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He attains the state of Raja Yoga. Through Kevala Kumbhaka, the knowledge of Kundalini arises. Kundalini is aroused and the Sushumna is free from all sorts of obstacles.

He attains perfection in Hatha Yoga. You can practise this Kumbhaka three times a day. He who knows Pranayama and Kevala is the real Yogi.

What can he not accomplish in the three worlds, who has acquired success in this Kevala Kumbhaka? Glory, glory to such exalted souls. This Kumbhaka cures all diseases and promotes longevity.

Those who practise Pranayama, can impart their Prana in healing morbid diseases. They can also recharge themselves with Prana in no time by practising Kumbhaka.

Never think that you will be depleted of your Prana by distributing it to others. The more you give, the more it will flow to you from the cosmic source Hiranyagarbha.

That is the law of nature. Do not become a niggard. If there is a rheumatic patient, gently shampoo his legs with your hands.

When you do shampooing massage , do Kumbhaka and imagine that the Prana is flowing from your hands towards the leg of your patient. Connect yourself with Hiranyagarbha or the Cosmic Prana and imagine that the cosmic energy is flowing through your hands towards the legs of the patient.

The patient will at once feel warmth, relief and strength. You can cure headache, intestinal colic or any other disease by massage and by your magnetic touch.

When you massage the liver, spleen, stomach or any other portion or organ of the body, you can speak to the cells and give them orders: I command you to do so.

They too have got subconscious intelligence. Repeat OM when you pass your Prana to others. Try a few cases. You will gain competence.

You can cure scorpion-sting also. Gently shampoo the leg and bring the poison down. You can have extraordinary power of concentration, strong will and a perfectly healthy and strong body by practising Pranayama regularly.

You will have to direct the power of Prana consciously to unhealthy parts of the body. Suppose you have a sluggish liver. Inhale gently till you count OM 3 times.

Then retain breath till you count OM 6 times. Direct the Prana to the region of the liver. Concentrate your mind there.

Fix your attention to that area. Imagine that Prana is interpenetrating all the tissues and the cells of the lobes of the liver and doing its curative, regenerating and constructive work there.

Faith, imagination, attention and interest play a very important part in curing disease by taking Prana to the diseased areas.

During exhalation imagine that the morbid impurities of the liver are thrown out. Repeat this process 12 times in the morning and 12 times in the evening.

Sluggishness of liver will vanish in a few days. This is a drugless treatment. You can take the Prana to any part of the body during Pranayama and cure any kind of disease, be it acute or chronic.

Try once or twice in healing yourself. Your convictions will grow stronger. Why do you cry like the lady who is crying for ghee when she has butter in her hand, when you have a cheap, potent, easily available remedy or agent Prana at your command at all times!

When you advance in your concentration and practice, you can cure many diseases by mere touch. In the advanced stages, many diseases are cured by mere will.

You can transmit your Prana through space, to your friend, who is living at a distance. He should have a receptive mental attitude.

You must feel yourself en rapport in direct relation and in sympathy with the man, whom you heal with this Distant Healing method.

You can fix hours of appointment with them through correspondence. You can write to them: Have a receptive mental attitude.

Lie down in an easy chair. I shall transmit my Prana. Practise rhythmical breathing also. Have a mental image that the Prana is leaving your mind when you exhale; it is passing through space and is entering the system of the patient.

The Prana travels unseen like the wireless radio waves and flashes like lightning across space. The Prana that is coloured by the thoughts of the healer is projected outside.

You can recharge yourself with Prana by practising Kumbhaka. This requires long, steady and regular practice. The practice of relaxing the muscles of the body will bring rest to the body and to the mind also.

The tension of the muscles will be relieved. People who know the science of relaxation do not waste any energy.

They can meditate well. Take a few deep breaths and then lie down flat on your back as in Savasana. Relax all the muscles of the body from head to feet.

Roll on to one side and then relax as thoroughly as you can do. Do not strain the muscles. Roll on the other side and relax. This is naturally done by all during sleep.

There are various exercises in relaxation, for the particular muscles of a particular part of the body. You can relax the head, the shoulders, the arms, forearms, wrist, etc.

Yogins know the science of relaxation thoroughly. When you practise these various relaxation exercises, you must have the mental picture of calmness and strength.

Mental poise and calmness may be brought about by the eradication of worry and anger. Fear really underlies both worry and anger.

Nothing is gained by worry and anger, but on the contrary much energy is wasted by these two kinds of lower emotions. If a man worries much and if he is irritable, he is indeed a very weak man.

Be careful and thoughtful. All unnecessary worries can be avoided. Relaxation of the muscles reacts on the mind and brings repose to the mind.

Relaxation of the mind brings rest to the body also. Body and mind are intimately connected. Body is a mould prepared by the mind for its enjoyment.

Sit for 15 minutes in a relaxed and easy comfortable position. Withdraw the mind from outside objects. Silence the bubbling thoughts.

Think that the body is like a coconut shell and you are entirely different from the body. Think that the body is an instrument in your hands.

Identify yourself with the all-pervading Spirit or Atman. Imagine that the whole world and your body are floating like a piece of straw in this vast ocean of Spirit.

Feel that you are in touch with the Supreme Being. Feel that the life of the whole world is pulsating, vibrating and throbbing through you. Feel that the ocean of life is gently rocking you on its vast bosom.

Then open your eyes. You will experience immense mental peace, mental vigour and mental strength. Practise and feel this.

And even Yoga becomes powerless in securing Moksha when it is devoid of Jnana. Tamas and Rajas constitute the covering or veil.

This veil is removed by the practice of Pranayama. After the veil is removed, the real nature of the soul is realised. The Chitta is by itself made up of the Sattvic particles, but it is enveloped by Rajas and Tamas, just as the fire is enveloped by smoke.

There is no purificatory action greater than Pranayama. Pranayama gives purity and the light of knowledge shines. The Karma of the Yogi, which covers up the discriminative knowledge is destroyed as he practises Pranayama.

By the magic panorama of desire, the essence, which is luminous by nature is covered up and the Jiva or individual soul is directed towards vice.

This Karma of the Yogi which covers up the Light and binds him to repeated births, becomes attenuated by the practice of Pranayama every moment and is destroyed eventually.

The afflictions and sins constitute the cover according to Vachaspati. You will be able to concentrate the mind, nicely after this veil of the light has been removed.

The mind will be quite steady like the flame in a windless place as the disturbing energy has been removed. The word Pranayama is sometimes used collectively for inhalation, retention and exhalation of breath and sometimes for each of these severally.

When the Prana Vayu moves in the Akasa-Tattva, the breathing will be lessened. At this time it will be easy to stop the breath. The velocity of the mind will be slowly lessened by Pranayama.

It will induce Vairagya. When through great practice the Yogi can perform Kumbhaka for full three hours, then he can balance himself on his thumb.

He undoubtedly attains all kinds of Siddhis. Just as fire destroys the fuel, so also Pranayama destroys the bundles of sins.

Pratyahara makes the mind calm. Dharana steadies the mind. Dhyana makes one forget the body and the world. Samadhi brings infinite Bliss, Knowledge, Peace and Liberation.

During Yogic Samadhi, the flame of the Yogagni fire of Yoga extending from navel to the head melts the Amrita in the Brahmarandhra.

The Yogi drinks this with joy and ecstasy. He can remain without food and drink for months by drinking this Yogic nectar alone. The body becomes lean, strong and healthy.

Too much fat is reduced. There is lustre in the face. Eyes sparkle like a diamond. The practitioner becomes very handsome. Voice becomes sweet and melodious.

The inner Anahata sounds are distinctly heard. The student is free from all sorts of diseases. He gets established in Brahmacharya.

Semen gets firm and steady. The Jatharagni gastric fire is augmented. The student becomes so perfect in Brahmacharya that his mind will not be shaken even if a fairy tries to embrace him.

The Vikshepa is removed and the mind becomes one-pointed. Rajas and Tamas are destroyed. The mind is prepared for Dharana and Dhyana.

The excretions become scanty. Steady practice arouses inner spiritual light, happiness and peace of mind. It makes him an Urdhvareto-Yogi.

Advanced students only will get all the other Siddhis mentioned above. The mind of a man can be made to transcend ordinary experience and exist on a plane higher than that of reason known as superconscious state of concentration and get beyond the limit of concentration.

He comes face to face with facts which ordinary consciousness cannot comprehend. This ought to be achieved by proper training and manipulation of the subtle forces of the body so as to cause them to give, as it were, an upward push to the mind into the higher regions.

When the mind is so raised into the superconscious state of perception, it begins to act from there and experiences higher facts and higher knowledge.

Such is the ultimate object of Yoga, which can be achieved by the practice of Pranayama. The control of the vibratory Prana means to a Yogi, the kindling of the fire of supreme knowledge, the realisation of the Self.

In the early morning, answer the calls of nature and sit for the practice. Practise Pranayama, in a dry well-ventilated room. Pranayama requires deep concentration and attention.

It is always better to have the practice in a steady sitting posture. Do not keep anyone by your side to avoid distraction of your mind.

Before you sit for Pranayama practice, thoroughly clean the nostrils well. You can take a small quantity of fruit-juice or a small cup of milk or coffee even before the practice.

When you finish the practice take a cup of milk or light tiffin after 10 minutes. Have one sitting only in the morning during summer.

If there is heat in the brain or head, apply Amla oil or butter on the head before you take your bath.

Take Misri Sherbat by dissolving sugar candy in water. This will cool your whole system. Do Sitali Pranayama also. You will not be affected by the heat.

Strictly avoid too much talking, eating, sleeping, mixing with friends and exertion. Take a little ghee with rice when you take your meals. This will lubricate the bowels and allow Vayu to move downwards freely.

Perfect celibacy for six months or one year will doubtless enable you to acquire rapid progress in the practice and in spiritual advancement.

Do not talk with ladies. Do not laugh and joke with them. Shun their company entirely. Without Brahmacharya and dietetic regulations if you practise Yogic exercises, you will not get maximum benefit in the spiritual practices.

But, for ordinary health you can practise mild exercises. Be regular and systematic in your practice. Never miss a day.

Stop the practice when you are ailing seriously. Some people twist the muscles of the face when they do Kumbhaka.

It should be avoided. It is a symptom to indicate that they are going beyond their capacity. This must be strictly avoided. Such people cannot have a regulated Rechaka and Puraka.

This is a serious mistake. Meditate or do Japa for half an hour. Then do Asanas and Mudras. Take rest for 15 minutes. Physical exercises can be conveniently combined with Asanas.

If you have sufficient time at your disposal, you can have it after finishing all the Yogic exercises and meditation.

Pranayama can also be performed as soon as you get up from bed just before Japa and meditation. It will make your body light and you will enjoy the meditation.

You must have a routine according to your convenience and time. Maximum benefit can be derived if Japa also is done during the practice of Asanas and Pranayama.

It is always better to start Japa and meditation in the early morning at 4 a. At this time the mind is quite calm and refreshed. You can have good concentration.

Vast majority of persons waste their precious time in the early morning in answering the calls of nature for half an hour and washing their teeth for another half an hour.

Aspirants should try to defecate within 5 minutes and cleanse their teeth within 5 minutes. If the bowels are constipated, have vigorous practice of Salabha, Bhujanga and Dhanur Asanas for 5 minutes as soon as you get up from bed.

If you are habituated to answer the call of nature, late, you can do so after finishing the Yogic exercises.

First do Japa and meditation. Then you can take to Asana and Pranayama exercises. Then finish the course of practice by another short sitting in meditation.

AS there is always some drowsiness when you get up from bed, it is desirable to do some Asanas and a little Pranayama for five minutes just to drive off this drowsiness and to make you fit for meditation.

The mind gets one-pointed after the practice of Pranayama. Pranayama, though it concerns with the breath, gives good exercise for various internal organs and the whole body.

The general order of doing Kriyas is: First do all Asanas, then Mudras, then Pranayama and then Dhyana. Since the early morning time is suitable for meditation, you can follow this order: Japa, Meditation, Asanas, Mudras and Pranayama.

This is a better way. You can follow the order which is suitable to you. After doing Asanas, take rest for five minutes and then begin Pranayama.

Some Hatha Yogic books interdict cold bath in the early morning. Probably the reason may be that one may catch cold or develop any complaint of the lungs, if he takes cold bath at 4 a.

There is no restriction in hot places. I am always in favour of cold baths before one starts the Yogic practices as it is refreshing and stimulating.

It drives off drowsiness. It brings in equilibrium of circulation of blood. There is a healthy flow of blood towards the brain. Asanas and Pranayama remove all sorts of diseases, improve health, energise digestion, invigorate the nerves, straighten the Sushumna Nadi, remove Rajas and awaken Kundalini.

