Fundamentals Of Yoga Teacher Training Course

Fundamental Principles of Yoga

Himalayan Yoga Academy presents content highlighting the Fundamentals of Yoga Teacher Training Course. Yoga is a complex tradition, which has a history of 15000 or more years. Beginners are easily overwhelmed by the depth, vastness, and richness of practice and Yoga, the study of philosophy, and principles. But there are a few highlights of principles that, once grasped, provide easier access to all the numerous aspects of Yoga.

A deep pure transformation is the aim of our Yoga Teacher Training Course

Learning different cleansing techniques, and mantras, practicing Asanas, mudras, pranayamas, Meditation, studying philosophy, connecting back to nature, breathing techniques,  relaxation techniques, and everyday meditation will bring tranquility and clarity in your physical and mental levels that will lead to ward yogic state. Though yoga asana and pranayama are important practices of Yoga meditation is the final means or vehicle for Samadhi and then the state of Yoga.  This is one of the aims of our Yoga Teacher Training. Then one can experience the joy of being free from inhibitions, stress, pain, and pressures of a fast and busy life.

Five Principles of Fundamentals of Yoga Teacher Training Course

1. Liberation Teaching Fundamentals of Yoga Teacher Training Course

Yoga is what is traditionally called a liberation science. It seeks to liberate us from our limited notion of who we are. We habitually identify with our particular body, mind, possessions, and relationships (which we often treat like possessions). But this mental-emotional habit, according to Yoga, is really a profound and fateful misidentification. It keeps us stuck in our behavioral grooves, causing us to experience suffering (dukha) over and over again.

Who we are in truth is something or someone beyond our particular body, mind, possessions, and relationships. From a yogic perspective, we are immortal, super conscious Beings. As that Being, we are unlimited and free. All of Yoga’s teachings aim at helping us to realize this fundamental truth.

2. Schooling in Yoga

Human beings have different strengths and weaknesses, even lives run via universal codes and conduct. The masters of Yoga have designed various approaches so that Yoga can be helpful to everyone. Thus there are different forms of yoga that correspond to specific physiological, emotional, and mental capacities and faculties. Generally, some schoolings of Yoga are listed below:

TANTRA YOGA: is the “Continuity Yoga” aiming at liberation through rituals, visualizations, subtle energy work, and the perception of the identity (or continuity) of the ordinary world and the transcendental Reality.

KUNDALINI YOGA: Kundalini Yoga is a part of Tantra Yoga and one of the stages of all types of Yoga. Any type of Yoga ultimately hit on chakras and energy follows throughout nadis. It is itself the totality of the yogic path.

ASHTANGA YOGA: Ashtanga Yoga is a concise pattern of wholesome yogic practice. It is the totality of Yoga as a modified form sorting of beginning stages to higher stages. Ashtanga Yoga,  the eightfold path of Patanjali Yoga Sutra, is also called “Classical Yoga”.

HATHA YOGA: The “Forceful Yoga” aims at liberation through physical means and transformation.

MANTRA YOGA: The “Yoga of Potent Sound” aiming at liberation through the recitation (aloud or mental) of empowered sounds (such as om, hûm, ram, hare Krishna, etc.) – often considered an aspect of Tantra-Yoga.

LAYA YOGA: The rhythmic path of Yoga. It happens throughout the purity of body and mind.

RAJA YOGA: The “Royal Yoga” aims at liberation through meditation, which is for practitioners who are capable of intense concentration. Raja yoga is the aim of Yoga attained by an easy way of yogic practice.

KARMA YOGA: “Action Yoga” aiming at liberation through self-transcending service.

BHAKTI YOGA: The “Devotional Yoga” aiming at liberation through self-surrender in the face of the Divine.

JNANA YOGA: The “Wisdom of Yoga” aims at liberation through the steady application of higher wisdom that discerns between the real and the unreal.

DHYANA YOGA: Dhyana (Meditation) is the final tool or device of Yoga. In any schooling of Yoga, there is meditation part as the major key for yoga practice mentioned in all texts like Bhagvat Gita, Samkhya Yoga, Yoga Darshan, Shiva Samhita, Goraksha Samhita,  Hatha Pradipika, Gheranda Samhita and In so on.

3. Dharma

All branches and forms of Yoga have as their foundation a sound moral life. Such a life is guided by the principle of dharma, which means” quality, attributes, nature, “morality,” “law,” “order,” and “virtue.” It stands for moral virtues like non-harming (Ahimsa), truthfulness (Satya), abstention from theft (Asteya), right attitude (Brahmacharya), compassion (Karuna), and kindness (Maitreya). For example; The Dharma of water is to cool & wet and the Dharma of the sun is to give heat and light. Without a firm grounding in these moral principles, Yoga cannot lead us to its ultimate goal of liberation. A morally sound life, however, allows us to stop the creation of negative effects and to focus our energies like a laser beam so that we can fully discover or realize our true nature.

4. Continuum of Theory & Practice

Yoga is a continuum of theory and practice. That is to say, Yoga is not merely an armchair philosophy, nor is it merely a battery of practices. To engage in Yoga properly and successfully, one must pay due attention to the ideas behind its practical disciplines and, vice versa, to the exercises and techniques embodying its theories. This calls for thoughtful and mindful practice. For instance, regular and correct practice of yogic postures will undoubtedly help us maintain good physical health.

5. Commitment to self-transformation

However simple a particular yogic approach may be, all approaches require a profound commitment to self-transformation. If we fear change and tend to cling to our established ways, we cannot succeed in Yoga. The practice of Yoga calls for considerable personal.

Chakras Sadhana

The word “chakra” literally means spinning wheel. Yoga maintains that chakras are the center points of energy, thoughts, feelings, and the physical body. According to yogic teachers, chakras determine the way people experience reality through emotional reactions, desires or aversions, levels of confidence or fear, and even physical symptoms and effects.

When energy becomes blocked in a cycle, it is said to trigger physical, mental, or emotional imbalances that manifest in symptoms, such as anxiety, lethargy, or poor digestion.

Asanas are the many physical positions in Hatha yoga. People who practice yoga use asanas to free energy and stimulate an imbalanced chakra.

There are seven major chakras, each with their own focus:

Muladhara: The “root support” or “root chakra” is at the base of the spine in the coccygeal region. It is said to contain our natural urges relating to food, sleep, sex, and survival, as well as the source of avoidance and fear.

