Bhagvad Gita chapter 12 ,(Revised 2021) Bhakti Yoga (The yoga of devotion) ,F...Medicherla Kumar
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 12: Bhakti Yoga (The yoga of devotion) - 20 verses. It describes Bhakti Yoga in detail. Krishna extols the benefits of devotion (12:1-12).
He also explains different forms of devotions and spiritual disciplines. Arjuna inquires whether it is better to worship Krishna (incarnate God) through devotional service or the impersonal God (Ningana Brahma). Krishna clarifies that one who is engaged in active service is the highest (12:20).
Mantra yoga is one of the 6 branches of yoga which includes chanting of potential syllables, verses, or Vedic hymns to attain one of the limbs of yoga, i.e. Pratyahara. Like other forms of yoga, the aim of mantra yoga is to attain ultimate salvation.
Getting into the terminology of “Mantra Yoga”, divides it into two words, “Mantra” and “Yoga” which are intradisciplinary aspects. This is so because mantra and yoga complement each other and that is the main intention behind this practice.
Yoga is practiced to unite with the supreme soul and that’s only possible if you can control the wandering of mind and reach higher states of consciousness. This is achieved through chanting and repeating the mantra over and over again, similarly, chanting is performed only with the same intention of yoga.
With the dizzying array of yoga styles being practiced the world over, it can often seem a little overwhelming when trying to understand the differences between them. While many of these varying disciplines may share similar characteristics, each type is unique and not all styles are suitable for every person wanting to practice yoga.
Prana is energy, vitality, power. Prana is the foundation and essence of all life; the energy and vitality that permeates the entire Universe. Prana flows in everything that exists.
Furthermore, Prana is the connecting link between the material world, consciousness and mind. It is what makes life on the material level possible. Prana regulates all physical functions for example, the breath, the supply of oxygen, digestion, elimination and much more. The function of the human body is much like a transformer, receiving energy from the Universal flow of Prana, distributing that energy, and then eliminating it. If a person or a room has a healthy, harmonious vibration, we say: “There is good Prana here”. Illness, on the other hand, disturbs or blocks the flow of Prana. As we develop the ability to control Prana, we gain harmony and health, of both body and mind. In addition to this, with long and consistent practice an expansion of consciousness is experienced.
Prana is divided into ten main functions:
The five Pranas – Prana, Apana, Udana, Vyana and Samana.
The five Upa-Pranas – Naga, Kurma, Devadatta, Krikala and Dhananjaya.
Bhagvad Gita chapter 12 ,(Revised 2021) Bhakti Yoga (The yoga of devotion) ,F...Medicherla Kumar
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 12: Bhakti Yoga (The yoga of devotion) - 20 verses. It describes Bhakti Yoga in detail. Krishna extols the benefits of devotion (12:1-12).
He also explains different forms of devotions and spiritual disciplines. Arjuna inquires whether it is better to worship Krishna (incarnate God) through devotional service or the impersonal God (Ningana Brahma). Krishna clarifies that one who is engaged in active service is the highest (12:20).
Mantra yoga is one of the 6 branches of yoga which includes chanting of potential syllables, verses, or Vedic hymns to attain one of the limbs of yoga, i.e. Pratyahara. Like other forms of yoga, the aim of mantra yoga is to attain ultimate salvation.
Getting into the terminology of “Mantra Yoga”, divides it into two words, “Mantra” and “Yoga” which are intradisciplinary aspects. This is so because mantra and yoga complement each other and that is the main intention behind this practice.
Yoga is practiced to unite with the supreme soul and that’s only possible if you can control the wandering of mind and reach higher states of consciousness. This is achieved through chanting and repeating the mantra over and over again, similarly, chanting is performed only with the same intention of yoga.
With the dizzying array of yoga styles being practiced the world over, it can often seem a little overwhelming when trying to understand the differences between them. While many of these varying disciplines may share similar characteristics, each type is unique and not all styles are suitable for every person wanting to practice yoga.
