YOGA & STRESS MANAGEMENT
Concept of stress
Selye and Levi have defined stress as a nonspecific, conventional and phylogenetic basic response pattern, the primary function of which is to prepare the body for physical activity such as resistance or flight.
Stress give rise to distress which manifests in the form of psychosomatic symptoms or disorders.
Stress is the reaction to a demanding situation on the human physiology. Stresses can occur at the two levels.
1. Physical stresses like accidents, burns, major infection etc. which make demands on the entire physiology.
2. Psychological stresses which can occur independently or as a reaction to the physical stresses. Examples are – fear, anxiety, tension, worry, jealously, hatred, anger, emotional conflicts etc.
Irrespective of the cause of stresses physical psychological or emotional, there is something unique that result on our body physiology. This unique set of changes is called is called stress reaction which will study as follows –
Stress Reaction
What happens in body, due to stress reactions –
1. The breath rate shoots up, providing more oxygen.
2. Stored sugar and fats pour into the blood stream to provide fuel for quick energy.
3. The heart speeds up and blood pressure soars, ensuring sufficient blood supply to needed areas.
4. Digestion ceases, so that blood may be diverted to muscles and brain.
5. Perspiration and salivation increase.
6. The pupils dilate, allowing more light to enter.
7. Cortisone pours into the system as to the adrealine and nonadrealine.
8. Triggered by the pituitary gland, the endocrine system steps up hormone production.
Concept of stress in Yoga –
Stress according to Yoga is imbalance. Imbalance is misery. At the mental and the physical levels, it is excessive speed and thus a demanding situation causes pain and leads to ailments and disease. Imbalance at emotional level manifest as upsurges which are caused by strong likes and dislikes. At the psychological level the imbalance leads to the conflicts and often manifest as pitty and narrow ego-centric behaviour.
Lack of holistic knowledge and balanced outlook at the subtlest level are responsible for imbalances found at grosser levels.
Thus, while understanding stress a holistic concept of man is kept in view and not merely his bodily existence Taittireya Upanishad has presented this holistic concept of man systematically as having 5 major sheaths of existence.
1. Annamaya Kosha : Physical sheath (body)
2. Pranamaya Kosha : Vital Sheath
3. Manomaya Kosha : astral Sheath
4. Vijnanamaya Kosha : Wisdom sheath
5. Anandamaya Kosha : Bliss sheath
Stress is studied and understood at the physical body by modern medical system as an imbalances at the neuro-endocrine system and neurotransmitter level.
Emotional imbalances in the form of strong likes and dislikes bring about imbalances in Prana (the vital energy) in the Pranamaya kosha which percolate to the Annamaya Kosha causing stress symptems and hazards.
Origin of stress, basically lie in the Manomaya kosha. In Vijnanamaya, the Avidya goes on reducing until in Anandamaya Kosha it is all bless. This state is the totally stress free state. The great sage Patanjali uses the term klesha which aptly describes stress. In his texts 'Yoga Sutras' the Kleshas have been described thus.
In our original state we are total stress free. We are blissful. That state devoid of any tensions and pressure. We may call it perfection Patanjali calls it Swaroopa, self, when this state gets disturbed, when there is an imbalance even at the subtlest level, thanking starts.
Avidya – Ignorance has set in. This avidya leads to further thinking and we start limiting ourselves constriction or stress is build up. Avidya leads to Asmita the Illness ego and the associated attachments – my mind, my mind, my thoughts, my feelings, my body etc. Attachement and I'ness leads to strong likes and dislikes. It is then the emotional upsruges sturt. tossed up and down in these emotion imbalance, large amount of energy are spent.
Thus the concept of stress is presented in a most comprehensive way from the subtlest (ignorance) to its grassest manifestation by patanjali.
He purposes the technique of Yoga for reducing these stresses.
Resort to yoga for thinning of the Kleshes and achieving higher states of consciousness. Featured by lesser stresses and emergence of greater capacities.
In the Bhagavadgita, presents this whole process of stress origin, development aggravation and repercussions in a dramatic narrations.