Svadhishthana: Practitioners claim that the “one’s own base” or “pelvic” chakra is the home of the reproductive organs, the genitourinary system, and the adrenal gland.

Manipura: Yellow represents the “jewel city” or “navel” chakra. Practitioners connect this chakra with the digestive system, as well as personal power, fear, anxiety, developing opinions, and tendencies towards an introverted personality.

Anahata: The “unstruck” or “heart” chakra relates to the colors green and pink. Key issues involving Anahata include complex emotions, compassion, tenderness, unconditional love, equilibrium, rejection, and well-being.

Vishuddha: The color red or blue represents the “especially pure” or “throat” chakra. Practitioners consider this chakra to be the home of speech, hearing, and metabolism.

Ajna: The “command” or “third-eye chakra” is a meeting point between two important energetic streams in the body. Ajna corresponds to the colors violet, indigo, or deep blue, though traditional yoga practitioners describe it as white. The Ajna chakra relates to the pituitary gland, which drives growth and development.

Sahasrara: The “thousand-petaled” or “crown” chakra represents the state of pure consciousness. This chakra is located at the crown of the head, and the color white or violet represents it. Sahasrara involves matters of inner wisdom and physical death.

Yoga Teacher Training on Tradition and Modern views with Ashtanga Vinyasa flow

Our Yoga teacher training programs apart from guiding an individual to become a Yoga Teacher serve another purpose too. A very good benefit of our Yoga course that is being held in Nepal and India is that the people will experience living a Yogic Lifestyle. A healthy routine involving waking up early and experiencing the deep silence of Yogic Life begins.

Doing Jalaneti and kapalbhati kriyas, Prayer, Yoga Asanas, breathing exercises and pranayama will help to detoxify, rejuvenate, and give a sense of well-being to us and keep silence of evening meditation. Then, a healthy breakfast will help to purify the body, calm the mind, and balance our bodily requirements. Our Yoga course is a blend of discipline, ethics, fun, relaxation, and recreation. Here We discuss Ashtanga Vinyasa flow.

How the day goes on

The Yoga Teacher Training course emphasizes self-awareness, self-study, and self-discipline by giving you time limits to accomplish your tasks. Morning cleansing practice, herbal tea, and morning yoga session, and then there will be breakfast.  Apart from this, there is time for recreation where you have a chance to connect to yourself and relax. Sauna, Oil treatment, and music healing will be for relaxation.

You have free time and a full day off on Mondays. On these days you can do recreational activities visit cultural places, world heritage sites, relax in nature, morning walks, etc. The class schedule of the day starts with Jalaneti and herbal tea, 7 to 8:40 morning Yoga class of Prayer, Suryanamaskar, Yogasana, Pranayama, etc. From 11:30 am to 1 pm Philosophical class;  the 3:30 pm workshop class;  5:30 pm, the evening Yoga class of Pranayama, Mudras, Yoga Nidra, Meditation; and the 7:30 pm Trataka and discussion.

The study, learn, do and share Yoga!

Our Yoga teacher training emphasizes Yoga philosophy and therapeutic Yoga as well, which can help you to look at life with a broader perspective and encourage you to challenge your weaknesses and illness. You will get the opportunity to learn Sanskrit words, mantras, meanings, and sense of it; sacred texts e.g. Yoga Darshan, Hatha Pradeepika, Gheranda Samhita, and  Bhagavad Geeta. You will be learning so many different aspects of life and Yoga that will help you to look deeper into yourself and help you to discover your inner potential and explorations.

Discovering a new path in life & sharing the knowledge with others!

You will be learning to impart this knowledge to various groups of people in the Yoga methodology class. The greatest benefit for many will be when they realize that they want to bring this spiritual and holistic education to other people around them. With all this knowledge of Yoga, you can go ahead to help and uplift people’s lives. The positive change that you have experienced will be worth sharing with other people. There are so many different people like senior citizens, teenagers, parents, children, people with health problems, corporates and professionals, householders, etc. that you can help.

Traditions of Yoga

There are different traditions of yoga, which correspond to specific emotional and mental capacities or preferences. Generally, seven such branches are distinguished:

HATHA YOGA: The “Forceful Yoga” aiming at liberation through a physical transformation

MANTRA YOGA: The “Yoga of Potent Sound” aiming at liberation through the recitation (aloud or mental) of empowered sounds (such as om, hûm, ram, hare Krishna, etc.) – often considered an aspect of Tantra-Yoga.

LAYA YOGA: The rhythmic path of Yoga. It happens throughout the purity of body and mind.

RÂJA-YOGA: The “Royal Yoga” aiming at liberation through meditation, which is for practitioners who are capable of intense concentration. Literally, Raja yoga is the aim of Yoga attained by an easy way of yogic practice.

JNÂNA YOGA: The “Wisdom of Yoga” aiming at liberation through the steady application of higher wisdom that clearly discerns between the real and the unreal.

KARMA YOGA: “Action Yoga” aiming at liberation through self-transcending service.

BHAKTI YOGA: The “Devotional Yoga” aiming at liberation through self-surrender in the face of the Divine.

DHYANA YOGA: Dhyana (Meditation) is the final tool or device of Yoga. In any schooling of Yoga, there is meditation part as the major key for yoga practice mentioned in all texts like Bhagvat Gita, Samkhya Yoga, Yoga Darshan, Shiva Samhita, Goraksha Samhita,  Hatha Pradipika, Gheranda Samhita and so on.

TANTRA YOGA: The “Continuity Yoga” aiming at liberation through rituals, visualizations, subtle energy work, and the perception of the identity (or continuity) of the ordinary world and the transcendental Reality.

Kundalini Yoga: It is a part of Tantra Yoga and one of stages of all types of Yoga. Any type of Yoga ultimately hit on chakras and energy follows throughout nadis. It is itself the totality of the yogic path.

Ashtanga Yoga: Ashtanga Yoga is a concise pattern of wholesome yogic practice. It is the totality of Yoga as a modified form sorting of beginning stages to higher stages. Ashtanga Yoga,  the eightfold path of Patanjali Yoga Sutra, is also called “Classical Yoga”.

What does Vinyasa mean?

The term vinyasa is a composition of two words. Nyasa has several meanings like “to place”, “special order”, “attention”, “and vi, which means “specially”. Vinyasa has many meanings in the Sanskrit language, however, in the context of yoga, Vinyasa can be best interpreted as:

Special way
Special order
With attention

It is often interpreted as a practice with a theme or purpose consisting of poses linked and associated together. Vinyasa, written in lowercase, usually refers to the progression and continuity between the asanas. In Ashtanga Vinyasa Yoga, the fluid transitions from one pose to the other, the famous jump-backs and jump-throughs are referred to as Vinyasa.

