Artículos de revistas: "Karma-yoga"

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Parameshwarappa, Poornima. "Karma Yoga". CODS Journal of Dentistry 13, n.º 2 (1 de junio de 2022): 35. http://dx.doi.org/10.5005/jp-journals-10063-0125.

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Wididana, Gede Ngurah. "Karma Yoga Dalam Kepemimpinan Organisasi". JURNAL YOGA DAN KESEHATAN 1, n.º 2 (3 de julio de 2020): 136. http://dx.doi.org/10.25078/jyk.v1i2.1577.

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Leadership determines the success of an organization in achieving organizational goals. Karma yoga is a service attitude practiced by everyone as a leader for himself and organization to provide the best service to others and organization. The application of karma yoga as the service attitude of life taught in the Bhagavad Gita is really important to be studied relevant to the leadership of organization in modern era. The servant leadership described by Greenleaf is closely related to karma yoga as a service attitude by leader in organization, which aims to serve sincerely by dedicating service to god. Karma yoga is depicted in Mahabharata as a patient and loving attitude, courageus and responsible, diligent and learner, honest and loyal. Karma yoga constitutes the basic for the servant leadership to realize organizational goals.

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DUFFY, Leigh. "Action and Inaction in The Bhagavad Gita". Cultura 16, n.º 1 (1 de enero de 2019): 7–21. http://dx.doi.org/10.3726/cul012019.0001.

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In this paper, I address the seeming tension found in The Bhagavad Gita in our duties as described in the practice of Karma yoga. The path of Karma yoga involves renunciation and yet we also have an obligation to act righteously. How are we to simultaneously choose a path of duty and let go of what our actions along that path produce? I will argue that the seeming tension is a result of a misunderstanding of renunciation or non-attachment as well as an incomplete view of the dualistic philosophy of yoga theory. I describe the two main paths of yoga that are emphasized in The Bhagavad Gita, Jnana yoga or the path of knowledge and Karma yoga or the path of action, and argue that it is necessary to understand Karma yoga in light of Jnana yoga and to apply Jnana yoga so that it’s not an abstract school of thought, but a philosophy that can be applied to best live our lives.

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Kenny, Molly Lannon. "Karma, Yoga, and Business". International Journal of Yoga Therapy 18, n.º 1 (1 de enero de 2008): 5–6. http://dx.doi.org/10.17761/ijyt.18.1.3g9qt724jg57p067.

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1, Padmini, Ananta S. Desai, Rashmi R y Shridhara B S. "A COMPARATIVE STUDY ON GHREYA VAMAKA YOGA". November 2020 08, n.º 11 (18 de noviembre de 2020): 5031–39. http://dx.doi.org/10.46607/iamj1208112020.

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The most important and widely used emetic is ‘Madanaphala yoga’ administered orally. While further elaborating the Vamana Karma classics also mentions that the persons who are reluctant to take medicine orally can be made to emit by giving the medicine as an errhine. With this classical background, the present study made an attempt to understand the olfactory route of medicine administration to induce Vamana against the oral route. Madanaphala (Randia Dumatorum) seed powder sprinkled over lotus and rose flow-er were used as Ghreya Vamaka Yoga in comparison with Madanaphala Yoga administered orally. Objec-tives: To evaluate the efficacy of Ghreya Yoga in inducing Vamana through Nasal Route. To evaluate the Olfaction effect through Rose medium, in comparison with Lotus medium. To evaluate the efficacy of Na-sal route as against the Oral route. Methods: A Comparative clinical study done on 45 subjects of both sexes, between the age group of 21-50years who were randomly assigned into 3 groups namely- Group-A, Group-B and Group-C. Vamana karma with Ghreya Madanaphala Pippali Churna sprinkled on lotus flower, rose flower and Madanaphala pippali yoga administered orally. The Vamana karma was done in the following order: Purva karma, Pradhana karma & Paschat karma. After the completion of the thera-py, the results were assessed by comparing the data collected during the therapy. Result: Nasal route of administration of Vamaka yoga also works efficiently, Ghreya yoga worked in par with oral yoga & Madanaphala Pippali Churna sprinkled over lotus and rose produced same effect in inducing Vamana.

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Saraswati, Ida Ayu Gde Apsari y I. Gusti Agung Paramita. "KONSEP SURGA, NERAKA DAN MOKSA DALAM KAKAWIN CANDRA BAIRAWA". Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 15, n.º 28 (28 de octubre de 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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Mukherjee, Rajeshwar. "Karma Yoga: A traditional perspective". Yoga Mimamsa 48, n.º 1 (2016): 37. http://dx.doi.org/10.4103/0044-0507.198708.

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Anggreni, Ni Made. "The Implementation Of Karma Yoga Teachings On Religious Life In Denpasar City". Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, n.º 2 (2 de noviembre de 2018): 261. http://dx.doi.org/10.25078/ijhsrs.v2i2.627.

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The development of times and increasingly sophisticated technology, causing human needs to become increasingly complex. In its fulfillment, humans work outside of the teachings of Karma Yoga. There are times when humans work easily but expect maximum results. In the teachings of Karma Yoga, the priority is not the result of the work but the process of that work. The teachings of Karma Yoga are very important to be understood by the community from the essence of work or swadharma that will provide happiness if carried out with responsibility and sincerity. By understanding this teaching, human will achieve happiness both in the world and after die.