Repeated thinking about objects leads to attachment, attachment to desire, desire to anger (greed, lust, fear) which leads to infatuation, lack of awareness and discrimination power and one gets lost.
This dramatic narration matches with the description of Patanjali's comprehensive concept of Kleshas. Thinking an imbalance from the perfect state is Avidya. Limitations start night there Ego or Asmita is a result of this crystallised imbalance.
Attachment to 'I'- thought is imminent. Egocentric personalities are characterized by strong obsessions, ambitions likes and dislikes. Emotional imbalances emerge out of them as upsurges often. Else if they percolate to physical level resulting in the heart attacks or nerve shattering disease. When the emotional outbursts like anger continue, we are infatuated and observed loosing all discrimination power and act from instinctive level. This Patanjali called as Abhinivesa, a state of helplessness, contraction, slavery or bondage. That is grossest manifestation of stress.
Yogic Management of Stresses – Principles
For the management of stress, the yoga way is more holistic, based on the understanding of the concept of stress.
It is not enough if we work at the physical level (annamaya kosa) alone to reduce stresses but is mandatory to bring balance at all the other levels – Pranayama, Manomaya, and Vijnanamaya Kosa. And that is the total approach used in Yoga.
By using the technique of Yoga, we can learn to expand our horizons, increase our capacities and manifest our dormant potentialities. As Bhagavadgita protrays –
He who is able to stand in this way of life, before casting off the body, the speed of last and anger is the accomplished and he alone is a happy man.
The stresses accumulated at the body level as stiffness of joints and spasms of muscles can be released by the use yogasanas which are congenial postures of the body to help in calming down the mind. Slow movements help in combating the rush from within. Rhythmic breathing and breath slowing process Pranayama bring the balance at Pranic level.
Retaining awareness and relaxation through out the practice help to gain great mastery over the mental processes and thus eliminate imbalances at the Manomaya kosha level. Keeping our goal to achieve a happy, peaceful healthy and efficient life and to promote harmony in the surroundings we prevent ourselves from getting into the rat race. We then learn to work the right way free of tensions. Thus a holistic approach of yoga will be the right answer to the challenge of stress. Such persons enjoy severe peace and bliss from deep within.
The process for achieving this target is to learn the cardinal principles of yoga.
Relax the body,
Slow down the breath,
Calm the mind.
Tuesday, April 1, 2008
A SUITABLE DIET
A SUITABLE DIET
The reader may ask why there should be a discussion on diet in this book of yoga.
In fact, one who desires to make progress in yoga, should seriously ponder over one's own diet. An improper diet is an obstacle to the study to yoga. One who does not care for one's diet does not get expected benefits through yoga.
A proper diet not only nourishes the body but also works as nectar, while an improper diet works as poison and damages the body in various ways. As a matter of fact, a diet affects not only health but also nature. There is a proverb, 'As is the free so is the fruit'. In the same manner, we may say, 'As is the diet so is the health'. It is commonly known that vegetarians are of peaceful nature, while non-vegetarians are of hot nature.
The diet of the persons practising yoga : Whatever we eat can generally be considered as diet. It consists of concrete things such as solid food, drinks, air and light and abstract things such as thoughts, imagination and feelings. In all the ancient books of yogashastra, suitableness and unsuitableness of a particular diet (food-commodity) has been explained. Hathayoga pradeepika says, 'one's diet should be nutritious, sweet, oily and it should nourish virility sdhahs. Moreover, it should please and satisfy the mind and should be agreeable to the taste.'
iq"Va lqe/qja fLuX/a /krqiziks"k.ke~A
euksfHkyf"kr ;ksX;a ;ksxh Hkkstuekpjsr~AA
This kind of food is called sattvika.
Ancient books advise that the food which is excessively bitter, sour, saltish, pungent, hot or cold should not be given place in the diet. They also advise that one should avoid liquor, intoxicating things, fish, meat, eggs, asafoetida, garlic, onions and such other lustful (Rajasika) food items in one's diet.