Practice of Asanas and Pranayama bestows good health and steady mind. As no Sadhana is possible without good health and as no meditation is possible without a steady mind, Hatha Yoga is of immense use for Dhyana Yogins, Karma Yogins, Bhaktas and Vedantins as well.

The maintenance of the body is impossible without Asanas or any kind of physical exercises or activities. Even an orthodox Vedantin is an unconscious Hatha Yogi.

He practises some kind of Asana daily. He practises Pranayama also unconsciously because during meditation, Pranayama comes by itself.

Whenever you feel uneasy, depressed or dejected, practise Pranayama. You will be at once filled with new vigour, energy and strength.

You will be elevated, renovated and filled with joy. Do this and try. Before you begin to write something, an essay, an article or a thesis, do Pranayama first.

You will bring out beautiful ideas and it will be an inspiring, powerful and original production. Be regular in the practice. Regularity in the practice is very necessary if one wants to realise the maximum benefits of Asanas and Pranayama.

Those who practise by fits and starts will not derive much benefit. Generally people practise for two months in the beginning with great enthusiasm and leave off the practice.

This is a sad mistake. They always want a Yogic teacher by their side. They have got the effeminate leaning mentality. They are lazy, torpid and slothful.

People do not want to remove Mala impurity by selfless service and Vikshepa by Yogic practices. They at once jump to awaken the Kundalini and raise Brahmakara Vritti.

They will only break their legs. Those who attempt to awaken the Kundalini by Asanas and Pranayama, should have purity in thought, word and deed.

They should have mental and physical Brahmacharya. Then only they can enjoy the benefits of awakening the Kundalini. Sow the seed of spirituality in your young age.

Do not waste Virya. Discipline the Indriyas and mind. When you become old, it will be difficult for you to do any rigid Sadhana. Therefore be on the alert during your teens; you will see for yourself in a short time the particular benefits you derive from particular kinds of Sadhana.

When you advance in spiritual practices, you must observe strict Mouna vow of silence for 24 hours continuously.

This must be continued for some months also. It is quite possible for a man to practise celibacy, albeit there are various sorts of temptations and distractions.

A well-disciplined life, study of scriptures, Satsanga, Japa, Dhyana, Pranayama, Sattvic and moderate diet, daily introspection, and enquiry, self-analysis and self-correction, Sadachara, practice of Yama, Niyama, physical and verbal Tapas, all will pave a long way in the attainment of this end.

People have irregular, unrighteous, immoderate, irreligious, undisciplined life. Hence they suffer and fail in the attainment of the goal of life.

Just as the elephant throws sand on its own head, so also they themselves bring difficulties and troubles on their own heads on account of their foolishness.

Do not shake the body unnecessarily. By shaking the body often the mind also is disturbed. Do not stretch the body every now and then.

The Asana should be steady and firm as a rock when you do Pranayama, Japa and meditation. You must find out for yourself according to your health and constitution what sort of dietetic regulation will suit and what particular Pranayama will exactly help you.

Then only you can safely proceed with your Sadhana. First read all the instructions of the various exercises given in this book from the beginning to the end.

Clearly understand the technique. If you have any doubts, just ask any Yogic student to demonstrate and then practise it. This is the safest method.

You should not select any one of the exercise at random and begin to practise it in a wrong way. You can have your Guru Mantra, Rama, Siva, Gayatri or mere number as the time-unit according to your inclination.

Gayatri or OM is the best for Pranayama. In the beginning you must observe some time-unit for Puraka, Kumbhaka and Rechaka. The time-unit and the proper ratio comes by itself when you do the Puraka, Kumbhaka and Rechaka as long as you can do it comfortably.

When you have advanced in the practice, you need not count or keep any unit. You will be naturally established in the normal ratio through force of habit.

For some days in the beginning you must count the number and see how you progress. In the advanced stages, you need not distract the mind in counting.

The lungs will tell you when the required number is finished. Do not continue the Pranayama when you are fatigued. There must be always joy and exhilaration of spirit during and after the practice.

You should come out of the practice fully invigorated and refreshed. Do not bind yourself by too many rules Niyamas. Do not take bath immediately after Pranayama is over.

Take rest for half an hour. If you get perspiration during the practice, do not wipe it with a towel. Rub it with your hands.

Do not expose the body to the chill draughts of air when you perspire. Always inhale and exhale very slowly.

Do not make any sound. In Pranayamas like Bhastrika, Kapalabhati, Sitali and Sitkari, you can produce a little mild or the lowest possible sound.

You should not expect the benefits after doing it for 2 or 3 minutes only for a day or two. At least you must have 15 minutes daily practice in the beginning regularly for days together.

There will be no use if you jump from one exercise to another everyday. You must have a particular exercise for your daily Abhyasa, which you should improve to a high degree.

Other exercises of course, you can have for occasional practice along with the daily exercise. The author of Sivayoga Dipika describes three kinds of Pranayama: Prakrita, Vaikrita and Kevala Kumbhaka.

If the Prana is restrained by the threefold means of throwing out, taking in and stopping the breath in accordance with the rules prescribed in the Sastras, it is called Vaikrita or artificial.

But with great men who have risen above these two kinds of restraining breath, the sudden restraining of the vital currents directly without inspiration and expiration , is Kevala Kumbhaka.

Prakrita Pranayama belongs to Mantra Yoga. Vaikrita belongs to Laya Yoga. Then he sees forms like the blind, hears sounds like the deaf and sees the body like wood.

This is the characteristic of one who has attained quiescence. Patanjali does not lay much stress on practice of different kinds of Pranayama.

In mid-life, she developed an extraordinarily successful business producing women's exercise videos. Descartes' writings were influential in their original era, and they have remained in print as the topic of intensive philosophical study until the present time.

In addition to philosophical subjects, Descartes was a noted military strategist and designer of weaponry, exhibiting abilities in the more pragmatic skills of diagramming and planning Meza-Budha-3 as well as conceptual thought.

He was capable of conceptual modeling 9 but he also had the practical management skills to organize a large number of processes and procedures Guru Mithunaya-3 vast administrative detail.

This yoga supports a writer that obtains an exceptionally high level of social reputation for both the texts and the native's leadership ability.

Hahnemann developed an extraordinary system of plant-and-mineral based medicine which has been used with remarkable medical success for more than two centuries.

Surya exchange with Guru-3 imparts a powerful confidence and creative abundance in theoretical, expository writing Meena.

Much of Hahnemann's extensive pharmacological knowledge came from his main method of earning, which was translating medical textbooks from ancient languages Guru-languages, textbooks Maha Parivartamsha Yoga K.

Charak p says, "This combination promises wealth, status, and physical enjoyments. Presuming strength of both rulers involved in the exchange, this parivartamsha yoga may be expected to produce treasures and pleasures while matters of the two swapped bhava are enhanced.

Specifically, public respect and recognition are enhanced by economic gainfulness, and vice versa. Specifically, the social-attribute identity and vitality is enhanced by the characteristics of the exchange bhava.

Exchange of the rulers of 1 with 9 is called Lakshmi Yoga. Supports an outstanding personality 1 with special engagement in face, voice, speech, song, eyes, sight, genetic lineage, knowledge lineage, acquisition of valued goods, storage, preservation of historic values, containment, banking, conservation of natural resources 2.

Supports an outstanding personality 1 with special engagement in home, household, landed properties, patriotism, foundational education, security, boundary protection, farming-fishing, local ethno-cultural roots 4.

Supports an outstanding personality 1 with special engagement in politics, entertainment, fashion, royalty, celebrity, gambling-and-games, creativity, children, brilliant delights 5.

Bruni has successfully combined artistic performance 5 with politics 5 all based in her radiant personal appearance 1 Maintaining linkage between a charming personality 1 and creative performance in music and fashion 5.

The books and film adaptations spoke to millions of readers who gained inspiration from the weird behaviors of the traumatized characters.

Maintaining linkage between a turbulent personality 1 and creative literature on frightening themes 5. Ram Dass figured at the center of a cult of personality 1 and offered an ongoing dramatization of life's electro-magnetic emotional turbulence nichha-Chandra-5 lagnesha that brought self-awareness and joy to many.

Maintaining linkage between personality 1 and creative performance 5. Supports an outstanding personality 1 with special engagement in contracts, agreements, negotiation, bargaining, alliances, terms of agreement, marriage, equity 7.

Supports an outstanding personality 1 with special engagement in ideologies 9 paradigms of belief 9 university theoretical discourse 9 global humanism 9 sacred teachings 9 patronage, patriarchy, father-figures 9 professor proselyte preaching guru pontificator pope papa 9.

Supports an outstanding personality 1 with special engagement in economic systems, social-participation linkage, community activism, social-electronic networks 11 A large-scale thinker.

May be an agent of social change cult of personality. Specifically, matters of historical conservation, savings, and containment of treasuries of wealth-and-knowledge are enhanced.

Her various constantly-interacting skills include writing and musical composing Budha singing and speaking Zukra and an eccentric but deeply fortunate ability in performance arts Zukra-yuti-Ketu with Zukra-parivartamsha-Shani-5 lagnesha.

She has been politically active 5 as a fundraiser for liberal causes for decades, and was probably not able to enter elected politics for the positive reason that her artistic skills were of such magnitude that politics would provide an insufficient scope of artistic expression.

Shani-5 sometimes dislikes celebrity entitlements, but her Shani is much tempered via Guru-yuti-Shani and she appears to enjoy life.

The family and the partner may gain from this arrangement, but the native may feel unbalanced. Near her 15th birthday, her aggressive Hapsburg family 2 bargained her 7 into a marriage 7 with the French king.

The family and the father-or-sangha-or-indoctrinators may gain from this arrangement, but the native may feel unbalanced.

La Pucelle d'Orleans St. Often the parents are misaligned constitutionally but they are nevertheless able to work together.

She promoted foundational education and literacy 4. She campaigned tirelessly for women's rights including the Equal Rights Amendment and women's health care, strengthened by Chandra-yuti-Zukra.

Adams lead of life of nearly constant world-traveling 9 due first to her father's business misfortunes in times of war, and then her husband's governance and diplomatic duties in times of war.

The nature of the travel experiences was never pleasurable; usually cold and miserable Shani-4 Kanya.

Despite her chronic health problems and ongoing bouts of severe depression Budha-yuti-Ketu she was able to summon the discipline Shani to conduct most of the required entertainments which naturally involved a great deal of talking Budha While the parivartamsha did contribute strength she lived to age 77 it also generated a heavier workload -- as typical of parivartamsha yoga involving Shani.

He maintained various teaching positions 4 for decades including teacher training colleges 9. One of his biggest successes was a microbiological treatment for reducing harmful bacteria in wine Zukra.

He conducted a vast number of research experiments and was involved in proving the germ theory Guru-9 theory.

Pasteur's life was both energized and frequently overwhelmed by a challenging double parivartamsha yoga. Specifically, matters of celebrity, politics, children, creative arts and literature, gamesmanship and winnings from speculation are enhanced.

If Shani is not involved, very fortunate for creative arts and literature, politics, and drama. An authority figure in the world of doctrine and scriptural discourse, Syedna Burhanuddin was also a commercial development advocate who brought prosperity to a previously impoverished religious community.

The auspicious angle combines Shani's orthodoxy with Budha's adaptability. An extraordinary advantage for political careers but imbalanced and contentious too.

It is nevertheless a combination for political power, kingship, and fame. The mutual exchange plus parivartamsha yoga creates a substantial dhanayoga signifies a dramatic 5 increase 11 in economic participation 11 along with earnings from fashion, entertainment, celebrity, games, and other creative endeavors.

From humble beginnings, the First Mrs. Trump parlayed her fortune into billionaire-class celebrity lifestyle 5 and earnings Shani shows that she never stopped working.

Surya-5 shows that she never stopped radiating glamour and fun. Benefits expressed via contracts, deals, bargaining, arrangements social, financial, musical.

He was pressured to work in the family shipping business and involved in numerous lawsuits 7 which he generally won. Super Brain Dr. Ruler of networks located in 11th-fromth beliefs A parivartamsha yoga between the rulers of 9 and 11 generates a prognosis for high levels of economic earnings and marketplace theories along with intense engagement with ideological doctrine 9 interacting with social participation communities HNWI, global activist, and personal fundraiser for democratic, social-participation initiatives via United Nations and other venues.

El Castilo Interior St. Despite severe challenges from rigid authority structures, Teresa was persistently successful in getting financial support for her reform programs.

Her books were published by patrons 9 and her father 9 also provided financial support. Karmesha exchange with vriddhipathi If the two exchanging graha are mutually friendly and empowered, expect elite governance regulatory roles mixed with superb economic profits.

