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Journal articles on the topic 'Bhakti Yoga'
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1
Sumertini, Ni Wayan. "Filsafat Kelepasan dalam Yoga Sutra Patanjali." Sanjiwani: Jurnal Filsafat 12, no. 2 (November 15, 2021): 186. http://dx.doi.org/10.25078/sjf.v12i2.2614.
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<p><em>Yoga is a way to connect oneself to God. The term ‘yoga’ can be found in various sruti and smerti texts. Specifically, yoga is described in Indian philosophy (darsana), otherwise known as the yoga sutras composed by Maharsi Patanjali. Patanjali's teachings emphasize devotion to God (Isvara). Only by Bhakti can Yogis (one who practice the discipline of yoga) attain eternal happiness free from any disease or suffering (klesa). Patanjali systematically compiles the discipline that must be carried out by Yogis, namely by implementing the Astanga Yoga discipline which emphasizes Bhakti to God by reciting the holy script OM as a symbol of God in the form of Nirguna Brahman. This can be achieved through Raja yoga which is divided into two parts. First, bahiranga includes Yama, niyama, Asana, Pranayama and pratyahara. This is called indirect or external help. Second, antaranga includes Dharana, Dhyana and Samadhi, namely direct help from within.</em></p><p><em>Yoga adalah jalan untuk menghubungkan diri kepada Tuhan, kata yoga dapat ditemukan di berbagai teks sruti maupun smerti. Secara spesifik yoga dijelaskan dalam filsafat India (darsana), atau dikenal dengan yoga sutra yang disusun oleh Maharsi Patanjali. Ajaran Patanjali menekankan tentang Bhakti kepada Tuhan (Isvara). Hanya dengan Bhakti para Yogi (seseorang yang menjalankan disiplin yoga) dapat mencapai kebahagiaan abadi yang tidak terikat dari segala penyakit atau penderitaan (klesa). Patanjali menyusun secara sistematis tentang disiplin yang harus dilakukan oleh para Yogi, yaitu dengan melaksanakan disiplin Astanga Yoga yang di dalamnya menekankan Bhakti kepada Tuhan dengan mengucapkan aksara suci OM sebagai simbol Tuhan dalam wujud Nirguna Brahman. Hal tersebut dapat ditempuh melalui Raja yoga yang dibagi menjadi dua bagian. Pertama, bahiranga meliputi Yama, niyama, Asana, Pranayama dan pratyahara. Ini disebut pertolongan-pertolongan yang tak langsung atau yang datang dari luar. Kedua, antaranga meliputi Dharana, Dhyana dan Samadhi, yakni pertolongan-pertolongan langsung dari dalam.</em></p>
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Artana, I. Wayan, I. Ketut Suda, and I. Wayan Winaja. "Achieving physical and spiritual happiness on bhakti yoga." International journal of linguistics, literature and culture 5, no. 4 (July 31, 2019): 7–18. http://dx.doi.org/10.21744/ijllc.v5n4.685.
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The current paper discussed two points of view, namely; first, analyze critically the methods used to internalize bhakti yoga devotion to followers. Second, to critically analyze the implications that have arisen after the establishment of bhakti yoga ideology. These are very interesting to study because practically bhakti yoga provides “convenience” in achieving physical and spiritual happiness. That is, taking a way that does not twist can accelerate to religion destination, namely the achievement of physical and spiritual happiness. The results showed first, the process of understanding bhakti yoga ideology was carried out by (1) through nawa widha bhakti, (2) hermitage, (3) raising cattle, (4) associating with spiritual teachers (sadhu sangga). Second, the ingrained bhakti yoga ideology has implications for religious life, namely the use of symbols of religious sect identity unlike the use of japamala and tilaka. Implications to socio-culture, there is an interaction of follower’s culture before and after they take part in bhakti yoga in religious sects. The implication for the economy of religious sects and followers is a capital exchange between followers and capital accumulation on followers and organizations.
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Juni, Ngakan Ketut, and I. Made Adi Brahman. "Kajian Filosofi dan Aktualisasi Ajaran Bhakti Yoga." Sphatika: Jurnal Teologi 12, no. 1 (March 31, 2021): 76. http://dx.doi.org/10.25078/sp.v12i1.2133.
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<p><em>The teaching of bhakti yoga is a teaching that examines how or how to connect and unite with God. Bhakti yoga emphasizes the path of developing deep compassion, reverence, service and devotion towards God in all His manifestations. The teaching of bhakti yoga is expressed in several ways, including: carrying out prayers / worship, having a heart full of gratitude, respecting anyone, and carrying out social activities.</em></p>
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Kerr Neppel Mariano, Ana Carolina, and Romero Bittencourt e Carvalho. "fenômeno místico do sankīrtana enquanto singularidade da experiência religiosa de bhakti-yoga." Sacrilegens 18, no. 2 (January 30, 2022): 83–107. http://dx.doi.org/10.34019/2237-6151.2021.v18.36071.
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Bhakti-yoga, o yoga da devoção, é o elemento central da tradição Vaiṣṇava Gauḍīya do Hinduísmo, possuindo como ritual mais presente e conhecido a prática do canto congregacional de mantras, o sankīrtana. Neste trabalho, trazemos conceitos como samādhi, mokṣa e prema-bhakti sob a ótica da tradição estudada, apresentando a prática do sankīrtana como aquilo que exprime a mística vaiṣṇava e torna possível a vivência real dos conceitos supracitados na vida do devoto. Tendo como meta uma consciência conectada à Divindade e um estado de amor puro por Deus (prema), demonstramos neste artigo, a partir da fenomenologia e análise bibliográfica, o sankīrtana como singularidade e essência do caminho de bhakti-yoga.
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Ali, Matius. "FILSAFAT YOGA Ashtānga-yoga Menurut Yoga-Sūtras Pātañjali." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 9, no. 2 (October 11, 2010): 177–208. http://dx.doi.org/10.36383/diskursus.v9i2.214.
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Abstract: What is Yoga? How is Self-realization achieved through Yoga? The great Sage Pātañjali (3rd Century B.C.) defined yoga in the Yoga-Sūtras as “the restraint of the modifications of the mind” (yogaś-citta-vritti-nirodah). In his Yoga-Sūtras (196 sutras), Pātañjali systematically laid down the exact methods and techniques for attaining Self-realization through the Eight Limbs of Pātañjali’s Yoga (Ashtānga-yoga). This system is commonly known as Rāja-yoga (Royal yoga). This Eight Steps is the way to attain self-transcendence. It consists of yama, niyama, āsanas, prānāyāma, pratyāhāra, dhāranā, dhyāna and samādhi. This article will focus on Ashtānga-yoga in the practical and philosophical contexts. Other systems of yoga also use this Eight Steps, but each yoga may start from and emphasize different aspects of yoga. However all systems of yoga accept and practice the Eight Steps of yoga to achieve the final goal, that is liberation (kaivalya, moksha, mukti). Yoga also reconciles the six systems of Indian Philosophy (Shadh Darśana).
Keywords: Rāja-yoga (Royal yoga), Hatha-yoga (Hard yoga), Bhakti-yoga (Yoga of Devotion), Jñāna-yoga (Yoga of Knowledge), Ashtānga-yoga (Eight limbs of Yoga), Citta-vritti-nirodha (Restraint of modification of the mind), Purusha (Spirit), Prakriti (Matter), Iśvara-pranidhāna (Surrender to God), Moksha (Liberation).
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Saitya, Ida Bagus Subrahmaniam, and Ni Luh Ratna Sari. "Implementasi Ajaran Bhakti Marga Yoga di Bali." Sphatika: Jurnal Teologi 12, no. 1 (March 31, 2021): 85. http://dx.doi.org/10.25078/sp.v12i1.2138.
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<p><em>The existence of Banten in the religious activities of Hindus in Bali goes through a long history. In the Yajur Veda book, it is stated that there are offerings made to Gods as a manifestation of Brahman in the form of; gandam, ksatam, puspam, dupam, dipam, toyam, gretam, and soma. Meanwhile, in the Tantrayana teachings which are still very influential in Bali, it is stated that to show a sense of devotion to God one should carry out the concept of Panca Tattwa namely; matsya, mamsa, madhya, mudra, and maithuna. Both Vedic and Tantrayana teachings, and the local minds of the Balinese people, always underlie the offerings in the form of “offerings” which are packaged in symbols of human hope for God's manifestation. Hindus in Bali in practicing dharma bhakti to Him to God by using the means of offering can increase their faith and sradha bhaki and as an indicator of their longing identity.</em></p>
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Wisarja, I. Ketut, Ni Nyoman Suastini, and Ni Wayan Aryani. "Altruisme Bhakti Marga Yoga dalam Bhagavadgita." Sphatika: Jurnal Teologi 13, no. 1 (March 1, 2022): 14–38. http://dx.doi.org/10.25078/sphatika.v13i1.1118.