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Adnyana, I. putu Agus y Gusti putu Eka Kusuma. "The Concept of Karma Yoga and Its Relationship with Spiritual Intelligence and Employee Performance of LPD in Buleleng Regency". Journal of Business on Hospitality and Tourism 6, n.º 2 (16 de diciembre de 2020): 97. http://dx.doi.org/10.22334/jbhost.v6i2.233.

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This study aimed to determine the concept of Karma Yoga in relationship with spiritual intelligence and employee performance of LPD in Buleleng Regency. The concept of Karma Yoga is a value of local genius that will provide guidelines for LPD employees in the form of sincerity in working as a basis for improving employee performance of LPD. The population in this study was all active LPDs in Buleleng Regency. Sampling in this study using random sampling technique. The data analysis technique used in this study was the Component based SEM, Partial Least Square (PLS) analysis method. The results showed that the concept of Karma Yoga and spiritual intelligence had a relationship with employee performance.

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Rastogi, Ashish y Surya Prakash Pati. "Towards a Conceptualization of Karma Yoga". Journal of Human Values 21, n.º 1 (abril de 2015): 51–63. http://dx.doi.org/10.1177/0971685815579985.

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Satpathy, B. "Transformational Management and Karma-Yoga Linkage". Sri Lankan Journal of Human Resource Management 2, n.º 1 (6 de enero de 2013): 1. http://dx.doi.org/10.4038/sljhrm.v2i1.5101.

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Pallathadka, Laxmi Kirana, Harikumar Pallathadka, Takhelchangbam Brajeshwari Devi y Pushparaj. "An Empirical Study on the Importance of Karma Yoga in Modern Society". Integrated Journal for Research in Arts and Humanities 2, n.º 6 (22 de noviembre de 2022): 99–106. http://dx.doi.org/10.55544/ijrah.2.6.13.

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Karma-Yoga (Spirit at Work) originated from Srimad Bhagavad Gita, which is considered as the most important sacred text of Hinduism. It means to do something without regard for the result (Nishkama Karma). Karma Yoga molds the fundamental premise of Indian work esteem & departs from Protestant work esteem in terms of practitioner's goal (Karta), i.e., Indians believe work as a duty, a commitment for others that one owes to them in a past life, thus playing out one's obligation lacking longing for common additions will yield higher (supernatural) assistance like freedom (Mukti) from the birth pattern, passing & resurrection (samsara). Though in Modern culture, work is viewed as a way to achieve materialistic increases furthermore, in this manner, Westerners exhaust exertion to have a pleasurable existence (Aisharvya Jeevan). Karma Yoga implies acquiring otherworldly brightening by accomplishing charitable work. This is the highest ideal for work. Not with standing, most of us, who are battling to break free from the iron chains of childishness, track down this ideal exceptionally high, maybe unreachable, from our current degree of being the place where we are joined to numerous things. Karma-yoga is a way that causes redemption through action. Salvation is a permanent condition of the mind. Work has always been the focal point and distinguishing feature of normality. It could be of intrinsic or influential value or both. Instrumental esteem involves, among other things, incentive, pride, & power, which is the expected work result.

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Tenneti, V. Janaki y Murali Tenneti. "Karma Yoga: The Science of Human Excellence". Management Dynamics 21, n.º 2 (21 de abril de 2022): 9–17. http://dx.doi.org/10.57198/2583-4932.1043.

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Rastogi, Ashish, Surya Prakash Pati y Pankaj Kumar. "Measurement of Karma Yoga:Development and Validation of Karma Yoga Instrument (KYI-6)". Academy of Management Proceedings 2015, n.º 1 (enero de 2015): 15941. http://dx.doi.org/10.5465/ambpp.2015.15941abstract.

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Rusli, Ayu Rustriana. "SPIRITUALITAS DALAM AGAMA HINDU". TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 20, n.º 1 (23 de mayo de 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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Dhungana, Siddhartha. "An Eastern Philosophical Dimension of an English Language Teacher's Professionalism: A Narrative Analysis". International Journal of Linguistics, Literature and Translation 5, n.º 9 (25 de septiembre de 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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Mishra, Vivekanand. "Philosophical analysis of Nishkaam Karma in the context of Gita". RESEARCH REVIEW International Journal of Multidisciplinary 7, n.º 5 (16 de mayo de 2022): 100–105. http://dx.doi.org/10.31305/rrijm.2022.v07.i05.014.