Mr Welch's career was marked by extraordinary ascents up the corporate hierarchy which seemed to leapfrog Rahu over the established ranking His tenure was marked by aggressive innovation Mangala expansive optimism Guru and a fascinating pattern of taboo-breaking risk Rahu An important difference: Parivartamsha yoga strengthens both planets even if they are both papagraha.

This condition does possibly increasing their challenging capacity, but always dignifying both. Mutual Aspect by contrast does not normally dignify the two planets.

Any two planets in opposition, degrees apart, will provide mutual aspect to each other. If those two planets are friendly, the mutual aspect is a good thing, but then they will need to both rule favorable houses and occupy good signs in order to really help each other.

A Parivartamsha yoga of Shani and Kuja , no matter how much it might repress the animal vitality , will give full discipline from Shani and full productivity from Mangala.

Zukra in parivartamsha with Surya, Chandra may yield less straightforward benefits. Nixon was not an easy social being. His wife Pat Nixon was a tremendous aid to his political career, contributing her gracious, non-confrontational Zukra efforts Shani in attending political-social functions Shani-5 and staying in touch with supporting community organizations Shani.

Observers agree that Pat formed the advising, counseling Zukra backbone Shani of Nixon's lifelong political career AND of his personal life Shani lagnesha.

A Catechism of Astrology , 4th Ed. You cannot lay down any hard and fast rules in judging the strength or otherwise of planets when there is an exchange of vargas between two natural malefics.

If it is a case of Parivarthana Yoga interchange of places , this considerably strengthens it. In cases other than a parivarthana, due weight must be given to their lordship and similar factors.

When Mars is a Yogakaraka and Saturn happens to be in Mars' vargas, then Saturn is automatically rendered strong.

As to whether such strength expresses itself in good or bad respects depends on the horoscopic disposition of Saturn, though by virtue of Saturn's inherent malefic nature, a measure of evil is bound to predominate.

During my current mahadasha, Budha occupies 12th from the mahadasha-pati Mangala, and it looks as if a pattern of retreat 12th from the main business of the mahadasha Kuja Yogakaraka and I am in the education industry will cause a loss of energy for professional development.

Even though Budha normally produces an upswing in my mental activities, it looks as if that mentalistic period of Budha will produce mainly interior thought and not too much result on the professionally visible level.

But Budha enjoys as you say a parivartamsha with Guru, and Guru occupies the 10th from Mangala. That means "virtual" Budha should display some effects in that place, the 10th from Mangala.

That means I think the obscurity and interiority of the Mangala-Budha angle that normally would reduce the visibility of Budha won't be serious or maybe won't even happen due to the parivartamsha with Budha.

Am I thinking correctly here? Can the "virtual" position acquired through parivartamsha cause Budha who is normally in a poor placement 12th from the mahadasha-pati to obtain a 10th effect?

Namaskaram, The bhukti of a graha which is engaged in parivartamsha yoga with another graha gives two different but simultaneous sets of results.

Then, to complicate matters, there is usually a second set of results measured from the 'virtual' position acquired via the parivartamsha.

The second set of results may strongly evoke the 2 bhava ruled by the parivartamsha partner. But that didn't happen. His approval ratings did drop but he didn't disappear from view at all.

They will be like pearls thrown before swine. If one clearly understands the serious damage that comes through an impure life and determines to attain the goal of life by leading a pure life, he must keep his mind busily engaged in divine thoughts, concentration, meditation, study and service of humanity.

Lack of spiritual Sadhana is the main cause for all sexual attractions. Mere theoretical abstention from sensuality will not bring you good results.

You must mercilessly cut off all formalities in social life and lead a pious life freed from the business of bodily existence.

Leniency to internal lower tendencies will land you in the region of suffering. Excuse will be of no use in this respect.

You must be sincere in your quest for the sublime life of spirituality. Half-heartedness will leave you in your old state of misery.

Wake up, friends, from this mire of illusory Samsara now. Passion has wrought great havoc in you as you are drowned in Avidya. How many millions of fathers, mothers, wives and sons you have had in previous births!

This body is full of impurities. What a shame it is to embrace this filthy body! It is mere foolishness only.

Give up Moha for this body. Also, give up identification with this body by meditating upon the glory of the Suddha Atman. Give up worship of the body.

Worshippers of the body are Asuras and Rakshasas. Remember that you are not this perishable body of flesh and bones.

You are the immortal, all pervading, Sat-Chit-Ananda Atman. Thou art living truth. Thou art absolute consciousness. You can attain this supreme state only by leading a life of true Brahmacharya.

The spirit of Brahmacharya must pervade your entire life and all your actions. People talk of Brahmacharya, but practical men are rare indeed.

A life of continence is really beset with difficulties. But the path becomes smooth for a man of iron determination, patience and perseverance.

We want real, practical men in the field, men who are practical Brahmacharis, men who can impress people by their strong physique, ideal lives, noble character and spiritual strength.

Mere idle talk is of no use whatsoever. We have had enough of idle talkers in the field and on the platforms.

Let some practical men come forward and lead the youngsters by their exemplary, lives and spiritual aura. Let me remind you once more!

Example is better than precept. The average life of mankind has shrunk to forty years as against the natural hundred years. Every well-wisher of the country must think over this most disgraceful and disastrous state of affairs very carefully and apply the proper remedies in time.

The future well-being of the country rests entirely on the youth. It is the duty of the Sannyasins, saints, teachers, professors and parents to reintroduce the life of celibacy in youngsters.

I pray that the educational authorities and the elders will pay their special attention to this vital subject of Brahmacharya for the uplift of the future generation.

Training of the youth means nation-building. The future well-being of India rests entirely on Brahmacharya and Brahmacharya alone. It is the duty of Sannyasins and Yogis to train students in Brahmacharya, to teach Asana and Pranayama and disseminate the knowledge of Atman far and wide.

They can do a lot in improving the situation as they are whole-time men. They should come out of their caves and Kutirs for Loka-Sangraha.

If our motherland wants to rise high in the scale of nations, her children, both male and female, should study the important subject of Brahmacharya in all its bearings, understand its supreme importance and observe the great Vrata strictly.

A true Brahmachari is the real mighty emperor of this world. My silent adorations to all Brahmacharins! May you be seated firm as the Mahameru in your Satchidananda Svarupa without any impure, lustful thought!

May God bless the aspirants with strength and energy for keeping up Brahmacharya! May you, with a pure, stainless mind, unintermittently be in the cognition of your Atmic Reality!

May you, without worldly desires and ambition, rest in That which ever is in the midst of the enjoyer and the enjoyed!

May the divine splendour shine in your face! May the divine flame grow brighter in you all! May the divine power and peace abide in you for ever!

Man wishes to have children to maintain the race or line. This is the reproductive instinct. The desire to copulate proceeds from this sexual instinct.

The strength of the sexual desire depends upon the sexual impulse. According to the Gita, impulse is Vegam or force.

Lord Krishna says, "He who is able to endure here on earth, before he is liberated from the body, the force born of desire and passion, he is harmonised, he is a happy man".

Impulse is a mighty force. It exerts influence on the mind. It is a force suddenly communicated to the mind. Just as petrol or steam moves the engine, the instincts and impulses move this body.

The instincts are the prime movers of all human activities. They give a push to the body and move the Indriyas to action. The instincts create habits.

The instinctive impulses supply the driving power by which all mental activities are kept up. These impulses are mental forces. They operate through the mind and the intellect.

They mould the life of a man. The mystery of life lies in them. The attraction towards women in men is born of Rajas.

That unknown attraction and happiness in their company is the seed of the sex impulse. This attraction, which is like a bubble in the beginning, later on assumes the form of a formidable, uncontrollable wave of strong passion or sexual appetite.

Generate the spiritual wave of devotion through Japa, Satsanga, meditation and Vichara and kill this attraction in the bud. You must understand the psychological working of the sex impulse.

When there are itches on the body, mere scratching of them is a pleasure. The sex impulse is only a nervous itching.

The satisfaction of this impulse begets a delusive pleasure, but it has a disastrous effect on the spiritual well-being of the person.

One arrow causes fascination in young men when they see a beautiful form. Another arrests their attention. The third intoxicates them.

The fourth arrow causes intense attraction towards the form. The fifth arrow inflames and burns their heart.

It pierces their cardiac chambers deeply. No one on this earth, nay, in all the three worlds, has the power to resist the potential influence of these arrows.

These arrows pierced even the heart of Lord Siva and many Rishis of yore. These arrows induced even Indra to molest Ahalya.

Cupid directly shoots an arrow through the bewitching eyebrows and piercing glances of a young lady with tender waist, rosy cheeks and red lips.

Moonlit night, scents and perfumes, flowers and garlands, sandal-paste, meat and liquor, theatres and novels are his mighty weapons to delude the passionate young men.

Reason and discrimination take to their heels the moment their hearts are filled with burning passion.

They all become absolutely blind. Cupid makes intellectual persons, great orators, ministers and research scholars, doctors and barristers, as pleasure deer or pet dogs in the laps of young ladies.

Reason has temporarily taken its seat in the dry intellect of a learned pundit or a professor. He has no real stamina.

Cupid knows his strength. Cupid reigns supreme everywhere. He penetrates the hearts of all. He knows how to tickle their nerves.

Within the twinkling of an eye he destroys reason, discrimination and understanding by simply inflaming the passion of young men.

Even in dreams Cupid has full sway, even when all the Indriyas are silent. Ladies are his infallible agents!

They are always at his beck and call. Cupid operates through their smiles, bewitching glances and sweet words, through their melodious songs and ball dances.

Young girls work quickly the ruin of men and can disturb the peace of even the minds of sages. Cupid can make the nervous system of Brahmacharins quiver in the delirium of imaginary pleasure even when they think of the pictures of young, beautiful ladies, even when they hear the gentle sounds of their bracelets and anklets, even when they think of their blooming faces.

What to speak of touch then? A sexual act produces a Samskara or impression in the subconscious mind or Chitta. This Samskara raises a Vritti or thought-wave in the mind and the Vritti again causes a Samskara.

Enjoyment thickens the Vasanas. Through memory and imagination, a revival of the sexual desire comes in. Remembrance of the image of a woman unsettles the mind.

When a tiger has once tasted human blood, it always runs to kill human beings. It becomes a man-eater. Even so, when the mind has once tasted sexual pleasures, it always runs after women.

From the bed of Samskaras and Vasanas in the mind emanates Kalpana or imagination through Smriti or memory. Along with imagination, emotion and impulse manifest.

Emotion and impulse exist side by side. The irritation and burning in the mind percolate into the physical body, just as the water inside a pot percolates into the surface of the pot.

If you are very vigilant, you can drive off the bad imagination in the very beginning itself and avert the impending danger. Even if you allow the thief imagination to enter the first gate, keep a careful watch at the second gate when the sexual irritation manifests.

You can stop the burning now. You can stop also, easily, the strong sexual impulse from being transmitted to the Indriya itself.

Draw the sex energy up towards the brain through Uddiyana and Kumbhaka. If you still find it difficult to control the mind, immediately seek Satsanga and do not remain alone.

When the strong impulse manifests suddenly and is transmitted to the organ, you forget everything and become blind.

You become a prey to lust. Later on you repent. Even in a blind man who is a celibate who has not seen the face of a woman, the sexual impulse is very strong.

This is due to the force of Samskaras or impressions of previous births that are embedded in the subconscious mind. Whatever you do, whatever you think, are all lodged or printed or indelibly impressed in the layers of the Chitta or subconscious mind.

These impressions can be burnt or obliterated only by the dawn of knowledge of Atman or the Supreme Self. When the sexual Vasana fills the whole mind and body, the Samskaras assume the form of big Vrittis or waves and torment the poor blind man.

It is easy to control the conscious mind. But it is very difficult to control the subconscious mind. You may be a Sannyasi.

You may be a moral man. Mark how the mind behaves or conducts itself in dreams. You begin to steal in dreams. You commit adultery in dreams.

The sex impulses, ambitions and low desires are all ingrained in you and deep-rooted in the subconscious mind. A man who is established in mental Brahmacharya can never have even a single thought of evil in dreams.

He can never have a bad dream. There is a lack of Vichara or Viveka in dream. That is the reason why you get bad dreams, even though you are pure in the Jagrat state through the power of Viveka and Vichara.

Sometimes they are so strong and formidable that I am bewildered as to how to check them. I am not perfectly established in truth and in Brahmacharya.

The old habits of lust and of speaking lies are still lurking in me. Lust is troubling me vigorously. The very idea of women agitates my mind.

My mind is so sensitive that I am not able to hear or think of them. As soon as the thought comes in the mind, my Sadhana gets disturbed, and also, the peace of the whole day is spoiled.

I advise my mind, coax it, frighten it, but it is of no avail. I do not know how to control this passion. Irritability, egoism, anger, greed, hatred and attachment are still lurking in me.

