Showing posts with label India. Show all posts
Showing posts with label India. Show all posts

Paganism And Hinduism - Spiritual Kin - Long Lost Relatives

Although, quiet often the rhetoric used in the past were racially focused versions of contemporary Paganism that embodied a xenophobic and racist reaction to academic study into historical Indo-European similarities, some contemporary Pagans have been motivated in a very different way. 

Because of the connections that historians have discovered between pre-Christian Pagan Europeans and ancient Hindu Indians, some contemporary Pagans have come to consider contemporary Indians as long-lost relatives and Hinduism as their oldest spiritual kin. 

Most academics date the oldest Hindu writings, the Vedas, to anywhere between 1500 and 1200 BCE, which supports this theory. 

  • The Vedas were written in a language called Vedic, which is a type of Sanskrit having linguistic similarities to Greek, Latin, Lithuanian, and other European languages. 
  • Many Vedic historians think the writings were written by migrants or invaders who arrived in India from their Indo-European origins between 2000 and 1500 BCE, after the fall of the local Harappan/Indus Valley civilization in what is now northwest India and eastern Pakistan. 
  • Hinduism is of particular interest to European and North American Pagans since it has never been replaced by any other religion in India, despite the attempts of Muslim conquerors and Christian colonists, and has thus maintained the religious tradition of more than 800 million Indians. 
  • Despite the physical and cultural barrier that separates India from Europe and North America, they see Hinduism as the only Indo-European, Pagan religion to survive into contemporary times as the dominant faith of an entire country. 

A number of contemporary Pagan groups pay close attention to the similarities between Hindu stories, rituals, and beliefs and those of their own regional traditions.

  • For instance, The Pagan Path, a 1995 book that provides an overview of Pagan religious movements in the United States and beyond, includes a section comparing healing practices in various Pagan traditions; the authors compare the Hindu chakra system of a hierarchical series of energy centers in the human body to the Norse concept of a nine-level World Tree. 
  • “There is a frequent adage among occultists that you should not combine traditions, especially the Western and Eastern mystery traditions,” the authors said, anticipating that some would object to the connection of Hindu and Norse religious ideas. 
  • We'd want to point out to those who believe this system has no place in Western Pagan practice that if they look carefully, they'll see that most of our traditions have Indo-European roots” (Farrar, Farrar, and Bone 1995, 78). 
  • To provide another example, the World Congress of Ethnic Religions, one of the major organizations devoted to contemporary Paganism, has had growing interaction with leaders of Hindu groups in India. 
  • Members of the Lithuanian organization Romuva and other WCER-affiliated groups attended the First International Conference and Gathering of the Elders in Mumbai (Bombay), India, in February 2003, which was followed by a “Indo-Romuva” conference in New Jersey in the autumn of 2003, solidifying the links established between Romuva and Hindu organizations during previous meetings. 

Such connections suggest that contemporary Hindus and Pagans will continue to cooperate and assist one another, moving Indo-European religion out of the sphere of academic inquiry and into the sphere of contemporary experience and practice.

You may also want to read more about Paganism here.

Be sure to check out my writings on Religion here.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - What Is Achamana?

Sipping water that has been poured or scooped into one's right hand is known as Achamana. This is done as a cleansing ritual. Achamana is a religious emblem that has been integrated into various ceremonies. 

  • It's also part of the mandatory early morning ablutions, which are meant to eliminate any impurities (ashaucha) picked up while sleeping. 
  • Human beings are regarded unclean when they awaken in Hindu tradition for a variety of reasons. 
  • Because sleep involves a lack of awareness, it's possible that you won't notice if you've come into touch with impurity. 
  • Furthermore, impurity is caused by physiological processes that may occur when sleeping. 
  • Furthermore, it is widely believed that one's soul (atman) departs the body while sleeping and returns before the body wakes. 
  • The body is thought to be a corpse while the spirit is gone, which is an impurity that must be cleaned.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - What Is Achala Ekadashi?

Achala Ekadashi is the Hindu New Year. The eleventh day (ekadashi) of the dark (waning) half of the lunar month of Jyeshth (May–June) is the festival. 

  • This, like other eleventh-day celebrations, is devoted to the adoration of the deity Vishnu. Achala means "immovable," and another name for this ekadashi is apara, which means "unrivaled." 
  • The name alludes to the religious virtue gained by participating in this event, which cannot be revoked or reversed, according to tradition. 
  • Most Hindu holidays have specified rituals, which typically include fasting (upavasa) and devotion, and frequently promise particular rewards if they are followed faithfully. 

