ShantiDwara Hindu Yoga Temple in Middle Pocket | Community

ShantiDwara Hindu Yoga Temple

Locality: Middle Pocket

Phone: +61 404 351 252

Address: 128 Middle Pocket Rd 2483 Middle Pocket, NSW, Australia

Website: https://ShantiDwara.com

Likes: 914

Add/Update information

Reviews

Tags

• Sport & recreation
• Community
• Yoga studio
• Hindu temple

25.01.2022 The Lived Experiences of Yoga Nidra Practitioners: From Relaxation to Spirituality/ Oct 2014 Sannyasi Ramdas (Ameet Malhotra), Occupational Therapist/Researcher..., UK My pranams to Sri Sivanandaji, Sri Swami Satyanandaji, Sri Swami Niranjananandaji and Swami Satsangiji, and thanks in a way that words cannot express. As I was waiting to do this presentation today, a lady asked me what I was going to speak about, and I said I was going to speak about yoga nidra. She said, "Maybe you should do yoga nidra before you present your talk." I said, "Even better than that, I just received diksha from Swamiji!" I am here today to talk about some research that has been recently completed. It has a long title: 'Exploring the lived experiences of yoga nidra practitioners: from relaxation to spirituality' and the methodology used is called Interpretive Phenomenological Analysis, which I will explain shortly. It is my intention to share the inspiration behind this study, the context of this study, the data, and some of its implications. As with all studies, there are some limitations, and together with the limitations there are also some strengths. I will try to point out some of the limitations, and hopefully the strengths will be obvious. The main thing with this research is that it does not try to prove anything. In an attempt to explain what it is about, I might use the analogy of the rasagulla experience once more. Swamiji beautifully described the researcher who has an understanding of the rasagulla, but who has never eaten the rasagulla. Then there is the experiencer who has only eaten the rasagulla. This study attempts to discover the experience of eating the rasagulla. What really inspired me in this study was the number of rather phenomenal results that I experienced with the few people I had been working with. Positive results of yoga nidra While working in a prison, an inmate came to a class once and then I did not see him again. Six months later I received a letter saying that, thanks to the yoga nidra, he had given up the life of crime. In another case, there was a patient who had had a stroke eighteen months previously, and who was told that she would never be able to breathe into her abdomen again. Two yoga nidras later, not only was she breathing into her abdomen, but she was out walking every day in the countryside. A third case occurred while working with alcohol and substance misuse patients. One patient had been drinking around eighty units of alcohol a day, and as a result, the staff thought he had done some permanent nerve damage. After about two weeks of talking to him and trying to build trust, I convinced him that we should do yoga nidra. The night before, his hands had been shaking so much that he had to have someone help him have a cup of tea. We did one yoga nidra and as he emerged from the practice, he had a big smile. He raised his hands up, perfectly still, and he looked at his hands in disbelief. The consultant psychiatrist said, "What did you do?" I said, "We did yoga nidra." He did not know what it was, but I said, "Look, I am writing a paper on it." There are many other stories, but let me share one last one. There was a person I was working with who had a criminal history of violent crime. He would tell me that when he does rotation of awareness in yoga nidra, he can feel the crimes that he has done with his hands, but it is as if he has not done them. It is as if they are leaving him, they are leaving his hands. Research methodology Of course, I had my own personal experiences with yoga nidra; thanks to the Bihar School of Yoga, you can now eat rasagulla in England as well! With these stories and my own experiences, I became interested in understanding what is happening while people practise yoga nidra. What are the phenomena? To a certain extent, I know what happens when I practise when I stay awake, but what do other people experience? Are there any common themes that people might be experiencing? As part of a research project, I undertook a literature study to see what research had already been done. Yoga nidra has been successful in the case of post-traumatic stress disorder and compassion fatigue. If you are not sure what compassion fatigue is, imagine that you are working in a healthcare setting or something similar where you are heavily exposed to a lot of trauma. Over time, you lose your ability to be compassionate with the people you are working with, and this is 'compassion fatigue'. Yoga nidra has been successful in reducing compassion fatigue for healthcare workers in war zones and is also, of course, a stress reliever. There is an emerging body of evidence around quantitative studies, but I still felt intuitively that the potential of yoga nidra is much more than that. As occupational therapists we were interested, not in how you get back to work or how to adjust your desk, but how meaning is experienced. How is meaning generated in our lives? Together with that, there have been a lot of public stories in the UK about the failings of the healthcare service specifically, too much focus on achieving targets. As a result, research which seeks to understand the patient's experience has become more accessible and more acceptable. I decided to use the same methodology of understanding the patient's experiences and apply it to the practice of yoga nidra. Of course I had to go through a variety of ethics clearances, which was completed, and then I had to recruit some people to interview. At first, nobody wanted to speak to me, they just said, "Oh, well I just fall asleep, I don't know what happens, so I can't say anything." Then, after a while, I convinced people that it does not matter whether they know or not, there are no right or wrong answers, we would simply talk. I conducted some in-depth interviews with people and we were able to set the room up in a way as though they were practising yoga nidra. The idea was that they would have some access, hopefully in a positive way, to some of the experiences. I recorded the interviews, I transcribed them, I typed them up and I had to listen to them many times. Then I got the transcriptions, stuck them on the wall, closed the door and, metaphorically speaking, threw away the key. I ate, slept and lived in that room for somewhere between two and three months, just reading the data, line by line, paragraph by paragraph, absorbing it, performing trataka on it. I tried to understand what the emerging themes were, what was happening. Were people talking about the same thing at all? After a few months, I came up with a few themes. I'd also like to mention that one of the limitations of this study is that it only really applies to this study, it does not apply to you or your experience. Nevertheless, it may resonate with you. Some of the information may prompt you to think, 'Yes, possibly.' Yoga nidra themes from the study Being a witness: There was one theme that encompassed all the other themes. This is not straightforward and it is not linear, it is quite complex, and I have tried to make it as simple as I can. The first theme that people spoke about was that of being the witness, and that interrelated with all the other themes. People talked about being able to witness sensations, their thoughts and their behaviours. Profound and real relaxation: The main theme, the most profound and the biggest theme was the next one, which has been described as 'profound and real experience of relaxation'. A profound and a real experience. It is not deep relaxation, what they spoke about was a profound experience. By profound, it means that it touched them somewhere in their life. Somehow it changed them on some level. At the same time, the relaxation was real. Therefore, the methods they had used in the past for relaxation were changing; their habits were changing. The other day Swamiji said something beautiful about habit: You can take away the 'h', take away the 'a', but there's always a 'bit' left. Allow me to share with you some data, which I have tried to keep in the voices of the experiencers: "Well, I think in my previous life, in this life, I would have seen relaxation as falling on the couch and watching TV. Or maybe at a push I would see it as a relaxing kind of walk or a drink. I mean, I used to drink, not very much. Well, not very much by other people's standards. But that was seen as the relaxing option. Whereas now, it's absolutely not at all (relaxing), it would just play havoc with my mind. TV is a distraction. Drink is not an option. You know, yoga nidra instead." It has been stated that whatever is welcomed into awareness without resistance and without egoistic manipulation can be spontaneously transformed. As Dr. Alex Hankey said the other day, taking from Swamiji's talk on habit, "If you get rid of the 'i', you can 't', you can transcend." However, for another person in the study, a 'bit' remained. She said: "Usually I try to do it (yoga nidra) quite regularly, but it doesn't happen because I watch too much TV in the evening." Change of perspective on past events: Another point that emerged, and this is where it becomes quite interesting, is that people would talk about how, during the practice, they were able to go to such a deep place that they could look at things which they could not normally look at in their ordinary waking life. By looking at it in that place, they can change their perspective. Somebody talks about pairs of opposites: "I've imagined coming from an operation in a hospital, and waking up in a great deal of pain. So I had an operation, and I'm waking up with a sudden sharp searing pain in my body, and that's my painful experience. And I can hear people groaning, and I realize it's me, after a while. The person I thought was kicking off is really groaning and moaning. Now, I have two memories, one was of the original experience, which I can look back on, and the other is my yoga nidra view of it. One would have been quite traumatic for me, but I don't feel traumatized by it any more. What the yoga nidra has done for me is actually allowed me to integrate the experience of the trauma, instead of keeping it away because it's painful, because it hurts, because it was difficult." Again, this supports the idea of how yoga nidra can be useful for traumatic experiences: by being able to go somewhere so deep that you can look at something without really having to face it. We all have stories and the story we have or our relationship with that story affects how we live today. It shapes our actions, our thoughts and our perspectives, and it affects our tomorrow. What we are going to do tomorrow, how do we see our own healing story? Again, through yoga nidra we can develop this perspective on the story, and this is one of the themes: a perspective on our stories. From body awareness to expansiveness: The next theme was that people reported feeling more embodied, like they were more able to observe their thoughts and feelings through having a better connection with the body. This is where I think it becomes really interesting, because through becoming aware of the body, people talked about losing awareness of the body. Thus they were able to develop a greater feeling of spaciousness, and in some cases this went much further. There was a lady I was speaking to, and she could not quite put it into words, but then she took some time and this is what she said: "That's it. It's putting me in touch with what's already there, with that sense of me that's connected to every other me, and every other thing." I think that is actually what it is. It is not mystical, it is normal. For me anyway, and perhaps for most people, I am not that real me a lot of the time. I am with the mask outside me, and I think yoga nidra is a profound yet such a simple way of realizing that. Address, 26 October 2013, Polo Ground, Munger http://www.yogamag.net/archives/2010s/2014/joct14/exyn.html

