Showing posts with label Avidya. Show all posts
Showing posts with label Avidya. Show all posts

Yoga Breath

    The diverse yoga asanas are the most obvious part of the Ashtanga Yoga method (postures). 

    The unseen content, which consists of three basic strategies, is more crucial. 

    • The postures are strung together to form a yoga mala or garland using these approaches. 
    • The body is employed as a mantra in the Vinyasa Yoga method, the postures are beads, and the three essential techniques are the thread that connects the beads to build a garland of yoga postures. 
    • The method is intended to be used as a kind of movement meditation, with the transitions between each position being just as significant as the postures themselves. 

    It is critical for a newbie to understand these three key skills right away. 

    Once you've mastered them, practicing will become nearly second nature. 

    It might be difficult to work without them. 

    Ujjayi pranayama, Mula Bandha, and Uddiyana Bandha are the three methods. 

    We'll start with the first of them. 

    "Victorious breath" or "victorious stretching of the breath" is what Ujjayi pranayama implies. 

    Pranayama is a phrase made up of two words: prana and ayama. 

    Ayama denotes stretching or expanding, while prana may have a variety of meanings. 

    It's commonly translated as "inner breath" or "life force," and it's an aspect of the body's delicate structure. 

    Nadis (energy pathways) and chakras are also parts of the subtle anatomy (energy centers). 

    However, prana is sometimes used to refer to the anatomical or outside breath. 

    In this sense, pranayama refers to the expansion of breath, or the practice of breathing in a quiet, tranquil, and steady manner. 

    Ujjayi pranayama is a method of stretching the breath and so extending the life energy; when the breath is tranquil, the mind is quiet as well. 

    It necessitates a small restriction of the glottis — the upper aperture of the larynx — by sealing it partly with the epiglottis. 

    The epiglottis is a flap on the back of the throat that closes when we drink and opens when we breathe. 

    We lengthen the breath and generate a mild hissing sound by partly shutting the epiglottis, which we listen to throughout the activity. 

    The sound seems to emanate from the middle of the chest rather than the neck. 

    Any humming that accompanies a sound like wind in the trees or waves on the sea should be eliminated, since this would cause pressure on the vocal chords. 

    Listening to your own breath has a number of consequences. 

    It's a pratyahara method first and foremost. 

    Pratyahara, or "withdrawing the senses from the outside world," or, more simply, "going within," is the fifth limb of yoga. 

    Listening to your own breath focuses your attention within and away from external noises. This is a tool for meditation

    Additionally, the sound of our breath may inform us practically everything we need to know about our postural attitude. 

    The breath may seem strained, laborious, short, aggressive, flat, shallow, or quick at times. 

    We begin to correct any negative or unhelpful attitudes by returning it to the ideal of a smooth, pleasant sound. 

    • Sit in a comfortable yet upright posture to perform Ujjayi. 
    • Start making the Ujjayi sound consistently, without pausing between breaths. 
    • Give the sound a consistent quality throughout the whole breath, inhaling and exhaling. 
    • Deepen and lengthen each breath. 
    • Inhale deeply and evenly into the rib cage. 
    • Breathe into the sides, front, back, and lastly the top lobes of the lungs at the same time. 
    • The internal intercostals (the muscles between the ribs) must relax on inhalation, enabling the rib cage to expand freely when we breathe, and the rib cage must have a moderate pulsing action. 

    Our society tends to concentrate only on abdominal breathing, which results in a slouching posture as well as rib cage stiffness. 

    • This is due to a lack of activity in the intercostal muscles, which inhibits the flow of blood and vital energy in the thorax, leading to coronary disease and cardiopulmonary insufficiency. 
    • The rectus abdominis muscle, sometimes known as "the abs," relaxes in this region, giving it a slouching appearance. 
    • Slouching softens the tummy and encourages abdominal breathing. 

    Furthermore, as the rectus abdominis relaxes, the pubic bone drops, causing an anterior (forward) tilt of the pelvis, resulting in a hyperlordotic low back, also known as a sway back. 