Fundamentals of Ashtanga Vinyasa Yoga

Breathe: The most important part of Ashtanga Vinyasa Yoga is the system of breathing which should be rhythmic and deep-felt from your throat with inhalation and exhalation from the nose. The sound of breath has to be like a sleeping baby makes that a hissing sound. The breathing felt from the throat is called Ujjayi (Sanskrit word) breathing which means victorious breathing.

Vinyasa: One of the unique parts adjoined and assimilated with Ashtanga Vinyasa Yoga is vinyasa: the synchronization of the flow of the posture. It offers you to practice with the continuous and rhythmic flow which supports you to adjust new posture on the one hand. On the other, it creates more heat on your body which exits toxins out of your body through the medium of perspiration as well as of breathing.

Bandha: The third quintessential part of Ashtanga Vinyasa Yoga is bandha means a lock. The lock of your throat by lowering your chin slightly while raising the sternum is called Jalandhara Bandha. The squeeze of your abdomen, 2 inches below the navel center is called Uddiyana Bandha, the third one is Mula bandha which is also called root lock at the pelvic floor.

Drishthi: The fourth requisite of the Ashtanga Vinyasa Yoga to achieve its optimum benefits is drishti which means to look or gaze at a certain object with full concentration. The look should be soft. Basically, the focus of your eyes goes to nine points which are as follows:

1. Angushtha Madhya Drishthi( Thumb)
2. Agna Chakra Drishthi ( the point between the two eyes brows: Third Eye)
3. Navi Chakra Drishthi ( Navel Centre)
4. Nasagrai Drishti( Tip of the nose)
5. Hasthagrai Drishthi( Hand)
6. Padayograi Drishthi( Toe)
7. Urdha Drishthi ( Up to Sky)
8. Parshva Drishthi( Far to the side)
9. Samadristhi( Straight ahead)
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Stage of Bhakti Yoga

1. In the Srimad Bhagavad and the Vishnu Purana it is told that the nine stages of Bhakti are:
   Sharavana (hearing of God’s Lilas and stories);
   Kirtana (singing of His glories);
   Smarana (remembrance of His Name and presence);
   Padasevana (service of His feet);
   Archana (worship of God);
   Vandana (prostration to the Lord);
   Dasya (cultivating the Bhava of a servant with God);
   Sakhya (cultivation of the friend-Bhava); and
   Atmanivedana (complete surrender of the self).

Types of Bhakti Yoga

1. Apara (lower)  and Para (higher) devotion.
2. Raagaatatmika (ritual without devotion) and method of devotion (Bhakti)
3. Sakamya (devotion with desire) and Nishkamya Bhakti (selfless devotion)
4. Vyabhichaarini (both worldly attachment and devotion to God) and Avyabhichaarini devotion (devotion to God only)

TYPES OF DEVOTEES (BHAKTAS)

Aartha

Arthi means any sorrow or grief. Sadness, distress, discomfort, and trouble are all called arthi. Aartha is seized by distress, caused by a thief, tiger, or disease.

Arthaarthi

Artha means what is desired. In this context, it means wealth and things similar to it – power, progeny, and so on. One wants all these and to get them, the arthaarthi invokes the grace of Bhagavan.

Jijnasu

The third one is jijnasu. The order in the verse artha, jijnasu, arthaarthi is for the sake of meter. But in order of their understanding artha and arthaarthi are one group, jijnasu and jnani, another. Jijnasu is the one who desires to know.

Jnani

And then there is a fourth bhakta. All four recognize me and to the degree they recognize me they are in union with me. The fourth one’s recognition is complete so his identification is total.

To be on the path of Bhakti Yoga, you need to inculcate certain disciplines in your life.
Those being:

1. Abhyasa or practice of being connected to god in one way or the other.
2. Viveka or discrimination
3. Vimoka or freedom from worldly desires
4. Satyam or truthfulness
5. Arjavam or being straightforward and not manipulating situations
6. Kriya or doing good deeds
7. Kalyana or wishing well for all
8. Daya or compassion towards all
9. Ahimsa or non-injury
10. Dana or charity
11.  Anavasada or cheerfulness and positivity

There are five kinds of Bhava in Bhakti

When the love for god grows you can raise above all the discrimination between forms of God, place of worship, method of worship, Route of worship or offerings in worship. You experience Bhava Of devotion that leads to is absolute self-forgetfulness and everything stops mattering except God.

• Dasya Bhavas or servitude as depicted by lord Hanuman towards lord Ram

• Sakhya bhavas or friendship with God, as depicted by Arjuna towards Shri Krishna

• Vatsalya Bhavas or motherhood, as depicted by Maa Yashodha towards Kanha

• Madhurya Bhavas or Divine Love, the most supreme bhava, as depicted by Shri Radha for Shri Krishna and Meera Bai for Shri Krishna, wherein the deity and devotee unite.

• Shanta Bhavas where in your mind is absolutely grounded and stable and nothing can agitate you.

Bhakti Yoga The Nature of Devotion

Bhakti yoga the Nature of Devotion is one of yogic paths revered throughout history that can lead us to full awareness of our true nature. Other paths to self-realization are Hatha yoga that transforms the individual consciousness through a practice that begins in the body).  Jnana yoga (inner knowledge and insight); Karma yoga (skill in action);  Kriya yoga (energy workout); and Raja yoga (internal  yoga – dharana, dhyana, samadhi of the eight-limbed path also known as the classical yoga of Patanjali).

Bhakti Yoga the Nature of Devotion

What Does Bhakti Yoga Mean?

The Sanskrit word Bhakti comes from the root ‘Bhaj’, which means “to adore or worship God.” Bhakti yoga has been called “love for love’s sake” and “union through love and devotion.” As a yogic prospective, it originates from ‘Bhaava’ (feeling or sense) which is connected to heart and soul.

Bhakti Yoga is the path of devotion among different types of yoga. In this yoga, a yogi is devoted to the God, Guru, higher self or the higher power, universe, the true self or any higher being in this world or the beyond. The detailed description can be found in the Shreemad Bhagavad Geeta, the most famous Holy Scripture. Simply, Bhakti means to love without any condition and doubt. When we love unconditionally to the God or any higher being or things for the purpose of spirituality, we can be in this path. It is also a way to be liberated as in other types of yoga. This yoga is the natural way of getting enlightenment.