Individual adherence differs according to one's devotion and preferences. 

  • Fasting, for example, may range from avoiding just specific meals to avoiding all meals throughout the day. Individuals may worship at temples or in their own houses. 
  • Following this event religiously is said to absolve one of the bad consequences of one's previous actions, especially acts that would result in birth as a pret, or unquiet spirit, as well as enhance one's reputation, riches, and religious virtue.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - What Is Abhisheka?

Abhisheka (“anointing”) is a Sanskrit word that means “to anoint.” 

  • During worship, ritual washing (snana) or anointing with water, especially of the figure of a god. 
  • This phrase originally referred to the ceremonial anointing of a monarch during his coronation (rajabhiseka). 

In modern times, the term can also refer to anointing or sprinkling people with water during religious or life cycle rituals, particularly rites of initiation (diksha) involving a change of status for the initiate—

  • such as the transition from householder to initiated ascetic or, 
  • in the tantric ritual tradition, 
  • an initiation bestowing certain ritual and religious qualifications (adhikara). 

In all instances, the anointing is meant to honor the initiate, conjure up ideas of regal crowning, and convey the significance of the event.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - What Is Abhinaya?

Abhinaya is a Sanskrit word that means "coming close." Acting is referred to as "acting" in Indian theater. 

  • Its ultimate goal is to "deliver" an emotion to the audience by conveying it via a glance or gesture. 
  • This word refers to an Indian dance performance in which the dancer plays out a narrative in order to communicate the feelings of her character to the audience. 
  • This kind of performance, especially in Indian dance, is more than just polished talent; it has clear religious significance. 
  • Not only is the substance of the narrative often taken from religious literature, but most Indian dance styles began as entertainment for the resident god in temples.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - What Is Abhinavagupta?

Abhinavagupta is an Abhinavagupta (10th c. C . E.) Kashmiri poet and writer known for his poetry and artistic works. 

  • Abhinavagupta was a key person in the formation of Trika Shaivism, a sect of Hinduism dedicated to the deity Shiva. 
  • The Tantraloka, a twelve-volume book explaining the metaphysics and rituals of Trika Shaivism, is the writer's most renowned religious work. 
  • His Dhvanyaloka is equally concerned with aesthetics and poetics. Also see Shaiva and Kashmir.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - What Is Abhijnanashakuntala?


Abhijnanashakuntala ("Recognition of Shakuntala") is a Sanskrit word that means "recognition of Shakuntala." 

  • Kalidasa (5th century C.E.) wrote a drama that is generally regarded as the finest classical Sanskrit poet.
  • The Abhijnanashakuntala is Kalidasa's finest play, depicting the hardships and tribulations of the legendary heroine Shakuntala. 

While King Dushyanta is gone from his realm on a hunting expedition, Shakuntala, the daughter of the philosopher Vishvamitra and the heavenly nymph Menaka, catches King Dushyanta's attention. 

In what is known as a gandharva marriage, Shakuntala and Dushyanta married by mutual agreement.

  • Dushyanta returns to his realm after their marriage. Shakuntala stays at home and accidentally irritates the sage Durvasas, who curses her to be forgotten by her lover. 
  • Shakuntala begs Durvasas to lift the curse so that Dushyanta would remember everything if Shakuntala can present Dushyanta a symbol of their marriage. 
  • Shakuntala has received Dushyanta's signet ring, but she misplaces it before she can meet him.
  • Shakuntala is repeatedly denied by Dushyanta until she discovers the ring in the belly of a fish. 
  • When Dushyanta sees the ring, he recognizes Shakuntala (thus the title of the play), and the two marry and live happily ever after.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - What Is Hasta Abhaya?

A hand gesture (hasta) in Indian dance, sculpture, and ritual in which the hand is held with the palm facing out, the fingers clasped, and pointed upward. 

  • The gesture is intended to reassure the observer that everything will be OK. 
  • The term abhaya means "without fear." 
  • Most representations of Hindu gods and goddesses include this hand motion, especially when the figure in issue has many hands.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - What Is Abhava?

Abhava (“[knowledge from] absence”) is a Sanskrit word that means “[knowledge from] absence.” 