Furthermore, according to yogashastra, stale, tasteless, rotten or stinking food item should be avoided.
In other words, the ancient books on yoga tell us that such food as would obstruct and destroy physical, mental, and emotional balance and equanimity should not be taken. Rajasika (lustful) and tamasika (vicious) food produces undersirable effects on the body and the mind. Yoga is a path to control the body and the mind and so it is natural that rafjasika or tamasika food items have no place in the diet of those who practise yoga.
Yogashastra gives much importance to the goodness (Sattvikata) of food. Sattvika food consists of fruits, vegetables, cereals, milk, curd, buttermilk, butter and ghee. These food items supply all the necessary constituents required by the body. For example, fruits and vegetables provide precious vitamins and minerals to the body. These constituents enable the body to resist diseases. Furthermore, fruits and vegetables contain fibres which prevent or cure constipation. It is a common experience that one who suffers from constipation cannot practise asanas well. Cereals provide mostly carbohydrates to the body. These constituents gives heat to the body. Butter and ghee provide fat to the body. This constituent also provides the body with heat. Besides, it oils the joints. Proteins are available from milk, curd and buttermilk. This constituent is necessary for the constitution of the body and the reconstruction of the cells.
The yogashastra describes 'how much to eat' together with 'what to eat'. That yogashastra lays emphasis on 'mitahar' (temperance in eating). Several yogashastras have suggested that while eating one should fill half the stomach with food, a quarter of stomach with water and remaining quarter for free movement of air.
vUusu iwj;snFkZa rks;su rq r`rh;de~A
mnjL; r`rh;ka'ka laj{ksr~ ok;qpkj.ksAA & /sjaMlafgrk
}kS HkkxkS iwj;snuSLrks;suSda iziwj;sr~A
ok;ks% lapj.kkFkkZ; prqFkZeo'ks'k;sr~AA & gB;ksx iznhfidk
Owing to modern materialism, man has become the victim of a badly adjusted diet. We do not eat to live but live to eat. Our diet has growingly become soft and spicy. We eat this type of food excessively. Very often we are misled by advertisements which say 'Eat as much as you want and digest it with our medicines'. Excessive eating is a burden to the digestive organs. The result is that we suffer from indigestion and gas. It also causes obesity.
Indigestion, gas and obesity are the three factors which obstruct the practice of asanas and hinder the path to 'Sadhana'.
In short, those who practise yoga should take simple and nourishing food in less quantity. If this rule is not observed, it is difficult to get mastery over asanas (the body) and impossible to get control over mana (the mind).
Conclusion :
A yogi learns the art of using the least for himself. unnecessary and useless waste of energy is cut down. For better efficiency, he changes his body structure breathing pattern, mental & emotional imbalances from high calorie diet to low calorie vegetarian diet and to hardly any diet and that is the progress.
One should make eating a Yajna, our mouth is Hawan Kunda and our diet is the Havi. When food reaches our stomach through the mouth, the digestive enzyme (Agni Tattwa) transform the food into soluble form and mixes it with the blood.
The gross part of the food constitutes. Annamaya Kosha, the subtle part makes the pranamaya Kosha and the subtlest part of the food constitute our Manomaya Kosha & Vijnamay kosha.
In the end, this mantra give the concept of diet.
vkgkj 'kq¼ks lRo'kqf¼ lRo'kq¼kS /zqok Le`fr
Le`fr ykHks loZxzUFkkZuka foizeks{k%AA
(NunksX; mifu"kn 7-26-2)
Purity of diet and nutrition can only help us maintain physical, vital, mental, purity and spiritual harmony in life thereby we can manage the dualities of life and pave the path of liberation.
Reference Books :
1. Yoga – The Science of Holistic living – Vivekananda Kendra Patrika.
2. A synthetic Approach to Diet & Nutrition by Dr A.K. Ghosh.
3. Yogasan & Pranayam for Health by Dr. P.D. Sharma.
The reader may ask why there should be a discussion on diet in this book of yoga.