A Brief History of Bhakti Yoga

Bhakti yoga was started in the ancient time from the dawn of human being.  Bhakti yoga is mentioned in Shvetashvatara Upanishad and Shrimad Bhagavad Geeta.

The Geeta, often called a “love song to God,” expressed the idea that it’s possible to move towards the highest goal — that of spiritual realization — by developing a connection with the heart.

In its purest form, Bhakti burns like a devotional fire in the heart. An early and extreme example of a Bhakti yogi comes from the 12th century, when a 10-year-old girl named Akka Mahadevi shunned childhood games and instead became a devotee of Shiva, the Hindu deity known as the aspect of destructive forces.

Broadening the Definition of “Bhakti Yoga”

Many modern Bhakti yogis believe that “the guru” can be found in all things. Bhakti, then, becomes a state of mind, a consciousness that involves embracing the Beloved in whatever forms that take.

The definition of Bhakti yoga can get unnecessarily complicated: It is path of exploring our entire potentials. “What I’ve always understood is that it’s a simple way to embrace the Beloved, the Divine, God, or the connection to other sentient beings on this planet,”. Simply Bhakti Yoga is a faith and belief. It is deep connection to heart or soul.

While practicing Bhakti yoga, it is in the best interest of the devotee to create a good environment or aura around him. This may be achieved by choosing:

1. A clean and quite room for worship
2. Lighting diyas and incenses
3. Bathing and changing into fresh clothes
4. Applying chandan or sandalwood on forehead.
5. Wearing a rosary made out of rudraksha or tulasi dal mala.

How to Practice Bhakti Yoga

The Beatles had it right when they sang “the love you take is equal to the love you make.” Bhakti is about making more love — putting it out into the world, not just in principle but also in practice.

1. Saying “Namaskaara”or Naman is Bhakti Yoga – Just about everyone who has taken a yoga class is familiar with the class-closing ritual of saying Namaskaara accompanied by Prathanaa Mudra or Anjali Mudra (Salutation Seal) and a small bow of the head.
2. Practice Self-Love and Devotion – In the deepest throes of despair, it can be hard to lavish yourself with love.
3. Be Nurtured By Nature – Nature is a powerful reflection of divinity,
4. Fill Your Heart with devotional Songs – In bhakti yoga, says naad power, music is medicine. And singing — a mantra, a hymn, or the name of your spiritual guide — is another way to treat an aching heart.
5. Learn to Love Globally – Practicing Bhakti yoga means seeing everyone and everything as a creation of God
6. Connect with the Divine – In its most literal translation, each and everything is connected to divine. Bhakti yoga calls for faithful devotion to the Divine.
7. Practice Self-Love and Devotion – In the depths of despair, love can be hard to seduce.

Jnana Yoga, The Path of Knowledge

Introduction of Jnana Yoga

Jnana Yoga is one of the three classical types of Yoga and is termed the “Yoga Of Meditation”. As per Advaita Vedanta,  Jnana Yoga is defined as the “absolute consciousness awareness” that can be achieved through study and meditation. The key to jnana Yoga is Intellect.

Jnana yoga is the yoga of knowledge, not knowledge in the intellectual sense but the knowledge of Brahman and Atman and the realization of their unity. Where the devotee of God follows the promptings of the heart, the jnani uses the powers of the mind to discriminate between the real and the unreal, the permanent and the transitory, good and bad, and right and wrong.

The path of knowledge, or Jnana Yoga, is the experiential knowledge of the Self. The literal translation of Jnana or Gyana is “knowledge.” This path emphasizes a process of gaining wisdom through a cognitive engagement with the divine. Though one begins on this path by reading scriptures and listening to talks by spiritual masters, knowledge ultimately becomes experiential and becomes ingrained in the seeker through divine grace.

Two ways of Jnana Yoga Practice

Bahiranga Saadhanaa (External Practice):

Viveka (Discrimination)

When you observe that change happens constantly, and at the same time recognize the unchanging nature of the divine being within you, then you experience discrimination. Even though our bodies, thoughts, and emotions renew and fluctuate, the part of you that witnesses this process doesn’t change. Identifying your own ability to witness is a purpose of Jnana Yoga.

Vairagya (Renunciation)

Also translated as dispassion, vairagya involves an attitude of acceptance and a lack of feverishness for anything. By becoming less attached to the pleasures and pains of the world, and by remaining active and enthusiastic regardless of the fulfillment of desires, you can experience the second pillar of knowledge and be free of unsatisfied cravings and aversions.

Shatsampatti  (Six signs of Wealth)

Shama, the first wealth, is the tranquility of the mind.
Dama, the second wealth, is control over one’s own senses.
Titiksha, the third wealth, is endurance or forbearance, or not getting shaken by what happens.
Uparati, the fourth wealth, is rejoicing in or being with your own nature.
Shraddha, the fifth wealth, is faith, or recognition of the unknown.
Samadhana, the sixth wealth, is contentment or being at ease, calm and serene.

Mumukshatva (Constant Striving for Freedom)

From within, you desire the best. Total freedom, enlightenment, and the highest longing should be the goal of the yogi. All of these pillars and wealth already reside within you, although you don’t know they do. Still, you have the ability to conceive of the possibility of attaining them. This deep longing for the ultimate experience of bliss is the fourth pillar of knowledge.

Antaranga Saadhanaa (Internal Practice)

The first stage is called Sravanam, which literally means listening.

The second stage is called Manana, which literally means contemplating or remunerating facts in your head.

Nididhyasana is the third stage which literally means meditating. At this stage, the student meditates and this leads to expansion into the Truth.

Knowledge and spiritual evolution

Gaining knowledge solely through reading or hearing can lead to an attitude of “I already know it all,” which feeds the ego and becomes an obstacle to spiritual growth. No amount of reading or gathering information can replace the direct experience of the Self. Therefore, it is essential to recognize the difference between Jnana wisdom, which is connected to grace, and mere factual information.

Wisdom, or experiential knowledge of the Self, fosters surrender and devotion in one’s life. Jnana represents the highest form of knowledge, one that discriminates between what is transient and what is eternal, between what is unreal and what is real.

“Knowledge of the Self brings the mind back to purity.”