  • The Purva Mimamsa school of philosophy has two ways of legitimate knowledge (pramana), one of which is abhava and the other is assumption (arthapatti). 
  • All Indian philosophical traditions are concerned with codifying pramanas, or methods for human beings to acquire genuine and correct knowledge. 

The fundamental Hindu religious aim of learning to live, act, and think in a manner that leads to the ultimate release of the soul from the cycle of rebirth is at the root of this issue (samsara). 

  • Pramanas are perception (pratyaksha), inference (anumana), and authoritative testimony (shabda) in almost all systems. 
  • Abhava, or the sense of the absence of something (“there is no jug in this room”), according to the Purva Mimamsa school, is a kind of knowledge that cannot be explained by the other pramanas.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - What Is Abhang?


Abhang (‘unbroken') is a Sanskrit word that means ‘unbroken.

  • The Varkari Panth, a religious group based on the worship of the Hindu deity Vithoba, is known for its saint-poets who utilize this poetic style. 
  • Each abhang is typically made up of four lines that rhyme in the abbc pattern. 
  • Although each abhang is a full poem in and of itself, they are often linked together in groups to form a larger narrative poem (in which each abhang serves as a separate section) or a collection of poems dedicated to a similar subject. 
  • Because of its flexibility, it has become one of the most popular poetry forms in Marathi, much as the doha form is in medieval and contemporary Hindi.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - Matriarchy In India


Throughout India's history, there have always been groups where women have played a significant role in society and where the goddess, rather than the deity, has taken precedence in religious systems. 

For example, among the aaktas, feminine divinity takes priority over male divinity, and the goddess is always mentioned first in dual forms of divine names, such as Lakshmi-Narayan, Gauri-aankar, and Radha-Krishna. 

Whatever their historicity, the many traditions of strirajya, or women-ruled republics, demonstrate that political governance by women was not impossible. 

  • The historic reign of queens, particularly in South India, would confirm this practice. 
  • Even in northern India, women's roles in society demonstrated that they were not always treated as second-class citizens. 
  • Descent was typically traced via the female line among the aakas, Kushans, Pahlavas, and other Central Asian peoples. 
  • The ancient Indians had a matrilineal system, and several tribes were named after women. The successors of Kadrii were the Kadraveya; the Vinateya of Vinata; the Daitya of Diti; and the Danavas of Danu. 
  • As in the instance of the rishi Satyakam a, the habit of adopting names after the mother may suggest that the father was unknown. 
  • In rare cases, such as among some Rajputs, it may hint to the maternal line's better pedigree, causing it to be retained. It usually denotes a matriarchal civilization. 
  • The Khasi of Assam's social structure is regarded as one of the most ideal instances of a matriarchal institution. 
  • The mother is the head of the family, the major tie of union, the property owner, and inheritance is passed down only via her. 

The Nairs of South India are another modern example, where a family consists of the women, their children, their brothers, and maternal uncles; and daughters, but not boys, pass on inheritance rights to their offspring. 

  • Women are the conduits for tracing relationships and ancestry. 
  • Polyandry, which allows a woman to have several husbands at the same time, is closely associated with matriarchy. 
  • This habit of two or more husbands sharing a common bride, who may or may not be brothers, was popular among non-Aryans, notably the Austrics, and was also seen among brahmins and rishis in ancient India. 

Polyandry is implied in the Atharva-veda texts that suggest a woman may marry even after having 10 husbands. 

  • Similarly, the Maruts' and Aavins' shared wives are mentioned in mythology. 
  • The ancient rishi clans' scions were said to be "bom of two dads" or "the sons of m any dads," and there are various allusions in Vedic literature to women having multiple spouses or being "given unto spouses." 
  • A verse in the Apastamba seems to allude to the tradition of marrying a girl to the whole family's male members. 
  • The 10 sons of the Vedic rishi Prachetas married a common bride, Marisha, daughter of Kandu. Gautami married seven rishis and served as a common wife to them. 
  • The lady who catches fish Satyavati had two children with one of her husbands, Santanu, and birthed the great sage Vyasa with another spouse. 
  • According to the Mahabharata, Jatila, the virtuous daughter of a Vedic rishi, married seven erudite brahmins. 
  • Varkshi, the daughter of a sage who married 10 brothers in the Mahabharata, is another example. In the Puranas, there is a narrative of the lovely Madhavi, who was queen to three distinct kings at the same time and gave boys to three distinct families before bearing a son to the sage Viàvamitra. 
  • Not satisfied with her performance, she convened a svayamvara and chose the king Haryaava as her spouse, with whom she fled into exile. 
  • The princess Kanha chose five spouses during her svayam vara and married them all, according to the Kunala Jataka. 
  • According to Sarkar, Sita was the common wife of Ram and Lakshmana in the ancient tradition. 
  • Of course, the marriage of the five Pandava brothers to the unrivaled Draupadi is the most famous example of this sort of polyandry. 
  • The Pandavas' origins are a mystery in and of themselves, since their father Pandu was forbidden by a curse from having sexual relations with his wives. 
  • One of his wives, Kunti, knew multiple "husbands" and had a kid bom with one of them before they married. 
  • Drupada was shocked by the Pandavas' polyandry and asked Yudhishthira about the peculiar tradition, which he described as "contrary to principle and morality." Yudhishthira answered, "It is beyond our capability to uncover the root of this conduct." We simply follow the classic and righteous road that our forefathers took. 