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Karma Yoga is considered the best in Shrimad Bhagavad Gita. This yoga is more suitable for the householder and hardworking person. In fact, Karma Yoga is the only yoga through which we are able to connect with our soul. Karma Yoga awakens our self-knowledge. We can then foresee not only our present life objectives but our future course of action. In this yoga, God is attained through karma. Each of us is engaged in some work, but most of us waste most of our energies because we do not know the secret of karma. It is necessary to work for life, for society, for the country, for the world. Explaining the real meaning of Karma Yoga, Swami Vivekananda says, "Now you have seen what is the meaning of Karma Yoga. It means helping everyone even in the face of death without argument. Even if you are cheated millions of times, but do not take out a word from your mouth and do not even think about the good deeds you are doing. Do not be proud of the favor done to the poor and do not expect gratitude from him, but on the contrary, you are grateful to him thinking that he has given you an opportunity to give charity. inspire to. There is no other way to our salvation other than Nishkaam Karmayoga. Racial rise and fall can never be karmic neutral. That is why in the Gita it has been taught to act without the desire for fruit. Ever since India forgot the high ideal of Nishkaam Karma, since then the downfall of this country started, after turning the karma inward, just as the external good is done through it, in the same way the inner Mars is also processed. In the Bhagavad-gita, Lord Krishna preaching Nishkaam Karmayoga to Arjuna says, "One who does not worry about happiness-sadness, cold-heat, profit-loss, victory-lose, success-failure, life-death, past and future." He remains engrossed in his duty, that is the true selfless Karma Yogi. Abstract in Hindi Language: श्रीमद्भगवद्गीता में कर्मयोग को सर्वश्रेष्ठ माना गया है। गृहस्थ और कर्मठ व्यक्ति के लिए यह योग अधिक उपयुक्त है। वास्तव में कर्मयोग ही वह योग है जिसके माध्यम से हम अपनी जीवात्मा से जुड़ पाते हैं। कर्मयोग हमारे आत्मज्ञान को जागृत करता है। इसके बाद हम न केवल अपने वर्तमान जीवन के उद्देश्यों को बल्कि जीवन के बाद की अपनी गति का पूर्वाभास प्राप्त कर सकते हैं। इस योग में कर्म के द्वारा ईश्वर की प्राप्ति की जाती है। हममें से प्रत्येक किसी न किसी कार्य में लगा हुआ है, पर हममें से अधिकांश अपनी शक्तियों का अधिकतर भाग व्यर्थ खो देते हैं क्योंकि हम कर्म के रहस्य को नहीं जानते। जीवन के लिए, समाज के लिए, देश के लिए, विश्व के लिए कर्म करना आवश्यक है। कर्म योग का वास्तविक तात्पर्य समझाते हुए स्वामी विवेकानंद कहते हैं, ‘‘अब तुमने देखा, कर्मयोग का अर्थ क्या है। उसका अर्थ है मौत के मुंह में भी बिना तर्क-वितर्क के सब की सहायता करना। भले ही तुम लाखों बार ठगे जाओ, पर मुँह से एक बात तक न निकालोय और तुम जो कुछ भले कार्य कर रहे हो, उनके सम्बन्ध में सोचो तक नहीं। निर्धन के प्रति किये गये उपकार पर गर्व मत करो और न उससे कृतज्ञता की ही आशा रखो बल्कि उलटे तुम्हीं उसके कृतज्ञ होओ यह सोचकर कि उसने तुम्हें दान देने का एक अवसर दिया है।‘‘ गीता में कृष्ण बिना फल में आसक्ति किए हुए कर्म करने के लिए प्रेरित करते हैं। निष्काम कर्मयोगके सिवा हमारे उद्धार का और कोइ मार्ग नहीं है । जातीय उत्थान-पतन कभी कर्म निरपेक्ष नहीं हो सकता। इसलिए गीता में फल की इच्छा से रहित होकर कर्म करने की शिक्षा दी गयी है। भारत वर्ष जबसे निष्काम कर्मके उच्च आदर्श को भूल गया, तभी से इस देश की अधोगति प्रारम्भ हुई, कर्म को अन्तर्मुख कर लेने पर जैसे उसके द्वारा बाहरी मंगल -साधन होता है, उसी प्रकार भीतर का मंगल भी संसाधित होता है। भगवद्गीता में भगवान कृष्ण अर्जुन को निष्काम कर्मयोग का उपदेश देते हुए कहते हैं, ‘‘जो सुख-दुख, सर्दी-गर्मी, लाभ-हानि, जीत-हार, यश-अपयश, जीवन-मरण, भूत-भविष्य की चिन्ता न करके मात्र अपने कत्र्तव्य कर्म में लीन रहता है, वही सच्चा निष्काम कर्मयोगी है। Keywords: श्री कृष्ण, गीता, निष्काम, कर्मफल, संसार, ब्रह्म

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Umashankar K y Charitra HG. "Swami Vivekananda’s Karma Yoga and Seligman’s PERMA Model: A Conceptual Study". Metamorphosis: A Journal of Management Research 20, n.º 2 (31 de octubre de 2021): 90–98. http://dx.doi.org/10.1177/09726225211049017.

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The contemporary human civilization has reached the peaks of accomplishment in various knowledge domains. However, people are so obsessed with their extrinsic achievements that they have forgotten to see the psychological damage caused to themselves. So, it is very crucial to explore the remedies for psychological aberrations caused by the strains of modernization. In this regard, the research article attempts to explore two psychological frameworks: Vivekananda’s Karma Yoga and Seligman’s PERMA (Positive Emotions, Engagement, Relationships, Meaning, and Accomplishment) Model. Vivekananda’s Karma Yoga places character as the centre of influence and the positive character produces appropriate behavioural or cognitive patterns. He also infers on other dimensions of positive psychology such as integration of three Gunas (Samkhya Philosophy), altruism in work and the concept of Vasudeva Kutumbakam. Besides, the article tries conceptualizing the dimensions of Karma Yoga with the PERMA Model. Seligman’s PERMA Model acts as the foundation to the western concept of positive psychology and offers objective strategies to nurture positivity in people. Although there is a subjective or objective variation in these Indian and Western frameworks, there is a commonality in each dimension of these frameworks. The research article tries to exemplify commonalities among these dimensions and their applicability in achieving personal transformation. The article also exemplifies the application value of Karma Yoga and PERMA model at the workplace and how these two frameworks may be integrated to infuse more intrinsic and extrinsic positivity in the professionals. The scope of the conceptual study is widely elaborated in the article and it may be an enlightening outcome for the professional working in the corporate world.

