Distinction of Yogacharya? ... Places to study yoga Philosophy? where is text of patanjali on Ayurveda (comentary on Sushruta Samhita)?

, grammar (pPanini's As htadhyaya) Vyasa Yoga Sutras (classical, came first), Mahabharata teachings? 1. The main types of Classical Yoga are Jnana Yoga, Bhakti Yoga, Karma Yoga, Ha tha Yoga and Raja Yoga. 2. Jnana Yoga is the yoga of wisdom and self-realization through meditation and self-inquiry. 3. Bhakti Yoga is the yoga of the emotions and cultivation of Divine love thoug h various means including chanting and devotional meditation. 4. Karma Yoga is a practice of selfless service for the benifit of humanity. 5. Kriya Yoga is any practices designed to prepare the body and mind for medita tion and awakening the Kundalini. It is defined by Patanjali as Ishwara pranida na, tapas and svadhyaya. 6. Raja Yoga is the eightfold path described by Patanjali which focuses on the integration of the entire person from ethical behavior to concentration and abso rption. 7. Ayurveda defines yoga as a means to attain liberation and deals with the emb odied soul in its process of healing and integration of the body and mind. 8. Patanjali was both a comentator and compiler of ideas in Ayurveda, Grammar a nd Yoga. He wrote tretiese on all of these subjects thus teaching us on the rig ht use of the body, speach and mind. His Yoga Sutras is one of the most importa nt guidebooks for emancipation via Yoga and also applied to the mind in Ayurvedi c Psychology. 9. The negative definition of Yoga in the Yoga Sutras is the reduction or elimi nation of the disturbances in the Chitta. 10. The positive definition of Yoga in the Yoga Sutras is cultivation of abiding in the Self-nature of the Seer so that the mind can reflect the light of realit y or pure consciousness. 11. The five vrittis or actions of the mind are painful or not painful and incl ude right knowledge, wrong knowledge, imagination, sleep and memory. 12. Ayurveda views the five disturbances of the chitta [distracted due to rajas , deluded (tamas), diffuse (satva= rajas + tamas, one pointed (balanced, stable, integrated), absorbed (merged with pure consciousness)] caused by the lack of e nduring Sattva and balance in the life-style, posture, breath and senses and lac k of concentration and meditation. 13. Samadhi is the mind in the calm or composed condition when the mind has no distortions and is in complete balance. 14. Viveka is discrimination- in Yoga a discrimination developed by controlling the mind thus developing the Buddhi to discriminate between the eternal self (P urusha) and the transient mind (Prakriti). 15. Vairagya is detachement especially toward the outward movement of the mind, thus it turns off the outward current of the mind.

16. Abhyasa or practice in the Yoga Sutras consists of the steady effort to cal m and control the mind. It is for this purpose that vairagya and viveka are emp loyed or arrise. 17. In the Yoga tradition, Ishvara is God as the creator, preserver and destroy er/transoformer of the universe. He is a special Purusha not subject to birth/d eath or ignorance/sorrow. As part of the Bhakti path, divine grace can be sough t to result in Samadhi by alighning the individual ordinary Purusha with this ul timate intelligent healing force in the universe. 18. Tapas is the transformative effect brought by self-discipline. This creat es a sort of yogic heat and drive by practices like fasting, Pranayama, mantra a nd meditation. All Ayurvedic healing practices which increases the Agni (Pitta factor) of the person (of digestion, breath, speech and mind) are methods to dev elop a heat and discipline of healing to create internal change. 19. Swadhyaya is Self-study or study of the teachings which lead to self knowle dge. The prace can also include devotional practices and worship of ones Ishta Devata. 20. Ishvara Pranidhana is surrender to God which in a way brings in the transfo rming power of the guiding cosmic inteligence to properly guide and energize the practice of Yoga to its deeper levels. 21. Avidya is ignorance of our true nature as the Purusha. It is confusing the non-eternal with the eternal (non-Self with the Self) and thus wrongly judging or mis-perceiveing reality. 22. The five kleshas are the afflictions or cuases of suffering, they are ignor ance, egoism, attraction, aversion and clinging to life. 23. The kleshas are held in the causal (Karmic) body and yoga practice brings t hese karmas to light and resolves them to their orgional source of ignorance thr ough the practice of meditation. 24. The five Yamas are non-harming, truthfulness, control of sexual energy, non -stealing and non-coveting. They are principles of right relationship. When es tablished in these virtues one will always have peace of mind. 25. The Niyamas are purity, contentment, tapas, self-study and surrender to God . These principles help to purify (Kriya) and help elimiate negative karmas and proclivities.. 26. The Yamas and Niyamas are foundational to Ayurveda as well because they hel p foster yogic habits which promote cleanliness, purification and a balanced min d. 27. In terms of the Yoga sutras, Asana is any seated posture which when mastere d can be maintained with ease. When this is acheieved, one can let go of the con nection between body and mind (affliction of opposites) and therefor is prepared for pranayama and meditation. 28. The Yoga Sutras do not mention particular asanas but must be reffering to s eated asanas such as padmasana, siddhasana or vajrasana. 29. Pranayama in the Yoga Sutras is defined as a controlling and internalizatio n of the prana so that the breath eventuall ceases and the mind is rendered fit for internalization.

