A presente dissertação de mestrado consiste numa tradução comentada, do sânscrito para o português, daquele que é considerado pelos estudiosos e pela tradição cultural da Índia como o mais antigo e mais importante tratado de Yoga preservado até o presente: o Yogasutra. O texto, composto por volta do século II a.C., reflete certamente práticas culturais bem mais antigas e, de acordo com a tradição sânscrita, seus 194 enunciados concisos ou sutra reúnem todos os principais aspectos do sistema do Yoga, tal como conhecido pelos nomes de Rajayoga ou Yogadarçana. Além do mais, o sistema do Yoga codificado por Patañjali está indissociavelmente ligado a outro sistema conhecido como Samkhyadarçana, com o qual mantém um diálogo constante através de referências intertextuais e no qual encontra seus fundamentos teóricos. A primeira parte de nosso trabalho consiste numa revisão dos principais aspectos do universo cultural do texto (a Índia antiga) e destes sistemas em análise. A tradução que segue é dividida em quatro capítulos principais, exatamente como exposto por Patañjali, mas os enunciados sânscritos de cada capítulo foram por nós divididos em grupos temáticos aos quais foram atribuídos títulos, bem como extensos comentários. Além de nossa tradução, as interpretações que oferecemos a estes enunciados sânscritos baseiam-se não apenas no tradicional comentário sânscrito de Vyasa, o YogabhaLya, mas também nos tratados do Samkhya, sobretudo o Samkhyakarika e o khyapravacanasutra. Neste sentido, nosso objetivo foi trazer à superfície de nossa exposição a unidade teórica subjacente a estas duas escolas tradicionalmente “gêmeas” do Samkhyayogadarçana, tal como concebida pela cultura da Índia. Também com este propósito organizamos e expusemos, no decorrer de nossos comentários, mais de uma centena de enunciados originais (sutra) e comentários destes tratados do Samkhya. Elaboramos, ainda, um glossário com todo o vocabulário do Yogasutra, que elenca as raízes sânscritas dos termos, as nossas propostas de tradução para o português e o número dos enunciados nos quais os termos pertinentes são referidos nos tratados sânscritos. Esta foi nossa tentativa de transformar os principais aspectos culturais e contextuais do Yogasutra num “todo” significativo e coeso, com o auxílio metodológico das atuais teorias da lingüística, sobretudo a análise do discurso e a semiótica aplicada aos estudos culturais. / The present work, entitled “The Yogasutra, of Patañjali – translation and analysis of the text, based on its contextual, intertextual and linguistic aspects”, consists of a commented translation, from sanskrit to portuguese, of a text which is considered by scholars and also by India’s cultural tradition as the oldest and the most important treatise on the subject of Yoga that has been preserved up to the present: the Yogasutra. The text, which was composed probably around the 2nd century b.C., certainly reflects much older cultural practices, and according to sanskrit tradition its 194 concise sentences or sutra fully comprehend the main aspects of the system of Yoga as known by the names of Rajayoga or Yogadarçana. Moreover, the system of Yoga as codified by Patañjali has an unbreakable connection with another system known as Samkhyadarçana, with which it maintains a constant dialogue by means of intertextual references, and in which it finds its theoretical foundations. The first part of our work consists of a review of the main aspects of this text’s cultural background (ancient India) and the systems in analysis. The translation that follows is divided in four main chapters, exactly as exposed by Patañjali, but the sanskrit sentences within each chapter have also been divided by us in thematic groups to which titles have been given, as well as extensive commentaries. Besides the translation itself, the interpretations we offer to these sanskrit sentences are based not only on Vyasa’s traditional sanskrit commentary, the YogabhaLya, but also on the Samkhya treatises, mainly the Samkhyakarika and the Samkhyapravacanasutra. In this sense, our objective has been bringing to the surface of our exposition the underlying theoretical unity of these traditionally “twin” schools of Samkhyayogadarçana, as conceived by Indian culture, and for this purpose we have also organized and exposed, throughout our commentaries, more than a hundred original sentences (sutra) and commentaries of these Samkhya treatises. A glossary of the whole vocabulary of the Yogasutra, together with their sanskrit roots, our portuguese translations and the numbers of the sentences where the words are referred to in sanskrit treatises, has also been prepared. This has been our attempt to turn into a meaningful and cohesive “whole” the main cultural and contextual aspects of the Yogasutra with the help of modern linguistic theories such as intertextuality, as well as discourse analysis and semiotics applied to cultural studies.