Polyandry is common among groups such as the Nairs, tribes such as the Todas, and other tiny societies. 

‘The habit of numerous brothers marrying just one lady is even more frequent in India today than is widely supposed, not just among non-Aryans, but even among brahmins,' says Dr. R. C. Majumdar.

You may also want to read more about Hinduism here.

Hinduism And Hindu Theology - What Is Maya?

The phrase 'Maya' is used in the Rig-veda to describe magical abilities, such as a deity's or demon's ability to alter form or generate illusory results by supernatural methods. 

  • It stands for incorrect knowledge, or the negative principle, in the Upanishads, which ascribes an identity and individuality to the manifestations of the multifarious cosmos aside from and independent of the one true reality, Brahma. 
  • There is just one reality, Brahma, according to the advaita theory. Nature's phenomenal universe and all creatures' identities have no genuine reality, but are illusory, the product of Maya. 
  • It is creation's transitory, negative, misleading curtain, nature's obscuring power (Sankara), and the outcome of avidya, or ignorance. 

According to another view of the issue, the universe is Brahma's sportive distraction (vilasa) or pastime (Ilia).

  • It's an outpouring of his irrational desire to become many (God). In created creatures, Maya creates moha (or mohana), a condition of delusion in which knowledge of the ultimate truth is lost, and befuddled persons believe in the truth of the visible world shown to their senses. 
  • It is a cosmic fallacy that casts a veil over men's perspective, leading them astray and into infatuation with the world and the body, and blinding them to their actual destiny. 
  • When it is comprehended that only Brahma is genuine, the veil of Maya is torn. Moksha, or salvation, is attained by those who possess this knowledge. 

Some philosophical systems, such as Kashmir Saivism, have attempted to explain how maya works. 

  • The ultimate and transcendental tattva, or essence, of Brahma is restricted and perverted by what is known as kanchuka in the mundane or material world. 
  • A kanchuka is a ‘restraining' vestment, similar to the husk that envelops the seed, and is therefore the limitation put on creation and all created things by the very act of their creation. 
  • This Imitation affects both mind and matter. As a consequence, Brahma's Eternality is limited by the kanchuka of kala or time, resulting in death. 
  • The kanchuka of dik or space limits Brahma's Omnipresence, giving rise to the illusion of individuality. 
  • The kanchuka of raga or desire, which leads to action and subsequent pain, limits Brahma's completeness. 
  • Brahma's Omniscience is limited by vijna, or learning, resulting in limited knowledge, or ignorance. 
  • The kanchuka of niyati, or fatality, limits Brahma's Omnipotence, resulting in dependency on things and causes the seeds of its own destruction to shoot out. 

Many legends exist about great sages who attempted to comprehend the importance of Maya. 

The story of the rishi Narada, who begged Vishnu to help him fathom this deep mystery, is the most well-known. Vishnu initially requested that the sage go gather some water from a nearby pool. 

On his journey, Narada met a young lady, fell in love with her, married her, and had multiple children. His children grew up and had children of their own, who had children of their own, who had children, who had children, and so on. 

As a result, Narada was able to observe several generations of his ancestors. Then he suffered a succession of calamities. His home burnt down, and one by one, his children died. 

The final survivor, his grandson's great-grandson, fell into a pool and drowned, and Narada reached into the water to rescue him, only to discover that he had simply dipped his hand into the water to gather water for Vishnu, who stood behind him. 

All of his experiences had been brought about by Maya. 

All life and experience are similarly merely Maya.