Lust is my chief enemy and it is a very strong one too. I request you to be kind enough to advise me as to how to destroy it".

When the impurities emerge from the subconscious mind and come to the surface of the conscious mind with formidable force, do not try to resist them.

Repeat your Ishta Mantra. Do not think of your defects or evil qualities much. It is enough if you introspect and find out your defects.

Do not try to attack the evil qualities. Then they will show their long faces. Do not worry yourself often: Through meditation, and by the development of positive qualities, through the Pratipaksha Bhavana method, all the negative qualities will die by themselves.

This is the right method. You may become old, your hair may turn gray, but your mind is ever young. The capacity may vanish, but the craving remains even when you have reached advanced senility.

Cravings are the real seeds of birth. These craving-seeds give rise to Sankalpa and action. The wheel of Samsara is kept revolving by these cravings.

Nip them in the bud. Then only will you be safe. You will get Moksha. You will have to dig them out properly in various corners and burn them beyond resurrection.

Then only your efforts will bear the fruit of Nirvikalpa Samadhi. One student writes to me: I am very lustful.

I try to develop mentally the Bhava of mother in all women. I prostrate before a lady mentally, thinking that she is an image of Goddess Kali, and yet my mind is extremely lustful.

What shall I do now? I desire again and again to have a glimpse of a beautiful lady". Obviously, Vairagya and discrimination have not dawned in his mind even a bit.

The old vicious Samskaras and Vasanas are very powerful. Even a pure Brahmachari will be troubled in the beginning by curiosity. He will be curious to know and feel what sort of happiness the sexual enjoyment will give.

Then I will be able to root out this sexual impulse and desire completely. This sexual curiosity is troubling me very much". Mind wants to delude this Brahmachari.

Maya havocs through curiosity. Curiosity is transmuted into a strong desire. Enjoyment cannot bring satisfaction of a desire. The wise way is to kill the strong wave of curiosity by Vichara or enquiry about that pure sexless Atman, by totally eradicating the sexual desire through constant meditation, and by thinking over the glory of Brahmacharya and the defects of an impure life.

The sight of a young beautiful girl produces in a passionate young man attraction and agitation in the mind, piercing of the heart and serious intoxication.

If these symptoms are absent in a man, then it is a sign to denote that he is established in Brahmacharya. The sight of the pairing or mating of birds and animals, or the sight of the bare body of a lady, should not produce the least agitation in the mind.

If a feeling arises in the mind of a Brahmachari for the company of a woman during times of ailment, if there is a strong desire to be in her company, if there is a desire to talk, play and joke with her, if there is a desire to look at young beautiful girls, if the look is unholy and unchaste, and if there is a desire in the mind when there is pain in the body for touch by the hands of females, remember that lust is still lurking in his mind.

There is deep sexual craving. This should be destroyed. The old thief is still hiding. Such a Brahmachari must be very careful. He is still within the danger zone.

He has not attained the state of purity. Even in dreams there should not arise in the mind any craving for the touch of a female and the company of a woman.

If one is entirely free from any sexual thought in dreams, he has reached the climax of purity. A Jnani will have no wet dreams.

He who is established in Brahmacharya will not get even a single bad dream. Dream serves as a criterion to judge our mental state or the degree of our mental purity.

If you do not get impure dreams, you are growing in purity. The very idea of sex should vanish from the mind. Sukadeva had this experience. Suka did not marry.

He left his home and roamed about the world at large, stark naked. The separation was very painful for his father, Vyasa. Vyasa went out in search of his son.

While he passed by a tank, the Apsaras, who were freely indulging in play, felt ashamed and put on their clothes hastily.

Vyasa said, "Very strange indeed! I am putting on clothes. But when my son passed this way naked, you kept quiet, you remained unmoved".

The Apsaras replied, "O venerable sage, thy son knows not man and woman, but thou knowest". You will have to search out carefully this dire enemy, lust that lies hidden in the various corners of your heart.

Just as the fox hides itself within the bush, so also, this lust hides itself in the substratum and corners of the mind. You can detect its presence only if you are vigilant.

Intense self-examination is very necessary. Just as powerful enemies can be conquered only if you attack them from all sides, so also, you can keep the powerful senses under control only if you attack them from all sides, from within and from without, from above and from beneath.

The senses are very turbulent. The powerful virus that causes syphilis is attacked on all sides by the doctor by various contrivances such as inunction or local rubbing, injection, mixture and powder.

So also, the senses must be controlled by various methods such as fasting, restriction in diet, Pranayama, Japa, Kirtan, meditation, Vichara or enquiry of "Who am I?

Safeguard yourself against the error of foolishly imagining that you have succeeded in getting rid of lust by the mere fact of having lived a single life for a number of years or experiencing a little feeling of serenity or purity.

You must not labour under the delusion that you have eradicated lust completely by adjusting the diet a bit, by practising Pranayama and by doing a little Japa, and that you have nothing more to do.

Temptation or Mara may overcome you at any moment. Eternal vigilance and rigorous Sadhana are very essential. You cannot attain perfect Brahmacharya by limited effort.

Just as a machine-gun is necessary to kill a powerful enemy, so also, constant, vigorous, powerful Sadhana is necessary to annihilate this powerful enemy, lust.

You must not be puffed up with pride for your little achievement in celibacy. If you are put to test, you will hopelessly fail. You must be ever conscious of your shortcomings and you must constantly strive to get rid of them.

The highest effort is necessary. Then only you will have sanguine success in this direction. It is easy to tame a wild tiger or a lion or an elephant.

It is easy to play with the cobra. It is easy to walk over the fire. It is easy to devour fire and drink the waters of the ocean. It is easy to uproot the Himalayas.

It is easy to get victory in the battlefield. But, it is difficult to eradicate lust. Right from the earlier stages of evolution through the ages, the instinctive urge for reproduction and multiplication has been kept up only by the power of lust.

Therefore, despite all efforts at controlling and subduing it, the power tries to manifest itself forcibly and overwhelm the Sadhaka or aspirant.

All the same, you need not despair even a bit. Have faith in God, in His Name and His grace. Lust cannot be completely rooted out of the mind except by the grace of the Lord.

You are bound to succeed if you have faith in Him. You can destroy lust in the twinkling of an eye. The Lord makes a dumb man speak and a lame man ascend a steep hill.

Mere human effort alone will not suffice. The divine grace is needed. God helps those who help themselves.

If you do total self-surrender, Mother Herself does the Sadhana. Regular meditation and Japa of a Mantra, Sattvic diet, Satsanga, practice of Pranayama, Sirsha and Sarvanga Asanas, study of religious books, Vichara and seclusion for three months on the banks of any holy river will entirely annihilate lust, however powerful the old Samskaras and Vasanas may be.

The positive always overcomes the negative. You need not be discouraged at any rate. Plunge yourself seriously in meditation, kill this Mara, and come out victorious in the struggle.

Shine as a brilliant Yogi. Thou art ever-pure Atman. Feel this, O Viswaranjan! Sexual impulses can, with difficulty, be controlled.

A rebellion of the sexual impulses takes place when you attempt to control them. Constant Japa and meditation for a long period are necessary to direct the sex energy into the spiritual channel.

Complete sublimation of the sexual energy into Ojas Sakti is necessary. Then only you are perfectly safe. Then only you will be established in Samadhi, as Rasasvad will entirely vanish.

Extreme patience, constant vigilance, perseverance and rigorous Sadhana are necessary to eradicate the sexual impulses and attain perfect purity in thought, word and deed.

Brahmacharya or purity can be attained only through constant striving. It cannot be achieved in a day or a week. Lust is doubtless very powerful.

It is your deadly enemy. But your most powerful friend is the Name of the Lord. It will destroy lust from its very root.

So, always recite and sing, "Ram, Ram, Ram". Yogic practices, meditation and so on will attenuate or thin out the sexual desire to a very great extent.

But, Self-realization alone can completely destroy or burn the sexual desire and the Samskaras in toto. As the Bhagavadgita rightly points out, "The objects of the senses turn away from the abstinent man leaving the longing behind, but this longing also turns away after he attains Self-realization".

Sex urge is a creative force. Unless you are inspired by spiritual ideals, it is difficult to keep the sexual instinct in check.

Direct the sex energy to the higher spiritual channel. It will be sublimated. It will be transformed into divine energy.

Complete eradication of lust, however, cannot be done through personal effort. Passion is a very strong desire. A mild desire becomes a strong passion by frequent repetition or frequent enjoyment.

In a broad sense, passion means any strong desire. There is passion for service to the country in patriots.

There is passion for God-realization in first-class aspirants. In some people, there is a strong passion for novel-reading. There is passion for reading religious books.

But generally, in common parlance, passion means lust or a strong sexual appetite. This is a physical craving for sexual or carnal gratification.

When any sexual act is repeated very often, the desire becomes very keen and strong. The sexual instinct or the reproductive instinct in man involuntarily prompts him to engage in sexual acts for the preservation of his species.

Passion is the instinctive urge for externalisation through self-preservation and self-multiplication. It is the diversifying power, which is directly opposed to the force that moves towards the integration of being.

Passion is an effect or product of Avidya. It is a negative Vikara in the mind. Atman is Vimala or Nirmala or Nirvikara. Avidya Sakti has taken the form of passion for keeping up the Lila of the Lord.

You will find in the Chandipath or Durga Saptasati:. Even Brahma, the Creator, does not know the exact seat wherein passion lies.

In the Bhagavadgita, you will find it mentioned that the senses, the mind and the Buddhi are the seats of passion.

The Pranamaya Kosa or the vital sheath is another seat. Desire is all-pervading in the body. Every cell, every atom, every molecule, every electron is surcharged with passion.

There are undercurrents, cross-currents, inter-currents and submarine currents in the mighty ocean of passion. You must completely annihilate each one of them.

You must completely destroy passion in all places. Passion is a Vritti or modification that arises from the mind-lake when the Rajo-Guna predominates.

Passion is in a seed state in young boys and girls. It does not give them any trouble. Just as the tree is latent in the seed, so also, passion is in a seed state in the minds of children.

In old men and women, passion gets suppressed. It cannot do any havoc. It is only in young men and women who have reached adolescence that this passion becomes troublesome.

Men and women become slaves to passion. There is not much difference in sex between a male and a female, a boy and a girl, when they are very young.

When they attain puberty, there is a drastic change. Feelings, gestures, body, gait, talk, look, movements, voice, qualities and demeanour change altogether.

It takes time for manifestation. Even so, the Vasana of lust lurks in the mind when you are a boy, manifests at eighteen, fills the whole body at twenty-five, works havoc from twenty-five to forty-five and then gradually declines.

Various forms of wrong-doing and mischief are committed by human beings between twenty-five and forty-five. This is the most critical period of life.

In a Jnani, the sexual craving is entirely eradicated. In a Sadhaka, it remains well controlled. In a householder, when not controlled, it does havoc.

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Yoga Flame Video

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The siddhars dealt with 11 metals, 64 pashanam mercurial, no-mercurial , uparasams salts and other minerals and animal products in preparing medicines.

There are 64 types of medicines. Of these, 32 varieties are internal medicines and other 32 are external. Some varieties of internal medicines once prepared can be used for many years.

They have a long lifetime and their potency will not be lost. The siddhars were the pioneers in the use of metals and minerals in the treatment of diseases.

There are a number of pharmaceutical preparations common to both Siddha and Ayurveda. The common preparation are Bhasma calcined metals and minerals , Churna powders , Kashaya decoctions Lehya confections , Ghrita ghee preparations and Taila oil preparations.

The preparations in which the siddhars specialized are Chunmna metallic preparations which become alkaline, Mezhucu waxy preparations Kattu preparations which are impervious to the water and flame.

For a medicine to be effective, the inorganic substances have to be brought to their atomic form. The siddhars developed the knowledge of bringing inorganic substances into atomic and ionic form which can be easily absorbed in the system when ground with herbal juices and put in the fire with a calculated number of cow dung cakes.

Lakhs of formulations are available in Siddha literatures. Though a few are printed, many are still in manuscripts and palm leaves.

Diseases in man do not only originate in himself, but also from the influences, which acts upon him. Derangement of the three humors: Vazhi, Azal, lyyam, Air, bile, phlegm are the three principle humors.

Increase or decrease of one or more of the humors will cause disease. Astral influences do not poison the whole world, but only those places where there are causes for infection.

If no germs of disease exist in the atmosphere, in the water or in the human body, the astral influences will cause no harm, but when it exists they may develop diseases.

Impure and injurious elements enter the human system in various ways: Kaapu He has five hands and an elephants face. He has that tusk like the sweet crescent moon.

He is Siva's son, the tender leaf of wisdom. Set within my consciousness I praise his feet. I praise the feet of the Elephant-Faced One. I praise the feet of God.