Prana is energy, vitality, power. Prana is the foundation and essence of all life; the energy and vitality that permeates the entire Universe. Prana flows in everything that exists.
Furthermore, Prana is the connecting link between the material world, consciousness and mind. It is what makes life on the material level possible. Prana regulates all physical functions for example, the breath, the supply of oxygen, digestion, elimination and much more. The function of the human body is much like a transformer, receiving energy from the Universal flow of Prana, distributing that energy, and then eliminating it. If a person or a room has a healthy, harmonious vibration, we say: “There is good Prana here”. Illness, on the other hand, disturbs or blocks the flow of Prana. As we develop the ability to control Prana, we gain harmony and health, of both body and mind. In addition to this, with long and consistent practice an expansion of consciousness is experienced.
Prana is divided into ten main functions:
The five Pranas – Prana, Apana, Udana, Vyana and Samana.
The five Upa-Pranas – Naga, Kurma, Devadatta, Krikala and Dhananjaya.
Yoga as a mode of therapy (Yoga Chikitsa) has become extremely popular and a great number of studies and systematic reviews offer scientific evidence of its potential in treating a wide range of psychosomatic conditions. Yoga understands health and well-being as a dynamic continuum of human nature and not merely a ‘state’ to be reached and maintained. Yoga helps the individual to establish sukha sthanam which may be defined as a dynamic sense of physical mental and spiritual well-being. .
This book is primarily an anthology of articles on Yoga and Yoga Therapy penned by Dr Ananda and others close to him that have appeared in various Yoga Journals worldwide in recent years. The aim of this collection is to stimulate and motivate Yoga enthusiasts and medical professionals alike to make an effort towards understanding the great depth and wide scope of Yoga chikitsa the application of Yoga as an integrative mode of therapy.
The need of the hour is for a symbiotic relationship between Yoga and modern science. To satisfy this need living human bridges combining the best of both worlds need to be cultivated. It is important that more dedicated scientists take up Yoga and that more Yogis study science so that we can build a bridge between these two great evolutionary aspects of our civilization. This book reiterates the concept that Yoga is all about becoming "one" with an integrated state of being and that the modern tendency of Yogopathy in contrast is more about "doing" than "being".
To order this book and others from ICYEr at Ananda Ashram, Pondicherry, India please visit www.icyer.in
Definitions of Yoga Meaning of the word Yoga:
Etimology: The word ‘yoga’ originates from the Sanskrit verb ‘yuj' (युज्)
meaning to add, combine or unite. In yoga it means the union of the soul
with the divine.
In different paths of yoga, this unity is represented in other forms,
but the goal of all is one - union with the cosmic energy,God. There
seems difference among them based on methods. As per Hatha Yoga it
is union of ida and pingala, kaivalya in Rajyoga, attaining the darshan of
deity in Bhakti Yoga, finding brahma within in Gyan Yoga, merging with
Hari as karta in karma yoga, etc. Thus, the word yoga is the attainment
of that ultimate goal when the soul meets the divine, just as the river
current meets the ocean.
The number of texts related to yoga is vast. Numerous books have
been written on Yoga from the the era of Vedas and Upanishadas to the
present time. The form we are studying today is mainly based on the
Shrimad Bhagavad Gita, Patanjal Yog Darshan and Hath Yog Pradipika.
Here we will describe the definitions of yoga in some scriptures of
yoga. It is noteworthy that the major texts of Indian philosophy have
been composed in Sanskrit language itself. Therefore, students are
expected to learn a little Sanskrit.
3 Explanation of Pratikramana Sutras 1-10mehtavikas99
List of sutra 11 Namaskär Maha Mantra 22 Panchidiya Sutra 33 Khamäsamanä Sutra 44 Ichchhakära sutra 55 Abbhutthio Sutra 66 Iriyävahiyam Sutra 77 Tassa Uttari Sutra List of sutra in this presentation.List of sutra in this presentation.