25.01.2022 Whatever you know about yourself, others have told you. You have not yet known anything original about yourself. You are a stranger to yourself and that is the ...cause of your suffering. When you study yourself from within, you will find you are entirely different than what you thought you were. Then you will no longer identify with the body or the environment in which you live. ~SWAMI RAMA Sadhana The Path to Enlightenment [pg 230]

25.01.2022 Update on upcoming celebration of Navaratri at Shantidwara in October. Today, our special weekly gathering to chant Mahamrityumjaya mantra over Havan - devotional Vedic ritual of offerings to the Fire.

24.01.2022 Yet another week pass and be blessed to have Mahamrityumjaya Havan tonight. Fold hands in prayer for purification, positive transformation and spiritual growth

23.01.2022 Hari Om, There are exciting changes in Shantidwara's calendar and weekly classes and events, opening new possibilities to connect our Yoga community, improve lifestyle and wellbeing. Now, we host "Yoga Lifestyle Camps" weekly over weekend allowing full immersion into Yoga practice and ashram lifestyle. ...Continue reading

21.01.2022 Babaji presence is auspicious for Australia. What a blessing to have Santji, the living example of Yoga of renunciation, sharing his energy with all of us

19.01.2022 Solar system is called Agni-Shomatmak Jagat in Vedas. Sun/Agni is giving the energy and Moon/Soma replenishing it. God of Soma spreads relaxing, expanding, soothing effect, happiness, peace and nobility. Prayer in RigVeda requesting Soma spread nobility in universe.

19.01.2022 Happy wife, happy life :)

19.01.2022 Be Kind Cultivate kindness. Kindness is a healing balm. It soothes suffering.... A kind peck, a kind word, A kind act - all cost nothing, But brings to others happiness Which money cannot buy. Kindness is the language the deaf can hear And the dumb understand. Kindness is a direct passport to the kingdom of eternal bliss. Swami Sivananda Saraswati