In fact, one who desires to make progress in yoga, should seriously ponder over one's own diet. An improper diet is an obstacle to the study to yoga. One who does not care for one's diet does not get expected benefits through yoga.
A proper diet not only nourishes the body but also works as nectar, while an improper diet works as poison and damages the body in various ways. As a matter of fact, a diet affects not only health but also nature. There is a proverb, 'As is the free so is the fruit'. In the same manner, we may say, 'As is the diet so is the health'. It is commonly known that vegetarians are of peaceful nature, while non-vegetarians are of hot nature.
The diet of the persons practising yoga : Whatever we eat can generally be considered as diet. It consists of concrete things such as solid food, drinks, air and light and abstract things such as thoughts, imagination and feelings. In all the ancient books of yogashastra, suitableness and unsuitableness of a particular diet (food-commodity) has been explained. Hathayoga pradeepika says, 'one's diet should be nutritious, sweet, oily and it should nourish virility sdhahs. Moreover, it should please and satisfy the mind and should be agreeable to the taste.'
iq"Va lqe/qja fLuX/a /krqiziks"k.ke~A
euksfHkyf"kr ;ksX;a ;ksxh Hkkstuekpjsr~AA
This kind of food is called sattvika.
Ancient books advise that the food which is excessively bitter, sour, saltish, pungent, hot or cold should not be given place in the diet. They also advise that one should avoid liquor, intoxicating things, fish, meat, eggs, asafoetida, garlic, onions and such other lustful (Rajasika) food items in one's diet.
Furthermore, according to yogashastra, stale, tasteless, rotten or stinking food item should be avoided.
In other words, the ancient books on yoga tell us that such food as would obstruct and destroy physical, mental, and emotional balance and equanimity should not be taken. Rajasika (lustful) and tamasika (vicious) food produces undersirable effects on the body and the mind. Yoga is a path to control the body and the mind and so it is natural that rafjasika or tamasika food items have no place in the diet of those who practise yoga.
Yogashastra gives much importance to the goodness (Sattvikata) of food. Sattvika food consists of fruits, vegetables, cereals, milk, curd, buttermilk, butter and ghee. These food items supply all the necessary constituents required by the body. For example, fruits and vegetables provide precious vitamins and minerals to the body. These constituents enable the body to resist diseases. Furthermore, fruits and vegetables contain fibres which prevent or cure constipation. It is a common experience that one who suffers from constipation cannot practise asanas well. Cereals provide mostly carbohydrates to the body. These constituents gives heat to the body. Butter and ghee provide fat to the body. This constituent also provides the body with heat. Besides, it oils the joints. Proteins are available from milk, curd and buttermilk. This constituent is necessary for the constitution of the body and the reconstruction of the cells.
The yogashastra describes 'how much to eat' together with 'what to eat'. That yogashastra lays emphasis on 'mitahar' (temperance in eating). Several yogashastras have suggested that while eating one should fill half the stomach with food, a quarter of stomach with water and remaining quarter for free movement of air.
vUusu iwj;snFkZa rks;su rq r`rh;de~A
mnjL; r`rh;ka'ka laj{ksr~ ok;qpkj.ksAA & /sjaMlafgrk
}kS HkkxkS iwj;snuSLrks;suSda iziwj;sr~A
ok;ks% lapj.kkFkkZ; prqFkZeo'ks'k;sr~AA & gB;ksx iznhfidk
Owing to modern materialism, man has become the victim of a badly adjusted diet. We do not eat to live but live to eat. Our diet has growingly become soft and spicy. We eat this type of food excessively. Very often we are misled by advertisements which say 'Eat as much as you want and digest it with our medicines'. Excessive eating is a burden to the digestive organs. The result is that we suffer from indigestion and gas. It also causes obesity.
Indigestion, gas and obesity are the three factors which obstruct the practice of asanas and hinder the path to 'Sadhana'.
In short, those who practise yoga should take simple and nourishing food in less quantity. If this rule is not observed, it is difficult to get mastery over asanas (the body) and impossible to get control over mana (the mind).