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Humans as multidimensional beings, in their daily interactions with other people produce different impressions, views and conclusions from one another. Human actions or behavior in the form of social concern to provide selfless help to others have recently been felt to have faded or disappeared. Therefore, the teaching of bhakti marga yoga is actually a way or way of connecting with God through love, loving the country, loving individuals who deserve respect, loving fellow human beings, and loving the universe. That is the true truth contained in bhakti marga yoga, because this teaching immediately enjoys the fruits of religion, where love is the tool and love is the goal. This article aims to discuss and analyze various kinds of motivations for someone to provide help and their correlation with the teachings of their religion. Primarily the teachings of bhakti marga yoga in the Bhagavadgita.
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주명철. "A Study on Narada's Bhakti-Yoga Forcusing on Classical Yoga." Journal of Indian Philosophy ll, no. 37 (April 2013): 35–60. http://dx.doi.org/10.32761/kjip.2013..37.002.
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Kalimuthu, Sennimalai. "The Siddha Breathing Techniques as Preventive Medicine." Journal of Skeleton System 1, no. 1 (December 18, 2022): 01–05. http://dx.doi.org/10.58489/2836-2284/002.
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Yoga is a part and parcel of spirituality. There are several yogas and a number of schools of thought. Yoga definitely provides health. But peace of mind should include health. There are different kinds of yoga namely, bhakti yoga, karma yoga, raja yoga, kriya yoga, Kundalini yoga etc. The prime purpose of all of this yoga is the attainment of liberation for the sadhakas and sadhikas. The various spiritual practices formulated and introduced by our Seers consist of controlling the mind and strengthening the body. But the problematic problem is it is VERY difficult to calm and tame the mind. One can guarantee for the body built and it is impossible to answer in positive for mind control. Till this day, the current mind control yogic and other practices require LONG PERIOD of time. So far, no ways and means have been put forward for RAPID RESULTS. In this work, the author confidently proposes quick result oriented three EASY types of breathing techniques without any side effects and pains. In this work, the author unlocks the hidden treasures of mysteries of 32000 years old Tamil Lemurrian yoga.
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Dhungana, Siddhartha. "An Eastern Philosophical Dimension of an English Language Teacher's Professionalism: A Narrative Analysis." International Journal of Linguistics, Literature and Translation 5, no. 9 (September 25, 2022): 101–12. http://dx.doi.org/10.32996/ijllt.2022.5.9.10.
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This paper primarily investigates dimensions of English language teacher professionalism for a teacher to reflect and make a strategic professional commitment to implementing effective educational programs for the present and future. It incorporates eastern Hindu practices, particularly life values from the Bhagavad Gita, as a foundation for professional teacher enrichment. Essentially, it applies three categorical practices in teachers' professionality, namely Karma Yoga, Jnana Yoga, and Bhakti Yoga, to illustrate, ignite further ahead, and sharpen academic journey, professional journey, and professional devotion by reflecting on common practices. During such a journey, teachers attain a professional essence as they surpass Karma Yoga, Jnana Yoga, and Bhakti Yoga in terms of basic quality formation. The three narrative stories for each category mentioned above are analyzed to demonstrate professionalism and its journey. The data gathered from a research participant who has achieved a high level of professional success and inspires all English language teachers in Nepal is used to create stories for narrative analysis. The narrative analysis is based on eastern themes supported by Vygotsky's developmental psychology concept. Furthermore, the structural analysis is based on the narrative analysis of Gary Barkhuizen.
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Rusli, Ayu Rustriana. "SPIRITUALITAS DALAM AGAMA HINDU." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 20, no. 1 (May 23, 2019): 80–92. http://dx.doi.org/10.15548/tajdid.v20i1.168.
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Spiritualitas dan agama adalah dua hal yang berbeda namun tak dapat dipisahkan. Karena spiritualitas adalah salah satu cara manusia dalam beragama. Dalam Hindu, jalan spiritualitasnya memberi peluang bagi setiap individu untuk memilih cara yang sesuai dengan potensi dan bentuk penghayatannya serta sesuai dengan situasi dalam kehidupan individu yang bersangkutan. Oleh karena itu ada empat cara atau jalan spiritualitas dalam Hindu yang dapat dipilih yaitu Karma Yoga, Bhakti Yoga, Jnana Yoga dan Raja Yoga
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Saraswati, Ida Ayu Gde Apsari, and I. Gusti Agung Paramita. "KONSEP SURGA, NERAKA DAN MOKSA DALAM KAKAWIN CANDRA BAIRAWA." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 15, no. 28 (October 28, 2016): 29–44. http://dx.doi.org/10.32795/ds.v15i28.58.
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The core teaching of Candra Bairawa is Catur Yoga Marga implementation in its entirety which cannot be treated separately. From the concept of catur yoga marga there raises the teaching of karma sanyasa that includes karma marga, bhakti marga, jnana marga, and yoga marga while those who only take the jnana marga and the yoga marga will give rise to the concept of yoga sanyasa teaching. These two concepts are depicted by the main character, Candra Bairawa as the sanyasa yoga, and Yudhistira as the character of karma sanyasa. Both are equally reaching the realm of moksha by releasing their spirit; Yudhistira to the realm of Shiva, whereas Candra Bairawa takes the jnana yoga marga to reach the same realm. Essencially, both are equally regarded to have Samyajnana or having the right knowledge.
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Sugiharta, Dewa Made Bali. "Konsep Prawerti Dan Niwertipada Kitab Katha Upanisad Sebagai Media Pendidikan Teologi Masyarakat Bali." JURNAL YOGA DAN KESEHATAN 2, no. 2 (July 3, 2020): 166. http://dx.doi.org/10.25078/jyk.v2i2.1571.
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<p>Konsep Prawerti dan Niwerti merupakan jalan atau sadhana untuk mewujudkan rasa bhakti kehadapan Tuhan, dimana Prawerti dilakukan dalam bentuk Tapa, Yadnya dan Kirti sedangkan Niwerti dilaksanakan dalam bentuk Yoga dan Samadhi. Konsep Prawerti dan Niwerti ini secara keseluruhan mengajarkan tentang Bhakti Marga yang dalam pelaksanaannya menggunakan Karma Marga, Jnana Marga dan Raja Marga Yoga. Konsep Prawerti dan Niwerti sesungguhnya baik secara eksplisit maupun implisit terdapat dalam berbagai sumber sastra ajaran Agama Hindu, salah satunya pada Upanisad tepatnya pada Katha Upanisad. Sebagai bentuk sadhana yang dijalankan oleh umat Hindu maka konsep Prawerti dan Niwerti terimplementasi dalam berbagai bentuk cara pemujaan terhadap Tuhan mulai dari Yadnya dalam bentuk ritual, yoga, maupun relasi pembeajaran guru dan murid. Kedua konsep yang terdapat dalam Katha Upanisad tersebut seyogyanya mampu menjadi media pendidikan yang mampu mengedukasi dan memberikan pemahaman tentang cara pemujaan Tuhan yang berimplikasi pada tentang pembelajaran konsep ketuhanan di dalam masyarakat khususnya masyarakat Bali </p><p><strong><br /></strong></p>
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Donder, I. Ketut, and Prasanthy Devi Maheswari. "YOGA DAN TEOLOGI DALAM BHAGAVADGĪTĀ." Jurnal Yoga dan Kesehatan 7, no. 1 (March 31, 2024): 42–58. http://dx.doi.org/10.25078/jyk.v7i1.3594.
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Kebanyakan orang Barat menganggap bahwa yoga hanya sebagai Hatha Yoga, padahal yoga adalah disiplin spiritual dengan banyak jenis. Beberapa yang paling terkenal adalah Karma Yoga, Bhakti Yoga, Jnana Yoga, dan Raja Yoga. Yoga (sbg. kata benda) adalah suatu disiplin spiritual dan asketis Hindu, yang sebagian di antaranya, termasuk juga latihan mengontrol pernapasan, meditasi sederhana, dan sikap tubuh tertentu, secara luas dipraktikkan untuk kesehatan dan relaksasi. Yoga bukan sekedar Asana (Hata Yoga): Tapi yoga pada dasarnya adalah disiplin spiritual yang bertujuan untuk mencapai kesempurnaan rohani yang mem-buat tubuh fisik elastis ibarat bayi dalam kandungan, suci lahir batin ibarat bayi tanpa kepalsuan. Penelitian ini adalah penelitian kualitatif yang data-datanya bukan berbentuk angka-angka, tetapi datanya berbentuk deskripsi yang didapat melalui berbagai literatur. Metode analisisnya mengggunakan metode deskriptif kualitatif dan metode interpretative. Teori yang digunakan adalah teori Vedanta dan teori yoga. Hasil penelitian menemukan bahwa apabila seseorang dengan disiplin mempraktikkan yoga, maka latihan tersebut dapat menyempurnakan fungsi tubuh fisik dan spiritual sehingga memungkinkan dapat mencapai jivanmukti atau realisasi diri atau mencapai kesadaran Tuhan semasih hidup di dunia, dan moksa setelah kematian.
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Adnyana, Ida Bagus Putu. "Raja Yoga Sebagai Jalan Mencapai Pemahaman Akan Hakikat Brahman (Studi Kasus Pustaka Suci Bhagavad Gītā)." JURNAL YOGA DAN KESEHATAN 4, no. 1 (March 31, 2021): 63. http://dx.doi.org/10.25078/jyk.v4i1.2029.