The aim of this paper is to study how school yoga in Östermalmsskolan is expressed in the texts consist of a notification to the Schools Inspectorate, an opinion to the Schools Inspectorate and a statement of the Schools Inspectorate. The method used for the investigation is a critical discourse analysis which study social and political processes in the society as created through language. The perspective of the critical discourse analysis is a social construction that considers that language is a social production created in a discursive way. It produces and reflects social process in the language. By using theories of different concepts such as yoga, religion, spirituality, non-denominational and freedom of religion, my aim is to investigate how yoga is expressed in the school inspectorate text. With this method I’m aiming to analyze the discourse of the investigation of document from 2012, of complaint against Östermalmsskolan teaching yoga. The conclusion of the study is that in the document to the Schools Inspectorate there are two different religion definitions, which are substantial and functional definition of religion. In the motivations of accepting yoga teaching in school, the school inspectorate is not incorporating the word, spiritual. Instead they use words as, self-awareness and increased ability to concentrate. I found it hard for the school inspectorate, to identify yoga as non-denominational. There’s a complexity in the school inspectorate document, because there’s indicates of trying to secularize yoga. In the document the problem of guaranty students and parents, a non- denominational yoga teaching, is exposed because the school principal have a responsibility that the performance of yoga teaching will not conflict with the Education Act provisions on denominational elements. The mantra “aum”, that students are exposed to during yoga, is considered without a non- denominational element even though it’s a central element in Hinduism and Buddhism, where it’s used to profess and invoke gods and spirits. In doing so, yoga teaching violates against the Education Act provision of non-denominational education.

Le présent travail est consacré à un ouvrage de médecine indienne classique, l’Ayurveda.Il s’agit de l’Āyurveda-sūtra, écrite en style aphoristique, édité et publié par l’Oriental Research Institute de Mysore en 1922, puis réédité en 1988,grâce aux manuscrits sur feuilles de palme trouvés chez les médecins locaux ayurvédiques. Au-delà de cette édition, le texte n’a fait jusqu’à présent l’objet d’aucune étude, alors que, comme le remarque la somme récente de G.J. Meulenbeld, l’une de ses caractéristiques principales est qu’il propose des liens importants entre l’Ayurveda et la science du Yoga, et qu’il est le seule connu à avoir pour objectif d’intégrer ces deux disciplines. Il montre comment les différents types de nourritures augmentent les qualités sattva, rajas et tamas et comment les pratiques du yoga influencent les conditions du corps. D’ailleurs, l’éditeur Shamasastry le qualifie d’oeuvre unique où « ...il y a autant d’efficacité attribuée à la théorie du ‘jeûne’ et de la ‘respiration profonde’ …». Mais limiter l’Āyurveda-sūtra à une théorie du « jeûne » et de la « respiration profonde » semble très réducteur. Notre étude s’attache à montrer que cette oeuvre va bien au-delà de ces aspects. En effet, dans la partie ayurvédique, elle traite de l’importance et de la signification même de la nourriture et de ses effets sur le corps et sur l’esprit, tels qu’ils sont exposés dans plusieurs Upaniṣad. Dans la partie yoga, elle aborde des concepts dispersés dans les Upaniṣad traitant non seulement du contrôle du souffle mais également d’autres notions ésotériques telles que l’éveil de la kuṇḍalinī l’action des lotus dans le corps, etc. / The present study is dedicated to a work in the field of Indian Classical Medicine, Ayurveda. It concerns the Āyurvedasūtra,written in aphoristic style, edited and published by Oriental Research Institute of Mysore in the year 1922,further reedited in 1988, with the help of palm leaf manuscripts found with local Ayurveda physicians. Apart from thisedition, this text has till today not been studied even though, as has been observed in a recent compendium by DoctorJan Meulenbeld, one of its principal characteristics is that it proposes important relation between Ayurveda and theScience of Yoga, and is the only one so far known that aims at integrating these two fields. It shows how the differenttypes of food increase the sattva, rajas and tamas qualities and how the practice of yoga influences the bodyconditions. Moreover, editor R. Shamasastry qualifies it as a unique work where « …so much efficacy is attached to thetheory of fasting and deep-breathing….». But to limit this work to a “theory of fasting” and “deep breathing” isabsolutely insufficient. The present study pays marked attention to show that this work goes much beyond theseaspects. Indeed, in the ayurvedic portion, it deals with the importance and even the significance of food and its effectson body and mind, as exposed in several upaniṣad. In the yoga portion, it treats the concepts scattered in the upaniṣaddealing with not only the breath control but also the esoteric doctrines such as awakening of the kuṇḍalinī, action of thelotus in the body etc.

