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LESSON 4006 Sun 20 Jun 2021 Buddhist Patanjali Yogic Mindful Postures including Swimming
Filed under: General, Theravada Tipitaka
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LESSON 4006 Sun 20 Jun 2021

Buddhist Patanjali Yogic Mindful Postures including Swimming


Buddhist Patanjali Yogic Mindful Postures including Swimming

The Yoga Suttas of Patanjali: a manual of Buddhist meditation.

and free adaptation of the article published on the blog “Theravadin -
Theravada Practice Blog” (

We consider here the Yoga Suttas of Patanjali, a classical text and revered in Hinduism, dated at approx. 200 BC and compared its semantics and vocabulary to Buddhist canonical texts.

In summary, this comparison is quite obvious that the author of Yoga Sutta was highly influenced by Buddhist philosophy and meditation practice,possibly contemporaneously to the author.

Moreover, it appears that a student of Buddhist canonical texts may in fact be more easily understood than the Yoga Sutta a Hindu practitioner with no
other previous reference parameter practical and philosophical.

We do not consider comments here later Hindu / Brahman existing this text, some of which seem to avoid (or ignore) the original references to Buddhism in this text.

The proximity of the Yoga Sutta-style, vocabulary, and subject to canonical texts in Pali could also mean simply that Patanjali - or whoever it is that inspired his writings - had practiced meditation from a Buddhist
contemplative community, a community of monks for a time before returning to Brahmanism and then the movement would have rephrased his experience in order to add a divine touch to your experience, making substantial use of technical terms of Buddhist meditation, as originally framed or developed by the Buddha for the purpose of contemplative practice. But this would be pure speculati, because there is so far no studies or historical finding that supports this understanding.

It is also possible, even likely, that the Buddhist meditation had so broadly permeated the practice Hindu / Brahman at the time (after years of a strong cultural influence began with Buddhist proselytism promoted
by Ashoka the Buddhist Sangha in his reign and Consolidation of Prabuddha Bharat), that these technical terms as well as descriptions of practice of jhana / dhyana (meditative absorptions) have it built into common knowledge at the point of no longer sounding particularly Buddhists. Something similar to what happens today with the adoption of the ideas of
“Nibbana” and “Kamma” in Western culture, in Christian countries.

In particular, if the Yoga Sutta is read in one continuous line is amazing how close the text is the thoughts and topics about samadhi, jhana meditation and Samatha (concentration) as defined in the ancient texts
in Pali Buddhist.

For a first analysis, an l overview. Look at the “Ashtanga Yoga” or the “Eightfold Path of Yoga” (sic) we are certainly inclined to think the definition of the central Buddha of the
Noble Eightfold Path.

Then compare these two “paths to reach the samadhi.”
First what is in the Yoga Sutta of Patanjali:

And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it. Remember here that means you have to hold, keep in mind, your object of concentration.

This is exactly what makes the faculty of memory, usually being pushed away by the impressions with new information by the six senses, which, if penetrated, would result in more or less a wild spin.

If you are able to sustain their concentration on one point however - or even as much as you can keep it, one of the laws of functioning of the mind that the Buddha rediscovered and explained in detail that this
rebate is “artificial” senses the support and focus on a particular
mental object equivalent to a minor sensory stimulus.

As a result of mental calmness and happiness (piti) and happiness index (sukha) will arise and show signs of the primeirs a stronger concentration - these being two of the five factors of meditative
absorption (jhana), along with (i) directed thought (vitakka) (ii)
sustained (Vicara) and (iii) equanimity (Upekkha).

This is also the reason why is quite logical that samma sati, mindfulness, has to come before samma samadhi, full concentration in the Noble
Eightfold Path of Buddhism - or, as shown in this case in the Yoga
Sutta, “Dharana” would be the stage immediately prior to (Delivering the Samadhi.”

In this case the Yoga Sutra throws much light on the original meaning as understood in the early centuries of Buddhist practice and can help us
reach a more precise understanding of what “samma sati, right mindfulness, originally meant or pointed. (In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check this link ).

On the opposite side, or better, understanding it as a byproduct of the practice of sati is no other term that would best be described as “mindfulness.” The Pali term is sampajaññā -
which literally means “next-consideration”, eg, be well aware of when performing an action, then a “clear understanding” of what it does - but this activity is a result of sati, as having the mind fixed on an object leads to a refined consciousness that arises when during the next
and keep the mind of an object, creating a clear understanding of the few sensory impressions that may enter. According to this concept, mindfulness would be a result of sati and not the practice of sati in itself!

