Do you have recommendations for those that are interested in all aspects of yoga, but are not interested in teaching others? I’ve considered immersive TT, as personal growth, but not really sure.
thank u girl liked your video also if you have a bad memory try to do memory recall programs i am doing one my memory is getting better :)) just a little friendly recommendation
@@ValerieBrett Really. I am very surprised. I am a firm believer, advocate and user of yoga and basti kriya (it's from the "HATHA YOGA PRADIPIKA BASTI KRIYA" scriptures).
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते न हि कल्याणकृतकश्चिद्दुर्गतिं तात गच्छति । (6-40) (Verily neither here nor hereafter, O Partha, is there destruction for him; for the doer of good, my dear child, never comes to an evil end.) Continuing his talk on the unity of Sanyasa and Yoga, Krishna provides here only one test for both. According to him, if a person performs his prescribed duty without depending on its fruits, he is sanyasi as well as a yogi. It is a wrong notion to suppose him to be a sanyasi who does not use fire or call him to be a yogi who has abandoned all actions. It is a new and radical definition which Krishna proves for the two. He goes on to say further that Arjuna should not make any discrimination between them because without renunciation of desires, no one can claim to have become a yogi. It may be recalled that Sanyasa was traditionally identified with the renunciation of everything belonging to the world. The abandoning of fire is the prescribed part of such a life. Yoga, on the other hand, stood for the cessation of all actions which implied a total inactivity on the part of such persons. Another traditional belief existing at that time was about the superiority of Sanyasa to Yoga. The traditional yogis were therefore only trying to imitate sanyasis when they advocated complete renunciation of actions. Krishna reminds here about the limitation of these two notions and skillfully combines them. According to him, action is the staircase through which a man proceeds on the path of yoga and the desirelessness is the instruments by which he can stay on in the state of yoga. The final state, however, stands for a state of complete sanyasa (detachment) from sense objects and all actions. Yoga, according to Krishna, thus is indeed superior to sanyasa. It may seem here that achieving this state should not be so simple or at least the techniques suggested would be highly mystic and secret. As for Krishna, however, it is only a case of practical psychology. A man has to attain the tranquility of mind through gradual practice of withdrawing it from the world and fixing it on the inner self. The restless mind may be running away again and again after various objects of the world, but it should be continuously drawn back so that it easily enjoys the eternal bliss of oneness with God. As a consequence of this experience, such a Yogi perceives his self present in all beings and all beings present in his own self. “He who sees me present in all beings, and all being existing in me, never loses sight of me, and I never lose sight of him” (6.30) Arjuna has naturally a doubt here. Is it so easy to exercise control over the mind and attain this state of everlasting bliss consciousness? “Owing to the restlessness of mind”, he asks, “I do not perceive the possibility of this Yoga” The mind is very unsteady, turbulent, tenacious and powerful by nature. “I consider it as difficult to control as the wind.” (6.33) Krishna agrees with Arjuna that the mind is restless, no doubt, but by repeated practice and desirelessness it can be brought under the control. Maharishi Patanjali says nearly the same thing in Yoga Sutra (1.12) अभ्यास वैराग्याभ्याम् तन्निरोध: Meaning that the mind can be controlled through the practice and non-attachment. Arjuna still has doubt because he is not sure if one can become a perfect yogi after the control of his mind in one life. He wonders if such a person is not “lost like a torn cloud.” There follows a startling revelation when Krishna states that no one else except his own self is the friend or foe of a man. The self is evidently classified into two, the lower and the higher self. It is in the next verse that Krishna clarifies that the controlled lower self is a friend, whereas the uncontrolled self or ego is the enemy. Such a self controlled person can keep his mind serene in the midst of pairs of opposites such as cold and heat, joy and sorrow, honor and ignominy. To him the gold and the stone are both alike. Exponents of various Yoga system have been trying to evolve techniques of Yoga practices from the Gita, but they are generally disappointed because the Gita speaks mostly about the behavior and performance of a Yogi rather than the Yoga practices through which he attains that state. Traditionally Yoga meant eight steps (ashtanga) which stood for certain mental and physical disciplines. What has Krishna got to say about these disciplines? Unlike Maharishi Patanjali, Krishna does not prescribe Yama, Niyama, Asana, Pranayama, Pratyahara, Dharna, Dhyana and Samadhi for an aspirant of Yoga in the order they have been explained in the Yogadarshana, On mental side, Krishna advises a Yogi to be introspective, living in seclusion and his mind engaged in mediation. It may well be concluded that Krishna lays grater stress on meditation, the inner Yoga. Even the seat, the posture and the fixing of the gaze on the tip of the nose for concentration are all in the context of the vigilant yogi ‘to sit absorbed in me’. He is, in this manner, able to attain ‘everlasting peace, consisting of the supreme bliss which resides in Me’. Unlike all traditional advocates on Hathayoga, Krishna does not recommend any rigorous physical exercise. A yogi according to him, should be balanced and reinstated in diet, recreation, sleep, wakefulness and actions. He compares the calmness of the mind achieved by these disciplines with the non-flickering of the llight of the lamp in a windless place. This state, in which he rejoices is described as the state where, once established, one does not rely on any other “gain as greater than that and in which he is not shaken by the greatest of sorrows.” (6.22) Krishna is highly assuring on this count. There is no fall for such a person here or hereafter. A “Yoga-bhrishta” (one fallen from Yoga) continues his journey through subtle body unto the next life*, where he takes birth in an appropriate family and strives harder than ever for perfection.'
