lucid way.
In the present time, yoga has attracted all kinds of professionals and got its alliance in almost all subjects. Study of yoga has been prominent in the curricula of Sanskrit studies, from which it evolved traditionally, but it has of late found relevance in other disciplines like Philosophy, Psycho-logy, Sociology, Music, Physical Education and Sports, Physiology, Medical Science, Bio-chemistry, Life Sciences, and Language and Literature. There are exclusive departments of yoga in various universities. The present book helps to address the yoga needs of people from all walks of life and presents the Yogic view from its origin and development to the needs of a modern, technocratic society.
With the observance of Yogic practices, the Indian spiritual gurus kept their body healthy and tuned, and elevated their mind to higher realms, which were essential requirements for their spiritual growth, for happiness and harmony in life. This ancient science found easy acceptance in foreign countries too. With the UNESCO coming into picture, yoga shot into limelight around the world. Apart from spirituality, other reasons for the revival of yoga as a lifestyle were its simple, light exercises which rejuvenate the mind and body, its no-harmful effects, and its power to inculcate superior values in life. Yoga has an edge over other health exercises like aerobics and weight lifting. Fitness of body and mind, work performance, psycho-physical balance and the overall well-being are easily attainable through the regular practice of yoga. The present book will be useful to a common reader and a seeker of yoga alike in knowing about its philosophy and will help them practise it in a simple, lucid way.
The sound practice of yoga enables one to have a disease-free body and keen intellect. This book details the impact of various yoga practices on psychology and specifies that consciousness has a wider conation in yoga in developing one’s personality traits and leveraging them further to keep him/her happy and experience a blissful life.
Yoga psychology is both a positive and a normative science. It not only analyses human personality and its growth, but sets normative ideals and prescribes techniques to achieve such objectives, as well. Thus, expansion of consciousness and making oneself the master of his/her mind are the broad objectives of yoga psychology. The topological aspect of mind as described by Freud in terms of conscious, subconscious and unconscious levels was well detailed in the yogic literature, thousands of years ago. The sound practice of yoga enables one to have a disease-free body and keen intellect.
The book, thus, details the impact of various yoga practices on psychology and specifies that consciousness has a wider conation in yoga. Yoga presents vivid and sound meditation procedures for the attainment of psychic consciousness through the awakening of kundalini. Homeostasis or balance is the central principle in yoga psychology, and it holds that any sort of imbalance in the system ┬Ч physical, psychological or pranic ┬Ч creates disorders and the solution lies in rebalancing it. Here comes the role of yogic psychotherapies such as prarthana, mantra sadhana, spiritual couselling, pranayama, yajna, sankirtana, svadhyaya and vrata anushthana.
This volume enunciates that yoga psychology is an applied science, and thus has remedies for many individual and social problems. It deals at large with the application and benefits of yogic practices in developing one┬Тs personality traits and leveraging them further to keep him/her happy and experience a blissful life.
The sound practice of yoga enables one to have a disease-free body and keen intellect. This book details the impact of various yoga practices on psychology and specifies that consciousness has a wider conation in yoga in developing one’s personality traits and leveraging them further to keep him/her happy and experience a blissful life.
Yoga psychology is both a positive and a normative science. It not only analyses human personality and its growth, but sets normative ideals and prescribes techniques to achieve such objectives, as well. Thus, expansion of consciousness and making oneself the master of his/her mind are the broad objectives of yoga psychology. The topological aspect of mind as described by Freud in terms of conscious, subconscious and unconscious levels was well detailed in the yogic literature, thousands of years ago. The sound practice of yoga enables one to have a disease-free body and keen intellect.
The book, thus, details the impact of various yoga practices on psychology and specifies that consciousness has a wider conation in yoga. Yoga presents vivid and sound meditation procedures for the attainment of psychic consciousness through the awakening of kundalini. Homeostasis or balance is the central principle in yoga psychology, and it holds that any sort of imbalance in the system ┬Ч physical, psychological or pranic ┬Ч creates disorders and the solution lies in rebalancing it. Here comes the role of yogic psychotherapies such as prarthana, mantra sadhana, spiritual couselling, pranayama, yajna, sankirtana, svadhyaya and vrata anushthana.
This volume enunciates that yoga psychology is an applied science, and thus has remedies for many individual and social problems. It deals at large with the application and benefits of yogic practices in developing one┬Тs personality traits and leveraging them further to keep him/her happy and experience a blissful life.