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Brown, Shelley. "The power of karma yoga in human development". International Journal of Development Issues 13, n.º 3 (26 de agosto de 2014): 242–49. http://dx.doi.org/10.1108/ijdi-05-2014-0034.

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Purpose – The purpose of this paper is to focus on Swami Vivekananda’s teachings on higher self-development through karma yoga – spiritualizing contemporary life in today’s fast-paced world – and on evolving a more humane civilization through the service of enlightened citizens. Design/methodology/approach – Stressing the essential role of self-development in human progress, Swami Vivekananda taught Vedanta to East and West as a practical dynamic philosophy. Findings – With his prophetic vision, he adapted ancient wisdom for modern living in his concept of karma yoga. Extending the idea of “holy” to the whole of human endeavor, whether exploring truths in the world or discovering the light of the soul within, Vivekananda deemed every struggle sacred when pursued with sincere, selfless intent. Originality/value – Each action taken in the right spirit, Vivekananda taught, can manifest our innate divinity and bring us one step closer to our sublime nature, which acts in the common good.

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Mulla, Zubin R. y Venkat R. Krishnan. "Karma-Yoga: The Indian Model of Moral Development". Journal of Business Ethics 123, n.º 2 (7 de agosto de 2013): 339–51. http://dx.doi.org/10.1007/s10551-013-1842-8.

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Asmariani, Anak Agung Raka. "Tujuan Manusia dan Jalan untuk Mencapainya menurut Advaita Vedanta". Sanjiwani: Jurnal Filsafat 12, n.º 2 (15 de noviembre de 2021): 233. http://dx.doi.org/10.25078/sjf.v12i2.2702.

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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.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. 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.Penelitian ini menemukan bahwa tujuan manusia adalah mencapai kebahagiaan, hidup dan kehidupan itu adalah merupakan sebuah tujuan manusia menuju sebuah tujuan tertinggi. Dalam ajaran Advaita Vedanta 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: Karma Yoga, Jnana Yoga, Bhakti Yoga dan Raja Yoga.

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Chopra, Kamal Nain, Namrata Sharma y Ajit Behura. "Optimization of Financial Resources for Growth of Spiritual Learning (Nishkam Karma Yoga—Desire Less Action) for Stress Management in Business Corporate Sector". International Journal of Accounting and Finance Studies 1, n.º 2 (22 de octubre de 2018): 142. http://dx.doi.org/10.22158/ijafs.v1n2p142.

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This paper deals with the Optimization of Financial Resources for Growth of Spiritual Learning (Nishkam Karma Yoga—Desire Less action) for Stress Management in Business Corporate Sector. The concept of Nishkam Karma Yoga—Activity without Desire has been explained, and it’s role in improving the performance of the managers to optimize the working of the firms has been discussed with a reference to the control of the financial resources for the growth of Institutes of spiritual learning on the basis of experiments performed by framing some Questionnaires, followed by certain mathematical computations.

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Eni Laksmi, Ni Luh Gede, I. Nyoman Darma Putra y Ida Bagus Rai Putra. "Fungsi dan Makna Yoga Dalam Ganapati Tattwa". Linguistika: Buletin Ilmiah Program Magister Linguistik Universitas Udayana 25, n.º 1 (8 de marzo de 2018): 81. http://dx.doi.org/10.24843/ling.2018.v25.i01.p10.

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Ganapati Tattwa merupakan teks yang bersifat Siwaistik dengan tokoh utama Dewa Siwa dan Gana. Teks Ganapati Tattwa terdiri atas 60 bait sloka Sanskerta disertai dengan ulasan bahasa Kawi. Penelitian ini bertujuan untuk menganalisis fungsi dan makna yoga dalam Ganapati Tattwa. Teori yang digunakan adalah teori semiotik. Hasil dari penelitian ini menunjukkan bahwa yoga berguna untuk latihan pernapasan, pengendalian diri dan meditasi. Sebagai suatu cara untuk mendekatkan diri dengan Tuhan, maka yoga merupakan wujud konkret cinta kasih, jalan karma dan jalan untuk mencapai moksa

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Shwetambika, Shwetambika, Ananta S. Desai y Shaila Borannavar. "A COMPARATIVE CLINICAL STUDY TO EVALUATE THE EFFECT OF VAMA-NAKARMA WITH MADANAPHALA VARTI AND MADANAPHALA AVALEHYA YOGA IN POLYCYSTIC OVARIAN SYNDROME (PCOS)". International Ayurvedic Medical Journal 9, n.º 10 (15 de octubre de 2021): 2353–61. http://dx.doi.org/10.46607/iamj1009102021.