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<p><em>Catur Yoga are four ways that humans can take to unite themselves with Brahman. The four paths include Karma Yoga, Bhakti Yoga, Raja Yoga, and Jnana Yoga. Of the four paths, this study will discuss Raja Yoga, which is the most difficult way or way for humans to do if it is done without the assistance of a spiritual teacher. Raja Yoga teachings emphasize the process of the self to be able to control all activities of the movement of the mind for the realization of a clear and good mind and always focus on Brahman. The state of the self that is able to control the movement of one's mind in the Yoga Sutras of Patanjali is called Citta Vrtti Nirodha. Citta Vrtti Nirodha will lead human life to Moksartham Jagadhita Ya Ca Iti Dharma. The teachings of Raja Yoga will be studied in depth and comprehensively using the literature study of the sacred literature of Bhagavad Gītā as the main source.</em></p>
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Sena, I. Gusti Made Widya, I. Nyoman Kiriana, and Ni Nyoman Sri Widiasih. "Tri Wisesa Yoga: Satyam, Sivam, Sundaram (Tiga Aspek Realisasi Holistik Menuju Kesadaran Sosio-Spritual)." Jurnal Yoga dan Kesehatan 5, no. 1 (March 30, 2022): 61–77. http://dx.doi.org/10.25078/jyk.v5i1.839.
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Yoga sebagai jalan hidup dapat mengantarkan seseorang untuk kembali pada hakikat dirinya yang sejati, yakni hakikat diri sebagai bagian dalam kehidupan semesta. Mengetahui dan memahami tri wisesa yoga merupakan tujuan penelitian ini. Pengumpulan data penelitian ini menggunakan teknik observasi, wawancara dan studi dokumen. Berdasarkan analisis data yang dilakukan, diperoleh kesimpulan yaitu Satyam (kebenaran), Sivam (kesucian) dan Sundaram (keindahan) di dalam ajaran yoga adalah tiga aspek yoga yang dipergunakan sebagai dasar konsep filsafat, seni, kesehatan dan realisasi diri dalam mempelajari, menginterpretasikan dan mempraktikkan yoga secara benar. Aspek Satyam (kebenaran) yoga adalah unsur intelektual dan moralitas dalam yoga memiliki keyakinan terhadap Iswara sebagai realitas tertinggi yang didukung oleh berbagai kitab Hindu, seperti: Vedanta, Bhagavad Gita, Siva Samhita, Gheranda Samhita, Hatha Yoga Pradipika, Yoga Vasista, Goraksasatakam, Sutra Patanjali dan lainnya. Kedua adalah konsep Sivam, adalah dengan praktik yoga dapat memberikan kesucian, kebajikan, keuntungan dan kebaikan bagi tubuh seseorang yang mempraktikkannya, baik bagi tubuh fisik, psikis maupun spritual. Ketiga, adalah Sundaram, mengandung konsep bahwa yoga yang dipraktikkan memiliki nilai keindahan sebagai simbol kesatuan, keseimbangan dan kejelasan praktik. Berbagai pose yoga asanas yang dilakukan adalah wujud dari bentuk bhakti dalam meningkatkan kompetensi dan realisasi diri.
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S, Parimala, and Judu Ilavarasu. "Self-determination Theory and Indian Wisdom." NHRD Network Journal 15, no. 4 (October 2022): 438–45. http://dx.doi.org/10.1177/26314541221123103.
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Self-determination theory (SDT) has become a prominent motivational theory. It suggests the existence of three fundamental psychological needs: autonomy, competence and relatedness. When these three needs are pursued and met to varying degrees, the motivation will be self-sustaining and the resulting behavioural change will be long-lasting. This is essential for the growth and sustenance of the organisation. We attempted to discuss the role of SDT in organisational behaviour and to present a few concepts of Indian philosophy, such as karma yoga, bhakti yoga and jnana yoga, that are pertinent to the practical implementation of SDT in organisational settings. We contend that combining SDT with these Indian thoughts can result in a harmonious, self-sustaining organisational system.
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Bandopadhyay, Arun. "Katha Prasanga: Balananda’s spiritual discourses in colonial Bihar in the early twentieth century." Studies in People's History 4, no. 1 (April 20, 2017): 68–76. http://dx.doi.org/10.1177/2348448917693741.
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The example of Ramakrishna, a temple priest whose conversations recorded in Kathamrita so much affected the Bengali middle class, suggests the need for the scrutiny of the conversations of another holy man, Balananda, recorded in the Katha Prasanga. Giving a message of religious tolerance, yoga, Shaivite bhakti and social conservatism, he too had a middle-class following among the Bengali intelligentsia in Bihar.
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Khanal, Ganesh. "Hinduism: A Perspective on the World and Life Education." Rupantaran: A Multidisciplinary Journal 5 (September 27, 2021): 39–50. http://dx.doi.org/10.3126/rupantaran.v5i01.39831.
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Once religion was ruling the world as science is doing today. The rule is possible through power and knowledge. This indicates that religious philosophy can also regarded as an important source of power and knowledge. Hinduism, Buddhism, Christianity and so on as forms of religious faith have different philosophy become basis of knowledge. This paper, based on review of articles relevant on the theme, Hinduism, argues that Hinduism is an important perspective on knowledge which explains what world is and how it is operating. The ultimate goal of life is to get liberation which is possible through Hinduism. Hinduism has four basic paths that lead to union with God. These paths are for persons of different temperaments and natures. Some may prefer contemplation, some may be rational, some may be emotional and some may believe in action. Each path is called Yoga (Yoking of mind to God. These yoga are: (i) Raj-yoga, (ii) Jnana-yoga, (iii) Bhakti-yoga, (iv) Karma-yoga, through which human beings liberates himself/herself. Thus Hinduism is a perspective of knowledge which guides human beings understanding the nature of the world and the way through which liberation is possible.
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Chitale, Rajshree, and Aruna Jadeja. "RESTRAINING INFLUENCE OF MIND WITH BHAKTI YOGA PHILOSOPHY BY GNANESHWARI GEETA." Divyayatan - A Journal of Lakulish Yoga University 1, no. 2 (June 29, 2024): 18–24. http://dx.doi.org/10.69919/7dyy5745.
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This is a matter of experience which saints have taken and explained in scriptures written by them. Combination of Karma, Gyan and Bhakti Yoga explains attaining one-pointedness of mind. In this series of restraining influence of mind Gnaneshwar Maharaj in his Gyaneshwari Geeta, commentary on Bhagwat Geeta, explains with his verses. Gnaneshwari Geeta has verses for improving mental health. Gnaneshwari Geeta educates mind and advances the inner processor of aspirant to uplift from ill thoughts to universal appreciation. Winning mind is a tedious process. Controlling mind’s fickleness and making it restrained is another difficult task. Though once conquered mind can be conditioned to healthy state and can travel towards the journey of God and Self-Transcendence. Controlling mind’s restlessness three factors which work together are one-pointedness of mind, moderation and regulation in life style and third is balance and harmony in perspective. One-pointedness of mind requires mind to restrained and controlled. Moderation and regulation in life style implies actions must be in measured way and balance and harmony in perspective having a positive and constructive outlook towards actions. These three together make up a healthy mental state. For achieving these three ones need to practice for the same and detaching from the action done. In worldly affairs, one needs concentration and focus. It is not that the qualities needed for worldly success are different from those needed for spiritual progress. Spirituality means nothing but purification of worldly life and concentration or focus is the key to success. Success is hard to come without one-pointedness, focus of mind and strong strengths. The mind should, in fact, go on getting stronger and soul should become stronger as one gets older. In reality it happens exactly opposite. So, attaining one-pointedness of mind is very important to achieve all round success. May it be worldly and spiritual. For that one need to fix the mind in the self and withdrawal from ill thoughts. We may put a stop to worldly activities but the inner wheel or processor continues to revolve all around the world. Just like not putting inputs through outer wheel but output of memories continues. One must be able to stop the inner processor. This processor needs power of self for enlightenment. When thought process starts to process through self-power it is priceless treasure. Saints have shown what a man can achieve even while remaining caged within the body.
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Ni Made, Yunitha Asri Diantary, and I. Made Hartaka. "IMPLIKASI YOGA MARGA TERHADAP KESEHATAN ROHANI." JURNAL YOGA DAN KESEHATAN 3, no. 2 (September 26, 2020): 152. http://dx.doi.org/10.25078/jyk.v3i2.1703.
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<p><em>Hindus have a noble purpose in life namely moksartham jagadhita ya ca iti dharma or attain jagadhita (physical well-being) and moksa (inner peace). This goal can be achieved by a variety of paths known as catur marga or catur yoga. Catur marga or catur yoga is a method or way that can be done to get closer between humans and God. The catur yoga marga are bhakti yoga, karma yoga, jnana yoga, and raja yoga. Each individual can take the path that he wants to pursue to reach God. This path is carried out with a sincere heart and in accordance with the conditions of each Hindu. Through this yoga path, Hindus can actualize their lives in accordance with their respective obligations. Self-control through mind control as a whole through the practice of meditation can be a medium in achieving this life goal. Control of the senses and the human mind is key in managing the mental and spiritual health of mankind. In yoga this self-control is very important and important to apply, so it is obligatory to do meditation in this life as a way to achieve spiritual health that is directly related to physical health. A healthy mind will mean creating a healthy body.</em></p>
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Kadek Suwiti and Ni Luh Putu Wiardani Astuti. "FUNGSI DAN GERAKAN YOGA ASANAS TERHADAP REMAJA DI SANGGAR JEPUN BALI DUSUN KALONGAN MAGUWOHARJO DEPOK KABUPATEN SLEMAN YOGYAKARTA." Jawa Dwipa 2, no. 1 (June 25, 2021): 1–13. http://dx.doi.org/10.54714/jd.v2i1.34.