But again, both activities are happening almost simultaneously, even if not
in the same order and then the current use of the term translated can be done - at the same time a fine distinction, however, has its benefits. You can not keep an object from the
standpoint of mind without which would create or develop mindfulness in mind - but (unfortunately!) you may be aware of all your actions that
you work without the right concentration - as when eat an ice cream, in seeking the sensual pleasure, an example of improper care. This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”. There
is a difference between deliberately let himself be led by sense impressions by focusing on their physical pleasures and enhancing / supporting raga (desire) and nandi (joy) - and, from the perspective of
Gotama Buddha, put his feet on the ground using the mindful memory and thus experiencing a more refined awareness of trying to get it off the shaft so that it results in a greater mindfulness, in the culmination of his experience flows into total equanimity in the face of both
pleasurable and painful sensations.

Thus, then, we must understand as vipassanā is no way a synonym for mindfulness (sati) but something that springs from the combination of all these factors especially the last two, samma sati (mindfulness) and
samma samadhi (right concentration) applied to the relentless observation of what appears to be in front of (yathabhuta).

You could say, vipassanā is a name for the Buddhist practice of sati associated samadhi directed to the view anicca / anatta / dukkha (ie, generating the wisdom of the vision of these three features) in the processes of the six senses, including any mental activity. Thus, one will find the term vipassanā but the idea of sati in the Yoga Sutra, Buddhist texts mention as the first term clearly having
samādhi as just the beginning of the journey to insight and access - for example aniccanupassana .
Finish here the parenthesis. Suffice 
to say that any particular reference to the Buddhist philosophy citing anicca antta or point to the goal of Nibbana, a philosophical proposition to which the system of Yoga certainly does not refer.
In essence the school of Yoga can be placed below the postures eternalists. So,
while it definitely does need to produce sati-samadhi, definitely does not need to understand is samadhi anicca, dukkha and anatta - that does not sound very compatible with the worldview of a eternalistic. Before
this, all spiritual approach arise due to the attempt to interpret
Samadhi Yoga Sutra as marriage or at least as close as you can get from a “God”, a “Lord.” Something that sounds quite natural in the end to a theist - such as an Evangelical Christian would never
interpret the reduction of its focus on mental object unique sensual ecstasy and consequently a mere effect of a psychological technique, but
he would label it “the divine sign of God touching him. “ It
is for this reason that, according to the Buddha Dhamma, in fact in
most situations we are inclined to be led by the plots of our senses, including the mental impressions / thoughts / feelings / perceptions -
and therefore tend to limit ourselves to go beyond such experiences also
 distorted the merger would allow access to insight and liberation.

Returning to the context of comparison with the Christian interpretation of this ecstasy, in short what Patanjali is facing such a theistic interpretation sounds like someone moving a large portion of vocabulary
and terminology for the New Testament, which gives this ring a Buddhist.

The funny thing is that this is exactly how many of the contemporary New Age books are written - an amalgam of the terms of Western Spirituality /
Christian trying to express a view east. So one can imagine that the situation in India was similar to that when the Yoga Sutta was written addressing the Buddhist philosophy of that era.

The remaining Buddhist philosophy with his particular terminology established by the Buddha himself would have become so pervasive in
religious thought, so to make seemingly trusted what was written on meditation was a need to borrow or rely on several of these Buddhist concepts predominant. This had largely been done or even conscious, as most New Age authors present not even reflect the content of their texts but about the message you want to spend.

Thus, below is done in a way a translation - or rather a translation of a transliteration given the proximity between languages - as was done with
the text of the Yoga Sutra in Sanskrit brought back to Pāli. Similar to what has been done this Sutra ( Theravadin available on the blog, in English on this link ), the exercise helps us see how the same text would sound the Pāli language, opening then find parallels in ancient Buddhist texts, the suttas.
However, having said all that, pragmatism invoked by the text (which is what makes it so valuable) also indicates much more than a simple textual
exploration. As you read this you can not discern the notion, especially since the position of a meditator concentration
of whoever has written or inspired by this text, at some point personally experienced jhana and samadhi and wanted to convey his experience making use a rich language Buddhist meditation on the same
interpretation being directed to an audience Brahman / proto-Hindu India 200 BC.