I praise the feet of the mother who gave me birth; proffering grace with but a glance. I praise the feet of Hari and Brahma.

I praise the feet of Saraswati. I praise the Grace-Bestowing Lakshmi's feet like flowers. I praise Moolar's feet, my grandfather who dwells in the Sleepless Sleep.

I praise the noble feet of the kindly Kalangi. I praise the feet of the Seers, who have attained the State of "Without Distinction".

The fullness of the plentitude of their genuine guard. It was Siva who told the I just noted down all of his shastra's secrets. With seven chapters, that book is the King of Gurus; pouring forth it's alchemical methods.

I asked for Grandfather's secrets; and learned from listening to the quality of his direct teaching. I listened to sweet Kalangi I have put forth these By looking the root seems egg-like in form.

The reason being is that it is here that the tri-konam stands. A ring adorns it's three angles and outside By approaching one perceives the four lotus letters: By diving deep one discovers the inner light of the triad Make an effort, and within it you'll find A -kaaram.

Upon the A -kaaram Ganesha stands, in another angle the U -kaaram stands, it is in the U -kaaram that Vallabai Shakti stands.

And in one tapering corner there is the plantain flower. Below the face of the Bhu -kaaram is the Kundalini Shakti. She is like a serpent maiden, coiled And ready to strike.

Having pierced the Circle's End, she stands rejoicing. This plane is beyond even the Sleepless Sleep. This place is the root level of existence.

Here stands a beautiful plantain flower of eight petals. To enter Siva is standing within her mouth. The goodly Siva is just Si -kaaram, isn't he?

Like ten thousand suns. If your action is base she simply won't open her mouth and the flower will be shut. In eight petals there are eight shaktis.

The shaktis are there to steal your power. If you ask what their eight names are, fittingly so, they'll be They won't let you see Nandi and rise up.

But you will drink nectar, the very substance of sky. As you breath in say, "Va" , and immediately hold the breath.

If you puff and make the eight shaktis swoon they'll open all the petals and go staggering off. By using the heart of the flower you'll make them obey the Mother's commands.

Try to enter it, and if you see Nandi your yoga is sure to happen. But if you argue, she won't open the door. She'll keep it shut for ten years.

Fix the breath within anyway you can. If it runs to the left, say "Va". In obtaining Nandi one retains the breath with "A". If it runs to the right, say "Si" and draw it in.

Keep holding and retaining with "A". The six streets become level and are clearly perceived. Raise it up and it will appear like the light of a ruby.

My fine fellow, at the root you will see the truth. Vallabai Shakti will come. She is glorious and green in color.

The green-hued Vallabai will become sub-servient and bow down. She'll tell you the appropriate time for the appropriate chakra.

If the basis of Muladhara is perfected You can go anywhere, wandering freely throughout the three worlds. The dull-hued body will mellow and shine.

All impurities will be removed and the six chakras will become visible to the eye. In the Sleepless Sleep all subtlety can be perceived.

What is seen is the eight elements merging into four. In a flash the flame of the root can be seen. The light of the dark flame will blind the eyes.

This is when Ganapati dances before you. He will give your yoga the assurance it needs by saying, "Take your time. If you stop now, there goes your yoga.

Don't leave thinking it's over. Remain at the root. While going or while staying Be in a place where you don't have to listen to the noise of other's talk.

Procure fixing the target by working from the outside in. Don't leave out the breath thinking it's impossible.

Join your mind to the root, establishing it there. Initially it seems so difficult, you'll think it's a waste. But don't just leave.

With ceaseless effort, merge the mind. It is difficult To get accustomed to thinking in these terms. But if you enter within and look, you are sure to see the fire shining That is, until the mind gets scattered.

If you see the pure light you will be happy. The ever approaching Lord of Death will become frightened and run far away. Every day will seem like a second.

Just by being so inclined, you can easily perceive the root. Retain the good breath. Then blow and blow. In the life-sustaining chakra stand on and on.

My fine fellow, If you see Nandi, then you will know alchemy. To say even one word is just noisy useless talk. It's like having a chat with a corpse in the burning ground.

Only by seeing the light of the jeweled root will the golden chain of the Circle's End come open. The time when the Circle's End is opened, the mind will be subdued.

It will be like a piece of straw caught in a whirlpool. That becomes the end of all paths for climbing the chakras. The eight great siddhis will manifest.

Without being spoiled by the sleep of the Circle's End, mount the horse of measured breath. But if you die in the Corner of Degradation, there will be nothing.

The mounting is difficult so climb on gently. Mount by making the five senses into a pestle. Escape by transforming A -kaaram into the mortar.

Cool off by letting desire be the form you grind. Trap the slippery mind. Gain strength by remaining still and then pulverize the mind completely. Isn't it tumultuous when you try to spoil it's work?

Heal by having both yoga and wisdom. Without knowing this, krores have died. Even having worldly wants, longing for 10, human births.

Even with the desire for fine dining. Even with being baffled by the compelling lust for women. Even with that hunger for gold that locks men in delusion.

Even with the intoxication of seeking security in bondage. Yet people's mouths go on speaking of "wisdom". If you say it's over then nothing's possible.

Just take a close look at the precious scriptures. You'll see that everyone who suppressed the breath died. Without killing yourself by suppressing the breath, try asking At the steadfast center in the base of the neck there is a "bag".

Tirelessly bind breath within Vayu's house. Friend, the donkey that is bound and tethered won't run anywhere. It is within the sixteen that the soul's beauty manifests.

At the root is Ganesha's feet. Firmly placed, let the breath be ignited there. Inevitably, if the Pranayama goes wrong, Then inhale, bringing the breath down to the floor.

The embryonic unit of time goes up and up and the knowledge of all the specific symptoms appears. But the one who allows the backtracking breath to escape He is not a man.

The word for him With words and logic With great strength hold back the senses and bind them up. With great effort fix the letter in the two eyes, establishing the mind therein.

With silence, you can hitch the horse to the root. You need only set the Circle's End alight and see! Perfect this body which is the ancient universe.

Dine on the heavy Moolikai herb. Purge yourself of filth, and in one's face the light of the eye goes beyond all limits.

Tilt the head and cough up the phlegm from the back of the throat. Remove that which is unripened from within the layers of the six realms.

Cleave the five senses with the sword. Both night and day, you must fix the breath. Stand at the root.

Don't forget to stand in the One. Shake the base of the tree. You can climb upwards. You can even climb to the peak!

When you have become accustomed to igniting the root You can cross the river, leaping beyond the Last Outpost. Raise the Twelve Inch Flame and enter it.

Knowing Sound's End you will reach the goal. By joining the Sahasrara lotus flower you reach and mount the Moon's sphere.

The sumptuous mind is plucked by the one with an elephant's face. To Vallabai, she who manifests herself as Kundalini, to that mother Even from far away Do service; and by employing discrimination There at the base hitch your horse.

Once bound, offer your folded hands to Mother Kundalini. Place Ganapati and Vallabai in your mind and say Gather nectar and drink.

Friend, It's by abandoning "doing" that they open the door. Bow down and praise Nandi's feet. All the means for rising will easily manifest.

Nandi can come here easily. Being friendly, he will give the eight into eight; the sixty-four. The malleable alchemy will stand before you with folded arms.

The hidden essence will appear explicit and complete. Happily, the body reaches the state where it ceases to decay. Fixing thought you become merged in Him.

You see the dance of He, whom they say drank poison. Being merged in the sound of his anklets! Don't fall into Longing's fire. Every day see Vedanta to the very end.

Don't engage others in unnecessary idle chatter. Play dumb, but watch very very carefully. Don't kill, lie, or spread confusion.

Merge and thereby mount the horse of measured breath. Don't let the delirious libation of the ego destroy you.

The senses are severed and completely rejected. In the morning push the sleepiness out and eat Lifting in-breath and out-breath. Adorn then the Self with measures of breathlessness, awareness born of itself.

This is the attack Strip off your mantle of attachment and aversion. Proffer an even row of Pranayamas.

Don't forget to stay firmly set upon the path. Study the mind carefully by fixing thought. Don't let the senses confuse you.

Gather flowers, do puja, and knock. Cultivate mindfulness and retain the breath. If you see the light in the Good Circle In asking what acts without desire Fine sound and touch, form and smell, taste unhindered All the senses five.

The mind should go along the proper path: Incessantly clinging to discrimination, without ever letting go. You liberate the senses by chopping them off and throwing them away.

Get rid of your ears! Don't ask even a single word! Then look all around you. And hear yet the test.

Without eyes sparkling one cannot see the form. Fire it up and see If you keep the nostrils shut, the fertile scent won't be discerned.

Feed it and see If you drop salt into your mouth, it is completely salty. One perceives there only that salty taste.

Cause an ant to climb and see If it climbs slowly upon your body, it is knowledge too that has climbed to a point where sensation is perceived.

If you get the mind to stand separate from the Self, then you will have the discrimination of the Divine Minister of Knowledge.

At your leisure, engage the mind in your daily Pranayama. Rise and climb upwards. Inhale in the left nostril, then let the breath ripen as you retain it at the root.

Don't fail to inhale sharply through the right. Then keep the breath standing at the root. Clearly perceiving the other shore, climb up and up.

It was my Grandfather who said, "Climb and see. Patanjali, Viyagiramar, and Sivayogi Muni all so rightly said, "Look! This is the path!

And it was the Great Mother supreme who said, "This is it! I perceived the accompanying experience. I have composed Fixing the Si -kaaram letter, Yogis contemplate it outside.

But True Knowledge is not something to be amassed and held. There are those who talk; bantering, "Blah, Blah, Blah", in empty space. With just one word, 70, have gone to hell.

Entering birth is being washed out to sea. But becoming ripened, the Siddhars all, speak the Si within the root. There, in contemplation and meditation they can see.

By meditation and inner restrain they perform worship. The sound of the drum and the conch is heard in the ears. Those who meditate hear the sound of the anklet's movement.

They see the performance of Chidambaara's great dance. Those who meditate drink endlessly from the torrent of Satchitananda that Devi pours forth.

Once you fix the mind's chain You need only lock it up and you will become joyous bliss complete. In that single instant when the mind is fixed, they seek out the Sound's End in the vastness of space.

Having raised the Twelve-inch Flame, it is entered. There they offer worship residing at the Sound's End.

Having worshiped the root and leapt beyond, one learns that there is a trepidatious four inches scaled in the leaping. The Lord has made this Brahma's house.

What is spoken of as Svadishtana is it's name. Superscribed about it's four circles there are six petals. In those petals there are letters fixed And appropriately, the seed in the center is Na-La.

The letter Na also belongs to Brahma. But the letter La is the Earth's seed. While the letter Bhu is the dwelling place of Turiya and the like.

It manifests itself as the celebrated Veda. The letter A is the swan vehicle. It's color is golden. One aspect of Brahma's action operates upon hair and bone, flesh and skin, and the nerves.

At the side of Golden-colored Brahma who rules the five, stands the deathless Vaani. With a yogi's armrest, waterpot, and rosary. With the soft petals of the lotus strung onto a garland of jewels.

With nine telling gems that adorn his crown. Perfect your meditation and stop the breath. Let the Noble Silence be the mantra you recite.

To empower your ascent ask for truth. She alone is the mother who confers all knowledge. The Treasure of Compassion the mother who wears the tongue.

Having come before you, one would be a fool ever to leave. Zealously standing in her presence one becomes free. The Virgin Goddess reveals the perfection of yoga and alchemy, immortality and wisdom, just by batting her eyelids.

Meditate, placing the breath there. As you pull it in, say, "Na" , place it, and then retain it. The fine letter Na has given birth to thousands.

They say it is the Forest of Good and Wicked Acts. They say that to leave birth behind one should gather the appropriate flowers, perform aarchana, and sing praises.

Then leave the holy realm of the Four-faced One and enter the sacred realm of holy Maal, who measured the Earth. Holy Maal's house is six inches upward.

A fortress shaped like the flawless crescent, surrounded by ten petals, white as milk. The petals I speak of have ten letters In the center of the element water stands a Banyan Tree called Ma.

Va can be realized. In the realized House of Manipura is where the Sleepless Sleep abides. The inseparable left-hand side of the Yajur Veda is of an undiminishing crystalline color.

The six ripened tastes will be perceived. The five will manifest: There is the great conch, the chakra, and the vehicle Garuda. As does He, the one by Lakshmi's side.

With breath hold and retain Ma. With great weight say, "Om Namo Narayana". Offer your prayerful hands. This body, that is all the universe, the Mother protects.

In the Concealment's Confusion, the Mother is spinning round. Beauty, all that which compels us, became the house.

It is the ancient that resides within the ripened house. This house became the Shakti of Concealment's house. So many enjoyments and desire abandoned this house.

The withered mind fretted away in this house. All manner of illusion dwells in this great house.