3. 3 Namaskär Mäha Mantra (1) Object: Deepest salutations to the five most auspicious beings, the great souls. Namaskär Mantra is the most revered mantra in Jain religion. It is a prayer to attain the Panch Parmesthi’s virtues by emulating their actions (Chäritraya) to achieve highest pinnacle of life the Liberation (Moksha, Nirväna). Sutra 1 - Obeisance to Five SupremesObeisance to Five Supremes
4. 4 By reciting Namaskär Mantra, we offers the obeisance to Pancha Parmeshtis, the five supreme beings. Arihant, Siddha, Ächärya, Upädhyäy and Sädhus which include all monks and nuns of the world. Namaskär Mäha Mantra (1a)
5. 5 In the first and second sentences obeisance is offered to the omniscient Gods which are Arihant and Siddha. In the third, fourth and the fifth sentences obeisance is offered to ascetics which are Ächärya, Upädhyäy and Sädhus. Namaskär Mäha Mantra (1b)
6. 6 The mantra offers the obeisance to the virtues of Pancha Parmesthis not to the individuals. There exist a total of 108 virtues or attributes of these five supreme beings. Namaskär Mäha Mantra (1c)
7. 7 Namo Arihantänam I bow down to Arihants ; Namo Siddhänam I bow down to Siddhäs ; Namo Äyariyänam I bow down to Ächäryäs ; Namo Uvajjhäyänam I bow down to Upädhyäys ; Namaskär Mäha Mantra (1d)
8. 8 Eso Panch Namukkäro, Savva Päva Panäsano This fivefold obeisance destroys all sins, Mangalänam cha Savvesim Padhamam Havai Mangalam Is the foremost among all the auspicious activities. Namo Loe Savva Sähunam I bow down to the universal fraternity of Sädhus and Sädhvies. Namaskär Mäha Mantra (1e)
9. 9 Namaskär Mäha Mantra (1A) Please view “Navkär Mäha Mantra Word by word Meaning” presentation.
10. 10 Panchidiya Sutra (2) Also known as Guru Sthäpanä Sutra Object: Recitation of 36 attributes of head of congregation (Ächärya), the teacher, the Guru, the preceptor. Panchindiya Sutra is recited to invoke the spiritual master and therefore it is known as Sthäpanä (invocation) sutra, to call for assistance & inspiration from the Guru. Sutra 2 – Recitation of 36 Attributes of Guru
11. 11 Panchidiya Sutra (2A) Guru Sthäpanä Sutra There are mainly three cadres of the Sädhu (monks). The highest are called Ächäryas, who are the heads of the religious order, who are our spiritual master or the Guru. They are imbibed with 36 attributes as detailed in Panchidiya SutraPanchidiya Sutra.
12. 12 Panchidiya Sutra (2-1) The Guru effectively controls five sense organs (Panch Indriya Nishedha), observes nine guidelines (limitations) of celibacy (Nava Brahmachärya Väda),
13. 13 Panchidiya Sutra (2-2) The preceptor effectively free from 4 passions of anger, ego, deceit and greed (Chära Kashäyas)
Yoga as a mode of therapy (Yoga Chikitsa) has become extremely popular and a great number of studies and systematic reviews offer scientific evidence of its potential in treating a wide range of psychosomatic conditions. Yoga understands health and well-being as a dynamic continuum of human nature and not merely a ‘state’ to be reached and maintained. Yoga helps the individual to establish sukha sthanam which may be defined as a dynamic sense of physical mental and spiritual well-being. .
This book is primarily an anthology of articles on Yoga and Yoga Therapy penned by Dr Ananda and others close to him that have appeared in various Yoga Journals worldwide in recent years. The aim of this collection is to stimulate and motivate Yoga enthusiasts and medical professionals alike to make an effort towards understanding the great depth and wide scope of Yoga chikitsa the application of Yoga as an integrative mode of therapy.
The need of the hour is for a symbiotic relationship between Yoga and modern science. To satisfy this need living human bridges combining the best of both worlds need to be cultivated. It is important that more dedicated scientists take up Yoga and that more Yogis study science so that we can build a bridge between these two great evolutionary aspects of our civilization. This book reiterates the concept that Yoga is all about becoming "one" with an integrated state of being and that the modern tendency of Yogopathy in contrast is more about "doing" than "being".