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Polycystic ovarian syndrome is one of the most common endocrine disorders affecting women in their reproduc- tive age group and the most common cause of anovulatory infertility. It is characterized by the presence of men- strual irregularities, infertility, hirsutism, acne, hair loss, insulin resistance, hyperandrogenemia, central obesity and dyslipidemia with a higher risk of developing Diabetes mellitus, endometrial hyperplasia and cardiovascular diseases. It is important to treat these patients early to help them, deal with emotional stress caused by hirsutism, infertility, obesity that is often overlooked with PCOS. So early diagnosis and proper management can help socie- ty to control PCOS so that women can live a healthy, active life and avoid long term complications such as meta- bolic syndrome and cardiovascular disease. The present study has been done to evaluate the effect of Vamana karma with Madanapala Varti and Madanaphala Avalehya yoga in PCOS. Methodology: 40 patients suffering from PCOS. Group A-Vamana karma with MadanaphalaVarti Yoga, Group B - Vamana karma with Madan- aphalaAvalehyaYoga. Result And Conclusion. The test shows that the treatment is not significant in Group A when compared to Group B. Group A overall result is 28.87% and Group B overall result is 32.37%. Both groups showed mild improvement in features of PCOS both clinically and statistically. Keywords: PCOS, Artavakshaya, Vamankarma, Madanaphalavarti and MadanaphalaAvalehya yoga.

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Hartanto, Doni Dwi y Endang Nurhayati. "JÑANA MARGA YOGA, PHILOSOPHY OF LIFE IN THE SRICPT OF SÊRAT BHAGAWAD GITA". Jurnal Penelitian Humaniora 22, n.º 1 (28 de marzo de 2018): 1–18. http://dx.doi.org/10.21831/hum.v22i1.14900.

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This research aimed to interpretate Jñana Marga Yoga philosophy of life and interpretate the doctrine of Jñana Marga Yoga in the manuscript of Sêrat Bhagawad Gita. The research used philology and descriptive methods. Philological method was carried out in three stages, namely the transliteration, editing, and translation of text. Descriptive method was used to interpretate the philosophy of life and the value of the theaching of the text. The source of the data was a manuscript of Sêrat Bhagawad Gita. Data was analyzed using descriptive analysis. Validation of data used semantic validity and reliability (intrarater and interrater). The result of this research are as follows. (1) The philosophy of life from Jñana Marga Yoga is (a) seeing the glory of God, (b) the way of perfection, (c) the science of karma, (d) the science of yadnya, (e) the science of wisdom. (2) Jñana Marga Yoga is the way to achieve the perfection of life with the knowledge of wisdomFALSAFAH HIDUP JÑANA MARGA YOGA DALAM NASKAH SÊRAT BHAGAWAD GITAPenelitian ini bertujuan untuk melakukan interpretasi falsafah hidup Jñana Marga Yoga dan interpretasi ajaran Jñana Marga Yoga dalam naskah Sêrat Bhagawad Gita. Metode penelitian meliputi dua tahap, yaitu metode filologi dan metode deskriptif. Metode filologi dilakukan dengan tiga tahapan, yaitu transliterasi, suntingan, dan terjemahan teks. Metode penelitian deskritif digunakan dalam interpretasi ajaran dan falsafah hidup teks. Sumber data penelitian ialah naskah berjudul Sêrat Bhagawad Gita. Analisis dilakukan dengan analisis deskriptif. Validitas dan reliabilitas yang digunakan ialah validitas semantik dan reliabilitas (intrarater dan inerrater). Hasil penelitian adalah sebagai berikut: (1) falsafah hidup Jñana Marga Yoga yaitu (a) melihat kemuliaan Tuhan, (b) jalan kesempurnaan, (c) ilmu tentang karma, (d) ilmu tentang yadnya, (e) ilmu kebijaksanaan; dan (2) Jñana Marga Yoga merupakan jalan yang ditempuh untuk mencapai kesempurnaan hidup dengan jalan ilmu kebijaksanaan

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Kumar, Arun y Sanjay Kumar. "Karma yoga: A path towards work in positive psychology". Indian Journal of Psychiatry 55, n.º 6 (2013): 150. http://dx.doi.org/10.4103/0019-5545.105511.

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WATANABE, Hiroki. "The Influence of Hindu Tantrism on Vivekananda's Karma-Yoga". JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, n.º 2 (2003): 957–53. http://dx.doi.org/10.4259/ibk.51.957.

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Agarwalla, Smriti, Bhargavi Seshadri y Venkat R. Krishnan. "Impact of Gunas and Karma Yoga on Transformational Leadership". Journal of Human Values 21, n.º 1 (abril de 2015): 11–22. http://dx.doi.org/10.1177/0971685815569590.

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Singh, B. D. "Relevance of Nishkama Karma Yoga in Today's Business World". Vision: The Journal of Business Perspective 3, n.º 2 (julio de 1999): 26–31. http://dx.doi.org/10.1177/097226299900300205.

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S., Debnath. "A Clinical Study on The Management of Ekakustha (Psoriasis) With Shaman and Shodhan Therapy". International journal of Indian medicine 03, n.º 03 (2022): 14–26. http://dx.doi.org/10.55552/ijim.2022.3303.

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Background: Sodhan therapy is needed prior for cleansing and washing of the channels (srotas) of our body. In present study, two groups have been categorized, where group A treated with Guduchi-Sariva-Khadira yoga internally, and Coconut oil-based Manjistha externally for 8 weeks. Simultaneously group B patient treated with the said medication after being purified with Trivrit churna and Eranda Taila. Aim & objectives :To provide safe ,effective & unique curative regimen against the incurable ailment Eka Kustha.To evaluate the efficacy of Guduchi-Sariva -Khadir-Yoga orally along with the local application of coconut oil based Manjistha.To evaluate the effectiveness of Virechan Karma prior to oral & local therapy of medicaments. Methods: The sample have been divided into 2 groups, Group – A & Group – B. Guduchi-Sariva-Khadira orally & coconut oil based Manjistha for local use have been given to 20 patients. Virechan Karma as per ethical norm followed by Guduchi-Sariva-Khadira-Yoga orally & coconut oil based Manjistha locally to another 20 patients. Results and Conclusion: Sodhan therapy followed by saman therapy is much more effective in Ekakustha (Psoriasis) than the only Samana therapy.