You may also want to read more about Hinduism here.


We die to everything we know every night when we fall asleep. Sleep, like death, is a passage from the plane of material reality to a more subtle realm. 

Our perception of change over which we have no control is what we term death. Sleep is a transformation as well, but unlike death, we willingly yield, relax, and ‘let go' into it. What is the reason behind this? 

We know how to do it since we've done it before and recall sleep as being pleasant and rejuvenating. However, do you recall ever dying? 

  • Consciousness awareness is constant; we feel as though we exist even when sleeping, and when we wake up in the morning, we are aware of the same ‘I' consciousness that existed before we went to sleep. 
  • The ego, or ‘I' awareness, has remained unchanged. We may feel disoriented for a few moments after waking up after a night's sleep, especially if we have experienced a particularly unconscious sort of slumber. 
  • We become more oriented and aware of our environment as a result. We wake up from our night dreams to begin our day dreams, and so it continues, much like the birth and death cycle. 
  • We are conscious of sensations, smells, touch, and noises as we settle down to sleep. We then fall asleep as our consciousness begins to fade. 
  • The mind-ego and ideas fall into a subtle condition as the subtle body withdraws from the physical form. There is no consciousness of the physical body and no sensation of discomfort when sleeping. 
  • Only when the mind and senses are linked to the body can pain occur. 

Pleasure or misery have no effect on the Self, our essential spiritual essence. Lord Krishna reminds us of our everlasting and eternal real nature in the Bhagavad Gita's second chapter. 

  • As we see in this life with the transformation of a young body into an aged one, the soul takes a new body after death. These changes do not deceive those who have grasped the actual nature of existence. 2:00:13 
  • The indwelling Self is eternal and never gives birth or dies. It has always existed and will continue to exist indefinitely. It has no beginning, end, or change since it is eternal, everlasting, and immutable. When a body is killed, it is not slain. 2:00:20 
  • As a person discards worn-out clothes and replaces them with new ones, the embodied soul discards a worn-out body and replaces it with a new one. 2:00:22 
  • The Self is beyond the ability of any weapon to harm it or the ability of fire to burn it. Water does not wet it, and the wind does not dry it. 2:00:23 
  • The Self is indivisible and indissoluble, and neither fire nor air can modify it. The soul is eternal, omnipresent, unchangingly stable, and ever-present. 2:00:24 
  • Recognize that the soul, or spirit-self, is un-manifested, beyond the mind's capacity to comprehend, and unchangeable. As a result, recognizing this allows you to overcome your unwarranted fears and pain. 2:00:25

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.


The soul, or self, which animates the body, withdraws from the physical form clothed in the astral and causal bodies at the time of physical death (which is not the end or destruction of an individual). 

The lifeline that carries life-energy (prana) to the physical body is broken, and awareness is released from bodily limits and linked with the subtle body. 

The soul continues to remain in the astral body as a vehicle (mind, ego, subtle sense organs and vital airs). 

All of one's acts, ideas, and aspirations are associated with samskaras (previous imprints) or karma. Samskaras are buried memories (actions, desires, ideas, and memories) from previous lifetimes that are linked to the soul through the subconscious mind. 

  • Our previous karma guides our present behavior - we reap what we sow. 
  • Karma is derived from the sanskrit root kri, which means "to do," "to make," or "to act." 
  • Not only is karma the reason and seed for the continuation of the life process after death (rebirth), but our acts or karma also generate positive and negative effects in this life, having a significant impact on our current character and destiny. 

There are three sorts of karma that affect the soul. 

• sanchita karmas — those that have built up over multiple lives 

• prarabdha karmas — the effects of previous deeds that are bearing fruit now 

• agami karmas — the activities that are being done now and will bring fruit in a future life Self-realization (God-realization) destroys sanchita and agami karmas, but prarabdha karmas can only be exhausted by experiencing their rewards in this incarnation.

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.


The causal body is referred to as the Ananda(pleasure)-Maya kosha. 

The bliss sheath (anandamaya kosha) is the subtlest and deepest of the three bodies that represents the soul's blissfulness. Both the subtle and gross bodies are caused by it. 

  • The mind recedes from the physical waking state and the astral dream state to the causal body in dreamless sleep. 
  • In deep dreamless sleep, it enters a delicate condition in which the mind's and sense organs' functioning are paused. 
  • There is no ego and no thinking in this beautiful, resting condition. 