To order this book and others from ICYEr at Ananda Ashram, Pondicherry, India please visit www.icyer.in
Definitions of Yoga Meaning of the word Yoga:
Etimology: The word ‘yoga’ originates from the Sanskrit verb ‘yuj' (युज्)
meaning to add, combine or unite. In yoga it means the union of the soul
with the divine.
In different paths of yoga, this unity is represented in other forms,
but the goal of all is one - union with the cosmic energy,God. There
seems difference among them based on methods. As per Hatha Yoga it
is union of ida and pingala, kaivalya in Rajyoga, attaining the darshan of
deity in Bhakti Yoga, finding brahma within in Gyan Yoga, merging with
Hari as karta in karma yoga, etc. Thus, the word yoga is the attainment
of that ultimate goal when the soul meets the divine, just as the river
current meets the ocean.
The number of texts related to yoga is vast. Numerous books have
been written on Yoga from the the era of Vedas and Upanishadas to the
present time. The form we are studying today is mainly based on the
Shrimad Bhagavad Gita, Patanjal Yog Darshan and Hath Yog Pradipika.
Here we will describe the definitions of yoga in some scriptures of
yoga. It is noteworthy that the major texts of Indian philosophy have
been composed in Sanskrit language itself. Therefore, students are
expected to learn a little Sanskrit.
3 Explanation of Pratikramana Sutras 1-10mehtavikas99
List of sutra 11 Namaskär Maha Mantra 22 Panchidiya Sutra 33 Khamäsamanä Sutra 44 Ichchhakära sutra 55 Abbhutthio Sutra 66 Iriyävahiyam Sutra 77 Tassa Uttari Sutra List of sutra in this presentation.List of sutra in this presentation.
3. 3 Namaskär Mäha Mantra (1) Object: Deepest salutations to the five most auspicious beings, the great souls. Namaskär Mantra is the most revered mantra in Jain religion. It is a prayer to attain the Panch Parmesthi’s virtues by emulating their actions (Chäritraya) to achieve highest pinnacle of life the Liberation (Moksha, Nirväna). Sutra 1 - Obeisance to Five SupremesObeisance to Five Supremes
4. 4 By reciting Namaskär Mantra, we offers the obeisance to Pancha Parmeshtis, the five supreme beings. Arihant, Siddha, Ächärya, Upädhyäy and Sädhus which include all monks and nuns of the world. Namaskär Mäha Mantra (1a)
5. 5 In the first and second sentences obeisance is offered to the omniscient Gods which are Arihant and Siddha. In the third, fourth and the fifth sentences obeisance is offered to ascetics which are Ächärya, Upädhyäy and Sädhus. Namaskär Mäha Mantra (1b)
6. 6 The mantra offers the obeisance to the virtues of Pancha Parmesthis not to the individuals. There exist a total of 108 virtues or attributes of these five supreme beings. Namaskär Mäha Mantra (1c)
7. 7 Namo Arihantänam I bow down to Arihants ; Namo Siddhänam I bow down to Siddhäs ; Namo Äyariyänam I bow down to Ächäryäs ; Namo Uvajjhäyänam I bow down to Upädhyäys ; Namaskär Mäha Mantra (1d)
8. 8 Eso Panch Namukkäro, Savva Päva Panäsano This fivefold obeisance destroys all sins, Mangalänam cha Savvesim Padhamam Havai Mangalam Is the foremost among all the auspicious activities. Namo Loe Savva Sähunam I bow down to the universal fraternity of Sädhus and Sädhvies. Namaskär Mäha Mantra (1e)
9. 9 Namaskär Mäha Mantra (1A) Please view “Navkär Mäha Mantra Word by word Meaning” presentation.