those books are very much artificial which is loved by american of course for a reason. But at same time those books should be called book on exercise or at best book on asanas not on yoga. In the name of yoga people are doing and spreading shits and shits and shits of all kind that can be imagined. WORD yoga is fooooooking exotic that is it.
Usually not commenting on those kind of comments but I felt worth noting that you seem a bit frustrated probably based on the fact that the teacher here isn't your "type". She is suggesting 2 seminal works of yoga. Did you even watch the video😂 So why so much bad blood? True yogis are surely not getting enraged over so little isn't it? Well made video btw. You give a well rounded view on your favorite books on yoga. Thanx for that❤
Do you have recommendations for those that are interested in all aspects of yoga, but are not interested in teaching others? I’ve considered immersive TT, as personal growth, but not really sure.
what aspect of Bhagvad Gita you did not like?? can you pls tell me... maybe I can clear your doubts you have regarding geeta...
thank u girl liked your video also if you have a bad memory try to do memory recall programs i am doing one my memory is getting better :)) just a little friendly recommendation
I want book in Marathi or Hindi language pl suggest me
What are all the types of yoga? I know of hot and tantric I'm not sure the differences.
I love yoga and basti kriya "yogic enemas". If i want to become a yoga teacher do they certified in basti kriya as part of the training?
Usually, no, at least not in the US
@@ValerieBrett Really. I am very surprised. I am a firm believer, advocate and user of yoga and basti kriya (it's from the "HATHA YOGA PRADIPIKA BASTI KRIYA" scriptures).
@@ValerieBrett I practice basti kriya almost daily prior to doing my yoga.
Hope you get to 1000 subscribers soon 😊
thank you!! :)
pretty good.
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते
न हि कल्याणकृतकश्चिद्दुर्गतिं तात गच्छति । (6-40)
(Verily neither here nor hereafter, O Partha, is there destruction for him; for the doer of good, my dear child, never comes to an evil end.)
Continuing his talk on the unity of Sanyasa and Yoga, Krishna provides here only one test for both. According to him, if a person performs his prescribed duty without depending on its fruits, he is sanyasi as well as a yogi. It is a wrong notion to suppose him to be a sanyasi who does not use fire or call him to be a yogi who has abandoned all actions. It is a new and radical definition which Krishna proves for the two. He goes on to say further that Arjuna should not make any discrimination between them because without renunciation of desires, no one can claim to have become a yogi.
It may be recalled that Sanyasa was traditionally identified with the renunciation of everything belonging to the world. The abandoning of fire is the prescribed part of such a life. Yoga, on the other hand, stood for the cessation of all actions which implied a total inactivity on the part of such persons. Another traditional belief existing at that time was about the superiority of Sanyasa to Yoga. The traditional yogis were therefore only trying to imitate sanyasis when they advocated complete renunciation of actions. Krishna reminds here about the limitation of these two notions and skillfully combines them. According to him, action is the staircase through which a man proceeds on the path of yoga and the desirelessness is the instruments by which he can stay on in the state of yoga. The final state, however, stands for a state of complete sanyasa (detachment) from sense objects and all actions. Yoga, according to Krishna, thus is indeed superior to sanyasa.