Himalayan Yoga Academy introduces singing bowl training in Nepal. This article highlights the things you will learn in our Singing Bowl Training in Nepal. In ancient times sound was used as a powerful tool for healing, meditation and self-transformation. Fortunately, the knowledge and skills of this art have been taught over many generations and are available in present days. You are welcome to learn the ancient form of healing with Tibetan Singing Bowls and get intensive training in this art at our academy/school.

Sound Healing with Singing Bowls has been emerging together of the foremost powerful & potent healing science of recent times to treat various of medical disorders, to change consciousness & spiritual enlightenment. Healing with Singing Bowls may be a scientific, proven & is getting popular all round the globe. our singing bowl therapy center is established with the aim to supply all types of healing activities associated with singing bowls like singing bowl therapy, workshops, training classes on singing bowl healing, guide people to use singing bowls on their lifestyle and also produce the capable healing human power within the field of singing bowls healing.

When a bowl is placed directly on the body, the physical vibration of the sound waves massages the cells and organs during a fragile way, and releases energy blockages. Their sounds influence the brain waves during a positive and balancing way, and that they have a relaxing effect on the nervous system. It massages the cells and organs during a delicate way, and releases energy blockages. Their sounds influence the brain waves during a positive and balancing way, and that they have a relaxing effect on the nervous system. Singing Bowl has amazing effects in your body. The techniques to this amazing things will be taught during the Singing Bowl Training course.

Main Things you will learn in our Singing Bowl Training in Nepal Courses are :

1. Introduction of Sound

2. Term of Musicology and Ethnomusicology

3. Chromatic Note and Circle of Perfect-Fifth

4. History of Sound Healing, Therapy and Meditation

5. Self-imply Balancing Pitch and Tone of Different Singing Bowls

6. Spiritual aspects of knowledge of Sound: Silence and Sound

7. Learn Common Rhythm/Timings

8. Useful Instruments for Sound Healing

9. Illustrations and Practices Various Types of Sound Healing and Singing Bowls Meditation & Therapies

Himalayan Yoga Academy presents a wonderful article on Types of Karma Yoga and way of Practice with a brief information.

Types of Karma in Bhagavad Geeta

A. Karma (correct / Vedic karma);    B. Akarma (inactivity karma);   C. Vikarma (forbidden karma)

There are two main types of karma –

A. विहित कर्म Prescribed Karma (Sukrita)

NItya- Daily;  Naimittik– Samskara Karma; Kamyakarma – lust, gain; Prashchit karma – Atonement

B. Nishiddakarma (dushkrit Karma) – Bad karmas

There are three types in Vedanta –

A. Accumulated karma – the fruit of pre-birth          
B. Destiny karma – enjoy the fruits of accumulated karma                      
C. Kriyamaan -Upcoming Action

Karma Guna: The virtues of karma (good, bad, fame, notoriety (bad deeds bring disgrace). Unseen fruit sadhana (indirect sources of knowledge)

The virtue of kaam (sexual-beauty instinct; love-passion; sports-sense pleasure; desire-desire; eagerness – very soon)

Some misconception about Karma Yoga

Cleansing work: Cleansing work in House or Ashram or Academy or School is not karma yoga. It can be one preparatory phase.   

An exchange: often people think if they offer their time and service in exchange for another service like a course or stay, it is karma yoga. If the action is done with the intention of exchange, it is not Karma Yoga.

Farming: Helping in farming is also not karma Yoga.

Working for free:  working for free in name of spirituality or humanity is not Karma Yoga, volunteering is not fully karma yoga; it can be good karma but not the yogi karma.

Cheap labor: working for cheap in name of Karma yoga is not Karma Yoga.

Social service: Not all social services are Karma Yoga.

Benefits of Karma Yoga

Karma yoga has many benefits. Some of these can be seen immediately but some can only be realized after some time of regular practice.

The main benefit of Karma Yoga is that helps to decrease ego. When you practice Karma Yoga you do your duty without ego. You do what is supposed to be done, not what you would like to do. When you stop involving ego in your daily activities, slowly your ago begins to diminish. Your priorities become clear. You start to understand your roles and duties. You complete them without attachment, and without personal desire.

Because you do your duties without ego and attachment, you balance your karma without making new karma.

How to practice Karma Yoga

Karma Yoga Sadhana

You have to pay attention to sadhana

Make a list of all duties / roles you have in your life. There might be some roles in it which you don’t like to fulfill but you must think and write all the roles you have. Prioritize them as per their importance. Understand the importance of your role in them.

Start to fulfill them on daily basis. There will be some duties or roles which you cannot fulfill because of reasons beyond your control. Do the duties as you must, not as you would like to do them.

Sankalpa (Resolution);             Sajagataa (Alertness);             Smarana (Remembrance);         

1. Right Attitude

It is not what you do that counts, it is the attitude while doing it that determines whether it is a job or Karma Yoga. Work is worship. Swami Sivananda advised that you should, “Give your hands to work and keep your mind fixed at the Lotus Feet of the Lord.”

 2. Right Motive

This is similar to right attitude; it is not what you do that counts but your real motive behind it. Your motive must be pure. Swami Sivananda says, “Man generally plans to get the fruits of his work before he starts any kind of work. The mind is so framed that it cannot think of any kind of work without remuneration or reward. A selfish man cannot do any service. He will weigh the work and the money in a balance. Selfless service is unknown to him. “

Consider the example of two girls who were drowning.

Two young men immediately jumped in to help them. One man jumped in so he could ask the girl to marry him. The other said only, “I have done my duty. God gave me an opportunity to serve and improve myself. ” The external action was the same, but the inner motive was different.  More about this source text Source text required for additional translation information

3. Do Your Duty (Swadharma)

Often our specific duty in life is referred to as “Dharma”, which means righteousness. Performance of duty frees the soul, and non performance of duty keeps the soul in bondage. Perform your duty according to your caste and your stage in life, which are created by the Gunas or qualities born from a person’s nature. The highest duty is to God, the In-dweller, to learn and to progress.

4. Do your best

Whatever you do, do your best. You will incur demerit if you do not give your best. If you know of a better way to serve then you must make use of it. You cannot hold back from fear of the effort required or from fear of criticism.

Do not work in a sloppy manner because no one is watching or because the work is not for you. Give your best effort. Try to do actions that can bring maximum good and minimum evil. Try at all times to accumulate merits. Do Karma Yoga increasingly often as this will accelerate your paying off of karmic debts. There is no time to lose.