30. Pratyahara is the control of the senses. This is acheieved by the prelimin ary pranayama since the prana is what activates the sensory perception. When th e current of prana and movement of senses are regulated, then the senses can foc us on the nature of the mind or only the nature of the mind remains. 31. The outter limbs of Yoga are the first five steps of the eight limbed syste m: Yama, Niyama, Asana, Pranayama, Pratyahara. They are the preparatory steps t o the last three (called Samyama) which are involved soley with the workings of the mind and inner being. 32. Dharana is the ability to concentrate the mind on a single object. It is d eveloped once there is adequate mental energy and the senses and prana are contr olled. 33. Dhyana (mediataion) is achieved after sustained concentration. At this sta ge the mind relects the nature of the object focused on. 34. Samadhi is a stage of absorption in which the mind loses itself in its obje ct and thus reflects the truth of the object clearly (like a mirror). 35. Samyama then is complete concentration which is the name given to the later three limbs of the ashtanga system. It is meditation and absorption where the chitta is made into a derect instrument for higher knowledge and perception. 36. Pratipaksha Bhavana is meditation upon the consequences of wrong actions.

37. Siddhis are gained by various forms of concentration for example on gross e lements, the Vayus, Nadis, chakras, the sun etc. They can also arise from birth , the use of herbs, tapas or Samadhi or by worship of the diety governing that p ower. 38. The eight Yogic Siddhis are achieved through the higher powers of Prana (Va yus), will power (concentration) and union with the will of God. 39. Some important Ayurveda Vidyas are knowledge of the seven chakras (Saptacha kra), the five elements (Pancha Mahbhuta), three doshas (Tri Dosha), seven Dhatu s (Sapta Dhatu) and knowledge of herbs (Oshadhi). 40. Some important Ayurveda Siddhis are pulse mastery (Nadi), face and figure r eading (Akriti), mastery of pranic healing (Prana) and mastery over mantras and their power (Mantra). 41. Nadi Siddhi is the ability to diagnose the condition of a person on pulse a lone, it is the most important diagnostic siddhi in Ayurveda. 42. Prana Siddhi is the mastery of pranic energy to heal with ones touch, prese nce and/or heart. 43. Time is usually necessary in Yoga because we have many deep seated samskara s which rise up again and interfere with practice. They must be avoided and con tinually resolved through firm practice until they come to an end completely.

44. Kaivalya is the ed in it own nature. d doshas comes to an arises. Henseforth

supreme state where the power of consciousness is establish From practice the afflictive tranformation of the gunas an end and the kleshas and karmas are resolved and deep wisdom there is no need for a future birth.

45. The Bhagavat Gita is important as a Yoga text because it covers the main to pics of the Sutras in more detail, more clearly and more comprehensively. It al so discusses the science of the gunas which is important for Ayurvedic and Yoga psychology understandings. 46. ing of the The main yoga taught in the Bhagavad Gita is Karma Yoga which requires putt ones life under the guidance of a higher intelligence thus finding the state balance. In this way, one does not accumualte negative Karmas and performs yoga of "skill in action".