Conclusion :
A yogi learns the art of using the least for himself. unnecessary and useless waste of energy is cut down. For better efficiency, he changes his body structure breathing pattern, mental & emotional imbalances from high calorie diet to low calorie vegetarian diet and to hardly any diet and that is the progress.
One should make eating a Yajna, our mouth is Hawan Kunda and our diet is the Havi. When food reaches our stomach through the mouth, the digestive enzyme (Agni Tattwa) transform the food into soluble form and mixes it with the blood.
The gross part of the food constitutes. Annamaya Kosha, the subtle part makes the pranamaya Kosha and the subtlest part of the food constitute our Manomaya Kosha & Vijnamay kosha.
In the end, this mantra give the concept of diet.
vkgkj 'kq¼ks lRo'kqf¼ lRo'kq¼kS /zqok Le`fr
Le`fr ykHks loZxzUFkkZuka foizeks{k%AA
(NunksX; mifu"kn 7-26-2)
Purity of diet and nutrition can only help us maintain physical, vital, mental, purity and spiritual harmony in life thereby we can manage the dualities of life and pave the path of liberation.
Reference Books :
1. Yoga – The Science of Holistic living – Vivekananda Kendra Patrika.
2. A synthetic Approach to Diet & Nutrition by Dr A.K. Ghosh.
3. Yogasan & Pranayam for Health by Dr. P.D. Sharma.
IMPORTANCE OF SHAT KARMA IN MODERN AGE
IMPORTANCE OF SHAT KARMA IN MODERN AGE
The purpose of all spiritual practice (sadhana) is purification and inner transformation. As a result of purification and self discipline, one experiences perfection and control of the body mind and senses.
Purification is necessary to remove disease, toxins, and impurities from the body. It the body is functioning in optimum health, the mind will also function properly.
Purification clears the mind of bad habits, inner resisting influences, restlessness inertia, negative thoughts and emotions and negative attitudes. When your mind is clear and alert you can more easily develop an awareness of the presence of god. Purification of the mind and body helps to awake us form our identification with the since of illusion.
In reality we are perfect and self complete. But until we purify the mind and body, clear all illusions and false understanding the pure light of the soul within cannot be revealed.
The shat karmas- cleansing techniques: Wrong diet and wrong living habits cause a build up of toxins and impunities in the body tissues and block the body channels. In HYP, swatmaram say that
¶esn'ys"ekf/d% iwoZ "kV~dekZf.k lekpjsr~
vU;Lrq ukpjsÙkkfu nks"kk.kka leHkkor%AA 2-21
"When fat or mucus is excessive: the six cleansing techniques, should be practiced others in whom the dashes i.e phlegm, wind and bile are balanced should not them"
Shat karmas practices regulate the production of doshas. The aim of shat karma techniques is to unblock the channels to purify the body preparing it for the higher spiritual practices. In H.Y.P swatmaram say.
/kSfrcZfLrLrFkk usfrL=kkVda ukWfyda rFkk
dikyHkkfr'pSrkfu "kV~dekZf.k izp{krsAA 2-22
Dhoti, basti, neti, tratka, nauli and kepalbhati these are known as shat karma or the six cleansing processes. Hatha yoga is famous for these six cleansing techniques. Although only 6 in number, each has a variety of practices
Neti (Nasal cleaning)
Neti is the process of clearing of the nasal passage. It can be demo several different technique
1. Jala neti
2. Ghrita neti
3. Dugdha neti
4. Sutra neti
In H.Y.P swatmaram say that
diky'kksf/uh pSo fnO;n`f"V iznkf;uh
t=kwèoZ tkrjksxkS/a usfrjk'kw fugfra pAA 2-30
Regular practice of neti maintains healthy, secretary and drainage mechanism of the entire ear nose and throat area. This help to ward off colds & cough allergic rhinitis hey fever tonsillitis etc. Neti relives muscular tension of the face and nervous and helps maintain facial youth and freshness. It releases emotional tem ion and is beneficial in anxiety, depression, epilepsy and hysteria.
