A yogi is a practitioner of yoga, including a sannyasin or practitioner of meditation in Indian religions. The feminine form, sometimes used in English, is yogini. Yogi has since the 12th century CE denoted members of the Nath siddha tradition of Hinduism, in Hinduism and Jainism, a practitioner of tantra. In Hindu mythology, god Shiva and goddess Parvati are depicted as an emblematic yogi–yogini pair. In Classical Sanskrit, the word yogi is derived from yogin. Yogi is technically male, yoginī is the term used for female practitioners; the two terms are still used with those meanings today, but the word yogi is used generically to refer to both male and female practitioners of yoga and related meditative practices belonging to any religion or spiritual method. The term yogini is used for divine goddesses and enlightened mothers, all revered as aspects of the mother goddess, Devi. A yogi, states Banerjea, should not be confused with someone practicing asceticism and excessive self-mortification.

In Hinduism the term yogi refers to an adherent of yoga. The earliest evidence of yogis and their spiritual tradition, states Karel Werner, is found in the Keśin hymn 10.136 of the Rigveda, though with the terminology of Rudra who evolved into Shiva worshipped as the lord of Yoga in Hinduism. The Hindu scripture Rigveda uses words of admiration for the Yogis, whom it refers to as Kesin, describes them as follows: Carrying within oneself fire and poison and earth, ranging from enthusiasm and creativity to depression and agony, from the heights of spritual bliss to the heaviness of earth-bound labor; this is true of man in general and the Keśin in particular, but the latter has mastered and transformed these contrary forces and is a visible embodiment of accomplished spirituality. He is said to enlightenment itself; the Keśin does not live a normal life of convention. His hair and beard grow longer, he spends long periods of time in absorption and meditating and therefore he is called "sage", they wear clothes made of yellow rags fluttering in the wind, or more they go naked, clad only in the yellow dust of the Indian soil.

But their personalities are not bound to earth, for they follow the path of the mysterious wind when the gods enter them. He is someone lost in thoughts: he is miles away; the term yogin appears in Katyayana Shrauta-sutra and chapter 6 of Maitri Upanishad, where the implied context and meaning is "a follower of the Yoga system, a contemplative saint". The term sometimes refers to a person, they belong to Shaiva tradition, but some Natha belong to the Vaishnava tradition. In both cases, states David Lorenzen, they practice yoga and their principal god tends to be Nirguna, a god, without form and semi-monistic, influenced in the medieval era by the Advaita Vedanta school of Hinduism, Madhyamaka school of Buddhism, as well as Tantra and Yogic practices; the Yoga-Bhashya, the oldest extant commentary on the Yoga-Sutra offers the following fourfold classification of yogis: Prathama-kalpika Madhu-bhumika Prajna-jyoti Atikranta- bhavaniya A yogi or yogini aspires to Brahmacharya, which means celibacy if single, or non-cheating on one's partner.

There have been two parallel views, in Hindu texts, on sexuality for a yogini. One view asserts restraint in sexual activity, towards monk- and nun-like asexuality, as transmutation away from worldly desires and onto a spiritual path, it is not considered, states Stuart Sovatsky, as a form of moralistic repression but a personal choice that empowers the yoga practitioner to redirect his or her energies. The second view, found in Tantra traditions according to David Gordon White, asserts that sexuality is an additional means for a yogi or yogini to journey towards and experience the bliss of "one realized god-consciousness for oneself". In the second view, sexuality is a yogic practice, one broadly revered through the lingam–yoni iconography of Shiva–Parvati, the divine yogi–yogini in Hindu mythology. A yogi or yogini lives by other voluntary ethical precepts called Niyamas; these include: Ahiṃsā: nonviolence, non-harming other living beings Satya: truthfulness, non-falsehood Asteya: not stealing Dayā: kindness, compassion Ārjava: non-hypocrisy, sincerity Kṣamā: forgiveness Dhṛti: fortitude Mitāhāra: moderation in diet both in terms of quantity and quality Śauca: purity, cleanliness Tapas: austerity and perseverance in one's purpose Santoṣa: contentment, acceptance of others and of one's circumstances as they are, optimism for self Dāna: generosity, sharing with others According to David White, iddha means'realized, perfected one', a term applied to a practitioner who has, through his practice, realized his dual goal of superhuman powers and bodily immortality.