Neutral thought destroyed, lost in a ghost's dance, the girl is sought, while wandering about, throughout this vast house.

Caste is completely decimated in this house. The Flower of the Moon's Orb, Sahasrara's lotus petals, are worn. With all the remaining incense and twinkling lamps, use the mind properly, do the mental worship.

You can make it happen; just by saying, "Grant me the grace to climb. Send them to me. Say, "Stop me from siding with them. They'll give you the siddhis.

They'll tell you why it's important to climb slowly. They'll tell you how action is timely done, so that you may gain the joyous body beyond death.

They'll tell you the truth about making your yoga steadfast. They'll announce from limb to limb all the aspects of Ashtanga Yoga, and how one goes about employing it to stir up the Self.

Just climb up eight inches beyond Knowledge and listen for the House of Anahata. To break in a triangle stands, a ripened circle, and twelve petals.

Ja, Jha, Nya, Ta, Tha. For completion the letters stand within the ripened petals. There is found the Upwards Sleep. The Shikaara letter is in the middle.

It is the Aanmai. It is the element fire, coppery-red in color. The fire's seed is Ram. The light of Om is like 10, suns. Rudra and Rudri stand in the middle.

In asking what their qualities are Veracious eating, sloth, fear, and sleep. And softly join the girl. Growing upwards there is the jeweled throne.

Together with Uma, He of the Matted Locks, with deer and club, and the striped tiger skin. Effulgent like 10, suns. Smeared with sacred ash. The Compassionate One wearing a snake for an ornament.

Say, "Om" and there contemplate the feet of Mother Rudri. Make the rigid mind compatible. Say, "Aam" and employ knowledge to push aside the five senses.

Say, "The Mother without beginning or end. That light is Nandi. It becomes the vehicle. It becomes one limb of the Sam Veda. Leap over the Merry Milk of Lust.

Grey hair and wrinkles, the clouded eye and inert space are to be destroyed and wonder is to be poured forth. One who holds to it, watching His dance, sees the meager dance of all wisdom as a waste.

Retain with an aim and watch carefully. At the prop in the middle, an effulgence will be seen. It is just like how, to the eagle, the target is visible even at night.

Fetter your mind to His feet. With knowledge stay in the stillness. Ask which path to climb, and receive the 8x8 siddhis.

Listen to all of the alchemical secrets. Ask specifically for the path to the Perfection of Deathlessness.

But without having to ask Pluck a flower from the vine and place it at the feet of Shiva and Shakti. The undistorted mind shall merge into the soles of the sacred feet.

Don't just sit there! Don't forget the breath! Fix it and lock it. Get rid of it! With incense and lamps praise God, and then bid him "Adieu".

You can climb easily now. One finds that there is a twelve inch jump, a rising, to the Shrine of Vishuddha. It transforms itself into a six-pointed star and a circle.

The Great One has sixteen petals for it's six points. In the petals there are letters: In the beginning was A , placed as the first of the sixteen letters.

In the center of the six points the letter Va stands. In the beginning Va stood as Maheshwar and Maheshwari.

It is the realm of the Great Dream. In the beginning Bhum became the element wind. In the beginning the renowned seed-syllable Ya became the Atharva Veda.

With a good mind one can establish the vehicle. It is His duty to establish friendship. Walking and running, lying inert in a drunken stupor, remaining in stillness, and being in a state of equanimity.

Ask the details for sustaining these states. Adorning ourselves, eating, listening to our desires, bubbling with anger, and fighting The baring of these burdens becomes like a running race.

But if you see the very flesh of Om -kaara. The mouth of the spirit will open. Of this I'm sure. Surely, the Six Tastes are in the mouth.

These tastes are only present in the mouth and not beyond. Friend, the Circle Supreme is in the base. The Supreme Base is ever of fine quality.

The Grand Finale is pulling out the eight weeds. Equally join the flawless four into itself. Undoubtedly, you'll see all the chakras.

Friend, you are invited to enter into the four. You bring Va within the four as food. Adding drop by drop, bound up within it shan't escape.

With the 16 surfaces spread wide, the natural beauty of the soul will manifest. Because of the abundance of the soul's beauty one will evoke superbly and become skilled.

Becoming skillful one relishes the taste. The soul's beauty remains, and eight merges into four. Being in the outer world, four becomes space.

The beautiful soul and the intellect wanes like the moon. Becoming empty, grey haired, and wrinkled; it dies. But they will not see the good soul's departure.

For an instant the sound will be discerned in the neck. Along with the specifics of Obscuration's Dance. Standing in the House of the Wind, remain still; and lock the chain to the Holy Mother's feet.

In the Golden Moon Mandala, with flowers salute her. Worship her feet and lock the breath. Say, "Give me the means to climb up the steps of the ladder.

The path will manifest. Think the mantra again and again. Don't forget to embrace the breath and lock it within. It is attainable by all Just say A , and if you remain retaining the breath Mother and Father will be pleased at heart.

The path will manifest and they'll tell you the alchemical process. They'll tell you the process of climbing with the breath. Then leave the abode of the vibrant Maheshwar.

Just rise upwards going eleven inches above. Having climbed up to the center of the eyebrows, something will stand there exceeding the vastness of the universe.

Climb up it's tail. It is like a circular house. There will be a ring with Ha and La for it's petals. Use them to climb to the center where you will find the letter Ya.

Climb upwards with Va , the elemental seed of the ethers, and you will find Manomani and Sadasiva standing before you.

This state is the House of Awakening. This house has the color of the cloud. It's role is to cultivate the five: Come closer and you'll see the Four-faced One, Maal, Siva, and Maheshwar guarding well the four directions.

But it is Sadasiva that rules, he is the captain And if you've seen the captain, you've seen everything. If you see the captain, all of your doubts will be resolved.

The tunic of desire and differentiation will be abandoned. Those who see the captain, merge with the Mother. They see the nature of Satchitananda.

Those who see the captain, attain the perfections all. A bandit at the captain's side can even steal the five colors.

My friend, the captain cannot be seen by any other means. He'll tell you how to fix the breath. Having said this, Ajna will manifest.

In this chakra relish Manomani as she is spelled out before you. Listen to the mantra I tell you secretly Ka Ea Ee La Hreem and in the middle Ha Sa Ka La Hreem and then Spell them out carefully And set yourself on fire!

If you see the Mother's feet, all of your devilish delusions will be destroyed. Eight will be added to four, and all the siddhi's of Sound's End will manifest in an instant.

You can enter the body of your loved one. You can cross the Hair Bridge over the River of Fire. You come to know that which needs no support, and the symbol becomes clearly defined in thought.

To think of it You leap behind even that part of the self that is the Mother. Listen as I tell you of the Lonely Place eight inches above.

There strive to unite with the Guru's feet In the petals is the pentacle "Invincible". Look at the Om -kaara.

It becomes pure light and rises upwards. It assumes a form that is bodiless and undefiled. Place within it the spreading breath, expanding outwards.

If you want the union to take place, don't let it run out of control. Stop it and see into it. Let it be said outright The thing in the beginning, the Self that is the very basis of Vedanta, one need not even try to comprehend.

It is called "the Incomprehensible Brahmarantiram". It is clear as crystal. The path cannot be had by striving. Eternal, yet fleeting, it is without form.

This fullness of Satchitananda cannot be simply plucked like a flower. It is the Pathless Path: They being light, repeat the twenty-four syllables which stand as the crystalline gayatri.

Without letting the mind run along the sense organs path, call the breath to you, stop it's movement, and place it there. That region becomes light, as one in stillness retains the breath.

Repeat the Chitsarupa Gayatri, sever earthly birth, and you will become absorbed in fullness. Only That which is manifest. In climbing above there is the Twelve-inch Flame.

Running along that path, one divides the eleven and sees The gracious Mother Unmai, with the eight siddhis, Parai, full of grace, and He who is the supreme.

I've clearly revealed these eleven, and that is not easy But the gracious Nandi has so nicely established it in these That which "I" have not seen.

You will see all of the hidden pathways. It is difficult, but if you bite onto the tip of the nose there will be union.

If you eat without eating and firmly focus your gaze within the nape of the neck you will see what is there.

One sees that Kundalini Yoga is not crooked. You will see the eleven and the One. When you look into the center, it is not a coy thing.

There the good Siva with Rudra are shining like 10, suns. It all happens in accordance with what is written in the book that is likened unto the Sun.

When you get acquainted with how the breath spreads and flows, and when you have seen the Word that is likened unto the Sky All will become fertile, baring the tender coconut in vast abundance.

Look to the very end of that which is Kingly Divinity, and listen to the method of the residing breath.

Half-heartedness will leave you in your old state of misery. Wake up, friends, from this mire of illusory Samsara now. Passion has wrought great havoc in you as you are drowned in Avidya.

How many millions of fathers, mothers, wives and sons you have had in previous births! This body is full of impurities.

What a shame it is to embrace this filthy body! It is mere foolishness only. Give up Moha for this body. Also, give up identification with this body by meditating upon the glory of the Suddha Atman.

Give up worship of the body. Worshippers of the body are Asuras and Rakshasas. Remember that you are not this perishable body of flesh and bones.

You are the immortal, all pervading, Sat-Chit-Ananda Atman. Thou art living truth. Thou art absolute consciousness. You can attain this supreme state only by leading a life of true Brahmacharya.

The spirit of Brahmacharya must pervade your entire life and all your actions. People talk of Brahmacharya, but practical men are rare indeed.

A life of continence is really beset with difficulties. But the path becomes smooth for a man of iron determination, patience and perseverance.

We want real, practical men in the field, men who are practical Brahmacharis, men who can impress people by their strong physique, ideal lives, noble character and spiritual strength.

Mere idle talk is of no use whatsoever. We have had enough of idle talkers in the field and on the platforms. Let some practical men come forward and lead the youngsters by their exemplary, lives and spiritual aura.

Let me remind you once more! Example is better than precept. The average life of mankind has shrunk to forty years as against the natural hundred years.

Every well-wisher of the country must think over this most disgraceful and disastrous state of affairs very carefully and apply the proper remedies in time.

The future well-being of the country rests entirely on the youth. It is the duty of the Sannyasins, saints, teachers, professors and parents to reintroduce the life of celibacy in youngsters.

I pray that the educational authorities and the elders will pay their special attention to this vital subject of Brahmacharya for the uplift of the future generation.

Training of the youth means nation-building. The future well-being of India rests entirely on Brahmacharya and Brahmacharya alone.

It is the duty of Sannyasins and Yogis to train students in Brahmacharya, to teach Asana and Pranayama and disseminate the knowledge of Atman far and wide.

They can do a lot in improving the situation as they are whole-time men. They should come out of their caves and Kutirs for Loka-Sangraha.

If our motherland wants to rise high in the scale of nations, her children, both male and female, should study the important subject of Brahmacharya in all its bearings, understand its supreme importance and observe the great Vrata strictly.

A true Brahmachari is the real mighty emperor of this world. My silent adorations to all Brahmacharins! May you be seated firm as the Mahameru in your Satchidananda Svarupa without any impure, lustful thought!

May God bless the aspirants with strength and energy for keeping up Brahmacharya! May you, with a pure, stainless mind, unintermittently be in the cognition of your Atmic Reality!

May you, without worldly desires and ambition, rest in That which ever is in the midst of the enjoyer and the enjoyed! May the divine splendour shine in your face!

May the divine flame grow brighter in you all! May the divine power and peace abide in you for ever! Man wishes to have children to maintain the race or line.

This is the reproductive instinct. The desire to copulate proceeds from this sexual instinct. The strength of the sexual desire depends upon the sexual impulse.

According to the Gita, impulse is Vegam or force. Lord Krishna says, "He who is able to endure here on earth, before he is liberated from the body, the force born of desire and passion, he is harmonised, he is a happy man".

Impulse is a mighty force. It exerts influence on the mind. It is a force suddenly communicated to the mind. Just as petrol or steam moves the engine, the instincts and impulses move this body.

The instincts are the prime movers of all human activities. They give a push to the body and move the Indriyas to action. The instincts create habits.

The instinctive impulses supply the driving power by which all mental activities are kept up. These impulses are mental forces. They operate through the mind and the intellect.

They mould the life of a man. The mystery of life lies in them. The attraction towards women in men is born of Rajas. That unknown attraction and happiness in their company is the seed of the sex impulse.

This attraction, which is like a bubble in the beginning, later on assumes the form of a formidable, uncontrollable wave of strong passion or sexual appetite.

Generate the spiritual wave of devotion through Japa, Satsanga, meditation and Vichara and kill this attraction in the bud. You must understand the psychological working of the sex impulse.

When there are itches on the body, mere scratching of them is a pleasure. The sex impulse is only a nervous itching. The satisfaction of this impulse begets a delusive pleasure, but it has a disastrous effect on the spiritual well-being of the person.