Dhauti: Cleansing of the digestive tract. The practice of dhauti cleans the entire digestive tract. It removes excess of biles, mucus & toxins and restore the natural balance of the body.
According to Gherand samhita, dhauti, is divided in to 4 parts:
vUr /kSfrnZUr /kSfr gZ¼kSfrewZy'kks/ue~
/kSfr prqfoZ/ka ÑRok ?kVa dqoZfUr fueZye~AA
Dhoti is divided into 4 parts they are called antar (internal) dhauti, danta (teeth) Dhauti, hrid (cardiac) dhoti and moola shodhana (rectal cleaning)
Antar dhauti (internal)
1. Jivha (tongue)
2. Karna (ear)
3. Kapalrandhra. (fronal sinus)
4. Chakshu (eyes)
Hrid dhauti (cardiac )
1. Vastra (cloth)
2. Danda (thick)
3. Vaman (kunjal & vyaghra kriya )
Moola shodhana- Anal
Basti kriya: Basti completely washes the bowel and removes old stool. thread worms and heat from the lower intestines. Basti heat from the lower intestines. Basti cures the digestive disorders and is particularly useful for removing constipation, controlling nervous diarrheas and strenthening the solar plexus.
Basti is divided into two parts: Jala (water) basti and sthala (dry) basti). In jala busti water is suck into large intestine through the anus and them expel it.
In sthala basti air is suck into the large intestines
In G.S Gherand rishi say :
ty ofLr% 'kq"dofLroZLrh p f}fo/kS Le`rkS
ty okfLra tys dqekZPNqdofLra lnk f{k.kSAA 45
Basti completely washer the bowel and removes excess bacteria, old stool, thread worms and heat from the lower intestine.
When the body is purified the chemical constituents are in balanced proportion and the brain function are simultaneously in flounced and altered.
Nauli (Abdominal massaging )
Nauli is the practice of contracting and isolating the abdominal muscles. In the gherand samhita, it is knows as lauliki. The root word nala means 'The naval string' i.e rectus abdomini muscles
Nauli is of 3 type
1 Dakshina (rights)
2 Vama (lift)
3 Madhyama (middle)
veUnkorZosxsu rqUna lR;kilR;r%
urkalks Hkzke;sns"kk ukSfy% fl¼s iz'kL;rsAA 3
Shatkarma and asanas stimulate digestion but nauli is said to be best for it.
It quickly tones the abdominal muscles nerves, intestines, reproductive excretory and urinary organs.
Nauli is especially for alleviation constipation indigestion, nervous diarrheas, acidity, flatulence depressions, emotional disturbances. It this practice do regularly gastric ailments can be removed.
4. Tratake Constant goring and some objects is celled trataka. There are two forms of the practice one is bahirange or external retake and the other is anta range or internal troika.
In H.Y.P swatmaram say that
fujh{ksf=k'py n`'kk lw{ey{;a lekfgr%
vJq laik i;ZUr ekpk;SZL=kkVda Le`re~AA
Looking intently with an unwavering gaze at a small point untill tears are shred is known as trataka by the teachers.
This practices has to be cultivated and it can take a long time. It the symbol has been given by the guru the process will quicker.
ekSpu us=kjksxk.kka rUnzknhuka dikVde~
;RurL=kkVda xksI;a rFkk gkVdisVde~AA 2-32
Trataka benefits not only the eyes. But the whole range of physiological and mental factions. It is there peptic in depression insomniacs, allergy, anxiety, postural problems. Poor concentration and memory . It most important effect on the brain.
Trataka unlocks the inherent energy of mind and canalizes it to dormant area of consciousness.
Kapalbhati ( frontal brain cleansing )
The last of the six shat karma is kapalbhati in the gherand samhita, it is known as bhalbhati in H.Y.P swatmaram say that
HkL=kkoYyksgdkjL; jspiwjkS lalHkzekS
dikyHkkfr foZ[;krk diQnks"k fo'kks"k.khAA
Perform exhalation and inhalation rapidly like the bellows (of a black smith ). This is celled kapalbhati and it destroys all mucous disorders.