19.01.2022 The Fantastic Science of Yantra/ Dec 2016 Swami Satyananda Saraswati In the tantric system you must have seen the geometrical diagrams of upright and inverted ...triangles, quadrangles and many other geometrical figures known as yantras. How are these geometrical figures associated with human beings? Sri Yantra is nothing but a combination or a confluence of triangles. It is supposed to be one of the most powerful yantras, symbolizing the process of creation, the manifestation of energy from the dormant potential state. Even as a plant sprouts out of a seed, in the same manner the whole manifestation of the macrocosmic universe has come out from a state of unmanifested reality. We call it avitha, unmanifested. What you perceive now in the form of time, space, objectivity, past, present and future is manifested reality. Symbol of creation Sri Yantra is supposed to represent this process of manifestation where life, names, forms, time, all of space and the different dimensions have been evolving. This yantra has been taken as a symbol of our unconscious mind. It is difficult to explain the exact nature and relationship of the unconscious state of existence. In Vedanta and Samkhya philosophy, it is known as the causal body. This unconscious state can be experienced by the practice of kundalini yoga, laya yoga, pure pranayama and also kriya yoga. When a yoga aspirant practises these different yogic systems, then the whole consciousness, the whole personality is completely extinguished just as you blow out a candle, nothing remains of what you are. It is not a state of shoonya, void, or a state of completeness, it is a state of nothingness. That is the unconscious. In vedic texts, the oldest books written by humanity, we use the words hiranya and garbha. Hiranya means ‘golden’ and garbha means ‘womb’. This unconscious mind, unconscious body or the causal body of the laya state of experience is like a golden womb. The shape and the form of this manifestation is geometrical. Therefore geometry defines the process of the universe. I am not a student of physics but I can tell you that the whole universe, the whole creation is nothing but circles and triangles, not men, women or children! The creation is a science of mathematical numbers and geometrical figures. The yantras in tantra are supposed to be very powerful. Take a yantra designed for yourself by an expert who knows the science, put it here, and it starts working positively and negatively. The people who have experienced the miracle of yantra, will not be able to explain the modus operandi of it. The ordinary yantra, and there are plenty of them, is a receptacle for and a transmitter of powerful energies. Need for a basis The moment a yantra is placed near the unconscious body, they come into association, into communion with each other and start working. Therefore in the system of kriya yoga we have the yantras of each chakra. Mooladhara has the inverted triangle and anahata has two intersecting triangles. The inverted triangle is the symbol of Shakti, the straight triangle represents Shiva, and when they intersect or embrace each other, that is the union of Shiva and Shakti. Therefore, the practitioner of kundalini yoga concentrates on the yantra. I am not talking about bija mantra, my subject is now only confined to yantra in relation to the awakening of the unconscious forces in man. In order to awaken your great personality or higher personality which we call anandamaya kosha, the blissful sheath, you concentrate on each chakra by means of the yantra of each. The students of kundalini yoga should take care to learn, investigate and concentrate on the yantra, then go from one chakra to another, to the third, fourth, fifth, like this, in order to bring the consciousness from the material plane to a different plane where it is more powerful, stretched and expanded. It is necessary that while you do this you must have a basis. Without a basis the consciousness cannot function. There are certainly very few people among us who can be aware of pure consciousness, who can be aware of pure mind. Most of us cannot think of mind without a thought. We cannot think of consciousness without a symbol, we cannot think of existence without any basis. Therefore, there must be some type of concrete symbolism. In the context of kundalini yoga there are various forms, right from the bottom to the top. They are encased in the yantra. Within the form of a circle you have a crocodile, within the form of an inverted triangle you have an elephant. That is the symbol, the basis. Remember again that the mind cannot be comprehended without a thought; we know the mind because we know the thought. If we want to know the mind only, it is not possible because it is formless, and the comprehensibility of something formless is an impossibility. Therefore, in kundalini yoga we have the symbolic representation of the forces of the unconscious in the form of yantra. Into the mind Yantras have an immediate effect on the unconscious body. As I told you yesterday, whatever you have experienced in your childhood is deeply embedded in the depth of your personality. Later when you grow this can become a problem, an ailment or an emotional crisis. It is not easy for a psychoanalyst to bring an individual back to his childhood and put him in touch with an experience which he had during his unconscious period. It is not possible for us to do this. So what do you have to do? You have to design something which will explode the unconscious quietly. Many years ago, I used to wander as a mendicant from place to place. I was lean and thin. Once I was living in a village during a very scorching summer. After some time I developed a really high temperature, something like 106F, or 107F. Somebody took mercy on me and called a doctor. The village doctor gave me some medicine but it did not work. For two full days I was unconscious, nothing existed for me. After the third or fourth day, a very old man came to know that a swami who had come to his village was having a very high fever. He came and looked at me, went back and brought a small piece of copper. On the copper were inscribed only two petals and one circle, that is ajna chakra. He just hung it on my neck, and within half an hour the fever was finished. In the evening I left the village. This simple but very significant example shows the influence of a yantra. This influence was not conscious; if it had been you could say this is a psychological process. However, it was not a process taking place via the mind but directly into the mind. The yantra does not work through the mind or through faith because you may not believe and still it will work. It is like a bullet, whether you believe in it or do not believe in it, it is still going to act upon you. I am giving you my experience. When I was unconscious what I felt was that somebody was putting a big triangle on my neck and pulling me up and up and out. This is not the experience of a solitary individual; it has been experienced by our ancestors and it is a part of our culture. What is that culture? To awaken the unconscious directly. The process of self-analysis, of psychoanalysis has its own merits; we are not trying to discredit it. But to alleviate the suffering of mankind and in order to mitigate the possibilities of further suffering it is very necessary that tantra has to come to our rescue. Blast of the unconscious During meditation, oh it is an experience of more than thirty years ago, when I had no idea of tantra. I was just nineteen when I entered the monastery of my guru, I had very little time when I joined Swamiji’s ashram; I was in my budding state, and I had to work as a plumber a labourer, a water carrier, chop the fire logs, cook the food, carry all kinds of things five or six miles. There were no cars, no Volkswagens, nothing like we have today. I used to carry everything in my hands. Tired in the evening by nine or nine thirty I used to sit on the banks of the flowing Ganga in Rishikesh, surrounded by the glorious mountains of the valley. Since I was not yet a sannyasi, I was still a brahmachari, my mantra was Gayatri. It is the mantra for children, the mantra of intuition. So I used to recite Gayatri and while I was reciting it, I used to see peculiar geometrical figures. I always thought that these were coming up because I was so bad in mathematics. Maybe I was lost in unconsciousness and came face to face with the yantra, but ignorant that I was, I thought that they were the repressions of my mathematical phobia. Later the geometrical figures gained terrifying momentum, sometimes I used to see the whole play of geometry. I asked many swamis, mahatmas and wise men including my guru Swami Sivananda about this and they gave me one simple answer, It is your causal body, your unconscious body and your deeper self. I said Why do I not see my guru, why do I see these triangles, circles, hexagons and quadrangles? They said, That is the creation, the great prakriti. Prakriti means the creation of the whole fantastic drama. So coming to the point of conclusion, the yantras that you see are a blast of the unconscious. No artist, no painter, no poet can ever create that language of the triangle unless the unconscious is blasted completely through. Everything coming out from here, from the bottom, comes from the small golden egg, the causal body, the unconscious body, the anandamaya kosha, call it by any name you wish. Where there is no time, no space, no form and no name, where there is no I and no you, there are no numbers, it is just one homogeneity, no Scandinavians, no Indians, no French people, no man and no woman, just one homogenous consciousness. This mass of consciousness is a totality of existence, as one not as two. Therefore, the yantra in tantra is a very powerful system of self-culture. It is a very powerful system for redeeming the diseases of the unconscious and also for the formation of our personality. 14 April 1977, Lecture given in Stockholm, Sweden http://www.yogamag.net/archiv/2010s/2016/ldec16/yantra.html

