By the time I started reading my new book, The Indian Yoga: The Art of the Holistic and the Human, I had a certain level of respect for the ancient tradition of yoga, which is not a monotheism but is a mixture of Buddhism, Islam and Hinduism.
However, it also makes a strong case for the Hindu faith to be viewed as a monolithic religion, and it has no direct ties to the Christian and Jewish faiths.
That said, the ancient traditions of yoga were practiced for millennia by many Hindus and are the source of many of the traditional practices we use in our daily lives.
In fact, one of the most important traditions of ancient Hinduism is called the Vritti, or the “Prayer Book.”
It is the book that is said to have been the inspiration for the opening prayer in the Hindu temple at the Ganges River in the city of Gandhara in the Punjab province of India.
The Vritto, or prayer book, is believed to have come from the goddess of the moon, Saraswati.
The book, known as the Bhagavad Gita, is a collection of stories and verses that form the foundation of the Vedas, the collection of sacred scriptures that comprise the foundational texts of the Hindu religion.
This is why the Vrritti is a very important source for the understanding of the practice of yoga.
Yoga is also the source for many of our traditions.
Many Hindus believe that there are a number of different traditions that are separate from the mainstream Hindu faith.
For example, in Sri Lanka, many Hindus believe in the existence of two separate religions, namely, the Hindu-Muslim and the Jain-Christian.
The Jain tradition of Hinduism was founded around the 15th century, and the Hindu majority in Sri Lankan Buddhism is believed by some to have begun in the 1570s.
While many other Hindu traditions also claim to be independent of Hindu religion, they do have their own traditions.
In Sri Lanka for example, there are various religions known as “Sanskrit” or “Hindu” that are distinct from Hinduism, which means they have their roots in other traditions and are not part of the religion of the state.
The idea that there is a single religion is something that is very controversial in the West.
Some believe that Hinduism must be viewed with the same religious skepticism as other religions because it is a part of what they call the “mainstream” or mainstream Hindu religion in the world.
It is this belief that has prompted Westerners to dismiss Hinduism as a religion of belief.
The practice of Hindu meditation is also something that many Hindus have taken to calling “jivam” or seva, or purification.
The name jivam is derived from the Sanskrit word for purification, “kavam” which means “purification of spirit.”
In the Vedic tradition, the practice is referred to as “purificatory” and involves the practice that means to “purify” or purify one’s mind, which can mean a practice to “get rid of the ego” or to “release the inner tensions” that may be holding people back.
The Hindu tradition of meditation practices has many similarities to meditation practices that are common in the practice in Buddhism, which are called “dharma-jivasana” or the path of liberation.
These practices have been practiced by Hindus since ancient times, but the term “dhampir” or a Buddhist term, has become more popular in recent years.
This word has also become more prevalent in popular culture, especially in the United States.
The term “dhamma-jiva” is a term used to describe someone who is practicing “dharma-pranayama” or meditation in a spiritual context.
These words describe someone practicing meditation as part of their practice in a Buddhist context.
The Sanskrit word “dhyana” means to have “the wisdom of meditation.”
This term has been used in the Western media as a derogatory term for someone who practices Buddhism in a non-religious way.
While some people might consider this derogatory, the fact is that many people do not consider it to be a negative term, which shows that there may be a wide spectrum of beliefs that can be found within the Hindu tradition.
It has been argued that there can be a spectrum of spiritual beliefs within the Vedanta tradition.
One of the primary tenets of Vedanta is that all life, including the soul, is dependent on the mind, and that the soul is the primary determinant of everything that happens in our lives.
It also states that the mind is the supreme reality, the “keystone” that is the foundation for all things.
The Vedanta doctrine of the “subduer” or mind has been an integral part of many Hindu beliefs,