The same civilisation that produced the Yoga Sūtra wrote a manual on running a treasury — and filed money among the legitimate aims of a human life. Permission, precisely bounded.
Sannyāsa does not mean giving up. It means holding the whole estate in trust — which a person with children, debts and a job can do without leaving the house.
Four stages, two legal routes through them, and a structure that is younger than it looks. Most suffering about age turns out to be an argument with which season it is.
The fifteen shlokas of the Sri Guru Stotram with IAST transliteration and English translation — for chanting on Guru Purnima and daily practice. Audio recording included.
A young man named Bhṛgu walks up to his father Varuṇa and asks the only question that matters. From that hunger rises brahma-vidyā — the knowledge of the vast, and the line of seers that carries it.
On a Kerala banana leaf, every one of the six tastes touches the tongue by a design older than any cookbook. Ayurveda’s dietary intelligence, where nutrition crosses quietly into yoga.
In a cold New York room in 1895, Vivekananda told an audience that the office, the kitchen, the street is the path — if you can learn the one nearly impossible thing: how to act without grasping the fruit.
An early 20th-century survey of yoga within the Hindu religious and philosophical framework — āsana, prāṇāyāma, mantra, and the classical darśana of Sāṃkhya-Yoga presented for a general educated readership. A document of the moment when Indian yoga began to translate itself for the West, before the translation became the primary version.
At four-thirty at Ganga Darshan the Ganges is visible from anywhere on the grounds and the akhand jyoti has been burning since Satyananda lit it in 1963. The founding story, the Bihar Yoga synthesis, the publications that changed the practice of yoga worldwide, and the school as karma bhumi — the field of action that remains charged.
Theodore Bryant’s 153-page practical guide to building self-discipline as a learnable skill — structured in ten daily chapters. A Western psychological companion to the tradition’s own analysis of vāsanā, saṃskāra, and the development of the stable mind that sustains practice.
A practitioner’s guide to milam — dream yoga as transmitted through the Six Yogas of Nāropa. Covers the preparatory practices (recognition of the dream state, stabilisation, transformation), the relationship between milam and tummo, and the view that the dream state is an intermediate training ground for the bardo. For serious practitioners of Tibetan Buddhist tantra.
Osho’s discourses on the Īśāvāsya Upaniṣad — eighteen verses that open with the declaration that the entire universe is pervaded by the divine (īśāvāsyam idaṃ sarvaṃ). Osho reads the Upaniṣad as a teaching on renunciation without asceticism: possess nothing, enjoy everything. Copyright: Osho International Foundation.
Three traditions — Taoist, Buddhist, and yogic — converge on the same territory: the ground of awareness before self and world divide. What each calls it, how each approaches it, and why it matters ecologically.
The peace invocation of the Kena, Katha, Śvetāśvatara, and Taittirīya Upaniṣads — chanted before and after every teaching session in the Vedic tradition. With syllable-by-syllable stress marking, Devanāgarī, and translation.
The fifty mātṝkā seed syllables of the Sanskrit alphabet distributed across the six primary cakras — Mūlādhāra through Ājñā — chanted twenty times in full sequence. A preparatory practice before mantra sādhana or meditation, drawn from the Śākta tantric tradition.
The Saṅkaṭanāśana Gaṇeśa Stotram — thirteen stanzas naming the twelve primary epithets of Gaṇeśa, as narrated by Nārada. Recited at the three daily junctures for the dissolution of obstacles. Complete with transliteration and translation.
A 77-page bilingual edition of the Bhagavad Gītā presenting the complete Sanskrit Devanāgarī text alongside an English translation. All 18 adhyāyas — from Arjuna’s crisis on Kurukṣetra through Kṛṣṇa’s final teaching on action without attachment to fruit.
Two verses from the Śrī Guru Stotram (Guru Vandanam) — the first establishing the guru’s identity with Brahma, Viṣṇu, and Maheśvara, the second giving the fourfold map of how the guru-principle operates in practice: in meditation, worship, mantra, and liberation.
The Tantrokta Devī Suktam in full — thirty verses recited at the close of the Devī Māhātmya, addressing the Goddess as she manifests in consciousness, wisdom, sleep, hunger, shadow, compassion, confusion, and every other quality of experience. With complete transliteration and Devanāgarī.
They called it treatment-resistant schizophrenia. It was untreated trauma, untreated addiction, and a brain injured by the pharmaceuticals meant to fix it. A mother’s account of bringing her son back from drug-induced extrapyramidal damage in thirty days — and her pharmacological case, fully referenced, against the revolving door of public psychiatric care.
The Liṅgāṣṭakam in eight stanzas — each ending with the same declaration of prostration before Sadāśiva’s liṅga. With full transliteration. A complete practice in the Śaiva devotional tradition.
The one-verse śloka given by Śiva to Pārvatī — chanting Rāma’s name three times is equal in sanctity to reciting the Viṣṇu Sahasranāma in full. Nine rounds of recitation with Devanāgarī, transliteration, and translation.
A 38-page guide from the Sound Yoga Academy mapping the cakra bīja seed syllables (LAM, VAM, RAM, YAM, HAM, OM) and the mātr̥kā — the fifty Sanskrit phonemes as goddess forms distributed across the tantric body. Reference material for any cakra-based or tantric practice.
Eight-canto hymn to Mahātripurasundarī Lalitāmbikā, attributed to Ādi Śaṅkarācārya. Full text in IAST and Devanagari with English translation. Sung by Lalitha Sagari.
An accessible introduction to yoga nidrā — its tantric roots in nyāsa practice, the layered structure of the mind it works with, and the eight stages of Swami Satyananda’s modern system.
Lama Thubten Yeshe on śūnyatā (emptiness) as the single most important realisation — why all saṃsāric suffering traces back to the wrong concept of a real I, and how bodhicitta arises from the kindness of every sentient being.
A 1981 satsang from Ganga Darshan, Munger — on awakening mantra śakti through anuṣṭhāna, the two forms of Gāyatrī, the Navaratri sādhana cycle, and the relationship between Om and Gāyatrī as nāda and prāṇa.
A classical manual on kuṇḍalinī practice — the preparation of body and nervous system (śarīra-śuddhi, nāḍī-śodhana, kriyā sequence), the cakra system as integrated map, and the understanding that the śakti is already present and the practice creates conditions for its movement.
The complete Sri Lalitha Sahasranamam from the Brahmanda Purana — a thousand names of the divine feminine as a living map of consciousness, for chanting and meditation.
Swami Satyananda’s teaching on why physical health without mental hygiene is incomplete — and the precise yoga tools that address the interface where it actually matters.
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