10. 10 Panchidiya Sutra (2) Also known as Guru Sthäpanä Sutra Object: Recitation of 36 attributes of head of congregation (Ächärya), the teacher, the Guru, the preceptor. Panchindiya Sutra is recited to invoke the spiritual master and therefore it is known as Sthäpanä (invocation) sutra, to call for assistance & inspiration from the Guru. Sutra 2 – Recitation of 36 Attributes of Guru
11. 11 Panchidiya Sutra (2A) Guru Sthäpanä Sutra There are mainly three cadres of the Sädhu (monks). The highest are called Ächäryas, who are the heads of the religious order, who are our spiritual master or the Guru. They are imbibed with 36 attributes as detailed in Panchidiya SutraPanchidiya Sutra.
12. 12 Panchidiya Sutra (2-1) The Guru effectively controls five sense organs (Panch Indriya Nishedha), observes nine guidelines (limitations) of celibacy (Nava Brahmachärya Väda),
13. 13 Panchidiya Sutra (2-2) The preceptor effectively free from 4 passions of anger, ego, deceit and greed (Chära Kashäyas)
The practice of Dharma can never produce harmful effects; whereas certain formal religious rites may produce no results or wrong results if performed with even the slightest inaccuracy.
Those actions which benefit either the doers or others are included in Dharma, but not if they lead to sufferings. If suffering results from observing Dharma, there is some mistake in understanding it.
A marriage should be on the foundation of Dharma and the other three purposes of Artha, Kama and Moksha should be worked towards having Dharma as the base.
Marriage becomes liberating when both husband and wife have a common objective of going within to realize self, Self and God which is the true Dharma of all mankind.
The Vedas And The Principal Upanishads – Part III.pdfIndicaToday
Indic academy initiative for publishing content on Shastraas, Indic Knowledge Systems & Indology and to showcase the activities of Indic Academy.
Visit us:
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The Vedas And The Principal Upanishads – Part II.pdfIndicaToday
Indic academy initiative for publishing content on Shastraas, Indic Knowledge Systems & Indology and to showcase the activities of Indic Academy.
Visit us:
https://www.indica.today/
The Difference between Cetasika in Abhidhamma Pitaka and Abhidhammattha Sangahabijsshrjournal
Purpose: The objective of this article is to study the difference of cetasika in Abhidhamma Pit.aka and Abhidhammattha Sangaha.
Methodology: There are 45 volumes of the Pali-Tipit.aka of Siam Kingdom. 12 volumes, volume 34–45, belong to Abhidhamma Pit.aka. Volume 34 gives explanations about mind, mental factors, form and Nibbana. There are 56 mental factors, 20 neutral, wholesome and unwholesome mixed consciousness, and 36 completely wholesome
consciousness (20 + 36), and 12 completely unwholesome consciousness (12 + 20). All these are collectively referred to as “Dhamma 56 or Cetasika 56” . But, In Abhidhammattha Sangaha, cetasika is divided into 52; 13 neutral consciousness, 14 unwholesome consciousness, and 25 wholesome consciousness. Main Results: The result indicated that in Abhidhammattha Sangaha, the similar Dhamma items are reduced, such as satindriya and satibala are reduced to sati, saddhindriya and saddhabala are reduced to saddh ¯ a. It is assumed ¯ that the author may be done to facilitate the study for the general public. Implications: The addition of other topics in Abhidhammattha Sangaha(Not in Abhidhamma Pit.aka) such as
uddhacca, manasikara etc., should be further studied.
The Indian tradition of thousands of years has revered the Vedas as the utterance of revealed knowledge connoting highest spiritual truth which the human mind is capable to receive. The Vedic Mantras found in the Samhita are psychological symbols full of imageries underlying some spiritual import. The often discussed three hymns such as Mana avartana sukta RV 10.58 , Sivasamkalpa sukta YV 34 , Sraddha Sukta RV 20.151 and so many others, which are expressly devoted to analyze mind and its problems. This paper aims at analyzing three such Suktas in the light of modern Psychology. The hymns of the Vedas have dealt with the understanding of the mental processes. Deeptiprava Nayak "Psychological Suktas in Veda" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-4 | Issue-6 , October 2020, URL: https://www.ijtsrd.com/papers/ijtsrd33528.pdf Paper Url: https://www.ijtsrd.com/humanities-and-the-arts/sanskrit/33528/psychological-suktas-in-veda/deeptiprava-nayak
Welcome to the Program Your Destiny course. In this course, we will be learning the technology of personal transformation, neuroassociative conditioning (NAC) as pioneered by Tony Robbins. NAC is used to deprogram negative neuroassociations that are causing approach avoidance and instead reprogram yourself with positive neuroassociations that lead to being approach automatic. In doing so, you change your destiny, moving towards unlocking the hypersocial self within, the true self free from fear and operating from a place of personal power and love.