    • The origin of the erector spinae3, the main back extensor muscle, is thus lifted. 
    • The erector spinae loses its ability to elevate the chest when it is shortened. 
    • The chest collapses, resulting in a slouching look as well as a stiff, hard rib cage. 
    • This keeps the thoracic organs from being massaged when you're breathing. 
    • The heart and lungs' resistance to sickness is lowered by a lack of massage and activity. 
    • One of the greatest postural abnormalities is the compensatory pattern, which leads to a sway back, an anteriorly tilted pelvis, and a deflated chest. 

    The major reason is favoring abdominal respiration and the resultant abdominal weakness. 

    • We breathe using both the belly and the thorax in yoga. 
    • Active breathing helps to strengthen the intercostals. 
    • The air is actually forced out of the lungs until the respiratory rest volume, or the quantity of air remaining after a thorough exhalation, is all that is left. 
    • The goal is to increase vitality by breathing more deeply. 
    • This is accomplished not by breathing as much as possible, but by entirely exhaling first to make room for the incoming inhalation. 

    There are two major reasons why you would desire to increase your breath volume. 

    To begin with, boosting our inhalation increases the quantity of oxygen we get. 

    Second, we exhale more pollutants by increasing our exhalation. 

    These poisons are divided into numerous groups: 

    • Mental poisons – examples include thoughts of conflict with another person or collective conflict, such as a desire to go to war with another country for whatever cause. 

    Fear, rage, hate, jealousy, attachment to misery, and other emotional poisons • Physical toxins, which are metabolic waste products that aren't eliminated. 

    • Toxic substances found in the environment, such as lead, nicotine, carbon dioxide, sulfur dioxide, and recreational drugs. 

    All of these poisons have a propensity to be kept and preserved in the body's "stale," "dead" places, such as around the joints or in adipose tissue, where there is only a little quantity of oxygen (fat). 

    Chronic illness may develop as a result of the building of these poisons, which causes a literal energetic death of some bodily parts before the whole organism dies. 

    In reality, the accumulation of toxins in particular tissues, as well as the concomitant loss of oxygen, is the leading cause of chronic illness. 

    We begin the initial steps toward restoring the body to its natural state of health by breathing deeply, expelling accumulated poisons, and inhaling oxygen. 

    There are a few more stages that must be completed. 

    The primary objective for practicing Ujjayi pranayama is to calm the mind, not for its physical advantages. 

    Why should the thinking be brought to a halt? 

    Yoga "Yoga is the stilling of the oscillations of the mind," says Sutra I.2. 

    "Only when the mind is still abides the seer in its true nature," says Sutra I.3. 

    A lake may be compared to the mind. 

    The surface of the lake is disturbed and ripples occur when thinking waves (vrtti) arise. 

    When you look into the water, all you see is a distorted version of yourself. 

    We witness this distortion all the time, and it's the reason we don't know who we really are. 

    This causes duhkha (suffering) and ignorance (avidya). 

    We may see who we really are after the thought waves have receded and the surface of the lake of the mind has gone calm for the first time. 

    Because the mind is entirely clear, we may reach identification with the thing to which it is oriented. 

    In yogic literature, the concept of stilling the mind's oscillations is referred to as mind arresting or mind control. 

    However, the phrase "mind control" is deceptive and regrettable. 

    Sages such as Ramana Maharshi harshly attacked it, claiming that to manage the mind, you need a second mind to control the first, and a third mind to govern the second. 

    Separate sections of your mind fighting for power over each other may lead to schizophrenia, in addition to endless regression. 

    It may progress to being a "control freak" in less severe circumstances, which makes for a miserable individual. 

    When ancient yogis understood that thinking (vrtti) and the movement of life energy (prana) occur simultaneously, they discovered a solution to this difficulty. 

    • "Both the mind and the breath are joined together like milk and water, and both of them are equal in their actions," according to the Hatha Yoga Pradipika
    • "Where the breath is, the mind starts its activities, and where the mind begins its activities, the prana begins its activities."  We now understand that the mind and the breath work in tandem. 

