The poses are named both traditionally and with the names of the Tirthankaras. For each asana, mantras are given to deepen the engagement with the poses on physical, mental, and spiritual levels.

Jaina Studies is a relatively new and rapidly expanding field of inquiry for scholars of Indian religion and philosophy. In Jainism, "yoga" carries many meanings, and this book explores the definitions, nuances, and applications of the term in relation to Jainism from early times to the present. Yoga in Jainism begins by discussing how the use of the term yoga in the earliest Jaina texts described the mechanics of mundane action or karma. From the time of the later Upanisads, the word Yoga became associated in all Indian religions with spiritual practices of ethical restraint, prayer, and meditation. In the medieval period, Jaina authors such as Haribhadra, Subhacandra, and Hemacandra used the term Yoga in reference to Jaina spiritual practice. In the modern period, a Jaina form of Yoga emerged, known as Preksa Dhyana. This practice includes the physical postures and breathing exercises well known through the globalization of Yoga. By exploring how Yoga is understood and practiced within Jainism, this book makes an important contribution to the fields of Yoga Studies, Religious Studies, Philosophy, and South Asian Studies.

The first part of the book deals with only that part of the basic anatomy and physiology, which is important in understanding the mechanism of yoga practices. This time a special note, in the form of tips 'from yoga point of view', has been added so as to understand various concepts and aphorisms of yoga clearly. The second part of the book describes the traditional technique of asanas, pranayamas, bandhas, mudras, kriyas (cleansing practices), their possible mechanismÄ This book would help the reader: (1) To learn the basic structure and various functions of the body. (2) To understand the yogic concepts, the correct technique and the mechanism of the yogic practices as well as their physiological effects on the human body. (3) To know whether we can modify the techniques of these yoga practices with the help of the scientific information about them for better application. (4) To understand the principles of yogic therapy, its application, contra-indication and limitations. (5) To know the scientific aspect of the Aum chanting.

In Yoga: The Science of the Soul, one of the greatest spiritual teachers of the twentieth century presents the history and philosophy of this timeless health practice. Much of what is known as yoga today emphasizes physical postures and exercises to increase flexibility and help relaxation. But in fact, yoga has its roots in centuries of rigorous investigation and research in the East to develop an understanding of human consciousness and its potential. In Yoga, Osho explains the meaning of some of the most important Yoga Sutras of Patanjali, an early “scientist of the soul” who is credited with being the father of Raja Yoga, or the “royal path” of yoga that uses physical postures and breath primarily as a means to achieve higher states of consciousness. With a fresh translation of these ancient texts, and unique Osho insights into the modern mind and its psychology, Patanjali comes to life on the pages with an approach to using yoga for greater self-understanding that is absolutely relevant to our times. An invaluable resource for beginning or experienced yoga practitioners, and for anyone who seeks to better understand the intricate and powerful relationship that exists between body and mind. Osho challenges readers to examine and break free of the conditioned belief systems and prejudices that limit their capacity to enjoy life in all its richness. He has been described by the Sunday Times of London as one of the “1000 Makers of the 20th Century” and by Sunday Mid-Day (India) as one of the ten people—along with Gandhi, Nehru, and Buddha—who have changed the destiny of India. Since his death in 1990, the influence of his teachings continues to expand, reaching seekers of all ages invirtually every country of the world.

Kriyas are the constructive actions we contribute to our total wellness and enlightnment, as well as the transformative actions which spontaneously occur within us as the spiritual growth is experienced. Yoga can be defined as ` procedure , as practice

The book is a philosophical treatise on the Hindu, Bauddha and Jaina morals meant for the University students of Indian Ethics as well as for the general readers interested in the subject. Books on the subject are generally written in a historical perspective. On the contrary, the present work is philosophical and critical which takes full cognisance of the recent developments in Western ethical thought and its likely impact on the understanding of the traditional Indian ethics. Attempt has been made to understand the subject in the light of certain well-knit conceptual frames developed in the West in the field of ethics. In course of doing this, certain reconstructions have also been made, but it has always been kept in mind that the reconstructions do not become jejune to the natural spirit of Indian thought.

The Jainism has divided the rotations of the wheel of time in two on the basic of their outcome. During the utsarpini period the Joys increase gradually and during avasarpini the woe multiply. Sixty-three men who influence the life on this planet are born during both utsarpini and avasarpini. They are called Tirthankars Chakravarties Vasudevas and Prativasudevas. In this saga the life and times of the distinguished sixteen that were born during the present avasarpini times is described vividly.

Yoga is now internationally an integral part of our health-conscious cultural landscape. It is practiced by millions for health and fitness reasons. While Yoga is seen and practiced mostly as a body exercise program, the interest in the philosophical and spiritual dimension of Yoga is growing. This book introduces us to Patanjali, the founder of ancient Yoga in India. It takes us step by step into a deeper understanding of the essence and origins of Yoga. Osho introduces and unlocks Patanjali's ancient sutras, revealing how contemporary this ancient message truly is. It quickly becomes clear that we are just on the cusp of a gaining a much deeper understanding of Yoga and its place in our evolving world. Surprisingly, the mind even more than the body is the focus of Patanjali’s teaching. He says: "Yoga is the cessation of mind." As Osho says: "This is the definition of Yoga, the best definition. Yoga has been defined in many ways; there are many definitions. Some say Yoga is the meeting of the mind with the divine; hence, it is called yoga – yoga means meeting, joining together. Some say that Yoga means dropping the ego, ego is the barrier: the moment you drop the ego you are joined to the divine. You were already joined; it only appeared that you were not joined because of the ego. There are many definitions, but Patanjali’s is the most scientific. He says: Yoga is the cessation of mind. “What is the mind? What is the mind doing there? What is it? Ordinarily we think that mind is something substantial there, inside the head. Patanjali doesn’t agree, and no one who has ever known the inside of the mind will agree. Modern science also doesn’t agree. Mind is not something substantial inside the head. Mind is just a function, just an activity."

Varanasi/Kashi Has Been A Confluence Of Several Religious And Philosophical Thoughts Including Jainism. Four Pontiffs (Tirthankara) Viz. Supasvanatha, Sreyamsanatha, Chandraprabha And Parsvanatha Are Supposed To Have Been Born In The Varanasi Region. The Book Highlights Multiple Aspects Of Cultural Contribution Of Jainism To Varanasi Such As Religion, Philosophy, Literature, Art, Iconography, Architecture And Educational Institutions.