5. Give up results

God is the Doer. You are not the Doer; you are only the Instrument. You do not know God’s intentions or God’s plans. God is the actor (i.e. the Self never acts).

It is only the Gunas that are playing. The way to realize this Truth is to constantly work for work’s sake and to let go of the outcome, good or bad. It is the desire for action that binds the individual. (I am the doer is wrong knowledge.)

It is detachment from action (I am only the instrument is right knowledge) that will dissolve the Karmic seeds. Detachment from results also means detachment from the type of job itself. There are neither inferior nor superior jobs.

Don’t be attached to your job and be ready to give up your job when necessary. Note that Karma is always working. You will always be drawn to things that you need to learn.

 6. Serving almighty or the Self in All

Do unto others what you would like to have done to yourself. Love thy neighbor as thyself. Adapt, adjust, accommodate. Bear insult, bear injury. Unity is in diversity. We are all parts of the same body. Practice humility in action. Beware of power, fame, name, praise, and censure.

 7. Follow the Discipline of the Job

Every work experience has something to teach you. Try to do your best and the lessons of your work will be rich. Each job involves different requirements in terms of time, degree of concentration, skills or experience, emotional input, physical energy, and will.

8. Classification of Karmas

Regular karma; Bad deeds; Special deeds; we correct the regular karma, avoid the bad karmas, and promising to use the special karmas as a life lines. Every one of us can practice Karma yoga. To practice karma yoga in your daily life follows these simple steps;

9. Qualifications of a Karma Yogi

“A Karma Yogi should be free from lust, greed, anger, and egoism. He should try to remove these. He should be humble and free from hatred, jealousy, harshness, etc.

A Karma Yogi should have an amiable, loving, and sociable nature. He should be able to move and mix with everybody without distinction of caste, creed, or color. He should have perfect adaptability, mercy, cosmic love, sympathy, and tolerance.

There should be the ability to adjust to the habits and ways of others. He should always have a cool and balanced mind. He should have equal vision. A Karma Yogi should rejoice in the welfare of others. He should lead a very simple life.

A Karma Yogi should have a sound, healthy, and strong physical body. He should do regular Pranayama, physical exercises, and Asanas in order to keep up a high standard of health. He should have the power of endurance. ”

Effects of Karma Yoga

• You become dutiful and responsible.
• Develop and learn new skills.
• It will help personality growth, health, and fulfillment.
• Have an active and creative life.
• It will thin out the ego and remove selfishness.
• Achieve the Purification of the heart.
• You can understand the moral values.
• Overcome the “likes and dislikes” of your mind.
• You will eliminate prejudices.
• You will feel oneness, unity, and unbounded joy.
• Become more loving, balanced, and sattvic.
• Have a more flexible mind and a more tolerant attitude (less rigid).
• You will broaden your outlook on life.
• You can realize who you are.
• It allows you to spiritualize your activities.
• It will keep you focused on God throughout the day.

Conclusion

Remember, Karma Yoga is ‘doing your duty without ego, and attachment is Karma Yoga’. If your intention is anything else than doing a duty (natural or taken) without ego, it is not Karma Yoga. If your karma is for awards, name, fame, statues, advertisements, elections, social activists, appreciation, highlights, bonuses, culture, religion, nationality, or casts, it is not karma yoga. Karma yoga is not for virtuous or unvirtuous, award or punishment, sin or boon, loss or gain. It is isolated.

“Once done, results are never lost.”

Asana is the third limb in Ashtanga Yoga. “Sthiram Sukham Asanam”.  Asana is the state of still and happiness. Shiva’s estimated presentation has eighty-four lakh asanas. It is projected on the basis of the eighty-four types of organisms in the world, i.e. the eighty-four vaginas. But even if there are four asanas in daily practice, regular ones are enough.

In today’s world, especially in urban and modern life, more may be needed, but in principle, the meditative posture is sufficient. Asanas are practiced to develop the ability to meditate for long periods. Both asanas and pranayama serve as preparation for meditation. Reaching the state of meditation through concentration leads to Samadhi or Yoga. In Yoga philosophy, only a few meditative asanas are mentioned, highlighting the definition and importance of asanas. Even in the Shiva Samhita, only four asanas are listed.

Meaning of Asana

Asana (Sanskrit: meaning “sitting down”) refers to body positions prescribed in Yoga practice to cultivate physical discipline, improve flexibility, and enable the practitioner to sit in meditation for extended periods. In Yoga terminology, asana refers to both the place where a practitioner sits and the posture in which they sit. In the authoritative Yoga Sutras of Patanjali, asana is described as being “seated in a position that is firm, but relaxed” (P.Y.S. 2:46). Over the centuries, as the repertoire of postures has expanded beyond simple sitting, modern usage now includes variations such as lying on the back, standing on the head, and various other positions. In the Yoga Sutras, Patanjali identifies asana as the third limb of the eight limbs of Classical Yoga.

How Yoga Asanas Help Connecting Body and Mind?

The inner journey we travel by the practice of yoga asana begins with the body, body to breath, and breath to energy, energy to mind; mind to spirit. This is like connecting different energy layers of the body.  

When asanas are done with proper breathwork (Pranayama), we learn to redirect our pranic energy into the specific shape of the yoga pose. Up to this point, we got control over the body and breath to manipulate energy flow. 

Our body is the most visible form of pure consciousness that lies within our Chitta (Chitta in yoga means more about the mind). To experience this consciousness, yoga asanas are like the physical conduit to flow the energy throughout different nadis within the body.

A more spiritual purpose is to quiet the mind, understand one’s true nature, and facilitate the flow of prana to balance the koshas (sheaths) of the physical and metaphysical body. Depending on the level of mastery, an asana practitioner is believed to develop many supernatural abilities. For example, a yogi who masters Mayurasana is said to remain unaffected by poison. Additionally, practicing asanas is often linked to health benefits such as the following:

• Opening and stretching joints and muscles
• Warming the entire muscles and tissues
• Purifying the whole entire body
• Improving muscle flexibility
• Improving tendon strength
• Helping to control blood pressure
• Improving stamina and endurance
• Improving the respiratory and circulatory functions
• Reducing stress, and unnecessary pressure

In the Yoga Sutra, Patanjali suggests that the only requirement for practicing asanas is that it be “steady and comfortable”. The body is held poised, and relaxed, with the practitioner experiencing no discomfort.