Archeological evidence suggests that in some contexts and regions, yogi of the Nath Siddha tradition were respected and recognized in India. For example, inscriptions suggest a general of the Yadava king Ramacandra donated a village to a yogi in 13th-century. Near Mangalore, that became a hub of Nath yogis, a monastery and temple was dedicated to yogis in the 10th-century. David Lorenzen states that the Nath yogis have bee

The 1974 France rugby union tour of Brazil and Argentina was a series of rugby union team matches played in June 1974 by the France national team in Argentina and Brasil. Manager: Laurent, Marcel Coach: Henri Foures, Jean Desclaux Complete list of matches played in Argentina and Brazil: Points scoring rules: try 4 points, conversion 2 points, penalty goal, drop goal and goal from a mark 3 points France: 15. M. Droitecourt. J. F. Gourdon, 13. R. Bertranne, 12. J. Lux, 11. L. Desnoyer. J. Romeu, 9. M. Barrau. J. Skrela, 8. O. Saisset, 6. V. Boffelli. G. Senal, 4. F. Haget. J. Iracabal, 2. J. Ugartemendia, 1. P. Hospital San Isidro Club: F. Insúa. France: J. Irazabal, A. Paco, A. Vaquerin. Cuyo: J. González, J. Crivelli, R. Fariello. Dora. France:. Dourthe, J. Etchenique, L. Desnoyers. Buenos Aires: M. Carluccio, F. Lafuente, O'. Carbone. Rodríguez jurado. Carracedo, R. Lucke, N. Carbone. Cutler, F. González Victorica. Villamil, E. Morgan, A. Cappelletti, R. Benyon. Vaquerin, J. Ugartemendía, P. Dospital. Senal, F, Haget. Lassoujade, J. Rossignol, V.

Boffelli. Cabrol. Bertranne, C. Dourthe, J. Etchenique, L. Desnoyers. Droitecourt. Rosario: S. Furno, J. Costante, E. Pavani. Mangiamelli, J. Giannone. Mainini, M. Cuesta, V. Macat. Castagna, J. Escalante. Blanco, R. del Villar, C. Blanco Ansaldi, H. Radiculé. Rodríguez. France: J. Iracabal, J. Ugartemendía, P, Dospital. Bastiat, F. Haget. Saisset, C. Paul, S. Lassoujade. Romeu. Desnoyers, J, Etchenique, R. Bertranne, J. Gourdon. Aguirre. Interior: J. Pavani, J. Costante, S. Fumo. Mangiamelli, R. Passaglia. Nasazzi, M. Chesta, J. Navesi. Escalante. Tarquini, O. Terranova, L. Muñiz, C, Dora. Chacón France: P. Dospital, J. Ugartemendía, A. Vaquerin. Paul, O. Saisset. Droitecourt

The Fabarm SDASS Tactical is a shotgun designed for police and/or security uses and has some special features such as folding front sight, built-in Picatinny rails on the top of the receiver, lengthened forearm to provide better control over the gun. SDASS shotguns are manufactured in a variety of differing styles; this is the main production variant. However the internal mechanisms are the same. SDASS is aimed for security personnel; the receiver is manufactured from Ergal 55 alloy which makes for a lightweight shotgun at only 3 kg. light compared to many other tactical shotguns such as the Franchi SPAS-12 which weighs close to 5 kg. The bolt is locked into place by a piece of aluminum which swings into place and engages a notch in the barrel extension to lock the bolt to the barrel; this prevents a misfire from dropping. Misfires from dropping are common in shotguns such as double-barreled shotguns; the SDASS has an under-barrel tubular magazine like many other semi-automatic shotguns and holds 7 cartridges plus 1 in the chamber giving a total capacity of 8.

The stock is made from a composite polymer, the most changed structural feature among the different SDASS variants. Common changes to the stock include shortening, addition of a pistol grip and changing the material of the stock altogether like in the SDASS Trainer. A variety of sights can be placed on the Picatinny rail above the receiver such as red dot sights; as well as sights, tactical lights and laser pointers can be placed on this rail. The standard Fabarm SDASS Tactical retails for $649 however its variants range in price from $600 all the way to $900; this is the same layout as the SDASS Tactical. The Heavy Combat has a longer 61 cm barrel, much heavier, it has a pistol grip like the Benelli M3 instead of a built in grip like the Mossberg 500. The SDASS Trainer is the lightweight version of the SDASS Composite, it is the only variant to come in more than one finish and they are black and carbon. To make the gun lighter the barrel heat shield has holes drilled into it to reduce weight and the heavier alloys are replaced with lighter alloys.

The SDASS Compact as the name suggests is a compact shotgun for close quarters combat. It has no rear stock. A folding stock however can be attached onto a clip at the rear of the gun; the rest of the external and internal mechanisms are the same as the Tactical model. Akdal MKA 1919 Benelli M3 Franchi SPAS-12 Heckler & Koch FABARM FP6 Safir T-14 FABARM SDASS Tactical on manufacturer website Modern Firearms - FABARM SDASS Tactical