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Sugata, I. Made. "Tamblang Waluh: Transformasi Ajaran Karma Marga Yoga dalam Tradisi Lokal Bali Timur". JURNAL YOGA DAN KESEHATAN 1, n.º 1 (7 de julio de 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.

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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, n.º 1 (31 de marzo de 2021): 63. http://dx.doi.org/10.25078/jyk.v4i1.2029.

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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.

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Anggreni, Ni Made. "The Concept and Value of the Teaching of Karma Yoga According to the Bhagavadgita Book". Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 1, n.º 2 (30 de octubre de 2017): 146. http://dx.doi.org/10.25078/ijhsrs.v1i2.318.

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Bhagawadgita is one of the Vedic supplements in which there are teachings of Karma Yoga, which contain the working concepts as a guide for Hindus in order to meet the physical and spiritual needs to achieve happiness. The teaching of Karma Yoga revolves around the way or way of achieving the perfection of life by carrying out the work as required by the swadharma by not binding itself to the outcome of the work itself. Working in non-self-bondage is to work with devotion and devotion to Bharman without expecting personal gain for the welfare and happiness of fellow human beings. In more modern interpretations, it may be shown as the obligatory acts performed without justifying the decision to explain one's actions. This teaching focuses on the action of work without being shackled by the work itself.

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Nigam, Pankaj, Om Prakash Dwivedi, Jinesh Jain y Sanjeev M. Khuje. "Role of Basti Karma towards the management of Madhumeha: an Ayurveda perspective". Journal of Drug Delivery and Therapeutics 8, n.º 6-s (15 de diciembre de 2018): 400–406. http://dx.doi.org/10.22270/jddt.v8i6-s.2143.

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Ayurveda the Indian medical system mentioned Madhumeha as imbalance of the Doshas; Vata, Pitta and Kapha. Madhumeha correlated with diabetes as per modern medical science characterized by hyperglycemia and disturbance of water and electrolyte homeostasis. In Ayurveda (Brihatrayi) it is considered as Ashta mahagada as difficult to cure. It is also relates with life-style related metabolic disorder since consumption of junk foods, day time sleep, lack of exercises and sedentary habits may precipitate symptoms of diabetes. Now a day’s Madhumeha has become very common pathological condition affecting more than 20% of world population. Madhumeha may be managed by good conduction of Ahara-Vihara, Yoga, Sodhana karma and use of various ayurveda formulations, however recently Panchakarma has gain great attention towards the management of Madhumeha since some specific modalities of Panchakarma effectively removes vitiated Doshas and Vasti Karma is one of them. Considering this aspect present article summarized ayurveda perspective of Basti Karma towards the management of Madhumeha. Keywords: Ayurveda, Diabetes, Madhumeha, Panchakarma, Basti Karma.

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Kalimuthu, Sennimalai. "The Siddha Breathing Techniques as Preventive Medicine". Journal of Skeleton System 1, n.º 1 (18 de diciembre de 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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Kaur, Amandeep, D. K. Goyal y Arun Kumar Sharma. "A clinical study to evaluate the efficacy of Shatyadi Yoga in the treatment of Tamak Shwasa (Bronchial Asthma): Single case study". Journal of Ayurvedic and Herbal Medicine 7, n.º 3 (30 de septiembre de 2021): 207–9. http://dx.doi.org/10.31254/jahm.2021.7308.

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Bronchial Asthma is a chronic inflammatory disease of the Respiratory airways characterized by an increased responsiveness of the tracheobronchial tree to a variety of stimuli. In ayurveda Tamak Shwasa vyadhi is related with the derangement of the Pranavaha Shrotas. Tamak Shwasa is Pittasthana Samudhabhava and Kapha Vataja dosha vyadhi. The proposed study was conducted to access the efficacy of Shatyadi Yoga in the management of Tamak Shwasa. In modern science, there is no permanent cure for Bronchial Asthma.That is why it is the necessity to search for safe and effective herbal yoga in Asthma. The drug Shatyadi Yoga indicate the dominance of Katu, Tikta and Kashaya rasa, Laghu, Tikshna Guna, Ushna virya and Vata Kapha shamak karma. Shatyadi Yoga act on Pranvaha Shrotas thereby pacifying the symptoms in Tamak Shwasa.

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Nehru, S. Mothilal. "Karma Yoga is to reach the goal of self-realization". ACADEMICIA: An International Multidisciplinary Research Journal 6, n.º 12 (2016): 1. http://dx.doi.org/10.5958/2249-7137.2016.00088.4.

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S, Parimala y Judu Ilavarasu. "Self-determination Theory and Indian Wisdom". NHRD Network Journal 15, n.º 4 (octubre de 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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Wulandari, Ida Ayu Gde. "Lontar Tutur Candrabherawa Perspektif Pendidikan Agama Hindu". JURNAL YOGA DAN KESEHATAN 2, n.º 1 (3 de julio de 2020): 58. http://dx.doi.org/10.25078/jyk.v2i1.1552.