When control of the body is mastered, practitioners free themselves from the duality of heat / cold, hunger / satiety, joy / grief, pleasant and unpleasant; Day and night; hard and soft which is the first step toward the unattachment that relieves suffering. This non-dualistic perspective comes from the Samkhya School of the Himalayan Masters.

Listed below are traditional practices for performing asana:

1. The stomach should be relatively empty.
2. Force or pressure should not be used, and the body should not tremble.
3. Follow the breathing rules and awareness physical and spiritual as well.
4. Lower the head and other parts of the body slowly; in particular, raised heels should be lowered slowly.
5. Apply the rules of Timing, duration, and repetition.
6. Control your breathing. The benefits of asanas increase when you perform the specific pranayama suited to the yoga type.
7. If the body is stressed, perform Corpse Pose or Child Pose or Makarasana.
8. Some claim that asanas, especially inverted poses, are to be avoided during menstruation.
9. For yoga practice, nothing is needed, just your body, energy, mind , this universe will be yoga studio and your body is laboratory.

Only one series in Yogasana that is Surya or Chandra Namaskar

One of the common yoga practices is Surya Namaskara, or the Sun Salutation, which worships Surya, the solar power, by concentrating on the Sun for vitalization. The physical practice links twelve asanas in a dynamic sequence. A full round of Surya Namaskara consists of two sets of twelve poses. The first set follows a seven-asana pattern, and the second set follows an eight-asana pattern, with the main difference being that the opposing leg moves first in the second set. The asanas included in the Sun Salutation vary across traditions, and today, Surya-Chandra Namaskara is also practiced.

Principles and Types of Karma Yoga

Introduction

Karma is an act of creation.  The literal meaning is derived from the Sanskrit word “Kriya” or “Kama” i.e. act- the functional nature or effect of nature or creation. It is the act of existence. In Karma Yoga,

* The act of natural and permanence of karma creation or existence.
* It is the path of righteous deeds, or selfless service to others.

Practicing Karma Yoga is the most effective process of spiritual development and the goal of Yoga is itself Karma Yoga. Sankalpa, resolve, is the key to your karmic life and True Awareness / Resolution (Solution) as well. Kaivalya is not obtained if the root of grief or karma is present there. Yoga is known as a whole karma or Yoga as a karmic state. Karma begins from emptiness to emptiness, visible and invisible.

Definition of Yoga

” Satimulatadvipako jaatyaayurbhogah: 2.13″ “सति मूले तद्विपाको जात्यायुर्भोग:”। २ .१३

Being at the root, its fructification is birth (in a particular species, a span of life and the experiences, both pleasant and painful of the happiness in life.

 “Karmashuklakrishnam Yoginastrividhamitareshaam” p.Y.S. 4.7 = कर्माशुक्लाकृष्णम योगिनास्त्रिविधमितरेषाम ४.७

The yogi’s karma is neither Sukla nor Krishna or Nishkam. But the deeds of others are of three kinds. E.g. Sukla karma (Good Karma); Krishna karma (Bad Karma); Sukla-Krishna Karma (Good and Bad); Ashukla – Akrishna Karma (No both, Higher Karma)

Buddhiyukto jahatiha ube sukratadushkrute | Tasmadyogaya yujyasva yoga: karmasu kaushalam !! 2.50; बुद्धियुक्तोजहातीहउभेसुकृतदुष्कृते |तस्माद्योगाययुज्यस्वयोग: कर्मसुकौशलम्  !!2.५०

A unity in wisdom in this world removes both good deeds and evil deeds; So try for yoga; Yoga is skillful acts of hand, on head and in heart.

Path of Karma: Sacrifice and penance of self, emotion, mind, energy, etc. for better efficiency and experience in work. The first point of karma is the stage of fertilization.

The Four Principles of Karma Yoga

Duty and Responsibility

Everybody has natural duties in life. This natural duty drives you ahead in life. Some duties are for yourself and some others. Some duties are given to you; you don’t have a choice, for example, your duty as a citizen, as a member of society, as a son/daughter, as a brother/sister, etc. Other duties you choose yourself, for example, your duty as an employer, as a husband/wife, as a friend, etc.

In Karma Yoga it is important to prioritize your duties; to know what is most important and which duty you should give more importance over others.

It is important to realize that the highest duty you can have is the duty towards yourself. This means that you should first take care of yourself, do what is good for you and then only you can do what is good for others.  It is also important to fulfill your duty at your best.  You could have done it better and more detailed but because your working day was almost over you quickly finished the work and went home.

Ego and Intellect

Ego is all the ideas you have about yourselves or others. It includes our likes, dislikes, desires, etc. With every action we do we tend to think about the consequences for ourselves; how does it affect ourselves, our image, etc. Karma Yoga is all about doing your duty without thinking about yourself. The main purpose of Karma Yoga is to control and eventually let go of your ego. Karma is being acted under intellect, that becomes karma yoga.

It is essential that in the practice of Karma yoga you do not involve your ego because only then you can do it without attachments and desires. Sometimes a person thinks he needs some ego in order to perform better and grow. But ego is like cancer which always keeps growing. It makes us see what we want to see and stops us from seeing reality. It controls our perception and understanding under intellects.

Detachment

Practicing Karma Yoga means doing your duty without attachment, whether you like your duty or not, you still do it your best. You do your duty without any attachment for example if you are a teacher you don’t attach to physical things and finally get free from knowledge as well. You always perform your duty without any kind of attachment to the process or result.

Expectation of achievements

When we do something we rarely do it without expecting something back. For example, at the office, we do our work because we get a salary at the end of the month or for praise or position. Achievement is universal and eternal, of course! We get finally, but still, we have more expectations. We take care of our partner or child, but we expect love and appreciation in return. When you do something without the expectation of reward, the outcome of your action doesn’t affect if and how you do your duty. You do it because it is your duty, not because you get something out of it. Action is always one and desire should be zero, the result will be infinite.

ASHTANGA YOGA AS A ROOT PATH OF YOGA

There are two types of yoga: one is external and the other is internal. In terms of meaning, the first four of these eight types of organs are called external yoga and the remaining four are called internal yoga. But looking at Bhav Pradhan, generally Yama, Niyama, Asana, and Pranayama are considered external yoga, Pratyahara is the bridge between, the other three concepts, concentration, meditation, and samadhi as internal yoga. Looking at the whole purpose of yoga, the first five are also called Hatha Yoga, and the second three are also considered as Raj Yoga. Among the successes, the first two yams and rules are considered moral basis and the third and fourth are also considered physical basis.