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Penelitian ini mendiskripsikan gerakan yoga asanas, manfaat dan fungsi yoga terhadap remaja di Sanggar Jepun Bali, gerakan-gerakan yoga yang efesien, dan berguna untuk kesehatan remaja. Dalam Jurnal ini menggunakan pendekatan kualitatif deskriptif, pendekatan tersebut digunakan untuk mendapatkan pemahaman yang mendalam tentang pelaksanaan kegiatan yoga asanas bagi remaja, metode kualitatif dipakai sebagai prosedur penelitian yang menghasilkan data deskriptif berupa kata-kata tertulis atau lisan dari orang-orang atau pelaku yang dapat diamati. Pendekatan kualitatif ini diarahkan pada individu secara menyeluruh dalam keutuhan kelas. Relevansi pemilihan pendekatan ini adalah bahwa penelitian kualitatif pada prinsipnya adalah mengamati perilaku orang dalam lingkungan kehidupannya, berinteraksi dengan mereka, dan berusaha memahami aktivitas yang ada di sanggar Jepun juga dengan dunia sekitarnya.Hasil penelitian menunjukan gerakan yoga asanas Jepun Bali berjalan dengan baik meliputi : (1).Cara memilih gerakan sesuai dengan kebutuhan remaja, yaitu dengan gerakan yoga, ada lima gerakan fokok yang diterapkan yaitu : Surya Namaskar ( Penghormatan terhadap Matahari), Vrksana (Postur Pohon), Hanurasana (Postur Busur), Dhava Mukha Dhanursana (Postur Roda), dan Matsyasana (Postur Ikan). Manfaat dan fungsi Yoga Asana, menyatukan atau mengubungkan diri untuk Tuhan. Yoga juga sebagai pengendali gerak- gerak pikiran. Yoga asanas. Bagi remaja yoga asanas sangat penting di lakukan untuk meningakatkan srada, bhakti, konsentrasi, daya ingat belajar dan menjaga kematangan atau keseimbangan bagi jasmani rohani, dengan tujuaan membuka pikiriran dan spritual ke arah yang positif. Fungsi dan manfaat yoga asanas dapat menjaga tubuh menjadi lebih sehat lentur membuang racun dari dalam tubuh, serta meningkatkan rasa percaya diri, kemampuan untuk berpikir positif.
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Marwati, Marwati, Bekti Handayani, Trijani Moedjiherwati, and Maria Octaviati. "Prenatal Yoga Sebagai Upaya Mengurangi Ketidaknyamanan pada Ibu Hamil." Jurnal Pelayanan dan Pengabdian Kesehatan untuk Masyarakat 2, no. 1 (June 29, 2024): 1–7. http://dx.doi.org/10.52643/jppkm.v2i1.4276.
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Kehamilan, melahirkan dan mempunyai seorang anak adalah hal alami yang dirasakan oleh seorang wanita hampir di seluruh dunia. Akan tetapi di balik siklus yang alami ini banyak wanita yang mengalami ketidaknyamanan saat kehamilan, persalinan maupun saat masa nifas. Ketidaknyamanan yang dirasakan wanita sebagian besar disebabkan oleh perubahan pada tubuh wanita tersebut, baik secara fisiologis maupun psikologis. Salah satu ketidaknyamanan psikologis yang dirasakan ibu hamil yakni kecemasan, gangguan tidur, depresi antenatal. Sedangkan ketidaknyamanan psikologis selama postpartum terdiri dari depresi postpartum, baby blues. Ibu hamil dapat menggunakan prenatal yoga sebagai salah satu alternatif untuk meningkatkan kualitas hidup dan mengurangi gangguan ketidaknyamanan yang dirasakan selama proses kehamilan. Dalam kegiatan pengabdian kepada masyarakat di Universitas Bhakti Kencana PSDKU Serang pada tanggal 27 Januari 2023, telah diberikan pendampingan prenatal yoga pada ibu hamil, serta pendidikan kesehatan tentang tanda-tanda persalinan dan tanda bahaya persalinan. keberhasilan dari kegiatan ini tampak dari pengetahuan ibu hamil bertambah serta keluhan ibu hamil berkurang. Dari hasil kegiatan pengabdian masyarakat ini diketahui bahwa para ibu hamil dapat mempraktikkan senam prenatal yoga dirumah secara mandiri. Kata kunci : Ibu Hamil, Yoga Prenatal, ketidaknyamanan
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Sundari, Mery. "KONSEP KETUHANAN HINDU SEBAGAI PEMBANGUN SRADHA DAN BHAKTI UMAT HINDU." Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu 5, no. 1 (October 31, 2023): 37. http://dx.doi.org/10.55115/darsan.v5i1.2997.
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Penelitian ini bertujuan untuk meningkatkan sradha dan bhakti umat hindu melalui pemahaman konsep ketuhanan hindu dengan meode penelitian kualitatif. Konsep Hindu tentang Tuhan melibatkan pemahaman bahwa Tuhan ada dalam berbagai bentuk dewa dan dewi. Agar manusia mempunyai sradha dan bhakti kuat untuk menyadari Tuhan, manusia dapat memahami tuhan dengan pengetahuan yang dalam terkait identitas manusia, yaitu Atman. Agama Hindu mengajarkan penganutnya empat cara untuk memahami dan melayani Tuhan, yaitu catur marga yoga. Manusia terikat dengan tanggung jawab di kehidupan ini. Jika berbuat baik, maka kebaikan yang didapatkan, begitu juga sebaliknya, dalam hindu itu disebut dengan karma. Karma yang menentukan manusia menyatu dengan Brahman, maka jika masih ada kekurangan untuk moksa maka manusia akan punarbawa. Untuk memutus punarbhawa, manusia harus melaksakanan dengan tekun ajaran agama hindu untuk mencapai moksha.
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Asmariani, Anak Agung Raka. "Tujuan Manusia dan Jalan untuk Mencapainya menurut Advaita Vedanta." Sanjiwani: Jurnal Filsafat 12, no. 2 (November 15, 2021): 233. http://dx.doi.org/10.25078/sjf.v12i2.2702.
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<p>Humans are social creatures and in social life and have various complex problems. Various problems that exist are very difficult to be solved. Sometimes it is very difficult for humans to focus themselves to find what is really sought in this life so that a thought arises what is the purpose of humans living in this world? In this study Vedanta philosophy is able to answer this question. This study discusses "Human Goals and the Way to Achieving It According to Advaita Vedanta". This research is a qualitative research Herneutics then the data will be analyzed using descriptive and interpretative methods.</p><p>This study found that the human goal is to achieve happiness, life and alive is a human goal towards a higher goal. In the teachings of Advaita Vedanta it is emphasized that to achieve the highest goal, namely Brahman itself, there are several ways that humans can take, namely: 1). Understanding Life and alive, 2). Understanding Reincarnation is a way to repair bad karma in previous lives in the hope that human goals will be achieved. 3). The four paths to the ultimate goal are: Karma Yoga, Jnana Yoga, Bhakti Yoga and Raja Yoga.</p><p> </p><p>Manusia adalah mahluk sosial dan dalam kehidupan sosial sudah pasti manusia memiliki berbagai permasalahan yang kompleks. Berbagai permsalahan yang ada sangat sulit untuk diselesaikan oleh sebagian orang bahkan terkadang manusia sangat sulit untuk memfokuskan dirinya untuk mencari sesungguhnya yang dicari dalam kehidupan ini sehingga muncul sebuah pemikiran apakah tujuan manusia hidup di dunia ini? Dalam penelitian ini filsafat Vedanta mampu menjawab pertanyaan ini. Penelitian ini membahas mengenai “Tujuan Manusia Dan Jalan Untuk Mencapainya Menurut Advaita Vedanta”. Penelitian ini merupakan penelitian kualitatif Herneutika selanjutnya data akan dianalisis dengan menggunakan metode deskriptif dan interpretatife.</p><p>Penelitian ini menemukan bahwa tujuan manusia adalah mencapai kebahagiaan, hidup dan kehidupan itu adalah merupakan sebuah tujuan manusia menuju sebuah tujuan tertinggi. Dalam ajaran <em>Advaita Vedanta</em> ditekankan bahwa untuk mencapai tujuan tertinggi yaitu Brahman itu sendiri ada beberapa hal jalan yang dapat ditempuh oleh manusia yaitu: 1). Memahami Hidup dan Kehidupan, 2). Memahami Reinkarnasi adalah jalan untuk memperbaiki karma buruk padamasa kehidupanyang terdahulu dengan harapan tujuan manusia akan dapat tercapai. 3). Empat jalan mencapai tujuan tertinggi yaitu: <em>Karma Yoga, Jnana Yoga, Bhakti Yoga</em> dan <em>Raja Yoga.</em></p>
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Astawa, I. Nyoman Temon, and Ni Made Resi. "Peningkatan Sraddha Bhakti Terhadap Tuhan dalam Kidung Sebun Bangkung." Sphatika: Jurnal Teologi 13, no. 1 (March 1, 2022): 120–39. http://dx.doi.org/10.25078/sphatika.v13i1.1295.