6. 5
S.No Steps Chapter Verse Sanskrit English Meaning
1 Yama i) Ahimsa 1) 13 - 8 - Humility,
unpretentiousness, Non-
injury, forgiveness,
uprightness, service to
the teacher, purity,
steadfastness self-
control…
2) 16 - 2 - Harmlessness, truth,
absence of anger,
renunciation,
peacefulness, absence
of crookedness,
compassion to beings,
non-covetousness,
gentleness, modesty,
absence of fickleness…
Hatha Yoga Mantras in Bhagawad Gita
1. Yama
7. 6
S. No Steps Chapter Verse Sanskrit English Meaning
1 Yama ii) Satya 3) 16 - 2 - Harmlessness, truth,
absence of anger,
renunciation,
peacefulness, absence
of crookedness,
compassion to beings,
non-covetousness,
gentleness, modesty,
absence of fickleness…
4) 17 - 15 - Speech which causes no
excitement and is
truthful, pleasant and
beneficial, and the
practice of the study of
the Vedas - These
constitute the austerity
of speech.
1 Yama iii) Astheya 5) 3 – 12 - The devas, nourished by
the sacrifice, will give
you the desired objects.
Indeed, he who enjoys
objects given by the
devas, without offering
(in return) to them, is
verily a thief.
8. 7
S. No Steps Chapter Verse Sanskrit English Meaning
1 Yama iv) Brahmacharya 6) 6 - 14 - Serene-minded,
fearless, firm in the vow
of Brahmacarya, having
controlled the mind,
meditating, thinking of
Me and balanced, let
him sit, having Me as the
supreme goal.
7) 8 - 11 - That which is declared
Imperishable by the
Veda-knowers; that, into
which, the self
controlled and desire-
freed enter; That
desiring for which
brahmacharya is
practiced - that goal I
will declare to thee in
brief.
9. 8
S. No Steps Chapter Verse Sanskrit English Meaning
1 Yama v) Aparigrahaha 8) 6 - 10 - Let the yogi try
constantly to keep the
mind steady, remaining
in solitude, alone with
the mind and body
controlled, free from
hope and greed.
9) 4 - 21 - Without hope (desire),
with the mind self
controlled, having
abandoned all sense of
possessions, doing mere
bodily action, he incurs
no sin.
10. 9
S. No Steps Chapter Verse Sanskrit English Meaning
2 Niyama i) Shaucham 10) 13 - 8 - Humility,
unpretentiousness,
Non-injury,
forgiveness,
uprightness, service to
the teacher, purity,
steadfastness self-
control.
11) 16 - 3 - Vigour, forgiveness,
fortitude, purity,
absence of hatred,
absence of pride-these
belong to the one,
born for the divine
estate, O Bharata.
12) 17 - 14 - Worship of the gods,
the twice-born, the
teachers and the wise;
purity,
Straightforwardness,
celibacy and non-
injury-these are called
the ‘austerity of the
body’.
2. Niyama
11. 10
S. No Steps Chapter Verse Sanskrit English Meaning
2 Niyama ii) Santosha 13) 4 - 22 - Content with what
comes to him without
effort, free from the
pairs of opposites and
envy, even-minded in
success and failure,
though acting he is not
bound.
14) 3 - 17 - But, the man who
rejoices only in the Self,
who is satisfied with the
Self, who is content in
the Self alone, for him
verily there is nothing
(more) to be done.