The English translation of Yoga-sutra adopts a unique approach: it retains many Sanskrit technical terms to present their inadequate rendering in English and avoids elaborate commentaries. It examines Yoga philosophy in relation to other orthodox philosophical system and analyses issues of cognition and signification.
PatanjaliтАЩs Yoga-sutra, one of the most well-known works in the Indian classical tradition, is recognised as the primary text of Yoga philosophy. Here, Dr. Bhaduri adopts a simple but unique approach in his study of the text to make it more suitable to the needs of the Indian students. This English translation of the Yoga-sutra by Dr. Bhaduri under the guidance of Prof. Kapil Kapoor in shastra Group of Centre of Liguistic and English, at Jawaharlal Nehru University, retains many Sanskrit terms, adding the English equivalents in footnotes and the glossary to avoid making inadequate renderings of Sanskrit technical terms. It translates only what is stated in the concerned sutras without elaborate commentaries in order not to confuse the reader and to allow him to draw independent conclusions. Presenting the sutras in original Sanskrit form along with their Roman transcription, it examines the Yoga philosophy in relation to the other five orthodox systems of classical Indian philosophy and analyses the manner in which it deals with issues of cognition and signification.
Dr. T. N. Mishra explores the moral and philosophical meanings and significance of yoga and studies the philosophies and practices that bear reference to it. Abounding in illustration, notes and references to scholarly treatises, it explains yoga psychology, its classification, techniques and stages and practice and concentrating on Yoga-tantra and its impact on Indian art and architecture.
The word yoga and the various concepts associated with it are being interpreted and understood with great interest the world over especially in recent years. This work by a noted research scholar, Dr. T. N. Mishra explores the meanings of the word yoga and its moral and philosophical annotations, and conducts an intensive study of the philosophies and practices that bear reference to it. A thorough research, Yoga-Tantra and Sensuousness in Art goes into the theoretical foundations of Yoga, tracing its roots to the sacred scriptures and explaining the goal of Yoga, the discipline it involves, Yoga psychology, its techniques and stages, and classification and practice of Yoga as Mantra-Yoga, Laya-Yoga, Hatha-Yoga and Raja-Yoga. It comprehensively examines the aim and philosophy of Yoga-Tantra and the way to awaken the kundalini through the cakras practising Yoga-Tantra. It makes a detailed analysis of the Yoga-sadhana of the Natha siddhas (the ulta-sadhana) and Yoga-sadhana as found in Vaisnava and Buddhist Sahajiya. Citing interesting examples, it importantly deals with Yoga and Tantra as reflected in Indian art: the impact of the philosophy of Yoga-Tantra with its subtle sensuality on Indian secular and religious architecture and sculpture. Abounding in illustrations and extensive in notes and references to ancient scholarly treatises and exponents of Yoga and to modern researches on the subject, the book will interest all scholars of Indian art, philosophy and spirituality and appeal to general readers on Yoga as well.
This book is a comparative study of the phenomenology of Yogacara Vasubandhu and that of the German philosopher Edmund Husserl having the focus on the understanding of the deeply inner nature of consciousness or mind. It asserts that the Yogacara philosophy is much richer and comprehensive than the Western phenomenology, particularly the Husserlian phenomenology.
This book is a comparative study of the phenomenology of Yogacara Vasubandhu and that of the German philosopher Edmund Husserl having the focus on the understanding of the deeply inner nature of consciousness or mind. It articulates that the Yogacara philosophy is much richer and comprehensive than the Western phenomenology, particularly the Husserlian phenomenology.
Later VasubandhuтАЩs philosophical orientation was idealist in Indian sense or a phenomenologist in Husserlian sense. His Mahayana Yogacara idealism is based on AsangaтАЩs seminal text Sandhinirmocanasutra and his own Vijnaptimatratasiddhi (Vimsatika and Trimsika together) along with his exploration of the intrinsic theory of consciousness or mind. For one to have a clear-cut understanding of Vasubandhu, the book follows the Husserlian phenomenological approach as a philosophical methodology and also used select terminology wherever required.
This book is expected to be highly useful for students, researchers and teachers in the area of Indian/Buddhist philosophy.