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Religion in the community is believed to be able to bring a sense of security and peace in human life, and can lead and guide mankind towards happiness in both physical and spiritual life. For society, religion contains the most adequate instructions and life guidelines for humans in living their lives in this world. In Bali, there are many religious literatures in the form of lontars in Sanskrit and Old Javanese translated into Balinese and Indonesian. The deepening of the teachings of God in Hinduism is also called Brahma Widya. The study of Brahma Widya or Theology is very necessary at this time so that the younger generation does not lose track of tracing the activities of their ancestors.
The increase in sraddha and devotion to God contained in the song Sebun Bangkung contains teachings that are in accordance with the teachings of Hinduism. The teachings contained in the Kidung Sebun Bangkung text are tattwa teachings which are shown that Hinduism gives its people the freedom to take any path they want to be able to get closer to God in order to achieve the perfection of outer and inner life. Besides that, there are also Lascarya teachings. The lascarya attitude shown by Candrabherawa king who was willing to practice the teachings of karma sanyaṣa, but did not abandon the teachings of Yoga Sanyasa. King Candrabherawa also kept his promise by offering his son Dyah Ratna Sasangka to be married by King Yudhisthira as a symbol of the union of the teachings of Shiva and Buddha. The lascarya attitude of the Candrabherawa king can unite the two teachings to be able to go hand in hand in harmony and harmony. And the last meaning is the existence of Shiva-Buddhist syncretism which is indicated by the marriage between King Yudhistira and the daughter of King Candrabherawa, Dyah Ratna Sasangka from the Dewantara kingdom. In this story it can be explained that the essence of Shiva and Buddha is the same, side by side and cannot be separated and always go hand in hand and in pairs. Like a man to a woman, a father to a mother, and so on. So the teachings of Karma Sanyaṣa with Yoga Sanyaṣa should be practiced simultaneously.
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Maity, Kalyan, Vijaya Majumdar, Amit Singh, and Akshay Anand. "A recipe for Policy research in AYUSH educational and research programs." Integrative Medicine Case Reports 2, no. 1 (2021): 1. http://dx.doi.org/10.38205/imcr.020101.
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Yoga, Ayurveda, and Siddha represent the ancient science of healthy living originated in India. Some of the oldest texts from around 5000 years back, such as Vedas and Upanishads, provide evidence of such lifestyle. Many seals and fossils from Indus Valley Civilization authenticate the practice of Yoga in ancient India. According to yogic tradition, Shiva, one of the Hindu Gods, is the first yogi (Adi yogi) and the first teacher (Adi Guru). The meticulous practice of Yoga is widely believed to play a major role to overcome mental and physical suffering and leads to self-regulation, and finally to self-realization or liberation. Since the Pre-Vedic period around 2700 B.C., people started practicing Yoga. Later on, Patanjali Maharshi (between 3rd to 6th centuries BC) systematized and codified knowledge of Yoga through his Yoga Sutras. Later, with the help of many sages and masters, Yoga spread through different traditions, lineages and Guru-shishya parampara. Various Yoga schools viz. Jnana, Bhakti, Karma, Raja, Dhyana, Patanjali, Kundalini, Hatha, Laya, Jain, Buddha, Hatha etc. which follow their own practice, principles and tradition. However, they all lead to the same goal. The history of modern Yoga started in 1893 when the Parliament of Religions was held. After that many yogacharya, teachers and practitioners tried to spread Yoga, not only in India but worldwide (1). One of the milestones in the history of Yoga has been the adoption of the International Day of Yoga. The Honorable Prime Minister Sri Narendra Modi addressed the world community on 27th September 2014 in 69 sessions of the United Nations General Assembly (UNGA) (2). The proposal was approved on 11th December 2014 by 193 members of UNGA to establish 21 June as “International Day of Yoga”. Six months later after passing the resolution and confirmation to establish IDY, the first IDY held in 2015. Several Yogic events were organized and publicized throughout India as well as abroad and got national and international publicity that Yoga has originated from Indian culture. The essential and pivotal role of Yoga in education, pedagogy, curriculum, as well as clinical research has been realized well across the globe (3). To achieve the same, AYUSH Ministry was established November 9, 2014 (http://ayush.gov.in) to facilitate research and educational activity in Ayurveda, Yoga and Naturopathy, Unani, Siddha and Homoeopathy. The existence and excellence of Yoga-based researches in the premier Institutes of India is another milestone towards the implementation of yogic sciences in the academic sphere. Several Yoga departments and centers in the premier Institutes and central universities of India, their existence and establishment, is the result of the consultative meeting on Yoga Education in Universities held in Bangalore on 2nd January 2016, chaired by the Hon’ble Minister for Human Resource Development in the presence of Vice-Chancellors from Indian universities. It was resolved to set up a Department of Yogic Art and Science in the Universities and constitute a committee on Yoga Education in universities to look into various aspects pertaining to setting up of these Departments. Further, collaborative efforts were made to support Psychology, Philosophy, and Yogic Science at different collaborating organizations, by utilizing their respective expertise, knowledge, resources and infrastructure (https://www.nhp.gov.in/list-of-yoga-institutes_mtl). The aim of such centers was to understand deeper knowledge of Yoga philosophy and Yoga therapy based on classical Yogic texts. For the last several years, S-VYASA University has been doing research on evidence-based Yoga & its application, to prevent diseases and to promote positive health (https://svyasa.edu.in/Research_Publications.html). Swami Vivekananda Yoga Anusandhana Samsathana (S-VYASA), established in 1986, is a pioneer Institute in the field of Yoga Research. It is the first and foremost Institute with a broad vision of scientifically evaluating yoga, its applications, and policies led by Dr. H R Nagendra.
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Dewi Kartika Sari, Gusti Ayu Kade. "KONSEP BHAKTI AJARAN KAPILADEVA DALAM ŚRĪMAD BHĀGAVATAM (Kajian Filsafat Ketuhanan)." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 479. http://dx.doi.org/10.25078/jpah.v1i2.285.
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<p><em>The advancement of science and technology has had a huge impact on people's lives. Along with the moral decline and depletion of ethical values in society, it takes a spiritual approach that can instill moral and ethical values derived from Vedic teachings. One of the stories that tells of a child who gives the divine teachings that are full of moral and noble character to his biological mother. Kapiladeva teaches about the nature and position of living beings, the concept of the sādhu sanga, the importance of the pronunciation of the sacred name and of how one attains liberation through the yogic bhakti.</em></p><p><em>The teachings of Kapiladeva in Śrīmad Bhāgavatam illustrate to the people that God can be attained by laypeople but if one has faith and heart to seek God then he must follow the advice of a spiritual teacher, by practicing the yoga bhakti. The problems discussed in this study are 1). What is the concept of Kapiladeva ?, 2). How does the contribution of Kapiladeva teach in contemporary society? And what are the implications of Kapiladeva's teaching on society ?. The theory used in this research to analyze the problem is Hermeneutics Theory and Structuralism Theory. This research uses qualitative approach. Based on the problems mentioned above then used the method of documentation, and literature study.</em></p><p><em>The results obtained in this study are the teachings of the bhakti-yoga taught by Kapiladeva to his mother Devahūti gives a role model to the community that one does not have to study to an older person, but the adult needs to listen to something beneficial from the younger, the teachings conveyed by Kapiladeva can lead mankind to reach God. Kapiladeva's teachings can make a very important contribution at this time, where in studying spirituality, one should be able to improve sradha, patience, sincerity, hermitage, humility and willingness to learn under the guidance of the spiritual teacher. In addition to the philosophical teachings of philosophy, the teachings of Kapiladeva also teach children education in raising piety, faith, and noble character.</em></p>
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Uimina, Yulia A. "YOGA IN TEACHINGS AND PRACTICES OF NEO-HINDUISM." Study of Religion, no. 1 (2018): 29–35. http://dx.doi.org/10.22250/2072-8662.2018.1.29-35.
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Guru is a spiritual teacher who can help you teach the “truth” those people who need it. The presence of secret knowledge, “a holistic and clear understanding of the nature of reality” that is a feature that distinguishes a guru from a “normal” person or a simple teacher. True knowledge is realized by the spiritual teacher in revelation, in a certain experience, the authenticity of which is of no doubt, and through the sacred texts of the sruti and smriti. New Indian masters, gurus of Neo-Hinduism are modern teachers of wisdom, whose teachings are now widespread all around the world. The main aim of their teachings is enlightenment, liberation in life ( jivanmukta ), occurring through the spiritual perfection of the individual. Neo-Hinduism masters traditionally use three ways to achieve Moksha, described in Bhagavad-Gita and later Upanishads: “the path of knowledge” ( jnana-marga ), the “path of action” ( karma-marga ), “the course of true love” to God ( bhakti-marga )...