19.01.2022 Muni( ) is derived from manan( ), Sanskrit root/verb( ). Manan means to think. Muni is someone who does introspection ( ) or who is thoughtful. According to Srimad Bhagwadam:... Muni is one who is expert in mental speculation or in thinking(remember ) or feeling. According to srimad bhagwad gita(2.56): Muni is one who can agitate his mind in various ways for mental speculation without coming to a factual description. And where does this mental speculation come from? Introspection( ) Maunam acarati iti muni ( )- One who maintains the vow of silence to prevent distraction during his penance(tapas.) Rishi( )- In Vedas, the word denotes an inspired poet of vedic hymns, who alone or with others invokes the deities with poetry. Rishi is a title which is given to the one who knows everything about Shashtras and the science( ) behind it. This is the reason why ( sentences spoken by Rishis) are considered to be utmost true. One can call rishis as ancient scientists who developed shashtras like kundalini yoga and others. Rishir darshanat( )- Rishi is one who has seen the spiritual truth. Now, there are others: Maharshi(a rishi who is very great in his spirituality), Rajarshi( a king who is so spiritual that he is also like a rishi ), Devarshi( a deva who is also a rishi) eg: narada, Brahmarshi( a rishi who has seen the supreme Spiritual Truth) eg: vasistha, vishwamitra.

18.01.2022 Rare Photo - Maha Samadhi of Shree Ramakrishna Parama Hamsa <3 Can see Swami Vivekananda is also in this photo <3

18.01.2022 Shanidev Maharaj ready for Abhishek and Havan on 31 Dec. You can bring your own bottle of mustard seed oil to offer to Shani. Also a piece of black cloth, urid daal (black), 7 chilli and 1 lime can be offered....

17.01.2022 This is Map of Creation was compiled in attempt to marry Taoism, Kashmir Shaivism, Samkhya and modern reality years ago. Slowly slowly every bit finds its home and, at the end of each day, we mostly feel satisfied to have more marbles sorted out. Though intellectual cravings are taking us on regular journey, gratitude to our Guru, teachers and the unbroken line of ancient teachings running eons back into the source melts through our layers. https://shantidwara.com/page/view-post?id=103

17.01.2022 Kirtan Fri 6-8pm Havan Sat 5-7pm Weekly

16.01.2022 Yoga For Common Cold. Ancient Detox Tips. ~ Neti - nasal cleanse with saline water. Stimulates brain and enhances connection between both hemispheres, soothes nervous system, cleanses deep stored mold and debri in sinuses, protects mucous membranes from pathogens, increases oxygen uptake to lungs. ~ Abhyanga - body massage with oil (medicated with herbs or plain). Supports good micro flora of the skin, creates a barrier for protection, soothes nervous system. ... ~ Nasal and Ear Oil - immediate deep delivery of medicated oil to balance doshas - imbalances in the body to bring about homeostasis, protection of the gates and stimulation of trigger points into brain. Part of Dinacharya routine - daily set of cleanses of orifices prescribed by ancient Yoga and Ayurveda. ~ Steaming with 3-5drops of antimicrobial immunity boosting essential oils is used in acute conditions when extra measures are required. It is the most powerful way of delivery of medication - straight into blood stream. Simple steaming with pure water (water after boiling potatos or water infused with herbs like calendula, sage, tulsi, oregano, thyme) used to relief congested nose, throat, blockages in lungs due to excessive thickened mucous. https://m.youtube.com/channel/UCVubLQDV2ks33id6SHNxwDA

15.01.2022 Shantidwara Yoga Ecology Centre in Middle Pocket, NSW, serves as a Yoga community hub opening its doors for ancient practices increasing vitality and wellness. On Friday evenings people gather to sing Kirtan, in collaborative effort to raise energy - on personal level and rippling into the wider environment. Please, join in. 6-8pm. By donation. For directions it is more reliable to use Google maps.

15.01.2022 CAN INFORMATION TECHNOLOGY PRODUCE A YOGIC OR ENLIGHTENED SOCIETY? We are moving into a new information technology era or yuga, whatever one may call it. The hu...man body is now surgically, genetically and chemically modifiable, to be changed according to personal or social considerations in a way that was unthinkable a few decades ago. Similarly, the human mind is chemically and media modifiable, if not controllable, with new designer drugs and media devices flooding the market to hold our attention. One can cite many possible advantages to these new technical powers over body and mind, but one must consider the possible dangers as well. The question is whether a higher consciousness can emerge in humanity along with such outer modifications of body and mind, which are manmade and machine made, not the product of natural evolution or yogic practices? Will our information technology serve to support a higher awareness, creativity, healing power, and respect for nature. Or set these aside for its own domination over life and mind? We still look to our ancient sages and their books of wisdom like the Vedas, which have counterparts throughout the world. Their insights did not arise from technology, nor were produced by gathering data, though they may not be opposed to it. Let us remember the reality of prana, mind and Atman beyond any technology, which may be required to use that technology in a dharmic and enlightened manner. See more

15.01.2022 Origin of Ashrams/ May 2016Swami Niranjanananda SaraswatiIn previous times, when there were less people enclosed in areas in the form of villages and hamlets, there were certain people who were knowledgeable in that society. Where they lived, other people of the community would go for advice, learning, knowing something and for some solution to their questions.