This book is a comparative study of the phenomenology of Yogacara Vasubandhu and that of the German philosopher Edmund Husserl having the focus on the understanding of the deeply inner nature of consciousness or mind. It asserts that the Yogacara philosophy is much richer and comprehensive than the Western phenomenology, particularly the Husserlian phenomenology.
This book is a journey in search of these mysterious figures who nestle in the shadow of the Goddess. A journey which unfolds in the frontier zones of Indian tradition, constantly hanging in the balance between Tantric rituals, sacrifices and subtle knowledge.
The Yoginis are awful expressions of the divine in feminine form of which evidence is found in Tantric contexts in both the Hindu and Vajrayana Buddhist traditions. Endowed with a multitude of aspects and functions, they may take the form of women or witches devoted to obscure rituals, of primordial forces linked with illness, poisoning and possession, of subtle beings present in supporting one for meditation like yantra and mantra, or of genuine gods who frighten and fascinate. Gathering in circles in the depths of the forest or in cremation grounds, the Yoginis engender powers and secret knowledge, granted to those who evoke them through practices which may be extreme. Ultimately the Yoginis keep company with death, offering to the initiates who surrender to their embrace the prospect of liberation beyond the glittering world of illusion.
This book is a journey in search of these mysterious figures who nestle in the shadow of the Goddess. A journey which unfolds in the frontier zones of Indian tradition, constantly hanging in the balance between Tantric rituals, sacrifices and subtle knowledge ┬Ц a perilous quest which is the heritage of all traditional searches.
This volume written in elegant, fluent and colourful prose should entice the interest of all those associated with the Tantric practices, especially that of Saptamatrikas, ten Mahavidyas, Dakini and Nitya.