One arrow causes fascination in young men when they see a beautiful form. Another arrests their attention. The third intoxicates them. The fourth arrow causes intense attraction towards the form.

The fifth arrow inflames and burns their heart. It pierces their cardiac chambers deeply. No one on this earth, nay, in all the three worlds, has the power to resist the potential influence of these arrows.

These arrows pierced even the heart of Lord Siva and many Rishis of yore. These arrows induced even Indra to molest Ahalya.

Cupid directly shoots an arrow through the bewitching eyebrows and piercing glances of a young lady with tender waist, rosy cheeks and red lips.

Moonlit night, scents and perfumes, flowers and garlands, sandal-paste, meat and liquor, theatres and novels are his mighty weapons to delude the passionate young men.

Reason and discrimination take to their heels the moment their hearts are filled with burning passion. They all become absolutely blind.

Cupid makes intellectual persons, great orators, ministers and research scholars, doctors and barristers, as pleasure deer or pet dogs in the laps of young ladies.

Reason has temporarily taken its seat in the dry intellect of a learned pundit or a professor. He has no real stamina. Cupid knows his strength.

Cupid reigns supreme everywhere. He penetrates the hearts of all. He knows how to tickle their nerves. Within the twinkling of an eye he destroys reason, discrimination and understanding by simply inflaming the passion of young men.

Even in dreams Cupid has full sway, even when all the Indriyas are silent. Ladies are his infallible agents! They are always at his beck and call.

Cupid operates through their smiles, bewitching glances and sweet words, through their melodious songs and ball dances.

Young girls work quickly the ruin of men and can disturb the peace of even the minds of sages. Cupid can make the nervous system of Brahmacharins quiver in the delirium of imaginary pleasure even when they think of the pictures of young, beautiful ladies, even when they hear the gentle sounds of their bracelets and anklets, even when they think of their blooming faces.

What to speak of touch then? A sexual act produces a Samskara or impression in the subconscious mind or Chitta. This Samskara raises a Vritti or thought-wave in the mind and the Vritti again causes a Samskara.

Enjoyment thickens the Vasanas. Through memory and imagination, a revival of the sexual desire comes in. Remembrance of the image of a woman unsettles the mind.

When a tiger has once tasted human blood, it always runs to kill human beings. It becomes a man-eater. Even so, when the mind has once tasted sexual pleasures, it always runs after women.

From the bed of Samskaras and Vasanas in the mind emanates Kalpana or imagination through Smriti or memory. Along with imagination, emotion and impulse manifest.

Emotion and impulse exist side by side. The irritation and burning in the mind percolate into the physical body, just as the water inside a pot percolates into the surface of the pot.

If you are very vigilant, you can drive off the bad imagination in the very beginning itself and avert the impending danger. Even if you allow the thief imagination to enter the first gate, keep a careful watch at the second gate when the sexual irritation manifests.

You can stop the burning now. You can stop also, easily, the strong sexual impulse from being transmitted to the Indriya itself.

Draw the sex energy up towards the brain through Uddiyana and Kumbhaka. If you still find it difficult to control the mind, immediately seek Satsanga and do not remain alone.

When the strong impulse manifests suddenly and is transmitted to the organ, you forget everything and become blind. You become a prey to lust.

Later on you repent. Even in a blind man who is a celibate who has not seen the face of a woman, the sexual impulse is very strong. This is due to the force of Samskaras or impressions of previous births that are embedded in the subconscious mind.

Whatever you do, whatever you think, are all lodged or printed or indelibly impressed in the layers of the Chitta or subconscious mind.

These impressions can be burnt or obliterated only by the dawn of knowledge of Atman or the Supreme Self. When the sexual Vasana fills the whole mind and body, the Samskaras assume the form of big Vrittis or waves and torment the poor blind man.

It is easy to control the conscious mind. But it is very difficult to control the subconscious mind. You may be a Sannyasi.

You may be a moral man. Mark how the mind behaves or conducts itself in dreams. You begin to steal in dreams.

You commit adultery in dreams. The sex impulses, ambitions and low desires are all ingrained in you and deep-rooted in the subconscious mind.

A man who is established in mental Brahmacharya can never have even a single thought of evil in dreams. He can never have a bad dream. There is a lack of Vichara or Viveka in dream.

That is the reason why you get bad dreams, even though you are pure in the Jagrat state through the power of Viveka and Vichara. Sometimes they are so strong and formidable that I am bewildered as to how to check them.

I am not perfectly established in truth and in Brahmacharya. The old habits of lust and of speaking lies are still lurking in me. Lust is troubling me vigorously.

The very idea of women agitates my mind. My mind is so sensitive that I am not able to hear or think of them.

As soon as the thought comes in the mind, my Sadhana gets disturbed, and also, the peace of the whole day is spoiled.

I advise my mind, coax it, frighten it, but it is of no avail. I do not know how to control this passion. Irritability, egoism, anger, greed, hatred and attachment are still lurking in me.

Lust is my chief enemy and it is a very strong one too. I request you to be kind enough to advise me as to how to destroy it".

When the impurities emerge from the subconscious mind and come to the surface of the conscious mind with formidable force, do not try to resist them.

Repeat your Ishta Mantra. Do not think of your defects or evil qualities much. It is enough if you introspect and find out your defects. Do not try to attack the evil qualities.

Then they will show their long faces. Do not worry yourself often: Through meditation, and by the development of positive qualities, through the Pratipaksha Bhavana method, all the negative qualities will die by themselves.

This is the right method. You may become old, your hair may turn gray, but your mind is ever young. The capacity may vanish, but the craving remains even when you have reached advanced senility.

Cravings are the real seeds of birth. These craving-seeds give rise to Sankalpa and action. The wheel of Samsara is kept revolving by these cravings.

Nip them in the bud. Then only will you be safe. You will get Moksha. You will have to dig them out properly in various corners and burn them beyond resurrection.

Then only your efforts will bear the fruit of Nirvikalpa Samadhi. One student writes to me: I am very lustful. I try to develop mentally the Bhava of mother in all women.

I prostrate before a lady mentally, thinking that she is an image of Goddess Kali, and yet my mind is extremely lustful. What shall I do now?

I desire again and again to have a glimpse of a beautiful lady". Obviously, Vairagya and discrimination have not dawned in his mind even a bit. The old vicious Samskaras and Vasanas are very powerful.

Even a pure Brahmachari will be troubled in the beginning by curiosity. He will be curious to know and feel what sort of happiness the sexual enjoyment will give.

Then I will be able to root out this sexual impulse and desire completely. This sexual curiosity is troubling me very much".

Mind wants to delude this Brahmachari. Maya havocs through curiosity. Curiosity is transmuted into a strong desire. Enjoyment cannot bring satisfaction of a desire.

The wise way is to kill the strong wave of curiosity by Vichara or enquiry about that pure sexless Atman, by totally eradicating the sexual desire through constant meditation, and by thinking over the glory of Brahmacharya and the defects of an impure life.

The sight of a young beautiful girl produces in a passionate young man attraction and agitation in the mind, piercing of the heart and serious intoxication.

If these symptoms are absent in a man, then it is a sign to denote that he is established in Brahmacharya. The sight of the pairing or mating of birds and animals, or the sight of the bare body of a lady, should not produce the least agitation in the mind.

If a feeling arises in the mind of a Brahmachari for the company of a woman during times of ailment, if there is a strong desire to be in her company, if there is a desire to talk, play and joke with her, if there is a desire to look at young beautiful girls, if the look is unholy and unchaste, and if there is a desire in the mind when there is pain in the body for touch by the hands of females, remember that lust is still lurking in his mind.

There is deep sexual craving. This should be destroyed. The old thief is still hiding. Such a Brahmachari must be very careful.

He is still within the danger zone. He has not attained the state of purity. Even in dreams there should not arise in the mind any craving for the touch of a female and the company of a woman.

If one is entirely free from any sexual thought in dreams, he has reached the climax of purity. A Jnani will have no wet dreams.

He who is established in Brahmacharya will not get even a single bad dream. Dream serves as a criterion to judge our mental state or the degree of our mental purity.

If you do not get impure dreams, you are growing in purity. The very idea of sex should vanish from the mind. Sukadeva had this experience. Suka did not marry.

He left his home and roamed about the world at large, stark naked. The separation was very painful for his father, Vyasa.

Vyasa went out in search of his son. While he passed by a tank, the Apsaras, who were freely indulging in play, felt ashamed and put on their clothes hastily.

Vyasa said, "Very strange indeed! I am putting on clothes. But when my son passed this way naked, you kept quiet, you remained unmoved".

The Apsaras replied, "O venerable sage, thy son knows not man and woman, but thou knowest". You will have to search out carefully this dire enemy, lust that lies hidden in the various corners of your heart.

Just as the fox hides itself within the bush, so also, this lust hides itself in the substratum and corners of the mind.

You can detect its presence only if you are vigilant. Intense self-examination is very necessary. Just as powerful enemies can be conquered only if you attack them from all sides, so also, you can keep the powerful senses under control only if you attack them from all sides, from within and from without, from above and from beneath.

The senses are very turbulent. The powerful virus that causes syphilis is attacked on all sides by the doctor by various contrivances such as inunction or local rubbing, injection, mixture and powder.

So also, the senses must be controlled by various methods such as fasting, restriction in diet, Pranayama, Japa, Kirtan, meditation, Vichara or enquiry of "Who am I?

Safeguard yourself against the error of foolishly imagining that you have succeeded in getting rid of lust by the mere fact of having lived a single life for a number of years or experiencing a little feeling of serenity or purity.

You must not labour under the delusion that you have eradicated lust completely by adjusting the diet a bit, by practising Pranayama and by doing a little Japa, and that you have nothing more to do.

Temptation or Mara may overcome you at any moment. Eternal vigilance and rigorous Sadhana are very essential.

You cannot attain perfect Brahmacharya by limited effort. Just as a machine-gun is necessary to kill a powerful enemy, so also, constant, vigorous, powerful Sadhana is necessary to annihilate this powerful enemy, lust.

You must not be puffed up with pride for your little achievement in celibacy. If you are put to test, you will hopelessly fail. You must be ever conscious of your shortcomings and you must constantly strive to get rid of them.

The highest effort is necessary. Then only you will have sanguine success in this direction. It is easy to tame a wild tiger or a lion or an elephant.

It is easy to play with the cobra. It is easy to walk over the fire. It is easy to devour fire and drink the waters of the ocean.

It is easy to uproot the Himalayas. It is easy to get victory in the battlefield. But, it is difficult to eradicate lust.

Right from the earlier stages of evolution through the ages, the instinctive urge for reproduction and multiplication has been kept up only by the power of lust.

Therefore, despite all efforts at controlling and subduing it, the power tries to manifest itself forcibly and overwhelm the Sadhaka or aspirant.

All the same, you need not despair even a bit. Have faith in God, in His Name and His grace. Lust cannot be completely rooted out of the mind except by the grace of the Lord.

You are bound to succeed if you have faith in Him. You can destroy lust in the twinkling of an eye. The Lord makes a dumb man speak and a lame man ascend a steep hill.

Mere human effort alone will not suffice. The divine grace is needed. God helps those who help themselves. If you do total self-surrender, Mother Herself does the Sadhana.

Regular meditation and Japa of a Mantra, Sattvic diet, Satsanga, practice of Pranayama, Sirsha and Sarvanga Asanas, study of religious books, Vichara and seclusion for three months on the banks of any holy river will entirely annihilate lust, however powerful the old Samskaras and Vasanas may be.

The positive always overcomes the negative. You need not be discouraged at any rate. Plunge yourself seriously in meditation, kill this Mara, and come out victorious in the struggle.

Shine as a brilliant Yogi. Thou art ever-pure Atman. Feel this, O Viswaranjan! Sexual impulses can, with difficulty, be controlled.

A rebellion of the sexual impulses takes place when you attempt to control them. Constant Japa and meditation for a long period are necessary to direct the sex energy into the spiritual channel.

Complete sublimation of the sexual energy into Ojas Sakti is necessary. Then only you are perfectly safe.

Then only you will be established in Samadhi, as Rasasvad will entirely vanish. Extreme patience, constant vigilance, perseverance and rigorous Sadhana are necessary to eradicate the sexual impulses and attain perfect purity in thought, word and deed.

Brahmacharya or purity can be attained only through constant striving. It cannot be achieved in a day or a week. Lust is doubtless very powerful.

It is your deadly enemy. But your most powerful friend is the Name of the Lord. It will destroy lust from its very root. So, always recite and sing, "Ram, Ram, Ram".

Yogic practices, meditation and so on will attenuate or thin out the sexual desire to a very great extent. But, Self-realization alone can completely destroy or burn the sexual desire and the Samskaras in toto.