YAMA AND NIYAMA AS A ETHICAL PRACTICE

1. Yama

Ashtanga I. Yama is the first part of the path. Yama is a social and cultural practice. Even if a person follows this rule, it will have a direct impact on the society. Society itself is bad. The result is how people treat others. What kind of social environment is created around etc. falls within the yum. It has five sub-categories.

A. Ahimsa (Non-violence): Physically, mentally, emotionally, socially not harming, not hurting, not hurting, not killing, etc. This compound is the first important human quality of life. At least if this quality is followed, other qualities or characteristics will develop naturally. There are two sides to non-violence, one is peace and the other is love. The spirit of peace and love must survive in society.

B. Satya (Truth): It is said in the Vedas that “Om Astoma Satgamaya” is the divine power, Paramatma, to guide us from untruth to the path of truth. Mind, word, deed is not to lie. Once you tell a lie, you have to resort to lies for the rest of your life to hide and suppress it and live a life of stress. Satyam Sevam Sundaram is the basis of life. When you tell a lie for the sake of your own interests, you have to suffer for the rest of your life. Only by following the truth will life be successful and blessed.

C.  Asteya (Nonstealing): It is not to steal anything. Whether it is wealth, whether it is goods, whether it is intelligence, whether it is exploitation, it is Asteya. Corruption, black market, embezzlement, profiteering, etc. are the opposite. The fruit of theft makes you sick, makes you a victim, and deprives you of sleep. It is an obstacle in the life of happiness and joy.

D. Brahmacharya (Natural Attributes): Keeping the senses under control and restrained and being fully disciplined is Brahmacharya. Following the rules is to create a spirit and conduct like the spirit. According to some beliefs, not getting married, not having sex, is a spiritual act. But this cannot be considered complete. It is a spiritual act to follow the rules of creation, the laws of the body, the laws of nature. Where restraint, patience, longevity, equality, spiritual consciousness are developed, celibacy is followed. All unnatural acts, bad habits, artificial karmas, and illegal works are not Brahmacharya. Brahmacharya means completely the attributes of Brahma or self.

Acting against social norms, sexual arousal, crime, immorality, excessive sexual intercourse, and suffering from sexual intercourse is not the observance of celibacy. It is also considered celibacy to be aware of the eight types of sexual intercourse such as remembrance, kirtan, Keli, observation, secret speech, resolve, perseverance, and, sexual intercourse. Wrong habits like smoking, alcohol, addiction, and gambling are also contrary to spiritual practice.

E. Aparigraha (Non-acquisition): Non-acquisition of wealth, and material possessions over, necessity is non-acquisition. Needs and aspirations are different. It is better to pay attention to the need, it falls within the non-acquisition. Aspiration gives dissatisfaction. Parigraha gives momentary happiness but does not give happiness and joy. Unnecessary collection increases inequality, unrest, violence, corruption, theft, robbery, murder, deprivation, suffering, and insecurity in t and society. The rights of others are taken away. There will be a big hole for the rich and the poor. Inequality and a bad and polluted environment are created in society. Slave attitudes increase.

This does not mean that you should not earn. You can earn in the right way based on your ability, qualification, skill, art, knowledge, experience. But by investing more in the society, social feeling, service, duty, happiness should be made the primary objective and not to make money anyway, it is a crime to have the attitude of destroying rather than contributing to the society. It can never be unattainable.

Apart from these five yams, the Upanishads also mention kindness, victory, forgiveness, patience, snacking, and defecation.

2. NIYAMA (Self Rules)

There is a rule as the second part of the eightfold path. The rule is purely personal conduct. One has to follow one’s own conscience and move oneself and the society forward in the right way. The rule is the discipline of the person. The rule has the role of making the person moral, well-mannered, and good citizen by giving the right conduct.

We cannot imagine a healthy, successful, and long-lived life without following the basic rules of law. The rule also has five appendages.

1. Saucha (Defecation): Yoga Sutra is a philosophy. Philosophy provides deep and comprehensive thinking and perspective. Defecation is an unlimited subject and process in itself. Physical-internal and external, mental, emotional, moral, social, cultural, environmental, professional, political, etc., in any form of purity is the rule. From cleansing to character and spiritual purification are indicated. Just as in Hatha Yoga, certain karmas and numbers are given in the form of six karmas, but in the philosophy of yoga, the door is left open.

2. Santosha (Satisfaction): “Satisfaction is the ultimate happiness:” Satisfaction is the ultimate happiness, the ultimate happiness. Whatever it is, you have to be satisfied. Not in how much. If you are not satisfied, you cannot be happy with the court, high position, big company, or convenient vehicle. If there is contentment, there is also heaven in the cave, Kutti. Happiness is not something that can be bought by going outside, it should be found inside. Not found by searching Google, It can be found by searching for a master or by opening one’s mind.

3. Tap (Austerity): Tap is an important Vedic instrumental word. In Sanatan times, meditation and sadhana were called tapa or tapasya which was done for attaining samadhi, yoga, or kaivalya. Later, the same sadhana was addressed by yoga as a whole. Asceticism refers to deeds done out of reverence. The physical activity done for the sake of a disciplined life with strength, devotion, and morale is called asceticism. A person who is refined, accustomed, tolerant, and hard-working is called Tapiye. Tapa is also considered a part of Kriya Yoga. This is a kind of Karma Yoga.

4. Swadhyaya: Swadhyaya is to study the ‘self’, that is, one’s own. Divinity is attained only by studying oneself. Everything can be found within oneself with one’s awareness. If you see sorrow while studying yourself, that is the destruction. If you see the light, it grows. And you can be blessed by reading our Sanatan Vedas, Upanishads, Yoga Darshan, and Guru Vachan. One can know oneself, but even then one gets happiness to a certain extent. This is a kind of knowledge yoga.

5. Ishwar Pranidhan: Ishwar Pranidhan is to surrender, to serve, to love, to be in Paramatma, Prakritima, Guruma, Ishta Devata, Bhakti, Sadhana with Atma Bhav. Ishwar means man or the ultimate consciousness, God, the invisible force that sustains this creation and runs this existence. Worship the same God. Let’s pray This is a kind of devotional yoga.

In the Trishikhibrahman Upanishad, apart from these, Astik, Bhav, Dan, Bhagwat Dhyana, Vedanta Shravan, Lajja, Mati, Jap, and Vrat are also mentioned as appendages of the rules.