Anyway, check by itself - the pauses between sets of paragraphs labeled in bold
are the author / translator and some important technical terms

Buddhists were deployed, with additional comments made in italics:

Patañjalino yogasuttaṃ (Part I of IV)


atha yogānusāsanaṃ | | 1 | |

And now a statement about the European Union (Yoga)
[1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).

yogo-citta-vatta nirodho | | 2 | |

The Union (Yogo) is the extinction of the movement of the mind

[2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused. In
this context broadly means “meditation is (…) a stop to the busy mind,” which is very active and its activity suggests a walk in circles. Probably the most direct (and correct) translation.

Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | |

(Only) then he who sees is allowed (to be) in (his) true nature.

In the Pāli language Drist the word does not exist, and it would be something like subsitituída by Muni, which has the same meaning -
,except, of course, the fact that “he who sees” further points in
this,case the seeing process. Here was however used the term Pāli ditthi so as to maintain the link with the term semantic ditthi. The alternate translation is then: “So lets see who (or have the opportunity - avaṭṭhāna) of being in their true and natural.”

Sarup-vatta itaritaraṃ | | 4 | |
(Otherwise) at other times we become (equal) to this activity (of mind).


vatta Panza kilesa akilesā ca ca | | 5 | |

Activities (Mental) are five, some non-contaminating other contaminants
pamanes-vipariyesa-vikappa-Nidda-sati | | 6 | |

i) Experience (Evident-Measurement), ii) misperception (Illusion), iii) Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory /
i) pamanes, experience or clear-measurement

Paccakkh’ānumān’āgamā honte pamāṇāni | | 7 | |

What one sees and looks directly (paccakha), taking as a reference - it’s called experience.

[7] Literally: “What comes through direct visualization and measurement is called the experience”

ii) Vipariyesa, misperception or illusion

Micca vipariyeso-Nanam atad-rūpa-patiṭṭhitaṃ | | 8 | |
Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.

iii) Vikappa, Thought Intentional / Keen

Saddam-ñāṇānupattī vatthu-Sunna vikappo | | 9 | |
Intentional Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental speculation).
Alternative translation: “Thinking is cognition without a sound object / cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.

iv) Nidda, Sleep / Numbness

abhava-paccay’-ārammaṇā vatta Nidda | | 10 |
Mental activity in the absence of mental objects is called Sleep / Torpor.
v) Sati, the Memory / Mindfulness

Anubhuti-visayāsammosā sati | | 11 | |

Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.
Abhyasa-virāgehi Tesam nirodho | | 12 | |
The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)
[12] We have here the words turn and nirodha in the same sentence! It can not be more Buddhist canon than this! Interestingly, however, is the current use and non-metaphysical terms of this stretch. They are applied in a simple process of meditation, in particular the process of concentration meditation. This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism

♦ The Training ♦

tatra-tiṭṭha yatano abhyasi | | 13 |
The practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the

so-Kala-pana Dīgha nirantara-sakkār’āsevito dalhia-bhumi | | 14 | |

Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]
This goes in line with what the author wrote the medieval Pali
subcomentários the volume of the Digha Nikaya, where also we find the combination of the terms and dalhia bhumi - “firmness” and
“establishment” - in the same sentence, denoting ” firm establishment
diṭṭhānusavika-visaya-vitaṇhāya Vasik-Sannes viraga | | 15 |
Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitaṇhā) by the following (anu-savika, lit.’s Subsequent flow) experience a prey to view.

parama-tam Puris akkhātā guṇa-vitaṇhaṃ | | 16 | |

This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.

[16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh. And this short sentence has much to offer! At
that moment in history, Patanjali was so convinced of the Buddhist goal of “opening up the attachment, the seat stop,” which boils down to vitaṇhā term he uses. However,
it does not give up without a soul which its theistic philosophy simply collapses and nothing in the text would make it distinguishable from a
treatise on the Buddha Dhamma. Thus, mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term “Puris, which can be read as” soul, “saying that the more you get closer to its” intrinsic nature “(svarūpa) and inner body “Puri, or soul, you become able to stop itself this seat/ attachment. Interesting.
♦ Realization - Jhana / Dhyanas
The first jhana / Dhyāna

vitakka-vicar-Anand-Asmita rūp’ānugamā sampajaññatā | | 17 | |

This is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and inner happiness.
[17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts ( see this example ). Indeed, we have a very beautiful description of the first jhana as a form of
sampajaññatā (fully aware of what is happening), after the plan of the form (the theme of our meditation is a mental form) and a combined happiness at the thought we are trying to grasp what itself could be described as the pure experience of “I am” (Asmita - the term is being
used more loosely in place as would suttas).

