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Kriya Yoga (Sanskrit: क्रिया योग) is a yoga system which consists of a number of levels of pranayama, mantra, and mudra, intended to rapidly accelerate spiritual development [2] and engender a profound state of tranquility and God-communion. [3]
Kriyā is a Sanskrit term, derived from the Sanskrit root kri, meaning 'to do'. Kriyā means 'action, deed, effort'. The word karma is also derived from the Sanskrit root √kṛ (kri) कृ, meaning 'to do, make, perform, accomplish, cause, effect, prepare, undertake'.
These practices, outlined by Svatmarama in the Haṭha Yoga Pradīpikā as kriya, are Netī, Dhautī, Naulī, Basti, Kapālabhātī, and Trāṭaka. [ 2 ] [ 3 ] [ 4 ] The Haṭha Ratnavali mentions two additional purifications, Cakri and Gajakarani, criticising the Hatha Yoga Pradipika for only describing the other six.
Statue of Patañjali, its traditional snake form indicating kundalini or an incarnation of Shesha. The Yoga Sutras of Patañjali (IAST: Patañjali yoga-sūtras) is a compilation "from a variety of sources" [1] of Sanskrit sutras on the practice of yoga – 195 sutras (according to Vyāsa and Krishnamacharya) and 196 sutras (according to others, including BKS Iyengar).
The Mañjuśrīmūlakalpa states that mantras taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all taught originally by Mañjuśrī. [7] The attribution to Mañjuśrī is an attempt by its author(s) to counter the objection that the teachings in this text are of non-Buddhist origin.
In verse 1.34, pranayama is introduced as a method aimed at stabilizing the mind. The practice involves two primary techniques: exhalation, known as pracchardana, which entails expelling air from the stomach through the nostrils, and retention, known as vidharana, which focuses on the controlled restraint of breath. Pranayama supports advanced ...
The chapter 4 of the Bhagavad Gita is dedicated to the general exposition of jnana yoga, while chapters 7 and 16 discuss its theological and axiological aspects. [32] [33] [34] Krishna says that jñāna is the purest, and a discovery of one's Atman: Truly, there is nothing here as pure as knowledge.
in the delineation by even first-grade writers of the well-known sentiment of love in union relating to high divinities does not appear to be indecent, as it is concealed by the writer's genius. For example, the description of the amorous pleasures in the union of [Śiva with] the goddess in the Kumārasaṃbhava.