According to the gherand samhita there are 3 forms of kapalbhati – vata karma, vyut karma, and sheet karma. Hathayoga pradipika describes only vatkrama, vata means 'wind' or' air' the effect of kapalbhati affects the brain. Forced exhalation in kapalbhati increase the massaging effect on the brain by enhancing the decompression effect on every exhalation. Kapalhbhati also expels more CO2 and other waste gases from the cells and lungs than normal breathing
Conclusion: The body has 3 faults vata (wind), pitta (acid), and kapha (mucus). An imbalance in these courses disease impurity is the Psychological stuff. When we sit for meditation when vision floats across your mind and the mind cannot be made steady because it keeps oscillating that is vikshepa.
Through the practices of shat karmas the centre in the physical body which are arousing these doshas in the mind are stabilized. Shat karma work on the physical body to influence the mind brain and blockages of energy.
The purpose of all spiritual practice (sadhana) is purification and inner transformation. As a result of purification and self discipline, one experiences perfection and control of the body mind and senses.
Purification is necessary to remove disease, toxins, and impurities from the body. It the body is functioning in optimum health, the mind will also function properly.
Purification clears the mind of bad habits, inner resisting influences, restlessness inertia, negative thoughts and emotions and negative attitudes. When your mind is clear and alert you can more easily develop an awareness of the presence of god. Purification of the mind and body helps to awake us form our identification with the since of illusion.
In reality we are perfect and self complete. But until we purify the mind and body, clear all illusions and false understanding the pure light of the soul within cannot be revealed.
The shat karmas- cleansing techniques: Wrong diet and wrong living habits cause a build up of toxins and impunities in the body tissues and block the body channels. In HYP, swatmaram say that
¶esn'ys"ekf/d% iwoZ "kV~dekZf.k lekpjsr~
vU;Lrq ukpjsÙkkfu nks"kk.kka leHkkor%AA 2-21
"When fat or mucus is excessive: the six cleansing techniques, should be practiced others in whom the dashes i.e phlegm, wind and bile are balanced should not them"
Shat karmas practices regulate the production of doshas. The aim of shat karma techniques is to unblock the channels to purify the body preparing it for the higher spiritual practices. In H.Y.P swatmaram say.
/kSfrcZfLrLrFkk usfrL=kkVda ukWfyda rFkk
dikyHkkfr'pSrkfu "kV~dekZf.k izp{krsAA 2-22
Dhoti, basti, neti, tratka, nauli and kepalbhati these are known as shat karma or the six cleansing processes. Hatha yoga is famous for these six cleansing techniques. Although only 6 in number, each has a variety of practices
Neti (Nasal cleaning)
Neti is the process of clearing of the nasal passage. It can be demo several different technique
1. Jala neti
2. Ghrita neti
3. Dugdha neti
4. Sutra neti
In H.Y.P swatmaram say that
diky'kksf/uh pSo fnO;n`f"V iznkf;uh
t=kwèoZ tkrjksxkS/a usfrjk'kw fugfra pAA 2-30
Regular practice of neti maintains healthy, secretary and drainage mechanism of the entire ear nose and throat area. This help to ward off colds & cough allergic rhinitis hey fever tonsillitis etc. Neti relives muscular tension of the face and nervous and helps maintain facial youth and freshness. It releases emotional tem ion and is beneficial in anxiety, depression, epilepsy and hysteria.
Dhauti: Cleansing of the digestive tract. The practice of dhauti cleans the entire digestive tract. It removes excess of biles, mucus & toxins and restore the natural balance of the body.