    Directly influencing the mind is considered tough, but it is much easier to do so via controlling the breath. 

    The practice of Ujjayi pranayama smooths the passage of prana by extending the breath. 

    • It's critical to just breathe via your nose. 
    • Heat and energy are wasted when we breathe through our mouths. 
    • It will also dehydrate us excessively. 

    If the mouth is kept open, demons will enter, according to Indian mythology. 

    • Demons are said to be envious of the merit that a yogi acquires. 
    • I'll leave it up to you to decide on this point of view. 

    Keep in mind the link between breath and movement: 

    every movement is born from a breath. 

    Instead of moving with and after the breath, the breath should be the one who initiates movement. 

    We shall be affected by the breath like the fall wind picks up leaves if we practice this manner.

    Kiran Atma


    What are the many styles of yoga breathing? 

    Some of the most common kinds of yoga breath to be aware of:

    1. Ujjayi or Ocean's Breath.
    2. Shitali pranayama or chilling breath. 
    3. Sitkari pranayama or hissing breath.
    4. Brahmari or humming breath. 
    5. Bhastrika or bellows breath.
    6. Surya Bhedana or sun breath. 


    What is Three-Part-Breath and how does it work? 

    Three-Part Breath – helps you to breathe fully and totally, and is generally the first breathing method taught to beginning yoga practitioners. The abdomen, diaphragm, and chest are the "three parts." You first totally fill your lungs and chest during Three-Part Breath. 

    Is yoga breathing beneficial to your health? 

    Controlled breathing, such as the one you just did, has been proved to lower stress, improve alertness, and strengthen your immune system. Yogis have utilized breath control, or pranayama, for ages to increase focus and vigor. 

    In yoga, how do you practice breathing? 

    As you walk at a moderate speed, practice taking long, slow, and deep breathes in and out through your nose. As you walk, try to lengthen your inhalations and exhalations. Count your steps with each complete intake and exhalation. For each inhale and exhale, aim for 10 steps or more. 

    What is the definition of complete yogic breathing? 

    As previously indicated, the whole yogic breath entails inhaling into three separate sections of your lungs. It is thus beneficial to practice the three steps separately before putting them together to perform the entire yogic breath. Inhalation and expiration are done via the nose with your mouth closed at all times. 

    What is Hatha yoga breathing and how does it work? 

    Ujjayi breathing, which roughly translates as "victory" breathing, is the kind of breathing that is often performed in most hatha yoga programs. This is not to mean that the breath should be violent in nature, but rather that it should have a consistency, resonance, and depth to it. 

    Is diaphragmatic breathing beneficial to your health? 

    It aids relaxation by reducing the negative effects of the stress hormone cortisol on the body. It brings down your heart rate. It aids in the reduction of blood pressure. It aids in the management of post-traumatic stress disorder symptoms (PTSD). 

    When it comes to yoga breathing, which stage prepares the body for meditation? 

    Yoga's essential component is pranayama, or breath control. Yoga postures and meditation are commonly used in its practice. Pranayama's objective is to enhance the link between your body and mind. According to studies, pranayama might help people relax and be more focused.

    Hinduism - What Is Viparitakhyati In Hindu And Indian Philosophy?

    Viparitakhyati is a Sanskrit word that means "discrimination in the face of the law". 

    Kumarila, a Mimamsa philosopher from the seventh century C.E., proposed a theory of error.

    All theories of error seek to explain why people make mistakes in judgment, such as mistaking a silvery flash of seashell for a piece of silver, which is a common example.

    Kumarila, like Prabhakara and the Naiyayikas, believes that the simple judgments "that object is silvery" and "silver is silvery" are both correct and unquestionable.

    Kumarila also agrees with the Naiyayika that the error stems from a false discrimination.

    The Naiyayikas postulate the inherence-relationship as a connecting sub jects and predicates ("silver color" and "silver").

    This is where he differs from them.