High school yoga programs are gaining popularity throughout the United States. The many perceived benefits of such programs among adolescent groups have shown promising outcomes. This mixed-method evaluation of a high school yoga program aims to evaluate the effects of the program on student-reported stress, resilience, and academic outcomes. Program participants include high school students in yoga classes (n = 61) and comparison classes (n = 37), who completed pre- and post-measure surveys along with social validity measures. Overall findings showed a decrease in stress levels among yoga students compared to comparison students, which approached statistical significance, no significant differences between groups on the resilience and academic measures, and high social validity among teachers and students in yoga classes. Future research should include larger sample sizes, interrater reliability for fidelity ratings of yoga practice, and compare yoga to other forms of students' physical activity.

This research is a qualitative study that aimed to anthropologically explore the effects of consistent long-term yogic practice on the acceptance and practice of complementary and alternative medicine (CAM) among yoga practitioners at a South Florida yoga center. I wished to determine, through in-depth interviews, whether or not yogic practice affects acceptance of CAM. The main objective was to interview individuals from a single yoga center that have practiced yoga at least once per week for at least one year concerning their beliefs about CAM, yoga, and health. This project will begin to fill the gap in social science, in general, and specifically, the anthropological literature. Scholars of various backgrounds have discussed elements of yogic practice and philosophy that were integral to my understanding of the data. The health benefits of yoga as CAM, the associations between yoga and beliefs about health, and the association between yoga and Indian philosophy and medicine have each been explored. However, anthropological scholarship discussing the effects of consistent, long-term yogic practice on the acceptance of other CAM’s or Western biomedicine has not been examined.

Yoga as a therapeutic modality for treating trauma is currently emerging as an important topic of research with several new studies being produced to analyze its effectiveness on varying populations of traumatized individuals. Research is beginning to demonstrate that individuals who suffer the effects of trauma have often experienced several negative events that accumulate over the course of one’s lifetime. It has been displayed that when treated early, the adverse effects of trauma may be much less debilitating. Recent studies indicate traumatic memories are often stored within the body and are difficult to recall through cognition alone. Therefore, somatic therapies such as yoga are proving to be an effective means of working through this unresolved trauma. Using a constructivist and postmodernist lens with a narrative methodology, this study explores the impact of yoga on children and youth who have experienced trauma as witnessed by yoga instructors teaching to these populations. Seven participants who reside in British Columbia, volunteered to share their stories and experiences through individual semi-structured interviews. The narratives highlight a potential pathway to healing trauma through several shared factors. These common threads indicate that yoga can provide children and youth a safe space to explore their bodies, develop a sense of community and belonging among peers, as well as engage in a mindfulness practice that incorporates several healing factors such as asana (the physical postures of yoga) and pranayama (connecting to one’s breath). Opening to vulnerability was another common thread indicated as a necessary component to healing that occurred for many children and youth throughout the practice of yoga. This study contributes to the growing research of yoga as a therapeutic modality for healing trauma in children and youth. / Graduate