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Silveira, Marcos Silva da. "The Universalization of the Bhakti Yoga of Chaytania Mahaprabhu. Ethnographic and Historic Considerations." Vibrant: Virtual Brazilian Anthropology 11, no. 2 (December 2014): 371–405. http://dx.doi.org/10.1590/s1809-43412014000200013.
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Inspired by Victor Turner's concepts of structure and communitas, this article commences with an analysis of the Gaudiya Vaishnavas - worshipers of Radha, and Krishna Chaitanya Mahaprabhu followers. Secondly, we present data from ethnographic research conducted with South American devotees on pilgrimage to the ceremonial center ISCKON in Mayapur, West Bengal, during the year 1996, for a resumption of those initial considerations. The article seeks to demonstrate that the ritual injunction characteristic of Hindu sects, only makes sense from the individual experience of each devotee.
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Oka Widana, Anak Agung Gde. "Diskriminasi Mitologi Penderita Epilepsi Menurut Kajian Pendidikan Agama Hindu." Kamaya: Jurnal Ilmu Agama 6, no. 2 (April 22, 2023): 108–32. http://dx.doi.org/10.37329/kamaya.v6i2.2248.
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The purpose of this study is to awaken and straighten out personal perceptions of the existence of people with epilepsy so that mythological discrimination against people with epilepsy can be minimized and eliminated. Three issues are raised in this study: forms of mythological discrimination of epilepsy sufferers, causes of the emergence of mythological discrimination of epilepsy sufferers according to Hindu religious teachings, and solutions in overcoming the phenomenon of mythological discrimination of epilepsy sufferers according to Hindu teachings. As a type of qualitative research, the data obtained in this study were collected using library techniques and document recording. Analysis of the data that has been collected was carried out using a qualitative descriptive technique. The results of the analysis show that the forms of mythological discrimination received by epilepsy sufferers in the Tri Education Center are restrictions, shunned, ostracized, humiliated, humiliated, and even imprisoned. The causes of the emergence of mythological discrimination of people with epilepsy are due to the low quality of education (formal, informal, non-formal), the low implementation of human values, the degradation of morality, and the low implementation of the teachings of Catur Marga Yoga. Solutions that can be taken to overcome the phenomenon of mythological discrimination of epilepsy sufferers according to Hindu religious teachings include improving the quality of tattwa (philosophical) education, increasing moral quality, integrating human values that are integrated in the concept of Pawongan with tat tvam asi, and the last is realizing the implementation of the teachings of catur marga yoga (bhakti marga yoga, jnana marga yoga, karma marga yoga and raja marga yoga).
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Paudyal, Ganga Ram. "Lord Krishna as Brahman in the Bhagavadgita." Outlook: Journal of English Studies 11 (July 1, 2020): 57–66. http://dx.doi.org/10.3126/ojes.v11i0.36360.
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This article explores Lord Krishna as Brahman in the Bhagavadgita who is regarded as the source of cosmic consciousness. The concept of the Brahman resembles the idea of the absolute reality. In the Bhagavadgita, the chief speaker, Lord Krishna, projects himself as the ultimate reality from where the entire creation radiates. In this regard, Lord Krishna is the Brahman. He addresses the question as to what constitutes the virtuous path and necessary spiritual liberation to release from the cycles of rebirth and attain the redemption (moksha). The message of the Bhagavadgita or the lesson of Lord Krishna’s teaching mainly focuses us to follow the path of righteousness by giving up desires and selfishness which can be the obstacles of dharmic action and spiritual living. In the Bhagavadgita, Lord Krishna emphasizes that he is everywhere both in manifested and invisible world as a guiding force—Brahman. He is all in all and all is in him as being the nucleus of the universe from whom nobody can escape. He shows different spiritual paths for human beings to liberate from these worldly chains like jnana yoga, bhakti yoga, karma yoga and raja yoga which converge in one and lead to divinity. As a qualitative research, this paper explores, interprets and, expounds the concepts and phenomena from the Bhagavadgita to justify Lord Krishna as the source of ultimate reality—Brahman.
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Indah Sari, Ni Luh Komang, Pande Wayan Renawati, and I. Gusti Putu Gede Widiana. "ANALISIS KONSEP TEO-FILOSOFIS TAUHID DAN DVAITA VEDANTA (STUDI KOMPARATIF)." Widya Sandhi Jurnal Kajian Agama Sosial dan Budaya 13, no. 2 (November 26, 2022): 111–26. http://dx.doi.org/10.53977/ws.v13i2.792.
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This research focuses on the study of theo-philosophical concepts in Tauhid and Dvaita Vedanta. Both concepts view God as causa prima and different from the human spirit and material nature. Through interpretive and hermeneutic frameworks of thought, in the study of religions, it is certainly very interesting to explore the theological teachings in it. This is even more so in terms of the theo-philosophical concepts of Tauhid and Dvaita Vedanta. In fact, Tauhid and Dvaita Vedanta both view God as personal, having character, and different from humans. Both also position God who has a distance from humans. Furthermore, the aspect of difference is rooted in an epistemological framework, namely Tauhid bases his aqidah on the commands and words of Allah, while Dvaita Vedanta does not base bhakti on God's commands, but through Lela and Krida as the basis. Therefore, Dvaita Vedanta views love as the basis for connecting with God (bhakti yoga). Understanding the two concepts of Tauhid and Dvaita Vedanta will create a unifying reflection in terms of similarities and differences.
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Dines, Mike. "The Sacralization of Straightedge Punk: Bhakti-yoga, Nada Brahma and the Divine Received: Embodiment of Krishnacore." Musicological Annual 50, no. 2 (April 3, 2015): 147–56. http://dx.doi.org/10.4312/mz.50.2.147-156.
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This article explores the formation of Krishnacore, a phenomenon born from the amalgamation of American straightedge punk and the Hare Krishna Movement in the 1990s. It argues that whilst shared choices of lifestyle, such as vegetarianism and a distaste for intoxicants and illicit sex, were core tenets towards the conception of the scene, it was bhakti-yoga (the theological and philosophical basis of the Hare Krishna Movement) that cemented such a relationship. Furthermore, it also explores the aesthetic context of punk within a Vedic context, in particular with reference to what is termed as ‘Nada-Brahma’, or the sacralisation of sound.
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Darna, I. Wayan. "LONTAR SAMADHI GEGELARAN WIKU DITINJAU DARI SEGI PENDIDIKAN." Dharma Sastra: Jurnal Penelitian Bahasa dan Sastra Daerah 3, no. 1 (April 21, 2023): 72–77. http://dx.doi.org/10.25078/ds.v3i1.2442.
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To realize devotion to God Almighty, specifically in Hinduism, four ways are taught to achieve this goal. The four paths are called Catur Marga, or Catur Yoga. The parts of Catur Yoga include: Bhakti Yoga, Karma Yoga, Jnana Yoga and Raja Yoga. These four yogas are means and vehicles for educating Hindus to achieve the goals of life and the goals of Hinduism. All types of these clans have the same position and equally can achieve the goals of life and religious goals.
Lontar Samadhi Yoga Wiku Gegelaran in terms of education, because Yoga is indeed a good physical education that is more emphasis on physical health and spiritual education, which emphasizes the health and perfection of the soul, in order to return to the source of the Soul (God). One way to form a complete human being or humanize humans in this modern era is through education, with various types of education and at various levels. Meanwhile, one way to form a complete human being, physically and mentally, even humans who realized their humanity in ancient times, was through Yoga in its various forms. Apparently these two problems really interest us, I intend to bring these problems together in a topic “Lontar Samadhi Yoga Gegelaran Wiku from an educational perspective. How is the participation of Hindus with their Hindu teachings in building and educating their people in order to become fully human without leaving our personality, namely the personality of Pancasila. The problems mentioned above are problems that must be raised, explored, investigated, developed and then put into practice, considering that our country is heading in that direction. So all potentials that support the objectives of the Government's program must be developed, even if they come from any religion, as long as it is a religion that has been officially recognized by our Government. It would be appropriate if the author raises this problem with a topic like the one above. Hopefully there will be benefits for us together.
The outline of the contents of Lontar Samadhi Yoga can be grouped into nine groups, groups one to group five discuss various types of Samadhi Yoga totaling 33 types of Samadhi Yoga. While groups of six to groups of nine each discussed the human senses with various reactions. And how to control it. The teachings of Saddangga Yoga which are taken from the teachings of Raja Yoga are also discussed in this group, the characteristics of the results of the implementation of Yoga as well as some Brata that must be carried out by Sang Wiku for the successful implementation of Yoga Samadhi. The number 33 is the number of the gods mentioned in the Brihad Aranyaka Upanisad. The teachings of Samadhi Yoga, the Viku performance, do not conflict with the teachings of the Vedas, in fact they are based on the Vedas as well. As a direct source and a close source is the book of the Shiva Madzab Religion, finally in its development it got a lot of influence from the Tantrayana Yoga system.