    Kumarila's theory is identity-and-difference (bhedabhada), which states that everything is what it is and not what it isn't.

    As a result, the perception (pratyaksha) of a shell on the beach would include its similitudes and differences from silveriness, as well as silver's similitudes and differences from silveriness.

    One can make a false judgment by combining similarities, or one can make a true judgment by combining differences.

    The root cause of combining similarities rather than differences, as in the Naiyayika theory of error, is karmic dispositions arising from avidya, specifically the desire for silver, which drives us to seek out such valuable items.

    For more information, see Bijayananda Kar's The Theories of Error in Indian Philosophy, published in 1978, and Karl H. Potter's Presuppositions of India's Philosophies, published in 1972.

    ~Kiran Atma

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    Hinduism - Who Was Sureshvara In Hindu Philosophy?



    Advaita Vedanta philosopher, one of two documented pupils of Shankaracharya (788–820? ), the other being Padmapada.

    The Advaita school believes in monism, which is the concept that there is a single Ultimate Reality that lies underlying all things, and that all things are only different expressions of that reality.

    Advaita proponents exhibit this idea by claiming that reality is nondual (advaita), that is, that all things are nothing but the formless, unqualified Brahman, despite the appearance of diversity and variety.

    The idea that the universe is actual as seen is a basic misunderstanding of the ultimate essence of things, according to Advaita proponents, and an evidence of avidya.

    Although typically interpreted as "ignorance," avidya refers to a lack of genuine insight that leads to karmic bonds, rebirth (samsara), and pain.

    Sureshvara is the sole explicit proponent of jump philosophy in Hindu thinking, however aspects of it may be seen in other Advaita Vedanta thinkers, notably in his instructor.

    The leap philosophy asserts that complete freedom from bondage, which is defined in the Indian context as the end of rebirth and full release of the soul (moksha), may be attained, but that such freedom cannot be attained by a perfectly determined sequence of causes and consequences.

    Since the ultimate issue arises from one's erroneous understanding, the only solution, according to Sureshvara, is pure, accurate knowledge.

    Sureshvara's approach, such as it is, is to utilize a negative dialectic to clearly define what the Self is not, and then to obtain a flash of mystic insight by hearing one of the mahavakyas ("great utterances") that connect the Self with Brahman once one's mind has been pre pared.

    Sureshvara asserts that actions have no place in this process since action is inextricably linked to the world and is tainted by ignorance.

    For further detail, see A. J. Alston's translation of Sri Suresvara's Naiskarmya Siddhi, published in 1959, and Karl H. Potter's ed. of Advaita Vedanta up to Samkara and His Pupils, published in 1981.

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    Hinduism - Who Was Mandana Mishra?


    Mandana Mishra (early 9th c.) Founder of the Bhamati school of Advaita Vedanta, who is said to have lived about the same time as Shankaracharya, the Advaita school's greatest figure.

    The Advaita school adheres to the philosophical idea of monism, which claims that all things are essentially different manifestations of a single Ultimate Reality.

    Despite the appearance of difference and variety, Advaita proponents say that reality is non-dual (advaita)—all things are nothing but the formless, unqualified Brahman (the greatest reality in the cosmos).

    The assumption of variety, according to Advaitins, is a fundamental mental misunderstanding of the ultimate essence of things, a symptom of avidya.

    Although sometimes translated as "ignorance," avidya is more accurately defined as a lack of actual insight that leads to karmic bonding, reincarnation (samsara), and pain.

    Mandana proposes the vivarta ("illu sory manifestation") causal linkage to demonstrate how the unchanging Brahman is linked to the seen universe.

    Superimposition (adhyasa) is a notion that describes how people project a faulty understanding onto the correct knowledge.

    A piece of rope, for example, is mistaken for a snake.

    Despite the fact that this judgment is incorrect, one is genuinely observing something real, in this example the rope, but "superimuting" a false identity on it, therefore "transforming" it into something it is not.

    Human awareness, it is believed, starts with the existing reality (Brahman), which is already there, but superimposes something that is not (the judgment of a diverse world).