Denna studies syfte är att undersöka huruvida yogautövarna anser att yoga är en religiös utövning. Det är en kvalitativ studie där både yogainstruktörer och yogautövare har blivit intervjuade. Sex personer har blivit intervjuade och intervjuerna har transkriberats och analyserats. Resultatet av studien blev att ingen av informanterna ansåg att yoga var helt och hållet en religiös utövning. Däremot så var de väl medvetna om att yoga återfinns både inom buddhistiska och hinduiska traditioner. Religion var något som informanterna hade svårt att ta till sig i sin yogautövning, dock så ansåg de att yogan är andlig. Slutdiskussionen tar sin utgångspunkt i vad som menas med religion och andlighet. Det finns även en didaktisk syn på det hela där det diskuteras kring hur man som lärare ska bemöta exempelvis föräldrar som anser att yoga i skolan bör förbjudas

Memoria para optar al título de Arquitecta / Vivimos en una época en la que la sociedad reconoce a las personas por el éxito que alcanzan, en el ámbito de los estudios, laboral, económico, de las cosas materiales que se poseen, provocando que las personas vivan en un continuo estrés, intentando lograr todo lo que la sociedad nos reconoce como exitoso. Debido a esta presión social, y al ritmo de vida tan ajetreado, muchas personas buscan un desarrollo personal que les permita frenar el estrés que llevan. Algunos métodos que se buscan para lograr esa calma son a través del yoga y la meditación, disciplinas originarias de la India, que cada vez tienen más presencia en occidente. Son numerosos los centros en los que se imparten las distintas disciplinas de yoga, algunas de las cuales se centran más en ejercicios o posturas “Asanas”, y otras prácticas en las que se ejercita la meditación. La mayoría de las salas o centros de yoga que hay en la ciudad de Santiago se ubican en locales que en origen estaban destinados a comercio o vivienda. En algunos casos las instalaciones son de dimensiones pequeñas y no cuentan con el equipamiento y acondicionamiento óptimo para estas prácticas. El proyecto busca crear un centro de yoga y de realización personal, en el que se impartan clases, talleres y cursos, de yoga y meditación. El edificio trata de ser un oasis de paz y calma en la ciudad, que origine un espacio óptimo para la práctica de estas actividades.

Texte remanié de: PhD--Bristol--University, 2005. / Bibliogr. p. 205-217.

The objective of this study is to determine whether the practice of yoga is associated with enhanced emotion regulation and empathy, and if the relationship between these variables is mediated by mindfulness. It was hypothesized that the participants with more yoga experience will show more skillful emotion regulation, more mindfulness, and higher empathetic ability. The relationship of exercise experience to the dependent variables was also examined to evaluate if it differed from the relationship of yoga experience to the dependent variables. It was also hypothesized that mindfulness mediates the effect of yoga experience on the other variables. The study sampled both a college students (n =185) and individuals in the community (n =81) with a range of yoga experience, from no experience to experts. Yoga experience was measured with three independent variables in the community sample, including lifetime number of hours of yoga, frequency of yoga practice, and importance of yoga practice. In the college student sample, individuals who practiced yoga were compared to those who had never practiced yoga in a dichotomous independent variable. The Godin Leisure-Time Exercise Questionnaire (GLTEQ; Godin & Shepard, 1985), Five Factor Mindfulness Measure (FFMQ; Baer, Smith, Hopkins, Krietemeyer, & Toney, 2006), the Difficulties in Emotion Regulation Scale (DERS; Gratz & Roemer, 2004), Emotion Regulation Questionnaire (ERQ; Gross & John, 2003), and Interpersonal Reactivity Index (IRI; Davis, 1980) were used to assess the study constructs. Preliminary analyses were conducted to examine the relationship of demographic variables (age, gender, ethnicity/race, religion, religious attendance, income, education, and relationship status) with the dependent variables, and demographic variables that were found to be significantly related to dependent variables were controlled for in the primary analyses. The hypotheses were analyzed using hierarchical regression, simple regression, and mediation. The study hypotheses were partially supported by the study findings. In the community sample, those with more yoga experience exhibited increased mindfulness, improved emotion regulation, and higher perspective taking. Mindfulness was found to mediate the relationship between yoga experience and suppression and the relationship between yoga experience and reappraisal. The results of the college student sample yielded non-significant findings. The implications of the study findings are discussed. / text