15.01.2022 Manu Smrti and the Concept of Textual Evolution A commonly observed fetish among a section of those who study the Veda Itihasa Puranas is the inability to accep...t a natural process called textual evolution. Every ancient text, irrespective of if it belongs to the Bharatiya tradition or to any tradition, including Abrahamism, starts as a small nucleus and then grow layer by layer by the course of time. This is due to the fact that there were no book publishing industry then, where the author work for a year or so and complete a book and then publish at an instant (like in a day). The ancient texts, most of them sacred texts, take decades and centuries to evolve as a result of accruals of generations of wisdom and knowledge and mostly passed on by the word of mouth from generation to generation and there is no instant when it is published. Since the time writing became popular and sophisticated enough to record huge textual information, rather than just keeping commerce records in sign language (like happened in Harappan seals), the orally transmitted texts started to be written down. Due to excellent preservation techniques of recitation, the Rgveda is the text which has undergone the least evolution and preserved its ancient constitution, since it froze in its final 10 Mandala organization. The reorganization of all the Vedas is attributed to Krishna Dwaipayana, who, due to his processing of the Vedas is given a honorific 'Veda Vyasa' the one who rearranged or divided the Vedas. Vyasas father Parasara, grandfather Shakti and great grandfather Vasistha all appear as the rshis who contributed hymns to the Rgveda. There were many such poetic lineages mentioned implicitly in Rgveda as grandfathers, fathers, sons, grandsons etc. or mentioned explicitly in a supplementary appendix of Rgveda called the Anukramani. Thus similar to the Vasistha-Shakthi-Parasara lineage, the lineage of other Rgvedic contributors like Vishvamitra, Bharadwaja, Gautama, Ghrtsamada, Kanva, Ghora, Angirasa, kings like Divodasa, Sudasa, Sahadeva and others are mentioned implicitly and explicitly in the Rgveda. Using such information, scholars have developed an internal chronology of Rgveda, based on which the 6th Mandala is the oldest and the 10th Mandala is the youngest. In fact this is what the seminal work of Srikant Talageri is all about. Srikant Talageri is not a western scholar, so this is not strictly a Westen pre-occupation but a legitimate method used irrespective of East-West dichotomies. I am stating this to open the eyes of those people who think that if we are able to develop a Critical Edition of a text, then nobody should question the existence of an internal chronology within that text and should consider the entire corpus of the Critical Edition as a monolithic entity, like a modern book which got published at a single instant (like in a calendar date in a publicized book release). The internal chronology of Rgveda established by Talageri, breaks this spell, because, Rgveda is a Critical Edition of itself! This is due to the fact that all the extant recensions of Rgveda is exactly (99.999%) same, unlike the Mahabharata, Ramayana and other texts, where Sukthankar and other manuscript-studying-scholars have toiled for 40 or more years by meticulously comparing the southern, northern, eastern and western manuscript versions of the Mahabharata and the Ramayana to create Critical Editions of these texts. A Critical Edition can only reach as far into the past as the collection of extend versions of the manuscripts can reach. Hence the existence of the Critical Edition of a text cannot be considered as eliminating the existence of a pre-existing internal chronology of the modules of a text. In the case of Mahabharata this internal chronology and evolution of the text that occurred beyond the reach of Critical Edition is expressed in the existence of original work called Jaya, which grew later into Bharata and then finally into Mahabharata. In case of Ramayana the Aranya and Yuddha Kanda are very old, the Uttara Kanda is the youngest to put it short. Why I made this lengthy digression? To tell that Manu (Manu Vaivasvata, Manu the son of Vivasvata) even by the standard of the oldest portions of Rgveda, is an ancient figure. To tell that the four Varnas as we know it, viz the Brahmana, Kshatriya, Vaishya and Sudra has emerged and attested only in the youngest portion of Rgveda in the 10th Mandala. This reveals that Manu lived at a time when there were no four Varna division. Hence many statements in Manu Smriti describing about the duties of the four Varna is not the original words of Manu, at least not the original words of Manu Vaivasvata mentioned as one of the oldest human figure mentioned in the oldest portions of Rgveda. The next part is the Yugas. Manu Smriti extensively uses the concept of four Yugas to state that the so and so activities of so and so Varna is appropriate in one Yuga and not appropriate in another Yuga. Yuga is the union of astronomical entities which a time keeper observe to calculate the flow of time. Thus the joining of Sun or Moon with a star or a constellation is technically a Yuga. The joining of sun and moon as in eclipses is a Yuga. This Yuga is mentioned in Rgveda in the sense of union events and as the duration between two union events. The oldest attested Yuga as a duration (time-interval) in actual practice was recorded in Mahabharata. In this attestation the length of the four Yugas was just 5 years. It is the period required to intercalate the lunar and solar years. It is used by Bhishma to calculate the 12 year forest life and 1 year incognito of the Pandavas. Later within this Mahabharata this Yuga is expanded to 12000 years and finally multiplied by 360 to become 43,20,000 years which is currently popular. Another catch is that the oldest Yuga definition has individual Yugas in the ratio of 1:1:1:1 rather than in the ratio of 4:3:2:1. Adding this information to stress that, the Yuga duration was a variable and was evolving in our many thousand years old Dharmic tradition. Hence the statements in Manu Smriti employing the Yugas for its definitions are to be dated as not very ancient. When a single Yuga duration is very small like 1 year (like during the time of Pandavas or during the time of Vasistha and certainly non existent during the time of Manu Vaivasvata) the definitions based on Yuga assuming them to be very large, like today's popular definition of Kali Yuga as 4,32,000 years (4.32 lakh years!) are to be considered as very young, much younger to the original Manu Vaivasvata.

14.01.2022 The great person Dr. R N Shetty who built Gopuram left us on 17 December 2020, but his memories will remain forever

14.01.2022 Shivalinga shaped 300 year old stepwell Mylacherla village, located in the western part of Andhra Pradesh’s Prakasam district. ~ vedic science.

11.01.2022 Ever heard of Saturn influence on our life? Feeling pressed by the demands of life? Hope that the next year will bring resolution to the endless cycle of pleasure and suffering? Join auspicious Puja in Shantidwara Yoga Centre to alleviate the debilitating effect of malefic Saturn in your natal chart as well as uplift the soul for the New coming Year 2021. Shanidev or Saturn is the most revered of all Gods in Yoga path of purification due to his executive function of justice ...of Karma and governance over death. His father is Suryadev, the radiant origin of light Sun and mother is Cchaya, the shadow. His brother is Yamaraj, the lord of Death. Ways to please Shanidev are: chanting particular mantras, doing selfless service, donation to poor, worshiping him regularly on Saturdays, worshiping Peepal/Boddhi Tree, worshiping Lord Hanuman, and more. To book text to 0404351252 or [email protected]

09.01.2022 They say this was built by the Aliens !! But, Believe it or not. This was carved by the human hands through the hard work & believe towards Bhagwan. ... Our Ancestors made this impossible possible & it shows, how knowledgeable & efficient they were! Suchindram Temple, Kanyakumari, Tamil Nadu. The inscriptions of the temple dates back to 9th Century.

08.01.2022 Daniel Tucker is bringing his 3 session 1 Giant Mind technique - Learn to Meditate workshop to ShantiDwara (Byron Bay region). If you'd like to book a spot at the free introductory talk go to www.learn2med.com for all of the dates. Hari Om https://m.youtube.com/watch?feature=youtu.be&v=A1oLGl3u5jk

08.01.2022 Shantidwara Yoga Ecology, Ayurveda and Wellness Programs

07.01.2022 The Reason why we find Shivlingas and other sculptures all over middle west

06.01.2022 Kirtan Wednesday bliss and Purnima celebration tonight in Shantidwara Blessings onto the three worlds.

06.01.2022 3 Yoga Camps in Shantidwara. Time to clean the lenses. Jump on board.