15) 12 - 19 - To whom censure and
praise are equal, who is
silent, content with
anything, homeless,
steady-minded, full of
devotion - That man is
dear to Me.
12. 11
S. No Steps Chapter Verse Sanskrit English Meaning
2 Niyama iii) Tapas 16) 4 - 10 - Freed from attachment,
fear and anger, absorbed
in Me, taking refuge in
Me, purified by the fire
of knowledge, many
have attained My being.
17) 17 - 16 - Serenity of mind, good-
heartedness, silence,
self control, purity of
nature - These together
are called the mental
austerity.
18) 17 - 25 - Uttering ‘Tat’ without
aiming at the fruits are
the acts of sacrifice and
Austerity and the
various acts of gift
performed by the
seekers of liberation.
13. 12
S. No Steps Chapter Verse Sanskrit English Meaning
2 Niyama iv) Svadhyaya 19) 4 - 28 - Others again offer
wealth, austerity and
yoga as sacrifice, while
the ascetics of self-
restraint and rigid vows
offer study of scriptures
and knowledge as
sacrifice.
20) 16 - 01 The blessed lord said :
- Fearlessness, purity of
heart, steadfastness in
the yoga of knowledge,
alms-giving, control of
the senses, sacrifice,
study of the sastras and
straightforwardness…
2 Niyama v) Ishvara
Pranidanah
21) 8 - 22 - That highest Purusha , O
Partha, is attainable by
unswerving devotion to
Him alone, within
whom all beings dwell,
by whom all this is
pervaded.
14. 13
S. No Steps Chapter Verse Sanskrit English Meaning
2 Niyama v) Ishvara
Pranidanah
22) 9 - 14 - Always glorifying Me,
striving, firm in vows,
prostrating before Me,
and always steadfast,
they worship Me with
devotion.
23) 9 - 22 - To those men who
worship Me alone,
thinking of no other, to
those ever self-
controlled, I secure for
them that which is not
already possessed (yoga)
by them, and preserve
for them what they
already possess (ksema).
24) 9 – 27 - Whatever you do,
whatever you eat,
whatever you offer in
sacrifice, whatever you
give in charity, whatever
you practise as austerity,
O Kaunteya, do it as an
offering to Me.
15. 14
S. No Steps Chapter Verse Sanskrit English Meaning
2 Niyama v) Ishvara
Pranidanah
25) 9 - 34 - Fix your mind on Me; be
devoted to Me, sacrifice
to Me, bow down to Me;
having thus united your
(whole) Self with Me,
taking Me as the
supreme goal, you shall
come to Me.
26) 10 - 8 - I am the source of all;
from Me everything
evolves; understanding
thus, the wise endowed
with loving
consciousness worship
Me.
27) 14 - 26 - And he, serving me with
unswerving devotion,
and crossing beyond the
Gunas, is fit to become
Brahman.
16. 15
S. No Steps Chapter Verse Sanskrit English Meaning
2 Niyama v) Ishvara
Pranidanah
28) 15 - 19 - Thus, this most secret
science (Teaching) has
been taught by me, O
sinless one. One
knowing this a man
becomes wise and all his
duties as accomplished,
O Bharata.
29) 18 - 46 - From whom is the
evolution of all beings,
by whom all this is
pervaded, worshipping
Him with one’s own
duty, man attains
perfection.
30) 18 - 66 - Abandoning all
Dharmas, (Of the body,
Mind and intellect), take
refuge in me alone; I will
liberate thee, from all
sins; grieve not.
17. 16
S. No Steps Chapter Verse Sanskrit English Meaning
3 Asana 31) 6 – 11 - Having established a
firm seat of his own in a
clean spot, neither too
high nor too low, made
of a cloth, a skin and
kusa-grass, one over the
other…
32) 6 - 13 - Let him firmly hold his
body, head and neck
erect and still, gazing at
the tip of the nose,
without looking around.