рдкрдВ╦Ъ рдордзреБрд╕реВрджрди рдУрдЭрд╛ рджреНрд╡рд╛рд░рд╛ рдкреНрд░рдгреАрдд рд╕реГрд╖реНрдЯрд┐ рдкреНрд░рддрд┐рдкрд╛рджрдХ рдЕрд╣реЛрд░рд╛рд╡рд╛рдж рдирд╛рдордХ рдЧреНрд░рдиреНрде рдХрд╛ рдЗрд╕ рдкреБрд╕реНрддрдХ рдореЗрдВ рд╡рд┐рдорд░реНрд╢ рдкреНрд░рд╕реНрддреБрдд рдХрд┐рдпрд╛ рдЧрдпрд╛ рд╣реИред рдЬрд┐рд╕рдореЗрдВ рдЕрд╣реЛрд░рд╛рд╡рд╛рдж рдХреЗ рд╡рд┐рд╡рд┐рдз рд╡рд┐рд╖рдпреЛрдВ рдХреЛ рдЖрдзрд╛рд░ рдмрдирд╛рдХрд░ рдЖрдорд┐рдиреН рдд рд╡рд┐рджреНрд╡рд╛рдиреЛрдВ рджреНрд╡рд╛рд░рд╛ рд▓рд┐рдЦреЗ рдЧрдпреЗ рд╡рд┐рдорд░реНрд╢рд╛рддреНрдордХ рд╢реЛрдзрдкрддреНрд░реЛрдВ рдХрд╛ рд╕рдВрдХрд▓рди рддрдерд╛ рдЕрд╣реЛрд░рд╛рддреНрд░рд╡рд╛рдж рдЧреНрд░рдиреНрде рдХреА рдореВрд▓ рдкреНрд░рддрд┐рд▓рд┐рдкрд┐ рдХреЛ рд╕рдорд╛рд╣рд┐рдд рдХрд┐рдпрд╛ рдЧрдпрд╛ рд╣реИред
“рдЕрд╣реЛрд░рд╛рддреНрд░ рд╢рдмреНрдж рдЕрд╣рдГ рдПрд╡рдВ рд░рд╛рд┐ рдЗрди рджреЛ рд╢рдмреНрджреЛрдВ рд╕реЗ рдорд┐рд▓рдХрд░ рдмрдирд╛ рд╣реИред тАШрдЕрд╣рдГ рдЪ рд░рд╛рд┐рдГ рдЪтАЩ рдРрд╕рд╛ рд╡рд┐рдЧреНрд░рд╣ рджреНрд╡рд╛рд░рд╛ рджреНрд╡рдиреНрджреНрд╡ рд╕рдорд╛рд╕ рд╣реЛрдХрд░ тАШрдЕрд╣реЛрд░рд╛тАЩ рд╢рдмреНрдж рдирд┐рд╖реНрдкрдиреНрди рд╣реЛрддрд╛ рд╣реИред рд╕реГрд╖реНрдЯрд┐ рдХреА рдЙрддреНрдкрддреНрддрд┐ рд╡рд┐рд╖рдпрдХ рдЕрдиреЗрдХ рд╕рд┐рджреНрдзрд╛рдиреНрдд рдЖрдЪрд╛рд░реНрдпреЛрдВ рджреНрд╡рд╛рд░рд╛ рджрд┐рдпреЗ рдЧрдпреЗ рд╣реИрдВред рдЙрди рд╕рд┐рджреНрдзрд╛рдиреНрддреЛрдВ рдореЗрдВ рд╕реЗ рд╕реГрд╖реНрдЯрд┐ рд╕рдореНрдмрдиреНрдзреА рдЕрд╣реЛрд░рд╛рд╡рд┐рд╖рдпрдХ рд╕рд┐рджреНрдзрд╛рдиреНрдд рдЕрд╣реЛрд░рд╛рд╡рд╛рдж рдХреЗ рдирд╛рдо рд╕реЗ рдЬрд╛рдирд╛ рдЬрд╛рддрд╛ рд╣реИред рдЛрдЧреНрд╡реЗрдж рдХреЗ тАЬрдирд╛рд╕рджреАрдп рд╕реВрдХреНрддтАЭ рдореЗрдВ рд╕реГрд╖реНрдЯрд┐рд╡рд┐рд╖рдпрдХ рдЕрдиреНрдп рд╕рд┐рджреНрдзрд╛рдиреНрддреЛрдВ рдХреЗ рд╕рд╛рде рдЕрд╣реЛрд░рд╛рд╡рд╛рдж рдХрд╛ рднреА рдЙрд▓реНрд▓реЗрдЦ рдорд┐рд▓рддрд╛ рд╣реИред рдЛрдЧреНрд╡реЗрдж рдХреЗ рдЕрдШрдорд░реНрд╖рдг рд╕реВрдХреНрдд (резреж.резрепреж.рей) рдореЗрдВ рдХрд╣рд╛ рдЧрдпрд╛ рд╣реИ рдХрд┐ рдирд┐рдореЗрд╖ рдорд╛ рдореЗрдВ рд╣реА рдЬрдЧрддреН рдХреЛ рд╡рд╢ рдореЗрдВ рдХрд░рдиреЗ рд╡рд╛рд▓реЗ рдкрд░рдордкрд┐рддрд╛ рдиреЗ рджрд┐рди рдФрд░ рд░рд╛рдд рдХрд╛ рд╡рд┐рдзрд╛рди рдХрд┐рдпрд╛ред рд╢реНрд░реАрдорджреНрднрдЧрд╡рджреНрдЧреАрддрд╛ (рео.