06.01.2022 Sundarkanda Chanting Group on ZOOM For Tuesday Sundarkand Chanting the following 4 files can be used: sundarakanda chanting tuesdays plan.pdf... https://shantidwara.com/page/view-file?id=14 1 Balkand Soratha - translit _ translation.pdf https://shantidwara.com/page/view-file?id=11 3 sundarakanda.pdf https://shantidwara.com/page/view-file?id=13 5 Ramayanaji Ki Arati - translit _ translation.pdf https://shantidwara.com/page/view-file?id=12 Please download and print, if needed, beforehands. https://shantidwara.com/page/view-file?id=15 or event on FB https://www.facebook.com/events/399989111012377/

05.01.2022 Original Shrauta/Vedic Yagnas are an integral part of Sadhana in Rikhiapeeth - Tapobhumi place of Sri SwamiJi, Paramahamsa Satyananda Saraswati. Vedic Yajna grants both, Para Vidya and Apara Vidya, science of transcendental as well as material planes.

05.01.2022 The ditya Festival Once Again! ------------------------------ These are the verses in the 10th Mandala of the Rgveda!!... The birth of the Devas, shall we proclaim amidst all the joy ! devaanaam nu vayan jaana pra vocaama vipanyaya | As these are recited, let those in the future Yugas see them ! uktheshu shasyamaaneshu yah pashyaad uttare yuge || When the Devas like the Yatis swelled the worlds ! yad deva yatayo yatha bhuvanaany apinvata | Then the sun hidden in the sea was brought back ! atra samudra a gulham a suryam ajabhartana || Eight are the sons of Aditi, who were born from her body. ashtau putraaso aditer ye jaataas tanvas pari | To the Devas went the seven (they became immortals), but the one from a dead-egg (maartaanda) was cast away ! devaam upa prait saptabhih paraa maartaandam aasyat || With the seven Aditi went forth to the past Yuga. saptabhih putrair aditir upa prait puurvyam yugam | For birth and for death, she brought back the Maartaanda ! prajaayai mrtyave tvat punar maartaandam aabharat || Most Indians have became shallow copy cats, very different from their innovative ancestors who gave us Vedas, Mahabharata, Ramayana and the Puranas. Today corporate culture celebrate Halloween, Thanks Giving, X Mas and New Year without checking if the cultural source of these festivals are compatible to our culture and traditions. While we have ancestral worship and pitr puja, why celebrate Halloween? Halloween is the ancient pagan practice of ancestral worship, similar to Bharatiya pitr puja, which is appropriated and distorted into a caricature by the Christian-West. Why would Bharatiya's share the burden of the Western-Christian-American guilt of Native-American-Genocide, by celebrating the Thanks Giving, which arose from the repentance for the terrible torture that the American-Christians inflicted upon the culturally advanced Mayas and other civilizations of the North America ? These lost American polytheist civilizations were similar in nature to the Bharatiya culture, with astronomical traditions much similar to ours. X Mas celebrated in 25th December is a cultural appropriation of the many Pagan Winter Solstice festivals of the ancient Europe. New Year again is the proposed circumcision day of Jesus Christ seven days after his proposed birth on 25th December and hence have no validity to be the start of the year. But it was an ancient Winter Solstice Day celebrated by the polytheist pagans of the world, including Bharata. Already all IT companies are having holiday shut-down policies due to which companies have a long holiday from 21st December to 1st January (with slight changes in dates in each year based on the placement of the weekends). The World, instead should celebrate the Aditya Festival, the 12 ancient winter solstice days, from 21st December (Winter Solstice of current times) to 1st January (Winter Solstice Day celebrated many centuries ago), to commemorate the trail of Aditya (sun god) due to slow shift in the Winter Solstice Day (1 degree shift in the earth's sky every 72 years) due to the precession of the equinox. Thus, we pay tribute to the ancients who discovered the precession of equinox and also give respect to the 12 Aditya Devetas mentioned in our Veda-Purana-Itihasas. As mentioned in the quoted Rgvedic verses, the Adityas were originally seven:- Varuna, Mitra, Aryaman, Daksha, Bhaga, Amsha and Savitar. The eighth one is Maarthaanda, the sun-god, also known as Vivasvan, Vivasvat and Surya. Finally the number of the Adityas was expanded to 12, like found mention in the Bhagavata Purana. The 12 Adityas are then corresponded to the rising sun in each of the 12 months. We are urging everyone to celebrate the 12 Adityas:- Vivasvat, Parjanya, Tvastr, Pusan, Vishnu, Varuna, Mitra, Aryaman, Bhaga, Amshuman, Dhata and Indra, starting from tomorrow the day of Winter Solstice in the calendar of our present time. Due to the precession of Equinoxes the Winter Solstice position moves 1 degree in every 72 years. It make one round or 360 degrees in 72 x 360 = 25920 years. One degree shift in the sky is almost equal to one day shift in the calendar. Due to this, as centuries pass by, the Winter Solstice fell in a trail of dates in the calendar. A few centuries back, the Winter Solstice was at 25th December and many centuries before it, the Winter Solstice was at 1st January! We can take the last twelve Winter Solstice dates from our calendar, in the previous centuries and worship each of the 12 Adityas on each of these Winter Solstice Dates! This celebration of the 12 Adityas in 12 days commencing from the Winter Solstice is called the Aditya Festival. This 12 day Aditya Festival existed throughout the ancient world, including in the Bharatavarsha and in the culturally connected Greek, Germanic, Scandinavian and other European communities. In the ancient pre-Christian Scandinavia, the December Winter Solstice marked the onset of the Feast of Juul, a 12-day midwinter festival where fires were lit to represent the life-giving properties of the returning sun and to provide literal and symbolic protection from the dark and cold. It is actually connected to the Rgvedic narrative of Maarthanda, the son god who was resurrected from his death inside the egg. This is celebrated as Yule among the Germanic people (the ancient generations who spoke languages like German, English and Dutch). It starts from the Winter Solstice Day and continue for 12 days. After Christian appropriation of the European polytheistic festivals, the expression 'Yuletide' was used as another name of Christmas to mask the Christian appropriation of the 12 day Yule festival and its re-rendering as Christmas. The rebirth of the sun after its weak position at Winter Solstice at the peak of Dakshinayana, is hinted in the Rgvedic verse as the death and rebirth of the sun-god as Maarthaanda. This was first transposed to another Aditya viz. Mitra and to the Zoroastrian god Mithra. The worship of Mithra reached Rome. From here it was transposed to Jesus Christ. This is the basis of the resurrection of Jesus 3 days after his crucifixion. It takes minimum 3 days for an observer to notice that the sun is indeed moving towards the north (Uttarayana) after reaching its southern lowest point. The sun's light and heat is the weakest at Winter Solstice due to the oblique way the sun's rays pass through the earth's atmosphere. The Rgvedic poets describe this as the death of the sun (maarthaanda). After the Winter Solstice, the sun move northwards. Then the light and heat of the sun increases. The sun becomes stronger and stronger. This is interpreted as the rebirth of the Sun (maarthaanda). Why should the Dharmic Bharatiyas celebrate this festival season as Christmas and New Year? They should instead celebrate it as the polytheist festival of the 12 Adityas, starting from 21st December and ending at 1st January, running through the Christmas Day on the 25th of December. Let us begin this practice from tomorrow onwards! The union of the planets Jupiter and Saturn on the Winter Solstice Day tomorrow on 21st December is the best day for this new beginning. This will signify the start of a new Yuga! A Yuga in which the Dharmic Bharatiyas will reconnect with their ancient roots in the Rgveda and in the Itihasa Puranas! They will restart the 12 day Vedic Aditya Festival, instead of celebrating the festivals of Abrahamism that appropriated the European versions of this Vedic festival (like Yule and Juul) a few centuries ago and turned into Christmas and New Year festivals. Let us make a new beginning tomorrow!

05.01.2022 Daitya king Hiranyakashipu embodied the oldest known appearance of the exclusivist ideology in our planet. He is a foremost Daitya and hence the deified forefat...her of the Avestan speakers. The three divine mothers or goddesses Aditi, Diti and Danu are spoken about in the Rgveda. The Adityas, prominent among them Varuna, Mitra and Aryaman are the foremost of the devatas worshiped in the Rgveda. The Daityas are the children of Diti and the Danavas are the children of Danu. The name Daitya is mentioned as a river (identified with Vitasta - Jhelum) in the Vendidad, as the primary river in the Avestan homeland Airyana Vaeja (Kashmir Valley). The name Danu is imprinted in the river names like Danube and Don in Europe. Hiranyakashipu is the supreme god Ahura Mazda (Asura Medha, meaning the Chief Asura) spoken in the Avestan texts like Vendidad, that advocated hatred to a group of divinities, viz our Devatas calling them as Daevas. He established the first religion whose foundation is hatred towards another person or divinity viz Indra or a group of people viz the Vedic Rshis who worshiped Indra in the Vedic rites described in the Rgveda, Yajurveda and Samaveda. Some scholars give the alternate identification of Varuna as Ahura Mazda, but Varuna is never portrayed with such animosity towards Indra. Mostly, both Indra (the king at the times of war - Yoga) and Varuna (the king at the times of peace - Kshema) are mentioned as complementary to each other. A narrative in Aitareya Brahmana, where Varuna asked his devotee Harischandra to sacrifice Harischandra's son Rohitashva is used by some to link Varuna with Ahura Mazda. But the narrative is not very solid as in various versions and rerenderings, Varuna is missing. Varuna's loss of position as a great god in the younger Mandalas of Rgveda (such as in the 1st or 10th Mandala) too is not a good reason to link Varuna with Ahura Mazda, because such demotion occurred to Indra too in the Itihasa Puranas where Vishnu shines brighter than Indra. Nor is the appellation 'Asura' to Varuna unique as it was used in the older part of Rgveda to many other Devatas like Indra, as a positive appellation, meaning 'lord', 'life-giver' etc. Hiranyakashipu famously declared himself as the One and Only One God worthy of to be worshipped. He tortured anybody worshipping the other gods and goddesses, especially targeting the Rshis who worshipped Indra, Vishnu and various Adityas. He did not even spare his own son Prahlada who worshipped Vishnu. Prahlada ignored the orders of his father Hiranyakashipu. Then the enraged Hiranyakashipu ordered to sacrifice (kill) Prahlada. However Prahlada was rescued back into Sanatana Dharma. But his influence continued upon Prahlada's son Virochana, who famously went to learn Brahmavidya along with Indra as per Chandogya Upanishad becoming the disciple of Prajapati. When they insisted they need to see Brahman, the Guru asked them to go to a river and look into the water. They both did. Virochana saw his own reflection in the river and got convinced that he himself is Brahman! Indra too saw his own reflection in the river and convinced that he himself is Brahman. Virochana thought that his education is complete and returned to the land of Daityas, thinking he himself, with his physical body as God himself! Indra too had the same thought. But on his return he thought further. "If Brahman is I myself (my body), then if I become blind, crippled or perished then Brahman too will turn blind, crippled or perished. So my understanding is only half. ". Thinking like this he returned to the Guru Prajapati and continued his education and fully realized Brahman. From this narrative it is clear that the notion of oneself as the One and Only God arises out of half-knowledge, for those embarking on the path of learning Brahma Vidya. Half-knowledge is dangerous. An acute form of what happened to Virochana is what happened to his grandfather Hiranyakashipu. Going through Brahmavidya, half way through, he got the half-knowledge that he himself (identified as his body) is the One and Only One God. This Chandogya Upanishad narrative also explains why the Daityas and Danavas are so obsessed with body consciousness. They try to discover some material substance that can increase the longevity by extending the durability of body and assume that body after death can somehow be resurrected after death. Maya Danava is thus seen as creating magical ponds where the dead bodies of Asuras slain in battles can be immersed and resurrected. Daitya Guru Shukracharya creates potions and mantras like Mrtasanjeevani to resurrect the Daitya Danavas slain in battle. In contrast, the Bharatiya Samskrti, equipped with the true Brahma Vidya cremated the dead body, considering that the body is perishable and the real immortal entity is the Atman, which can assume another body, if Atman wish to embody once again. This knowledge about the immortality of Atman is the true Amrta, which is embedded into the Upanishads. This true Amrta, encoded in the Upanishads is what the Daitya Danavas rejected as they migrated Westward. This is also the reason why I insist that the true Apaurusheya is this Amrta the Brahmavidya and the secret knowledge embodied in the Veda-Vedanta, which is independent of time and space and not the basic verses of the Veda Samhitas containing information tied with the space and time. Along with the Westward migration of the Daitya Danavas (or their worshippers) these ideas spread to as far as Egypt and West Asia where the concept of resurrection of the dead (now modified as resurrection after the Judgement Day) and the concept of a One and Only One punishing, jealous God took root, a God who like the Daitya king Hiranyakashipu would ask even one's own sons to be sacrificed (killed) as a test of faith in the worship of the One and Only One God. Later similar religions based on 'hatred to the other' arose in Egypt / West Asia with a strict code of monotheism (i.e. worship only One and Only One God, who is dominant and jealous of other gods and goddesses and prohibit his worshippers from worshipping those other gods and goddesses. It diversified into Judaism (hated the Caananite polytheists), Christianity (hated all the polytheist traditions of the world calling them as Heathens and as Pagans) and finally Islam (hated the Arabian polytheists and extended it to all the polytheist traditions of the world calling them as Kaffirs). Since hatred once developed will be uncontrollable, these branches of Abrahamism hate each other too!! All of these West Asian religions are Semetic but Hiranyakashipu is not. Not only that, the ancient Avestan religion that originated from the thought currents of Hiranyakashipu got diluted to admit other gods from the shared pantheon like the Avestan Mithra (Vedic Mitra), Avestan Airyama (Vedic Aryaman) and so on. It even retained the ancient epithet of Indra as the slayer of Vrtra (Vedic Vrtraghna) as the Avestan Veeratraghna, but as detached and unrelated to the mortal enemy divinity viz. Indra. It finally got evolved into Zoroastrianism. As per my studies, the ideology of the Daitya Hiranyakashipu got exported into the West Asia and Egypt through the Westward migrations from the North Western Bharatavarsha and through the migration of the ideas by sea trade and land trade, resulting into monotheism and Abrahamism there.