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The literary works belonging to the traditional literary written in ancient times by using lontar. This tradition is still done until now aiming to bequeath literary treasure. One of the literary works that has educational values of Hinduism is Lontar Tutur Candrabhérawa. It tells about two king, namely Yudhistira, who ruled in the kingdom of Astina Pura and the Candrabhérawa who ruled in the kingdom of Dewantara. Both king have two different understanding, namely the concept of Karma Sanyasa and Yoga Sanyasa. It tells us that life does not separate from karma and yoga. The goals in this study is that the literary Lontar Tutur Candrabhérawa with its intrinsic structure which consist of a theme, characters, plot, incident, background, and mandate. Review from the function of education, based on the classification of Bloom’s taxonomy, containing three functions of education, namely cognitive, affective and psychomotor. Meanwhile, when viewed from educational values of Hinduism, it contains religious, patriotism, environmental care, respect, and the right appointment. With these findings can be expected to create human characters that are religious, ethical, and social spirit in religious life.

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Worth, Naomi. "“One’s Own Body of Pure Channels and Elements”: The Teaching and Practice of Tibetan Yoga at Namdroling". Religions 12, n.º 6 (31 de mayo de 2021): 404. http://dx.doi.org/10.3390/rel12060404.

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The Tibetan yoga practice known as “winds, channels, and inner heat” (rtsa rlung gtum mo) is physically challenging, and yet is intentionally designed to transform the mind. This chapter explores the relationship between Buddhist doctrine and this physical practice aimed at enlightenment through the teachings of a contemporary yoga master at Namdroling Tibetan Buddhist Monastery and Nunnery in Bylakuppe, Karnataka, South India. This ethnographic profile exemplifies the role of a modern Tibetan lama who teaches a postural yoga practice and interprets the text and techniques for practitioners. While many modern postural yoga systems are divorced from religious doctrine, Tibetan Buddhist yoga is not. This essay highlights three key areas of Buddhist doctrine support the practice of Sky Dharma (gNam chos) yoga at Namdroling: (1) The history and legacy that accompany the practice, which identify the deity of Tibetan yoga as a wrathful form of Avalokiteśvara, the Buddha of compassion; (2) The role of deity yoga in the practice of Tibetan yoga, where the practitioner arises as the deity during yoga practice, an all-consuming inner contemplation; and (3) The framing of Tibetan yoga within the wider philosophy of karma theory and its relationship to Buddhist cosmology. Practitioners of Tibetan yoga endeavor to burn up karmic seeds that fuel the cycle of rebirth in the six realms of saṃsāra. In Tibetan yoga, the body acts in service of the text, the philosophy, and the mind to increasingly link the logic of texts to experience in meaningful ways.

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Ariyoga, I. Nyoman. "AJARAN KONSEP KARMA SANYASA DAN YOGA SANYASA DALAM LONTAR CANDRA BHERAWA". Widya Katambung 11, n.º 1 (30 de junio de 2020): 44–59. http://dx.doi.org/10.33363/wk.v11i1.482.

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Masuknya agama Hindu ke Indonesia, menimbulkan pembaharuan yang besar, misalnya berakhirnya jaman prasejarah Indonesia, perubahan dari religi kuno ke dalam kehidupan beragama yang memuja Tuhan Yang Maha Esa dengan kitab Suci Weda dan juga munculnya kerajaan yang mengatur kehidupan suatu wilayah. Ajaran agama Hindu yang diwarisi secara turun-temurun dapat diketahui salah satunya melalui peninggalan berupa lontar. Salah satu lontar yang sarat dengan nilai kehidupan beragama dan nilai tattwa adalah Lontar Candra Bherawa. Lontar Candra Bherawa adalah lontar yang berisi ajaran dua tattwa yang sangat berbeda dalam pelaksanaanya. Namun tujuan dari masing-masing ajaran itu adalah kemanunggalan dengan Tuhan. Ajaran Konsep Yoga Sanyasa yaitu cara atau jalan untuk mendekatkan diri kepada Tuhan dengan melakukan yoga atau pengendalian pikiran sebagai jalan utama. Sedangkan Ajaran Konsep Karma Sanyasa yaitu jalan atau cara untuk mendekatkan diri terhadap Tuhan dengan memilih jalan melakukan kerja sebagi suatu persembahan, ia bebas dari ikatan kerja, serta untuk mencapai kesucian jasmani dan rohani.

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Sun-Keun Kim. "The Karma-Yoga as a Marga for India's Independence Movement(Svaraj)". Journal of Indian Philosophy 22, n.º ll (febrero de 2007): 57–96. http://dx.doi.org/10.32761/kjip.2007.22..003.

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Mulla, Zubin R. y Venkat R. Krishnan. "Karma-Yoga, the Indian Work Ideal, and its Relationship with Empathy". Psychology and Developing Societies 20, n.º 1 (enero de 2008): 27–49. http://dx.doi.org/10.1177/097133360702000102.

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Khanal, Ganesh. "Hinduism: A Perspective on the World and Life Education". Rupantaran: A Multidisciplinary Journal 5 (27 de septiembre de 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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Ni Made, Yunitha Asri Diantary y I. Made Hartaka. "IMPLIKASI YOGA MARGA TERHADAP KESEHATAN ROHANI". JURNAL YOGA DAN KESEHATAN 3, n.º 2 (26 de septiembre de 2020): 152. http://dx.doi.org/10.25078/jyk.v3i2.1703.