    Mandana also disagreed with Shankaracharya on a number of matters, which caused difficulties for his subsequent disciples.

    One of these judgements was that the source of ignorance was in the Self, since it was ludicrous to think of Brahman as ignorant; another was that there were several Selves, because the liberation of one person did not result in the liberation of others.

    Mandana's remarks imply the presence of a common (though illusory) reality over which he felt compelled to pass judgment; he eventually dubbed it anirvachaniya—"that which cannot be named." 

    Mandana defined two types of ignorance in his analysis: a primary "covering" that prevents one from seeing the truth and a "projective" ignorance in which humans intentionally conceal facts.

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    Hinduism - What Is Limitationism In Hindu Philosophy?


    Later branches of the Advaita Vedanta philosophical school, one of the "six schools" of traditional Hindu philosophy, employed the Limitationism theory to explain variety.

    This school of philosophy promotes monism, or the notion that all things are essentially different manifestations of a single Ultimate Reality known as Brahman.

    Despite the appearance of distinction and diversity, proponents say that reality is non-dual (advaita), that is, all things are nothing but the formless, unqualified Brahman.

    The assumption of variety, according to Advaitins, is a basic misunderstanding of the ultimate essence of things, and hence a sign of avidya.

    Although typically translated as "ignorance," avidya is more accurately defined as a lack of actual knowledge that traps humans in karmic bonds, reincarnation (samsara), and pain.

    Is there one avidya that affects everyone, or are there many different avidyas? 

    If avidya is a fault that exists inside a person, and if many people may be affected at the same time, is there one avidya that affects everyone, or are there many different avidyas? 

    Limitationism claims that there is a single avidya that affects many individuals at the same time.

    According to the notion pro, avidya in a person is comparable to the color quality of an item.

    Each occurrence of the color blue does not take up a limited amount of "blue ness" in the world; the color blue may be a single attribute of two coexisting things.

    Similarly, multiple persons might have the same trait of avidya.

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    Hinduism - Who Is A Jivanmukta?


    A person who has gained ultimate soul liberation while still alive (jivanmukti) and continues to exist in a condition of freedom in Indian philosophy.

    Many forms of Advaita Vedanta, one of the six schools of traditional Indian philosophy, include the notion of jivanmukta.

    The Advaita school adheres to a philosophical viewpoint known as monism, which believes that everything is essentially different manifestations of a single Ultimate Reality known as Brahman.

    The difficulty of human bonding, according to Advaita proponents, is that human beings, blinded by avidya or erroneous understanding, fail to see this ultimate oneness and continue to regard the universe as made up of distinct and varied entities.

    The prospect of achieving jivanmukta status is important to the Advaita school because it supports their concept that bondage and liberation are achieved by replacing a faulty understanding with a true one, rather than by doing or becoming something.

    After this has occurred, one will continue to exist, but their lives will never be the same due to the drastic shift in awareness.


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    Hinduism - What Is Avidya?

    Avidya  means “lack of [real] knowledge” in Sanskrit.

    The lack of real knowledge, known as avidya, is the central issue in virtually all Hindu philosophical and religious thinking. 

    • The existence of avidya causes individuals to misunderstand the actual nature of reality and behave in accordance with their misunderstandings. 
    • The most basic of these erroneous conceptions is to equate the everlasting Self (atman) with the physical body. 
    • As a consequence of this misidentification, egoism incites emotions and acts of greed, desire, and hate in the attempt to defend and promote the Self (in its specific embodied form). 
    • These emotions bind the soul and entrap it in samsara, the reincarnation cycle. 

    The avidya is conceptualized in epistemological rather than metaphysical terms in most Hindu philosophical schools—that is, it is not a real object in and of itself, but rather a consequence of how one learns to know things, inasmuch as that knowledge is incorrect or incomplete. 

    • The source of bondage is eliminated after one's inadequate awareness has been rectified, culminating in the soul's ultimate freedom (moksha).

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