This study uses data collection methods, data processing methods such as comparative methods, data analysis methods, and data presentation methods.Lontar Samadhi Yoga contains physical knowledge as well as spiritual knowledge, but knowledge concerning physical interests to support the success of spiritual efforts. Samadhi Yoga aims to obtain material possessions for the Wiku, on the other hand it can be concluded that, humans cannot simply get away with worldly things such as gold and silver, to awaken spiritual strength to achieve soul perfection for the purpose of clerical life, namely liberation or liberation. moxa.
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Lucia, Amanda. "Making Sacred Space." Journal of Festive Studies 5 (November 13, 2023): 110–30. http://dx.doi.org/10.33823/jfs.2023.5.1.114.
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This article presents data gleaned from ethnographic research in transformative events, with particular attention to those that incorporate yoga practice as an important educational site for the inscription and dissemination of “spiritual” values and as a pivotal site for testimonials of spiritual “transformation.” It draws from nearly a decade of research and practice in yoga environments in a wide variety of transformative events, including Bhakti and Shakti Fests (held in the high desert of Joshua Tree in Southern California), Wanderlust yoga festivals (global festivals in New Zealand, Australia, Canada, and multiple regions of the United States), Lightning in a Bottle (held in central California), and Burning Man (held in the Black Rock Desert in Nevada). This research focuses particularly on the innovative ways that practitioners materialize and ritualize sacred spaces that represent their eclectic and personalized spiritual understandings and beliefs. In their imagined transition from institutional religion to transformational spirituality, yogic practitioners seek to develop alternative forms of devotional materiality that reflect and express their new metaphysical values. In creating sacred space in festivals—through building altars and spaces for spiritual and yogic practices (including the ubiquitous yoga mat)—practitioners use material culture agentively to re-enchant what many believe to be a disenchanted world. These efforts to re-enchant the self and its surroundings can be understood as an impulse to create counter-modernities that challenge the current order of things by simultaneously returning to ancient wisdom and envisioning new futures.
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Windya, Ida Made, and Putu Sri Marselinawati. "Kajian Teologi Pemujaan Gaņeśa di Pura Ponjok Batu Kecamatan Tejakula Kabupaten Buleleng." Jurnal Penelitian Agama Hindu 7, no. 1 (January 17, 2023): 65–81. http://dx.doi.org/10.37329/jpah.v7i1.1989.
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The existence of the dieties of Gaņeśa and the Nandini ox in one place at Ponjok Batu Temple has caused many perceptions, considering that in Hindu literature it is stated that the ox is the vehicle of Lord Shiva and the rat is the vehicle of Lord Gaņeśa. The purpose of this research is to find out the function and meaning of the theology of worshiping God Gaņeśa at Ponjok Batu Temple. This research includes descriptive qualitative research, the primary data source of this research is the result of interviews with informants. Data collection methods in this study are interviews, library research, and observation. The worship of Ganeśa and the Nandini ox at Ponjok Batu Temple has a theological function, namely the function of Ganeśa as a barrier to obstacles or awighneswara, the function of Ganeśa as the god of war which is proven every ceremony (piodalan) offering arrow dance, the function of worshiping Ganesha and the Nandini ox is a fusion of two sects Ganeśa as a symbol of the Ganapati sect while the Nandini ox as a symbol of the Saiwa sect, and the function of giving knowledge is known in Hindu literature that Ganeśa is the god of wisdom and knowledge. The worship of Lord Ganeśa at Ponjok Batu Temple has a meaning that is felt by the people of Tejakula, namely, the tattwa meaning that worship of Lord Gaņeśa leads to liberation, the meaning of Bhakti Yoga, namely the belief that Hindus worship Ganeśa sincerely reflects one way of liberation, namely bhakti-yoga, and the meaning of family, because at Ponjok Batu Temple not only worships Gaņeśa, but also iwa and the ox Nandini who are one Shiva family.
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Bevilacqua, Daniela. "Patton E. Burchett, A Genealogy of Devotion. Bhakti, Tantra, Yoga, and Sufism in North India." Archives de sciences sociales des religions, no. 188 (December 5, 2019): 289–91. http://dx.doi.org/10.4000/assr.48637.
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Brown, Sara Black. "From Meditation to Bliss: Achieving the Heights of Progressive Spiritual Energy through Kirtan Singing in American Gaudiya Vaishnava Hinduism." Religions 12, no. 8 (August 4, 2021): 600. http://dx.doi.org/10.3390/rel12080600.
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Kirtan is a musical worship practice from India that involves the congregational performance of sacred chants and mantras in call-and-response format. The style of kirtan performed within Gaudiya Vaishnava Hinduism is an expression of Bhakti Yoga, “the yoga of love and devotion”, and focuses on creating a personal, playful, and emotionally intense connection between the worshipper and their god—specifically, through words and sounds whose vibration is believed to carry the literal presence of Krishna. Kirtan is one of many Indian genres that uses musical techniques to move participants through a progression of spiritual states from meditation to ecstasy. Kirtan-singing has become internationally popular in recent decades, largely thanks to the efforts of the Hare Krishna movement, which has led to extensive hybridization of musical styles and cultural approaches to kirtan adapted to the needs of a diasporic, globalized community of worshippers. This essay explores the practice of kirtan in the United States through interviews, fieldwork, and analysis of recordings made at several Krishna temples and festivals that demonstrate the musical techniques that can be spontaneously deployed in acts of collective worship in order to create intense feelings of deep, focused meditation and uninhibited, expressive bliss.
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McDaniel, J. "The Role of Yoga in Some Bengali Bhakti Traditions: Shaktism, Gaudiya Vaisnavism, Baul, and Sahajiya Dharma." Journal of Hindu Studies 5, no. 1 (March 20, 2012): 53–74. http://dx.doi.org/10.1093/jhs/his011.
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Sarbadhikary, Sukanya. "A Genealogy of Devotion: Bhakti, Tantra, Yoga, and Sufism in North India. By Patton E. Burchett." Journal of the American Academy of Religion 88, no. 2 (March 24, 2020): 631–34. http://dx.doi.org/10.1093/jaarel/lfaa010.
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Sugata, I. Made. "Tamblang Waluh: Transformasi Ajaran Karma Marga Yoga dalam Tradisi Lokal Bali Timur." JURNAL YOGA DAN KESEHATAN 1, no. 1 (July 7, 2020): 74. http://dx.doi.org/10.25078/jyk.v1i1.1546.
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The Vedic concepts gave birth to Balinese noble culture that is implemented through the teachings of karma mārga. The effort to preserve the culture cannot be separated from the teachings of Hinduism which originates to the teachings of karma mārga yoga. In Bungaya Village, Bebandem District, Karangasem Regency there is a unique culture and full of creativity from young people. The culture is Tamlang Waluh tradition implemented by Teruna Desa. This tradition is unique because at the time of its execution, participants who follow the tradition pronounce words bojrag (porn) but has a deep meaning. The spoken word like “celi katuk”, based on the ethical view is inappropriate but based on the philosophical view that contains the meaning of the process of creation. The transformation of the teachings of karma mārga yoga in Tamlang Waluh tradition is the transformation of theology as the philosophical foundation of sujud bhakti before Ida Sang Hyang Widhi Wasa trhough His manifestation as Purusa Pradana. Besides, improving the teachings of Susila (Ethics) is seen in the process of metinjakan that the younger generation is educated to always uphold the teachings of Tri Kaya Parisudha ie do not harm the opponent, do not speak harsh words, and do not hold a sense of resentment.<br /><br />
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Di Placido, Matteo. "Serving, Contemplating and Praying: Non-Postural Yoga(s), Embodiment and Spiritual Capital." Societies 8, no. 3 (September 9, 2018): 78. http://dx.doi.org/10.3390/soc8030078.
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In this paper, I discuss the role of spiritual seekers’ embodiment of karma, jnana and bhakti yoga(s) in the context of a neo-Vedantic, non-monastic ashram located in southern-Europe, an ashram I regard as an example of modern denominational yoga. Methodologically, I rely on an ex-post multi-sensory autoethnography, involving apprenticeship and full participation immersion, and I share with physical cultural studies a commitment to empirically contextualise the study of the moving body. Theoretically, I employ Shilling’s theory of the body as a multi-dimensional medium for the constitution of society, enriched by other theoretical and sensitising concepts. The findings presented in this paper show that the body of the seekers/devotees can be simultaneously framed as the source of, the location for and the means to, the constitution of the social, cultural and spiritual life of the ashram. As I discuss the development, interiorisation and implementation of serving, contemplative and devotional dispositions, which together form the scheme of dispositions that shape a yogic habitus, I also consider the ties between the specific instances under study and the more general spiritual habitus. The paper ends by broadening its focus in relation to the inclusion of Asian practices and traditions into the Western landscape.
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Holdrege, B. A. "The Gaudiya Discourse of Embodiment: Re-visioning Jnana and Yoga in the Embodied Aesthetics of Krsna Bhakti." Journal of Hindu Studies 6, no. 2 (August 1, 2013): 154–97. http://dx.doi.org/10.1093/jhs/hit023.