However, the announcement vitakka / vicara the first mention of meditative absorption is a clear reference to the origin of Buddhist Yoga Sutra. Interesting also is the connection that is being done now with l sampajaññatā: Think of everything we have said before about sati. If sati is simply the seizure of an object (the paṭṭhāna of sati, so to speak), so it’s interesting to see how sampajaññā this case, is identified with the state of the first jhana. Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?

This is not at all a strange idea, like many vipassana meditators, focusing on objects will be much more subtle quickly show signs of the first jhana. Could it be then that the term “sampajaññatā” was seen as the first result of a concentrated mind?

In any case, experience will teach you very quickly that when you try to hold an object in your mind, your awareness of what happens at this time will increase dramatically, simply due to the fact that his effort to keep the object is under constant danger during the siege of sense.

saw-Paticca Abhyasa-anno-pubbo saṃkhāraseso | | 18 |

(This accomplishment) is based on detachment and previously applied for any subsequent activities.

bhava-Paticca videha-prakriti-layana | | 19 | |

(For example) Based on this existence and the characteristics of self

saddha-viriya-sati-samadhi-paññā-pubbaka itaresam | | 20 | |
This flower gives himself (based on these qualities) of conviction (saddha), energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paññā) [20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers. He also mentions how crucial factors when striving for enlightenment under the Bodhi tree. Later, during his years of teaching, he gave the name of “powers” (bullet) and
explained that, if perfected, would lead to enlightenment.

Tibba-saṃvegānām āsanno | | 21 | |
(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).
♦ Advancing in jhana, tips and tricks. ♦

Mudu-majjhim’ādhi-mattatā tato’pi Visions | | 22 | |

There is also a differentiation between (achievement) lower, middle and high

Issar paṇidhānā-go | | 23 | |

Or based on devotion (devotion) to a Lord (a master of meditation).

kilesa-kamma-vipākāsayā aparāmissā Puris-visions’ Issar | | 24 | |

The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.

Besides the question whether the term “Issar” found here could be read as merely referring to a master of meditation (which fits perfectly into the discussion until verse 27, where it starts to not fit any more) is
ikely discussion, including on-line translation of the Yoga Sutra by Geshe Michael Roach . The
principle can be interpreted so as to skeptics recalling the first
sutta MN seemed more logical to assume Issar was first used to designate “the Lord” (ie your God).

But with a little more research found that the term Issar Theragatha us are used to designate the “master”. Interesting is also the word in Pali āsayih replaced simple wish / desire - “Asa.” But
“almost” sounds like “Asava” that would fit even better in the context of kamma and vipaka Asava.But the idea is very specific (”that which
flows within you, taking it) and may or may not be what was meant in this passage.
tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |

It is this that lies the seed of omniscience unmatched.

sa pubbesam api guru kālen’ānavacchedanā | | 26 | |
This Master from the beginning never abandoned him or abandon

[26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)

tassa vācako Panavia | | 27 | |

His Word is the breath and the clamor of living

[27] On the panavah term, which can be interpreted as “om” in Hindu literature. It
all depends if we read verses 24-27 as involving “Issar” to mean “God” or simply refer to consider meditation master of meditation you learn. If
you do a search in the Tipitaka, you see that when the Buddha used the term was to refer to teachers (see for example Theragatha)

taj-tad-japp attha-bhavana | | 28 | |

Praying in unison with this, this is the goal of meditation

touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |
So if the mind itself and carries it away all obstacles / hazards:


Diseases, skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in these.

citta-vikkhepā te’ntarāyā | | 30 | |

These are the causes of mental distractions (they fall due).

dukkha-domanass’aṅgam ejayatv’assāsa-Passaseo vikkhepa-saha-Bhuvah | | 31 | |

The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.

[31] Here dukkha and Domanassam mentioned. They also appear in the definition of the Buddha’s four jhana, but in a different direction. The problem described here meditative seems out of place and looks as if someone had to fit these words here. Also the inhale and exhale clearly has an important role in that they cease to exist (nirodha) so subjective to the practitioner in the fourth jhana. It is strange that all this is on the list, but is presented in a very different interpretation.