3. Asana
18. 17
S. No Steps Chapter Verse Sanskrit English Meaning
4 Pranayama 33) 4 - 29 - Others offer as sacrifice
the outgoing breath in
the incoming, and the
incoming in the
outgoing, restraining the
courses of the outgoing
and incoming breaths,
solely absorbed in the
restraint of breath.
34) 5 - 27 - Shutting out (all)
external contacts and
fixing the gaze (as
though) between the
eyebrows, equalising the
outgoing and incoming
breath moving within
the nostrils.
4. Pranayama
19. 18
S. No Steps Chapter Verse Sanskrit English Meaning
5 Pratyahara 35) 2 - 58 - When like the tortoise,
which withdraws its
limbs from all sides, he
withdraws his senses
from the sense objects,
then his wisdom
becomes steady.
36) 2 - 68 - Therefore, O mighty-
armed, his knowledge is
steady whose senses are
completely restrained
from sense objects.
37) 5 - 21 - With the self unattached
to external contacts, he
finds happiness in the
Self; with the self
engaged in the
meditation of Brahman,
he attains endless
happiness.
5. Pratyahara
20. 19
S. No Steps Chapter Verse Sanskrit English Meaning
5 Pratyahara 38) 18 - 51 - Endowed with a pure
intellect, controlling the
self by firmness,
relinquishing sound and
other objects and
abandoning attraction
and hatred…
21. 20
S. No Steps Chapter Verse Sanskrit English Meaning
6 Dharana 39) 6 - 12 - There, having made the
mind single pointed,
with the actions of the
mind and the senses
controlled, let him,
seated on the seat,
practise yoga for the
purification of the self.
40) 6 - 15 - Thus, always keeping
the mind balanced, the
yogi, with his mind
controlled, attains the
peace abiding in Me,
which culminates in
total liberation (nirvana
or moksa).
41) 6 - 25 - Little by little, let him
attain quietude by his
intellect held firm;
having made the mind
established in the Self,
let him not think of
anything.
6. Dharana
22. 21
S. No Steps Chapter Verse Sanskrit English Meaning
6 Dharana 42) 8 - 12 - Having closed all the
gates, having confined
the mind in the heart,
having fixed the life-
breath in the head,
engaged in the practice
of concentration .
23. 22
S. No Steps Chapter Verse Sanskrit English Meaning
7 Dhyana 43) 6 - 18 - When the perfectly
controlled mind rests in
the Self only, free from
longing for all
(objects of) desires, then
it is said : ‘He is united’
(Yuktah).
44) 6 - 19 - As a lamp placed in a
windless place does not
flicker, is a simile used to
describe the yogi of
controlled mind,
practising yoga of the
Self (or absorbed in the
yoga of the Self).
45) 8 - 14 - I am easily attainable by
that ever – steadfast
yogi who constantly
remembers me daily, not
thinking of anything
else, O Partha.
7. Dhyana
24. 23
S. No Steps Chapter Verse Sanskrit English Meaning
7 Dhyana 46) 18 - 52 - Dwelling in solitude,
eating but little, speech,
body and mind subdued,
always engaged in
meditation and
concentration, taking
refuge in dispassion…
25. 24
S. No Steps Chapter Verse Sanskrit English Meaning
8 Samadhi 47) 2 - 53 - When your intellect,
though perplexed by
what you have heard,
shall stand immovable
and steady in the Self,
then you shall attain
Self-Realisation.
48) 6 - 20 - When the mind,
restrained by the
practice of Yoga, attains
quietitude and seeing
the Self by the self, he is
satisfied in his won Self;
49) 6 - 22 - Which having obtained,
he thinks there is no
other gain superior to it;
wherein established, he
is not moved even by
heavy sorrow.
8. Samadhi
26. 25
S. No Steps Chapter Verse Sanskrit English Meaning
8 Samadhi 50) 6 - 23 - Let it be known; the
severance from the
union with pain is
yoga. This yoga should
be practised with
determination and
with a mind steady
and undespairing.
51) 6 - 28 - The yogi, always
engaging the mind
thus (in the practice of
yoga), freed from sins,
easily enjoys the
infinite Bliss of
“Brahman-contact”.