It may seem here that achieving this state should not be so simple or at least the techniques suggested would be highly mystic and secret. As for Krishna, however, it is only a case of practical psychology. A man has to attain the tranquility of mind through gradual practice of withdrawing it from the world and fixing it on the inner self. The restless mind may be running away again and again after various objects of the world, but it should be continuously drawn back so that it easily enjoys the eternal bliss of oneness with God. As a consequence of this experience, such a Yogi perceives his self present in all beings and all beings present in his own self. “He who sees me present in all beings, and all being existing in me, never loses sight of me, and I never lose sight of him” (6.30)
Arjuna has naturally a doubt here. Is it so easy to exercise control over the mind and attain this state of everlasting bliss consciousness? “Owing to the restlessness of mind”, he asks, “I do not perceive the possibility of this Yoga” The mind is very unsteady, turbulent, tenacious and powerful by nature. “I consider it as difficult to control as the wind.” (6.33) Krishna agrees with Arjuna that the mind is restless, no doubt, but by repeated practice and desirelessness it can be brought under the control.
Maharishi Patanjali says nearly the same thing in Yoga Sutra (1.12)
अभ्यास वैराग्याभ्याम् तन्निरोध:
Meaning that the mind can be controlled through the practice and non-attachment.
Arjuna still has doubt because he is not sure if one can become a perfect yogi after the control of his mind in one life. He wonders if such a person is not “lost like a torn cloud.”
There follows a startling revelation when Krishna states that no one else except his own self is the friend or foe of a man. The self is evidently classified into two, the lower and the higher self. It is in the next verse that Krishna clarifies that the controlled lower self is a friend, whereas the uncontrolled self or ego is the enemy. Such a self controlled person can keep his mind serene in the midst of pairs of opposites such as cold and heat, joy and sorrow, honor and ignominy. To him the gold and the stone are both alike.
Exponents of various Yoga system have been trying to evolve techniques of Yoga practices from the Gita, but they are generally disappointed because the Gita speaks mostly about the behavior and performance of a Yogi rather than the Yoga practices through which he attains that state. Traditionally Yoga meant eight steps (ashtanga) which stood for certain mental and physical disciplines. What has Krishna got to say about these disciplines?
Unlike Maharishi Patanjali, Krishna does not prescribe Yama, Niyama, Asana, Pranayama, Pratyahara, Dharna, Dhyana and Samadhi for an aspirant of Yoga in the order they have been explained in the Yogadarshana, On mental side, Krishna advises a Yogi to be introspective, living in seclusion and his mind engaged in mediation. It may well be concluded that Krishna lays grater stress on meditation, the inner Yoga. Even the seat, the posture and the fixing of the gaze on the tip of the nose for concentration are all in the context of the vigilant yogi ‘to sit absorbed in me’. He is, in this manner, able to attain ‘everlasting peace, consisting of the supreme bliss which resides in Me’.
Unlike all traditional advocates on Hathayoga, Krishna does not recommend any rigorous physical exercise. A yogi according to him, should be balanced and reinstated in diet, recreation, sleep, wakefulness and actions. He compares the calmness of the mind achieved by these disciplines with the non-flickering of the llight of the lamp in a windless place. This state, in which he rejoices is described as the state where, once established, one does not rely on any other “gain as greater than that and in which he is not shaken by the greatest of sorrows.” (6.22)
Krishna is highly assuring on this count. There is no fall for such a person here or hereafter. A “Yoga-bhrishta” (one fallen from Yoga) continues his journey through subtle body unto the next life*, where he takes birth in an appropriate family and strives harder than ever for perfection.'
Suggest meditation book
Meditation is covered in all of these books! If you want some on meditation only, I'd pick up anything by Pema Chodron, Thic Nat Han, or Culadasa.
those books are very much artificial which is loved by american of course for a reason. But at same time those books should be called book on exercise or at best book on asanas not on yoga. In the name of yoga people are doing and spreading shits and shits and shits of all kind that can be imagined. WORD yoga is fooooooking exotic that is it.
Usually not commenting on those kind of comments but I felt worth noting that you seem a bit frustrated probably based on the fact that the teacher here isn't your "type". She is suggesting 2 seminal works of yoga. Did you even watch the video😂 So why so much bad blood? True yogis are surely not getting enraged over so little isn't it? Well made video btw. You give a well rounded view on your favorite books on yoga. Thanx for that❤