But even this is a samadhi with seed / question.
Nirvicārā-visārad’ajjhatta-pasado | | 47 | |
Happiness is attained with the inner conviction without regard to the concentration already (vicara, which is paired with vitakka) itaṃbharā paññā tatra | | 48 | |
In this way, the truth is filled with wisdom.

sut’ānumāna paññāyā-anna-visaya vises’atthatā | | 49 |
And this wisdom is of a different kind of knowledge acquired through learning.

taj-jo-saṃkhāro’ñña Samkhara-paṭibaddhī | | 50 | |

Such activity (meditative and induced) obstructs born (all) other activities.

tassāpi nirodha Sabba-nirodha nibbījo samādhi | | 51 | |

With the extinction of it all is also stopped - and this is the root-without-samadhi (samadhi-unborn)
This last sentence sounds more like a reporter who, after being invited to a very important meeting, is eager to share what he heard from relevant sources.

Here we are given a definition, in fact, the definition of the Buddha
“phalasamāpatti” - a state of jhana, which can only happen after someone has had a realization that the particular insight nirvanic, giving
youaccess to that which is samadhi no “seeds” (nibbīja).

This whole concept fits nicely into a row of theistic argument, and no
attempt is being made here in the final set of samadhi, to explain it.

Did the Buddhists speak of this matter so that among the philosophical circles “mainstream” of the time it was automatically understood as “the highest you can get,” and the argument was so powerful that, despite not fit in the school already thinking of the times (an ancient Hinduism) was considered indisputable?

Hard to say. This argument appears in the Sutta Ratanasutta Nipata.Vemos this final state, without seeds, as something that would target when trying to “Sanna-vedayita-nirodha” cessation of perception and feeling, a realization of the Buddha described as possible Arahants Anagami for that, after entering the eighth jhana sequentially finally leave theactivity more subtle (the sankhara) back.

Patanjali Yoga viracite-iti
samadhi sutta paṭhamo-pated | | |

This is the first chapter on the Samadhi Yoga Sutra of Patanjali

Source for adaptation and translation

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Conscious breathing
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Welcome to our yoga postures section. Here you will find yoga moves that are broken down to the bare basics with colour photos to match. We also
have state of the art flash yoga animation technology that you can use to view these moves in full screen size, full colour and with full instruction.

Yogic exercises cater to the needs of each individual according to his or her specific needs and physical condition. They involve vertical,
horizontal, and cyclical movements, which provide energy to the system
by directing the blood supply to the areas of the body which need it most.

In yoga, each cell is observed, attended to, and provided with a fresh supply of blood, allowing it to function smoothly. The mind is naturally active and dynamic, while the innerself is luminous. In this section we will give you plenty of yoga images and instruction. Breathing Pose

The simple act of learning to control the breath has a number of beneficial effects on your wellbeing, ranging from increasing your energy, to improved relaxation into sleep. It purifies the body by flushing away the gaseous by products of metabolism and will also help
you to remain calm in the face of the challenges that we encounter in our everyday lives.

Control of the breath is an essential element in the art of yoga. When bringing the air in to the abdomen, do not to puff the stomach out, but pull the air into it while extending the inside wall. By harnessing the power of the breath the mind can be stilled and can be prepared for your
Yoga practice Instruction Table Breathing Basic


Sit in a simple cross-legged position on the floor. If you don’t feel comfortable in this position place a folded blanket under your buttocks. Place your right hand on the rib cage and your left hand on your abdomen

Inhale slowly through the nose feeling the breath filling the abdomen, in IL bringing it slowly into the rib cage, then the upper chest.

Exhaling softly feeling the breath leave the abdomen first, then the
ribs and lastly the upper chest. Observe the space at the end of the exhale


Now move hands so your forearms come to a comfortable position resting on your knees and continue the breathing with a relaxed rhythm. Continue with a flowing controlled breath in your own time.

Yoga breathing is also call Pranayama . Many say that Pranayama (Rhythmic control of breath) is one of the bests medicines in the world .
Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.
Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .
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Before starting the Asanas (as-anas) or the yogic postures, it is vital that you start with the practice of Pranayama (praa-na-yaa-ma) or the yogic breathing exercises.

And what is Yogic Breathing (Pranayama)

Pranayama is loosely translated as prana (pra-aana) or breathe control🤓🤓🤓
Breathing affects our state of mind. It can make us excited or calm,
tense or relaxed. It can make our thinking confused or clear. In the
ancient yogic tradition, air is the primary source of life force, a
psycho-physio-spiritual force that permeates the universe. Yogicbreathing is used in yoga as a separate practice to help clear and
cleanse the body and mind. It oxygenates the lungs by getting rid of
enormous quantity of carbon dioxide and other toxic gases. It is also
used in preparation for asana, the practice of yogic postures and
meditation, to help maximize the benefits of the practice, and focus the

Would you like to know the more details about this? Please refer the fallowing link.….
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