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Zheleznova, Natalia. "Ex Oriente lumen naturale rationis: how East and West met." Philosophy Journal 17, no. 2 (May 2024): 184–91. http://dx.doi.org/10.21146/2072-0726-2024-17-2-184-191.
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The book under review is devoted to īśvaravāda – Indian philosophical theism in the context of the polemics between theists and antitheists. The author traces the history of the concepts of “theism” and “philosophical theism” in European philosophy and provides a justification for the possibility of applying these concepts to medieval India. The publication examines three versions of īśvaravāda (in classical Yoga, Advaita-Vedānta, Nyāya-Vaiśeṣika and bhakti-schools of Vedānta), accompanied by translations from Sanskrit sections of texts that present the arguments of Indian theists. The author of the review emphasizes the relevance of the book for modern philosophical discussions. At the same time, the unjustified limitation of V.K. Shokhin’s use of the astika-nāstika juxtaposition in the context of pan-Indian polemics and some negligence in the use of diacritics in transliterating Sanskrit terms is discussed.
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Sulastri, Ni Gusti Made. "KOMUNIKASI SIMBOLIK DALAM UPACARA AGNIHOTRA DI ASHRAM VEDA POSHANA DESA PAKRAMAN SADING KECAMATAN MENGWI KABUPATEN BADUNG." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 521. http://dx.doi.org/10.25078/jpah.v1i2.292.
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<p><em>Bhakti yoga is one of ways to realize the power of God. Bhakti yoga implementation can be done through Yajna, with intention on moksa and creat jagadhita based on dharma. Yajna is a form of Veda implamantatiion. One of the form of Yajna is Agnihotra ritual as Yajna for the god of fire (Agni Dev) in kunda. This ritual is a legacy as the highest Yajna and has done by Rshi. Based on those background, the problems of this research were: (1) How is the form of symbolic communication used in Agnihotra ritual at Ashram Veda Poshana?, (2) What are the functions of symbolic communication in Agnihotra ritual at Ashram Veda Poshana?, (3) What are the meaning of symbolic communication in Agnihotra ritual at Ashram Veda Poshana in Sading villange, Mengwi subdistrict, Badung Regency?</em></p><p><em>Specifically, the purposes of this research were: (1) To describe the symbolic communication in Agnihotra ritual, (2) to describe the function of symbolic communication in Agnihotra ritual, (3) and to explore the symbolic communication meaning in Agnihotra ritual. This research used theory of structural functional and symbolic interactionism. The data were collected through literature review, documentation, observation, and interview. And the data were analyzed by qualitative descriptive technique, and presented narratively. </em></p><p><em>Based on the data analysis of this research entitled Symbolic Communication in Agnihotra Ritual at Ashram Veda Poshana, the verbal and non-verbal communication includes the ritual means preparation, Agnihotra ritual execution, praying etiquette, and time and place of the Agnihotra ritual execution. The function of symbolic communication in Agnihotra ritual involves purification function, as Yajna essence, as communication means between prayers and God, as energy source, as homatheraphy. The meaning of symbolic communication in Agnihotra ritual at Ashram Veda Poshana is: Philosophical meaning gives understanding about symbols in the Agnihotra ritual means, Spiritual meaning improves concentration and jnana, and Harmony meaning builds harmonious relationship between people and God, between people, and between people and environment.</em></p>
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Heimarck, Brita Renée. "’Srī Gurugītā: A Sanskrit Devotional Text and Musical Yogic Practice." Religions 15, no. 8 (July 25, 2024): 894. http://dx.doi.org/10.3390/rel15080894.
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This article investigates the Sanskrit hymn, ´Srī Gurugītā, from a scholarly, scriptural, historical, and ethnographic standpoint. Mystical yogic concepts such as chaitanya-shabda (Consciousness–sound) and shravana samadhi (absorption through reading or listening to holy texts) are introduced in the context of Gurugītā recitation. The history of diverse lineages that practice Gurugītā recitation and several historical dimensions of svadhyaya (long-text chanting) and namasankirtana (short chants) are briefly introduced, and the works of Jeremy Morse and Antonio Rigopoulos are closely considered. This article deals with the significant elements of yogic awakening referenced within the Gurugītā text and the goal of liberation cited therein. Many scholars have researched Hinduism, Tantra, Bhakti yoga, and devotion. This article investigates musical devotion in the context of yogic communities dedicated to Gurugītā recitation with the aim of experiencing the inner Self. The democratization and dissemination of this practice have global dimensions.
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Santos, Otávio Augusto Chaves Rubino dos, and Allene Carvalho Lage. "A mulher e a bhakti yoga no movimento Hare Krishna: desafios, aspectos pedagógicos e o ato de cuidar." REVER - Revista de Estudos da Religião 20, no. 2 (September 28, 2020): 345–61. http://dx.doi.org/10.23925/1677-1222.2020vol20i2a22.
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O presente artigo tece considerações sobre a mulher no movimento Hare Krishna, assim como sobre a questão do “cuidar” presente na prática do bhakti yoga. Estamos investigando um movimento específico (Hare Krishna), surgido em 1965 no ocidente, em Nova York-EUA. O intuito deste texto e o de refletir sobre a questão do “cuidar” dentro da tradição Gaudya Vaishnava assim como sobre a posição e os saberes tecidos pelas mulheres ao longo dos anos dentro desta tradição e a partir da criação da ISKCON. Então, objetivamos refletir sobre as possibilidades dessa questão do cuidar e dos saberes das mulheres contribuíram para os processos de luta contra uma visão misógina e patriarcal que existe na sociedade em geral. Como considerações finais destacamos que a ISKCON e uma instituição recente, tendo completado 54 anos neste ano de 2020. Apesar de ser nova, comparada a outras instituições religiosas que são, inclusive, milenares, a ISKCON vem demostrando maturidade e desenvolvimento humano. Os pedidos de desculpas para as mulheres e o reconhecimento de seus saberes e direitos também demonstram que a instituição avança no combate ao machismo e as opressões advindas dele.
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Ruff, Jeffrey C. "Modern Transformations of sādhanā as Art, Study, and Awareness: Religious Experience and Hindu Tantric Practice." Religions 10, no. 4 (April 9, 2019): 259. http://dx.doi.org/10.3390/rel10040259.
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“My first raising of the kuṇḍalinī was hearing Ma [her teacher] speak about art.” The experience of the awakening of śakti within practitioners in contemporary cultures occurs both in traditional religious settings and within novel circumstances. Traditional situations include direct transmission from a guru (śaktipāta), self-awakening through the practice of kuṇḍalinī-yoga or haṭhayoga, and direct acts of grace (anugraha) from the goddess or god. There are also novel expressions in hybrid religious-cultural experiences wherein artists, dancers, and musicians describe their arts explicitly in terms of faith/devotion (śraddhā, bhakti, etc.) and practice (sādhanā). They also describe direct experience of grace from the goddess or describe their ostensibly secular teachers as gurus. In contemporary experience, art becomes sādhanā and sādhanā becomes art. Creativity and artistic expression work as modern transformations of traditional religious experience. This development, while moving away from traditional ritual and practice, does have recognizable grounding within many tantric traditions, especially among the high tantra of the Kashmiri Śaiva exegetes.
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Tuty Setiarsih, Dewa Ayu Putu, I Ketut Donder, and I Gusti Made Widya Sena. "PŪJĀ TRISANDHYĀ DI DESA ADAT TONJA KECAMATAN DENPASAR UTARA KOTA DENPASAR." Pangkaja: Jurnal Agama Hindu 27, no. 1 (March 31, 2024): 35–50. http://dx.doi.org/10.25078/pjah.v27i1.3498.
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Konsep ibadah merupakan aspek yang sangat penting bagi setiap umat beragama. Cara sembahyang umat Hindu di Indonesia dibimbing dengan melakukan Pūjā Trisandhyā agar mengetahui dan merasakan atau mengenali sifat-sifat dan kemahakuasaan Tuhan sesuai dengan keyakinan dan kepercayaannya. Pūjā Trisandhyā tergolong dalam upasana dan merupakan jalan bhakti yoga. Mantra Pūjā Trisandhyā hanya dikumandangkan melalui alat pengeras suara, tanpa adanya usaha untuk memberikan edukasi terkait pemahaman yang mendalam di dalamnya. Tujuan penelitian ini untuk memperkaya ulasan Trisandhyā dan mengeksflorasi fenomena berkaitan dengan implementasi Pūjā. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan filosofis dan fenomenologi. Hasil dari penelitian ini menunjukkan implementasi Pūjā Trisandhyā di Desa Adat Tonja cenderung dipandang sebagai hal yang biasa yang wajib dipraktikkan untuk melengkapi persembahyangan dalam sebuah ritual piodalan. Jika tidak dilaksanakan tiga kali sesuai dengan ketentuan waktu, sebagian masyarakat merasa hal tersebut tidak/bukan menjadi masalah, implementasi puja sudah tergantikan dengan aktivitas yang lain; seperti mebanten canang, sembahyang dalam hati, ngayah di banjar untuk kegiatan suka dan duka, bekerja mencari nafkah dan sebagainya. Kata Kunci: Pūjā Trisandhyā, Desa Adat Tonja