резрен) рдХреЗ рдЕрдиреБрд╕рд╛рд░ рдмреНрд░рд╣реНрдорд╛ рдХрд╛ рдЬреЛ рдПрдХ рджрд┐рди рд╣реИ, рдЙрд╕рдХреЛ рдПрдХ рд╣рдЬрд╛рд░ рдЪрддреБрд░реНрдпреБрдЧ рддрдХ рдХреА рдЕрд╡рдзрд┐рд╡рд╛рд▓рд╛ рдФрд░ рд░рд╛рд┐ рдХреЛ рднреА рдПрдХ рд╣рдЬрд╛рд░ рдЪрддреБрд░реНрдпреБрдЧ рддрдХ рдХреА рдЕрд╡рдзрд┐ рдХреЗ рд░реВрдк рдореЗрдВ рдЬреЛ рдЬрд╛рдирддреЗ рд╣реИрдВ, рд╡реЗ рдпреЛрдЧреАрдЬрди рдХрд╛рд▓ рдХреЗ рддрддреНрддреНрд╡ рдХреЛ рдЬрд╛рдирдиреЗ рд╡рд╛рд▓реЗ рд╣реИрдВред рдмреГрд╣рджрд╛рд░рдгреНрдпрдХреЛрдкрдирд┐рд╖рджреН рдореЗрдВ рднреА рд╕реГрд╖реНрдЯрд┐ рдкреНрд░рдХреНрд░рд┐рдпрд╛ рдХреЗ рдкреНрд░рд╕рдВрдЧ рдореЗрдВ рдЕрд╣реЛрд░рд╛ рд╢рдмреНрдж рдХрд╛ рдЕрдиреЗрдХ рдкреНрд░рдпреЛрдЧ рдорд┐рд▓рддрд╛ рд╣реИред рдЗрд╕ рдЙрдкрдирд┐рд╖рджреН рдХреЗ рдкреНрд░рд╛рд░рдореНрдн рдореЗрдВ рдпрдЬреНрдЮрд╕рдореНрдмрдиреНрдзреА рдЕрд╢реНрд╡ рдХреЛ рдЖрдзрд╛рд░ рдмрдирд╛ рдХрд░ рдЙрд╕рдХреЗ рдЕрд╡рдпрд╡ рдХрд╛ рд╡рд░реНрдгрди рдХрд┐рдпрд╛ рдЧрдпрд╛ рд╣реИред рддрджрдиреБрд╕рд╛рд░ рдЙрд╕ рдпрдЬреНрдЮреАрдп рдЕрд╢реНрд╡ рдХреЗ рд╕рд╛рдордиреЗ рдорд╣рд┐рдорд╛рд░реВрдк рд╕реЗ рджрд┐рди рдкреНрд░рдХрдЯ рд╣реБрдЖред рд░рд╛рд┐ рдЗрд╕рдХреЗ рдкреАрдЫреЗ рдорд╣рд┐рдорд╛ рд░реВрдк рд╕реЗ рдкреНрд░рдХрдЯ рд╣реБрдИред рд╡рд┐рджреНрдпрд╛рд╡рд╛рдЪрд╕реНрдкрддрд┐ рдкрдВ╦Ъ рдордзреБрд╕реВрджрди рдУрдЭрд╛ рдиреЗ рд╕реГрд╖реНрдЯрд┐рд╡рд┐рд╖рдпрдХ рдЕрд╣реЛрд░рд╛рд╡рд╛рдж рдордд рдХреЗ рд╡рд┐рд╖рдп рдореЗрдВ рд╡рд┐рд╡рд┐рдз рд╡реИрджрд┐рдХ рд╕рдиреНрджрд░реНрднреЛрдВ рдХрд╛ рдЖрд▓реЛрдХрди рдХрд░ рдЕрд╣реЛрд░рд╛рд╡рд╛рдж рдирд╛рдордХ рдЧреНрд░рдиреНрде рдХрд╛ рдкреНрд░рдгрдпрди рдХрд┐рдпрд╛ рд╣реИред рдпрд╣ рдЧреНрд░рдиреНрде рдХреБрд▓ резреи рдЕрдзрд┐рдХрд╛рд░рд╛реЗрдВ рдореЗрдВ рд╡рд┐рднрдХреНрдд рд╣реИред рдкреНрд░рддрд┐рдЬреНрдЮрд╛ рдПрд╡рдВ рдЙрдкрд╕рдВрд╣рд╛рд░ рдХреЛ рдЫреЛреЬрдХрд░ рдЗрд╕ рдЧреНрд░рдиреНрде рдХреЗ резреж рдЕрдзрд┐рдХрд╛рд░рд╛реЗрдВ рдореЗрдВ рдЬреНрдЮрд╛рди-рдЕрдЬреНрдЮрд╛рди, рд╢реБрдХреНрд▓-рдХреГрд╖реНрдг, рдкреНрд░рдХрд╛рд╢-рдЕрдиреНрдзрдХрд╛рд░, рднрд╛рд╡-рдЕрднрд╛рд╡, рд╕реГрд╖реНрдЯрд┐-рдкреНрд░рд▓рдп, рджреНрдпрд╛рд╡рд╛-рдкреГрдерд┐рд╡реА, рдЛрдд-рд╕рддреНрдп, рд╕рдкреНрддрд╛рд╣, рдпрдЬреНрдЮ рдФрд░ рдЪрд╛рддреБрд░реНрд╣реЛ рдпреЗ рджрд╕ рд╡рд┐рд╖рдп рд╡рд░реНрдгрд┐рдд рд╣реИрдВред рдЕрд╣реЛрд░рд╛рд╡рд╛рджрд╡рд┐рдорд░реНрд╢ рдирд╛рдордХ рдЗрд╕ рдЧреНрд░рдиреНрде рдореЗрдВ рд╡рд┐рджреНрдпрд╛рд╡рд╛рдЪрд╕реНрдкрддрд┐ рдкрдВ╦Ъ рдордзреБрд╕реВрджрди рдУрдЭрд╛рдЬреА рдХреЗ рджреНрд╡рд╛рд░рд╛ рдкреНрд░рдгреАрдд рд╕реГрд╖реНрдЯрд┐ рдкреНрд░рддрд┐рдкрд╛рджрдХ рдЕрд╣реЛрд░рд╛рд╡рд╛рдж рдирд╛рдордХ рдЧреНрд░рдиреНрде рдХрд╛ рд╡рд┐рдорд░реНрд╢ рдкреНрд░рд╕реНрддреБрдд рдХрд┐рдпрд╛ рдЧрдпрд╛ рд╣реИред рдЬрд┐рд╕рдореЗрдВ рдЕрд╣реЛрд░рд╛рд╡рд╛рдж рдХреЗ рд╡рд┐рд╡рд┐рдз рд╡рд┐рд╖рдпреЛрдВ рдХреЛ рдЖрдзрд╛рд░ рдмрдирд╛рдХрд░ рдЖрдорд┐рдиреН рдд рд╡рд┐рджреНрд╡рд╛рдиреЛрдВ рдХреЗ рджреНрд╡рд╛рд░рд╛ рд▓рд┐рдЦреЗ рдЧрдпреЗ рд╡рд┐рдорд░реНрд╢рд╛рддреНрдордХ рд╢реЛрдзрдкрддреНрд░реЛрдВ рдХрд╛ рд╕рдВрдХрд▓рди рддрдерд╛ рдЕрд╣реЛрд░рд╛рддреНрд░рд╡рд╛рдж рдЧреНрд░рдиреНрде рдХреА рдореВрд▓ рдкреНрд░рддрд┐рд▓рд┐рдкрд┐ рдХреЛ рдХрд╛рд░рд┐рдХрд╛рдиреБрдХреНрд░рдордгрд┐рдХрд╛ рдПрд╡рдВ рд╢рдмреНрджрд╛рдиреБрдХреНрд░рдордгрд┐рдХрд╛ рдХреЗ рд╕рд╛рде рд╕рдорд╛рд╣рд┐рдд рдХрд┐рдпрд╛ рдЧрдпрд╛ рд╣реИред”
рдкреНрд░рд╕реНрддреБрдд рдкреБрд╕реНрддрдХ рдореЗрд░реЗ рдЬреАрд╡рди рдХреЗ рдмреАрддреЗ рд╣реБрдП рдЪрдВрдж рдЕрдиреБрднрд╡реЛрдВ, рд╡рд┐рдЪрд╛рд░реЛрдВ рддрдерд╛ рднрд╛рд╡реЛрдВ рдХрд╛, рдХрд╡рд┐рддрд╛рдУрдВ, рдЧрд╝рдЬрд╝рд▓реЛрдВ рддрдерд╛ рдЕрд╢рдЖрд░ рдХреЗ рд░реВрдк рдореЗрдВ рдПрдХ рд╕рдВрдХрд▓рди рд╣реИред рд╡рд┐рднрд┐рдиреНрди рдкрд░рд┐рд╕реНрдерддрд┐рдпреЛрдВ рдореЗрдВ рдЬрдиреНрдореЗ рд╣реГрджрдпрд╛рдЧрд╛рд░, рд╡рд┐рднрд┐рдиреНрди рд░рдВрдЧрдЫрдЯрд╛ рд▓рд┐рдП рд╣реБрдП рдПрдХ рдЧреБрд▓реНрджрд╕реНрддреЗ рдХреЗ рд░реВрдк рдореЗрдВ рдЖрдкрдХреЗ рд╕рдордХреНрд╖ рдкреНрд░рд╕реНрддреБрдд рд╣реИ, рдЗрд╕ рдЖрд╢рд╛ рдХреЗ рд╕рд╛рде рдХрд┐ рдЖрдк рд╕рднреА рдЗрд╕ рдкреБрд╕реНрддрдХ рдХреЛ рд╕рд╣рд░реНрд╖ рд╕реНрд╡реАрдХрд╛рд░ рдХрд░реЗрдВрдЧреЗрдВред
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