As the Bhagavadgita rightly points out, "The objects of the senses turn away from the abstinent man leaving the longing behind, but this longing also turns away after he attains Self-realization".

Sex urge is a creative force. Unless you are inspired by spiritual ideals, it is difficult to keep the sexual instinct in check. Direct the sex energy to the higher spiritual channel.

It will be sublimated. It will be transformed into divine energy. Complete eradication of lust, however, cannot be done through personal effort.

Passion is a very strong desire. A mild desire becomes a strong passion by frequent repetition or frequent enjoyment.

In a broad sense, passion means any strong desire. There is passion for service to the country in patriots.

There is passion for God-realization in first-class aspirants. In some people, there is a strong passion for novel-reading. There is passion for reading religious books.

But generally, in common parlance, passion means lust or a strong sexual appetite. This is a physical craving for sexual or carnal gratification.

When any sexual act is repeated very often, the desire becomes very keen and strong. The sexual instinct or the reproductive instinct in man involuntarily prompts him to engage in sexual acts for the preservation of his species.

Passion is the instinctive urge for externalisation through self-preservation and self-multiplication. It is the diversifying power, which is directly opposed to the force that moves towards the integration of being.

Passion is an effect or product of Avidya. It is a negative Vikara in the mind. Atman is Vimala or Nirmala or Nirvikara.

Avidya Sakti has taken the form of passion for keeping up the Lila of the Lord. You will find in the Chandipath or Durga Saptasati:.

Even Brahma, the Creator, does not know the exact seat wherein passion lies. In the Bhagavadgita, you will find it mentioned that the senses, the mind and the Buddhi are the seats of passion.

The Pranamaya Kosa or the vital sheath is another seat. Desire is all-pervading in the body. Every cell, every atom, every molecule, every electron is surcharged with passion.

There are undercurrents, cross-currents, inter-currents and submarine currents in the mighty ocean of passion. You must completely annihilate each one of them.

You must completely destroy passion in all places. Passion is a Vritti or modification that arises from the mind-lake when the Rajo-Guna predominates.

Passion is in a seed state in young boys and girls. It does not give them any trouble. Just as the tree is latent in the seed, so also, passion is in a seed state in the minds of children.

In old men and women, passion gets suppressed. It cannot do any havoc. It is only in young men and women who have reached adolescence that this passion becomes troublesome.

Men and women become slaves to passion. There is not much difference in sex between a male and a female, a boy and a girl, when they are very young.

When they attain puberty, there is a drastic change. Feelings, gestures, body, gait, talk, look, movements, voice, qualities and demeanour change altogether.

It takes time for manifestation. Even so, the Vasana of lust lurks in the mind when you are a boy, manifests at eighteen, fills the whole body at twenty-five, works havoc from twenty-five to forty-five and then gradually declines.

Various forms of wrong-doing and mischief are committed by human beings between twenty-five and forty-five.

This is the most critical period of life. In a Jnani, the sexual craving is entirely eradicated. In a Sadhaka, it remains well controlled.

In a householder, when not controlled, it does havoc. It exists in him in its fully expanded state. He cannot resist it.

He yields to it helplessly on account of his weak will and lack of firm resolution. In a Jnani or a sage, no sensual thoughts will crop up in the mind.

There will not he any difference in feeling when he sees a beautiful young girl, a child or an old lady. He will see the one underlying, eternal, immortal Self in a female and a male.

He will not have any difference of feeling when he touches a book, a log of wood, a piece of stone and the body of a female.

There is no idea of sex in a Jnani. Such must be the condition of mind of a man who is established in Brahmacharya.

In an aspirant, there will be occasional sexual thoughts, but they are kept under check. They cannot do any havoc in him.

A passionate householder, however, becomes a prey to sexual thoughts. A passionate man of the world wants the constant company of his wife.

The idea of sex is ingrained in him. It is very powerful. He wants everything to be done by his wife. Then only he is pleased.

This is simply due to passion. After the death of his wife, he never relishes his food, even when it is prepared by expert cooks.

Such persons are thoroughly unfit for the spiritual line. When a man feels disgust for the company of a woman and cannot tolerate her company, it is a sign to show the awakening of Vairagya in him.

If you keep lemon juice or tamarind juice in a golden cup, it is not spoiled or tainted. If you keep it in a brass or a copper vessel, it gets spoiled and becomes poisonous.

Even so, if there are some Vishaya Vrittis or sensual thoughts in the pure mind of a person who practices constant meditation, they will not pollute the man and induce Vikara or passionate excitement.

But if there are sensual thoughts in persons with impure minds, they cause immediate excitement in them when they come across sensual objects.

In the vast majority of persons, the sexual craving is very intense. They have got extreme sexual hankering.

In some, the sexual desire occasionally comes, but passes off quickly. There is mere agitation only, of a simple nature in the mind.

By the proper method of spiritual Sadhana, this also can be completely eradicated. Though a lady appears to be gentle and soft, yet she becomes rude, rough and distinctly masculine when she becomes angry.

The feminine grace vanishes when she comes under the influence of wrath, indignation, fury and resentment. Have you ever seen women fighting in the streets?

Women are more jealous than men. They have more Moha and passion also. They are eight times more passionate than men. Women have more power of endurance.

They are more emotional. Males are more rational. Though females are more passionate, yet they have more power of restraint than males. After enticing men, they keep quiet.

The real culprit is man only. He goes out of control and loses his intellect, power of understanding and judgement when he is under the grip of passion and becomes the sporting lap-dog of woman.

When once man falls into the trap or net spread out by woman, there is no escape for him. She only tempts and deludes man. She inflames and excites the heart of man.

She smiles and glances and then keeps quiet. But man is the aggressor. He is the real culprit. Man is the worst culprit. He is the real seducer.

He is the aggressor. He is the violator. All women would have become Miras, Madalasas and Sulabhas had it not been for this vilest nature of man.

He must be corrected and moulded first. He has not got so much self-restraint as women have. Women are eight times more passionate than men, but possess eight times more strength of control over the sexual impulses or the sexual urge.

This is the weakness of man, though he may be physically and intellectually more powerful than a woman. Women flatter, coax and cajole you.

They are experts in the art of blandishment. They have made you a slave by their winning expressions, actions, youthful charm, coquettish glances, gestures and smile.

A considerable portion of your life has been wasted pursuing the phantoms of flesh. Women appear charming only for a short time, but turn destructive of health and happiness soon after.

Beware of these temptresses who entangle you by their blandishments. Pass your remaining days at least on the holy banks of the Ganga in silent Japa and meditation.

The scorpion has the venom in its tail, the cobra in its fangs, the mosquito in its saliva and the scandal-monger in his tongue. Woman has poisoned arrows in her eyes.

She sends the message of passion to the lustful youth and pierces their heart through the poisoned arrows that dart from her piercing glances.

But, she cannot do any harm to a Viveki who is always on the alert and who sees the Doshas of a woman and who knows the Sat-Chit-Ananda, pure nature of Atman.

There are tongues and telegraphic instruments in the eyes of young passionate ladies. They send their love shafts and love messages through their smiling glances to passionate young men and thereby allure and bewitch them.

Those young men who have no discrimination are excited by these love messages and become a prey to lust. Reason, will, intellect vanish altogether.

Do not be very familiar with any woman. You should not sacrifice a noble ideal of life for the sake of pleasing a bewitching woman.

Think of the composition of the body. Keep the mental image of the dead body of a woman or a skeleton whenever passion troubles you.

You will slowly gain strength to subdue the passion. Vairagya will slowly dawn. The cause for attraction towards women is the presence of Vasanas or subtle desires in the mind.

There will be no attraction. Those who have renounced women and money have really renounced the world. Sex is the distinction between male and female.

It is a mental creation. It is a Kalpana or imagination. There is no sex in the five elements of which the body is composed. The human body is nothing but a combination of the five elements.

How, then, has the sex idea come? The sex idea is illusory. It is a trick of the mind. It is jugglery of Maya. It is a notion.

The sex-idea is deep-rooted. Man can never think that he is a female. A female can never think that she is a male.

For a liberated sage, this world is full of Brahman only. For a passionate man, this world is full of woman. He falls in love with a wooden post if it is wrapped in a silken gown or a beautiful cloth with attractive borders and a petticoat.

Passion is a terrible curse. When a man is under the influence of passion, excitement and the sex impulse or force destroy his understanding and reason, overwhelm his mind and make him utterly helpless.

A householder who has rightly understood the magnitude of the sufferings of Samsara tries to get rid of the Samsaric life.

Whereas, a bachelor full of passion imagines that he is very miserable on account of the absence of a wife and children and tries to get married.

This is a mental trick. A passionate bachelor is ever thinking: Thousands of young graduates and young doctors come to me with earthen pots in their hands, attired in orange-coloured robes, in quest of caves in Uttarakashi and Gangotri for deep meditation and practice of Pranayama.

And some young research students in science and some Rajakumars go to Punjab and Kashmir in silk suits with stiff collars and ties in search of girls for marriage.

Is there pleasure or pain in this world? If there is pleasure, why do the young educated men retire into forests?

If there is pain, why do young men run after wealth, women and position? Try to understand the riddle of life and the riddle of the universe. Maya havocs through the imagination of the mind.

Woman is not beautiful, but the imagination is beautiful. Sugar is not sweet, but the imagination is sweet.

Food is not palatable, but the imagination is palatable. Man is not weak, but the imagination is weak. Understand the nature of Maya and mind and become wise.

Curb this imagination of the mind by Vichara or right thinking and rest in Brahman wherein there is neither imagination nor thought.

Beauty and ugliness are false imaginations of the mind. Mind itself is a false illusory product. Conceptions of the mind also must therefore be false.

They are all like a mirage in the desert. What is beautiful for you is ugly for another. Beauty and ugliness are relative terms.

Beauty is only a mental concept. It is only a mental projection. It is only a civilized man who talks much of the symmetry of form, good features, graceful gait, elegance of manners and graceful form.

An African Negro has no idea of all these things. Real beauty is in the Self only. Beauty resides in the mind and not in the objects. Mango is not sweet; the idea of mango is sweet.

It is all Vritti. It is all mental deception, mental conception, mental creation, mental Srishti. Destroy the Vritti; beauty vanishes.

The husband stretches his own idea of beauty in his ugly wife and finds her very beautiful through passion. The Indriyas and the mind delude you at every moment.

They are your real enemies. Beauty is a product of mental creation. Beauty is a product of the imagination. An ugly woman appears very beautiful only in the eyes of her husband.

Where is the beauty, my dear friends, in the wrinkled skin of an old woman? Where is the beauty when your wife is bedridden? Where is the beauty when your wife gets angry?

Where is the beauty in the dead body of a woman? The beauty in the face is a mere reflection. You have ignored the substance and caught hold of a broken piece of glass.

What a serious blunder have you committed by your impure thoughts, impure mind, impure Buddhi and impure way of living! Have you realized your mistake?

Will you open your eyes at least now? A beautiful wife is very charming. She is very sweet when she is young, when she smiles, when she puts on beautiful dress, when she sings and plays on the piano or the violin, when she dances in the ballroom.

But she is horrible to look at when she loses her temper, when she quarrels with her husband for not getting silk sarees and gold necklace, when she suffers from acute abdominal colic or some such disease and when she becomes old.

For a few years Nature bestows on woman her gift of special beauty, charm and elegance in order that she may capture the hearts of men.

Beauty is skin-deep only. It will soon fade, the hair will become gray and the skin will soon be filled with wrinkles.

The tailor, the weaver, the embroiderer, the toilet maker and the goldsmith make us beautiful for a few seconds. Man, in his excitement, infatuation and delusion, forgets this point.

Never trust this Maya. O man, wake up! Find out the Beauty of beauties, which is within you, which is your innermost Self.

A bundle of bones, flesh, blood, urine, faecal matter, pus, perspiration, phlegm and other dirt! Will you allow such a bundle to become the master of your thoughts?

Will you exchange your birthright of eternal peace and happiness for such a fleeting, filthy mess of pottage? Were your will, your reason and your discrimination given to you only for such an inglorious end?

Have you not heard and seen that physical beauty is only skin-deep and at the mercy of every passing accident, illness and year? Poets have exaggerated the beauty of ladies.

They are misguided persons who put young men on the wrong path. Descriptions like "damsels with bewitching eyes", "face like the moon", "rosy cheeks and honeyed lips" are false and imaginary.

Where is the beauty in the dead body, in old women, in sick ladies? Where is the beauty when a lady is infuriated? You are aware of this and yet you cling to their bodies!

Are you not confirmed fools! This is due to the force of Maya. How mysterious is the power of Maya and Moha! The beauty of a woman is false, artificial and decaying.

Real beauty is undecaying and eternal.

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