04.01.2022 Lalitha in India Guruji Amritananda Natha Saraswathi of DEVIPURAM- Guruji- Sri Amritananda In Hindu culture, Goddess Lalitha occupies the top most place. She is... the embodiment of power, grace, beauty and voluptuousness. She is the archetype of "free woman", the empress of the world, the mother of the Trinity Brahma, Vishnu and Shiva. She rides on Siva the male principle, and a lion, the king of beasts. She gives abundant pleasure, procreating children and so is revered as the goddess of fertility. Even more important, Lalitha is the Goddess preventing the cycle of births and deaths giving moksha. If you are born, you must die. If you are not born, you can't die. It is as simple as that. In this role, she is the Goddess of birth control, the preventer of birth to overcome death, offering the human seed into the fire of navel chakra (through mudras and bandhas, processes of yoga) or into an external vedic/tantric fire in purna-ahuti meaning full offering of self (seed of self which causes rebirth) . Even in this role, she is promoting pleasure, offering human seeds for creating a world that we want. Lalitha is both light and shade, day and night, sun and moon, and also the middle zone of twilight. During day, she is revered as Gayatri, the power of life streaming from the Sun. During night, She is revered as the healing power of Moon called kama-kala, the art of love. Love and love-making are both healing. Kamakala also means yoga. During twilight transitions, she is worshipped as Fire of creation. Her energies are encoded secretly into Sri Chakra; which is both an abstract geometry of stunning geometrical beauty as well the physical union of 9 to 108 adept couples in a Chakra formation seeking control over the grip of time and overcoming causality creating samsara, the cycle of birth and death. She is the very definition of quantum model; which says that the objective world we see is our own creation. This power of creating the world of perceptions is called Maya. Thus Hindu culture adores every woman- a little girl(kumari), budding teen(baala/shodasi), adult woman(sundari/suvasini), or an old crone(wisdom goddess) all equally for being a female and a mother. She has given us life. Nothing has any value, if life is not there. Life is the highest gift of the mother. In Her womb, we have been made, we sucked life giving fluids from her breasts, she sang lullabies of love extolling us as Gods. As an adult woman, she gives us sensual enjoyment and our children we bond to. She is liberated, she directs our life, and is on top of male in procreation, deciding whether to beget a child or not. She is a patriarchal male as well as tantric female. She celebrates life; she is life, she is consciousness itself. Life looks like a man when in a male body and a woman in a female body. Life itself is genderless. Like light creates light, life creates life; Life is the light of lights. Hindus are called Bhaaratis, Bhaa=light, Rati=Love; Bhaarati= lovers of light. Light of life is Goddess Lalitha. Her opposite, darkness of death is Kali. Time is cycles of Light and darkness. Lalitha is time and its energies that change things. Let us celebrate life. Amritananda http://amritananda-natha-saraswati.blogspot.com//lalitha-i

03.01.2022 UPDATED OCTOBER 2020 WEEKLY SCHEDULE ShantiDwara Yoga School classes start early morning to greet the Sun, to commence day with a recharged body-mind-soul triad and cleansed lenses of perception to gain the most out of daily experience. Starting at the time before sunrise guarantees the most auspicious timing to plant a seed of positive change. Concluding the day with deeply nourishing yoga practice erases the stress of the day and accumulated impressions, which otherwise get... archived straight into the subconscious memory. Move your Yoga practice to the next level by steady progress. Uproot fears and deep-rooted conditioning by learning ancient techniques of body movements, breath work and meditation, gradually learning to apply them in daily life. Restore bodily functions, addressing all systems of the organism with a holistic, scientifically sound and systematic approach. In Yoga, Sun represents soul or the grand ego, Moon reflecting the light - the mind, and Fire, the tangible luminous particle, the transmitting force delivering the cosmic universal message, stands for the power of transformation. Join Shantidwara in the series of unique classes tailored thoroughly to individual level and needs. Learn about Yoga Ecology and restore natural harmony in soul. MON 1-on-1 YOGA THERAPY TUE 6.00-8pm ZOOM Sundarkand Chanting FRI 6-8am KIRTAN SAT 5:30-7am Asana, Pranayama, Mudra, Bandha and Meditation 8:30-9:30am Chanting 12-12:45pm Yoga Nidra 5-7pm Healing Mahamrityumjaya HAVAN SUN 5:30-7am Asana, Pranayama, Mudra, Bandha and Meditation 8:30-9:30am Chanting 12-12.45pm Yoga Nidra ---------------- Booking required: Adult Yoga class 1.5hr $20/$15 concession, 1h $15 1-on-1 Yoga Therapy session 1.5hr $80 No booking required: Havan (SAT) and Kirtan (FRI) by donation ---------------- Booking/enquiry [email protected] or 0404351252. (Shantidwara is centrally located close to Ocean Shores, Mullumbimby and Byron Bay in lush rolling hills of Middle Pocket, easy access.) ----------------- ShantiDwara on Facebook - https://www.facebook.com/shantidwara/ Himalaya Shuddha Yoga on Facebook - https://www.facebook.com/himalayashuddhayoga/ Subscribe to newsletter - https://mailchi.mp//subscribe-to-himalaya-shuddha-yoga-and

02.01.2022 Here is a cool graphic I found that will Illustrate how the Christmas Star phenomenon will come together on December 21st. I'll be paying close attention to the forecast thats for sure!

01.01.2022 Bhadrakali Temple Trikonmalai, Srilanka