  • The soul, also known as the indwelling self or spirit, is present in all three bodies (physical, astral, and causal) and observes their activity. 
  • The soul is an ever-shining consciousness that is flawless and complete, with no beginning or end.

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.


  • The sheath of knowledge or intelligence is called the Vijnanamaya Kosha. 
  • The intelligent sheath is the knower and doer of the mind, and it reflects the light of soul awareness as the subtlest of all the mind's characteristics. 
  • It is made up of the five subtle sense organs of perception, as well as the cognitive mind (buddhi), intellect, and ego.

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.


Manomaya Kosha is the mental sheath we all possess. The mental sheath is a more delicate version of the vital pranic sheath. It binds the annamaya and pranamaya koshas into a single entity. 

  • The mental sheath serves as a messenger between each body, relaying exterior world events and feelings to the intellectual sheath and causal and astral body effects to the physical body. 
  • The mental sheath is made up of the astral form of the volitional mind (manas), the subconscious, and the five sense organs of perception (sight, hearing, smell, taste and touch).

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.


The vital or etheric sheath (the pranic body) supplies energy and vitalizes the physical body. It is roughly the same size and form as the human body. There are three sheaths that make up the astral body.

Further, the vital sheath is made up of five pranas (life-energies) that each serve a different purpose in the physical body's operation. 

Vyana, which means "outward moving air," is the vital air that governs the body's general motions and coordinates the other vital airs. It pervades every cell in the body. 

Udana, or 'upward flowing air,' works between the throat and the top of the head, stimulating the sensory organs such as the eyes, nose, ears, and tongue. 

It moves upward, carrying kundalini shakti (a person's potential spiritual energy or vital energy force, which is latent at the base of the spine in the muladhara chakra or base energy center). 

When the primary subtle nerve channel (sushumna nadi) at the center of the spinal cord is awakened, this creative, vital energy force flows to the crown chakra (sahasrara), the seventh energy center at the crown of the skull. 

The astral body is separated from the bodily form by udana during death. 

Prana (life-sustaining energy) is a manifestation of cosmic prana (the cosmic life-energy that pervades both the macrocosmic universe and the microcosmic unit of the body). The medulla oblongata at the base of the brain is where cosmic prana enters the body. 

The vital airs (vayus — pranic air currents) descend and ascend through the astral spine, where they are transformed by the chakras and distinguished. Prana, or "forward flowing air," activates breathing between the neck and the top of the diaphragm. 

The kundalini shakti is also raised to udana. 

Prana (life-sustaining energy) is a manifestation of cosmic prana (the cosmic life-energy that pervades both the macrocosmic universe and the microcosmic unit of the body). 

The medulla oblongata at the base of the brain is where cosmic prana enters the body. The vital airs (vayus — pranic air currents) descend and ascend through the astral spine, where they are transformed by the chakras and distinguished. Prana, or "forward flowing air," activates breathing between the neck and the top of the diaphragm. 

The kundalini shakti is also raised to udana. 

The digestive system, the heart, and the circulatory system are all activated and controlled by Samana, which works in the abdominal area between the navel and the heart. 

Apana, which means 'air that flows away,' activates ejection and excretion from the navel to the feet. 

It moves downward, yet it raises the kundalini to join with the prana. These five vital airs (vayus) are linked to the five subtle action organs (speech, hands, legs, organs of evacuation, and procreation), which have gross bodily analogues.

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.


Despite the fact that our physical bodies appear to be thick and substantial, they are made up of billions of molecules and atoms, or energy in continual motion. 

The soul (the indwelling pure spirit – the truth of who we are) has numerous interconnected non-physical, subtle bodies or vehicles encircling and interpenetrating the physical form, each of which is a field of energy vibrating at a certain frequency level and density. 

The individual soul manifests itself through five sheaths (koshas), which are separated into three bodies: the physical body, astral body, and causal body. 

Our everyday experiences in the three states of thought — awake (jagrat), dreaming (swapna), and dreamless sleep — are mediated by the physical, astral, and causal bodies, respectively (sushupti). 

The soul exists outside of these three states, seeing them. 

So there are five sheaths divided across three bodies, each of which serves as a vehicle for the manifestation of the soul awareness, which is separate from all of them . 

  • The physical sheath of the gross body, the annamaya kosha (food sheath), is vulnerable to birth, growth, sickness, decay, and death. 
  • The food sheath gets its name from its reliance on gross prana in the form of food, water, and air. 