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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.

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K, Sandeep, Guruprasad G y Veeraj Hegde. "A comparative clinical study on the effect of Gudashunti Nasya and Kola Kulattadi Ruksha Sweda in Manyasthamba". Journal of Ayurveda and Integrated Medical Sciences (JAIMS) 5, n.º 03 (25 de febrero de 2020): 1–6. http://dx.doi.org/10.21760/jaims.5.3.1.

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Due to present day lifestyle, a greater number of people are inclined to desk work and computer usage leading to many disorders. Manyasthamba is one among such disorders where the stiffness of neck with severe pain is the classical symptom which hampers our day to day life. While explaining treatment of Manyasthamba our Acharyas explained Rukshasweda and Nasya Karma as main line of treatment. Here a study was done by taking Gudashunti Yoga explained in Sharangadara Samhita indicated for Nasya and Kolakulattadi Churna indicated in Vatavyadhi explained in Ashtanga Sangraha for Ruksha Churna Sweda. A comparative clinical study of 40 patients suffering from Manyastambha were selected after thorough investigation. Patients were subjected to Nasya Karma in Group A and Ruksha Sweda and Nasya Karma in Group B for 7 days. Patients were assessed based on standard parameters before and after treatment and 7 days follow up. The statistical analysis revealed that there was a significant improvement in parameters like pain and stiffness. Hence proving the efficacy in the condition.

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Suadnyana, Ida Bagus Putu Eka. "Dharma Yudha Karma dalam Kitab Suci Bhagavadgita". Sanjiwani: Jurnal Filsafat 10, n.º 2 (2 de julio de 2020): 119. http://dx.doi.org/10.25078/sjf.v10i2.1508.

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In the holy book of Bhagawad Gita that is one of Hindu’s holy book that assumed as pancamo weda. In the holy bookk of Bhagawad Gita, there are eighteen chapter which is unity that in each chapter contents holy teaching that should as guidance in human life. One of lesson that written in the holy book is Dharma Yudha Karma that written at chapter II that is Samkhya yoga? At this lesson assumed important explored its existence and how is the form of this lesson. There are some function of lesson of Dharma Yuda Karma that are spiritual function and improvement on life quality through incline of spiritual that have important position in the society. There are some education value that contents inside as follows ethic education value, ritual education value and tattwa education value that taken from Hindu’s doctrine self.

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M, Haritha, Ravikrishna S., Sreejith K. y Chaithra S. Hebbar. "A CRITICAL REVIEW ON NAGAKESARADI DHOOPANA YOGA". International Journal of Research in Ayurveda and Pharmacy 13, n.º 6 (5 de diciembre de 2022): 97–100. http://dx.doi.org/10.7897/2277-4343.1306165.

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Air is the essential life support for all living beings. But it can serve its function only if it is pure. Contaminated or infected air leads to various deadly diseases. So it is important to maintain environmental hygiene to follow a healthy life. Multiple methods can support hygiene; fumigation is the method that is used to maintain air hygiene. Dhoopana is the classical method followed in the disinfection of air to prevent the rise and spread of various diseases. Ayurveda has explained the concept of Dhoopana in various contexts, such as jwara, visha, graha, vrana etc., and for various agaras. Various yogas are mentioned in the classics for the disinfection of contaminated air. Nagakesaradi dhoopana yoga is mentioned in Kriyakaumudi, Malayalam visha chikitsa textbook in the context of jaladi shudhikarana for air purification. The majority of the drugs in this yoga are vishaghna and krimighna. This yoga may provide better results in the purification of air as the drugs have such karma.

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Kelkar, Chetan Dadaji, Pawan Sheshrao Lekurwale, Pravin Ramraoji Kherde, Deepak Madanmohan Vyas y Suchita Gopalrao Shrikhande. "EFFECT OF BHASTRIKA PRANAYAMA ON “SHWASAN KARMA”". International Journal of Research in Ayurveda and Pharmacy 12, n.º 1 (2 de marzo de 2021): 59–63. http://dx.doi.org/10.7897/2277-4343.120114.

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Pranayama is a breathing technique that produces many systemic and psychological effects in the body, specifically on the respiratory system. It is also an art to control the life force of breath. The aim and objective are to assess effect of breathing exercise i.e., Bhastrika Pranayama on ‘Shwasan Karma’, in individuals practicing regularly for continuous 12 weeks. This study was designed to study the effects of Pranayama on the pulmonary function parameters. Pranayama is one of the best lifestyle modifications which have ever been devised in the history of mankind. It is an ancient yoga technique, a spiritual and physical practice which integrates the mind and body. Pranayama is a type of yogic practice which produces many systemic psycho-physical effects in the body, besides its specific effects on the respiratory functions. The study group consisted of 32 volunteers. The participants were asked to undergo Pranayama training for 30 min daily, for 3 months. The results showed statistically significant improvement in FVC, FEV1, PEFR, MVV after pranayama. After analysing statistically results showed that, Shwasan Karma was significantly improved in individuals practicing Bhastrika Pranayama.

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50

Sugiharta, Dewa Made Bali. "Konsep Prawerti Dan Niwertipada Kitab Katha Upanisad Sebagai Media Pendidikan Teologi Masyarakat Bali". JURNAL YOGA DAN KESEHATAN 2, n.º 2 (3 de julio de 2020): 166. http://dx.doi.org/10.25078/jyk.v2i2.1571.

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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

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