47. The Upanishads teach that OM is the Godhead and higher Self and that the Se lf is the essence of Prana (Cosmic Prana). They also go into detail about the t attvas, Samkaya and the yoga practices of concentration. 48. Lord Krishna is important as a teacher of yoga because many traditions such as Kriya yoga and Krishnamcharya trace their teachings back to his and sayings. Also Patanjali was a devotee of Lord Krishna. 49. Yogic disciplines of samyama, Kriya yoga and pranayama can all be viewed as a Yajna or sacrifice by offering these senses and actions up to our higher cons ciousness for transformation to occur. 50. The chanting of OM is direct means of Self-realization in yoga. It is not only the word of Ishvara but is also Brahman and the higher Self. 51. Lord Shiva is said to have been the origional teacher of Hatha yoga. He is the ruler of Prana, Tejas and Ojas as well as one who grants longevity and is t he lord of time. He represents pure being and consciousness as well as the the supreme Prana. In this way as Yogeshvara he is the lord of the yogis. 52. The Nath Yogis are are main exponents of the Hatha Yoga tradition. 53. The Nath Yogis are connected and mentioned by many modern traditions includ ing Krishnamacharya, Yogananada, Muktananda as well as Shankara, Kashmiri Shaivi sm and Kriya Yoga. 54. The three main aspects of traditional Hatha Yoga are Asana, Pranayama and M editation ("Raja Yoga"). 55. The ten Yamas in Hatha Yoga are non-violence, truthfulness, non-stealing, c ontrol of sexual energy, patience, firmness/determination, compassion, straightf orwardness, right diet and purity/cleanliness. 56. The ten Niyamas of Hatha Yoga are self-discipline, contentment, faith, char ity, worship of God, study of texts, modesty, right views, repetition of mantras and worship of the sacred fire. 57. In the Hatha Yoga tradition, Asanas are used first to make the body free fr om disease. Then they are performed to create lightness by controling prana in the aid of Pranayama and meditation. 58. Hatha Yoga seeks to control the mind thought control of prana whereas Raja Yoga emphasises the use of will power. Both seek the stabilization of the mind in preparation for meditation.

59. Hatha Yoga relates with Ayurveda by the fact that many asanas effect the di gestive power. Ayurvedic terms are often stated in the Hatha Yoga Pradipika and the emphasis on diet and the six purificatory practices are similar to Shamana and Shodhana therapies in Ayurveda. 60. Classical Hatha Yoga recommends for yogis a diet that is moderate, not too spicy or heavy, dried or recooked. Yogis should take foods that are nourishing like grains, dairy products, pure vetables, nuts, mung beans and generally those foods that are pleasnat to the mind and suitable to conditions. 61. Yogic detoxification diets include eating mainly raw foods (roots and fruit s). 62. Ayurveda would modify the yogic diet by taking into consideration the doshi c condition of patients and the condition of the tissues as well as the medicina l uses of some restricted foods such as garlic and asafoetida. 63. Mulabandha consists of pressing the perineum gently with the heel of the fo od while contracting the anus to draw the Apana upward. 64. Uddiyana Bandha is performed by contracting the abdomen back and up against the lower part of the rib cage with the exhalation of air from the lungs. 65. Jalandhara is practiced by contracting the throat and holding the chin firm ly bent toward the throat. 66. The six purification practices of hatha yoga perform many of the same effec ts sought in Ayurvedic treatment. Dhauti treats excess Kapha. Basti treates ex cess Vata but also eliminates pitta downward. Neti and Trataka treat ailments i n the head and eyes. Nauli ignites the digestive fire and Kapalabhati reduces K apha dosha. 67. The sun and moon are the two main centers of the body in the Hatha Yoga tra dition. The center of the moon is in the soft palate at the back of the throat. The sun is located in the solar plexus. The moon governs our mental and senso ry activity and the sun governs vitality, digestion, heat and circulation. 68. Balancing female and male energies in Hatha Yoga is the same as balancing I da/Pingala, Kapha/Pitta, Soma/Agni, Moon/Sun. Since these energies of nutrition /receptivity and heat/aggression are within all of us, we must take care to unde rstand them and balance them in order to transcend and develop in the yogic prac tices. 69. Agni is centralized in the solar plexus, soma has its origin in the crown c hakra. 70. Traditional Hatha Yoga uses many topics included in Tantric Yoga texts like the use of mantras, Kundalini Yoga and other tantric practices which involve ba lancing subtle counterparts of the doshas such as Prana, Tejas and Ojas.