Prana is the essential life-energy that allows life and creation to exist.

  • Prana pervades the entire universe and may be found in both the macrocosmos and microcosmos. There is no life without prana. 
  • Prana is the connection that connects the astral and physical bodies; when this relationship is severed, the physical body dies. 
  • The astral and prana bodies both leave the physical body.) It's also made up of the five components (ether, air, fire, water and earth). 


The five subtle elements akash (ether), vayu (air), tejas (fire), jala (water), and prithvi (earth) make up the astral body, which creates the five gross elements on the physical plane. There are three sheaths that make up the astral body.

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.

What Is A Yogi's Life Like? 25 Defining Aspects Of A Yogi's Life

  1. Yoga may be considered to exist when your mind, emotions, and body operate in unison with your true self within. 
  2. Yoga is a science that focuses on the "whole man." Yoga is considered one of the Shat Darshanas, or Six Revealed Views of Life, in India.
  3.  Although each of these Darshanas is considered a kind of Hinduism, Yoga is not a religion in the traditional sense; rather, it is the unifying concept that connects all faiths and philosophies. 
  4. Yoga is the Oneness that all religions and disciplines believe in and embrace. 
  5. There is no contradiction between religion, philosophy, or science in Yoga. 
  6. Yoga has become a worldwide concept in recent years, with Hatha Yoga being the most widely practiced style of bodily discipline. Incorporating Hatha Yoga to your practice is key to progressing in your overall Yogic path.
  7. To get the most out of Hatha Yoga and Pranayama, the practices should be done on a scientific foundation, but Yoga should not be handled in a purely materialistic way. 
  8. Yoga is also a spiritual method aimed at bringing the Independent, Self-Existing, Self-Originating, Indwelling Spirit of Man into individual consciousness. 
  9. The real root of religion is Self-discovery, or the discovery or revelation of man's intimate link with the Supreme Nature. 
  10. Those who believe in God will speak of a "Heavenly Father" or a "Universal Spirit" with whom they have a relationship. 
  11. Those who are not religious by nature may substitute "life" for the phrase "God," as it is just a semantic distinction. There is no ideology or reason in Life that could justify any inhibitions when it comes to you engaging in yoga. 
  12. Yoga isn't about standing on your head, going to a weekly Yoga session, reading a Yoga book, seeing a Yoga TV special, reciting a pricey Mantra, or being a member of a Yoga club. Rather, Yoga is a way of life in which the ideas and practices of Yoga are established the spiritual life's foundation, and one lives Yoga—the Yoga Life—fearlessly! 
  13. Yoga is a very ethical practice. The Ashtanga Rata Yoga method, also known as the Yoga of Eight Branches, begins with five qualities, while you are being taught. Ahimsa, or nonviolence, is one of Yama's attributes. 
  14. Sats a, Asteya, commitment to the truth. 
  15. Bramacharya, or sensual restraint, and Aparigraha, or non-greed, are examples of non-stealing. 
  16. Yoga is a very intellectual practice because it allows the questioning mind to shine. 
  17. Through its traditional aphorisms or Sutras, it advocates the use of reason and provides reasonable explanations for its aims and actions. 
  18. The observation of five circumstances must be tackled at the thought level in Rita Yoga's Niyarna. Saucha is both inner and outside cleanliness, a care for the cleanliness of one's body, clothing, and environment, but also an inner ecology that avoids contaminating one's breath or thinking. Santosha is a state of mind that is calm and peaceful. 
  19. Tapas is a sensible mind-directed discipline. Swadyaya is introspection-based self-knowledge. 
  20. It is the understanding of the veracity of one's sense reports as well as the factual foundation for one's mental constructs. 
  21. Through self-intuition, AtmaPranidhana is immediate obedience to the commands of the Higher Mind. 
  22. Yoga is a scientific activity, and many of its practices may be assessed using established scientific methods. 
  23. As a mental science, it teaches a safe approach of concentration and meditation, as well as a practical application of the human mind's abilities. 
  24. Positive emotions such as friendliness, kindness, love, unity, compassion, and empathy are prescribed in yoga, whereas distractive, destructive, and disruptive emotions are curtailed. 
  25. The Atman, the Indwelling Self, governs the mind and controls and regulates the emotions and body through yoga's Kriyas and Prakriyas, or methods and procedures. Its whole procedure revolves upon awareness.

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.