According to Gherand samhita, dhauti, is divided in to 4 parts:
vUr /kSfrnZUr /kSfr gZ¼kSfrewZy'kks/ue~
/kSfr prqfoZ/ka ÑRok ?kVa dqoZfUr fueZye~AA
Dhoti is divided into 4 parts they are called antar (internal) dhauti, danta (teeth) Dhauti, hrid (cardiac) dhoti and moola shodhana (rectal cleaning)
Antar dhauti (internal)
1. Jivha (tongue)
2. Karna (ear)
3. Kapalrandhra. (fronal sinus)
4. Chakshu (eyes)
Hrid dhauti (cardiac )
1. Vastra (cloth)
2. Danda (thick)
3. Vaman (kunjal & vyaghra kriya )
Moola shodhana- Anal
Basti kriya: Basti completely washes the bowel and removes old stool. thread worms and heat from the lower intestines. Basti heat from the lower intestines. Basti cures the digestive disorders and is particularly useful for removing constipation, controlling nervous diarrheas and strenthening the solar plexus.
Basti is divided into two parts: Jala (water) basti and sthala (dry) basti). In jala busti water is suck into large intestine through the anus and them expel it.
In sthala basti air is suck into the large intestines
In G.S Gherand rishi say :
ty ofLr% 'kq"dofLroZLrh p f}fo/kS Le`rkS
ty okfLra tys dqekZPNqdofLra lnk f{k.kSAA 45
Basti completely washer the bowel and removes excess bacteria, old stool, thread worms and heat from the lower intestine.
When the body is purified the chemical constituents are in balanced proportion and the brain function are simultaneously in flounced and altered.
Nauli (Abdominal massaging )
Nauli is the practice of contracting and isolating the abdominal muscles. In the gherand samhita, it is knows as lauliki. The root word nala means 'The naval string' i.e rectus abdomini muscles
Nauli is of 3 type
1 Dakshina (rights)
2 Vama (lift)
3 Madhyama (middle)
veUnkorZosxsu rqUna lR;kilR;r%
urkalks Hkzke;sns"kk ukSfy% fl¼s iz'kL;rsAA 3
Shatkarma and asanas stimulate digestion but nauli is said to be best for it.
It quickly tones the abdominal muscles nerves, intestines, reproductive excretory and urinary organs.
Nauli is especially for alleviation constipation indigestion, nervous diarrheas, acidity, flatulence depressions, emotional disturbances. It this practice do regularly gastric ailments can be removed.
4. Tratake Constant goring and some objects is celled trataka. There are two forms of the practice one is bahirange or external retake and the other is anta range or internal troika.
In H.Y.P swatmaram say that
fujh{ksf=k'py n`'kk lw{ey{;a lekfgr%
vJq laik i;ZUr ekpk;SZL=kkVda Le`re~AA
Looking intently with an unwavering gaze at a small point untill tears are shred is known as trataka by the teachers.
This practices has to be cultivated and it can take a long time. It the symbol has been given by the guru the process will quicker.
ekSpu us=kjksxk.kka rUnzknhuka dikVde~
;RurL=kkVda xksI;a rFkk gkVdisVde~AA 2-32
Trataka benefits not only the eyes. But the whole range of physiological and mental factions. It is there peptic in depression insomniacs, allergy, anxiety, postural problems. Poor concentration and memory . It most important effect on the brain.
Trataka unlocks the inherent energy of mind and canalizes it to dormant area of consciousness.
Kapalbhati ( frontal brain cleansing )
The last of the six shat karma is kapalbhati in the gherand samhita, it is known as bhalbhati in H.Y.P swatmaram say that
HkL=kkoYyksgdkjL; jspiwjkS lalHkzekS
dikyHkkfr foZ[;krk diQnks"k fo'kks"k.khAA
Perform exhalation and inhalation rapidly like the bellows (of a black smith ). This is celled kapalbhati and it destroys all mucous disorders.
According to the gherand samhita there are 3 forms of kapalbhati – vata karma, vyut karma, and sheet karma. Hathayoga pradipika describes only vatkrama, vata means 'wind' or' air' the effect of kapalbhati affects the brain. Forced exhalation in kapalbhati increase the massaging effect on the brain by enhancing the decompression effect on every exhalation. Kapalhbhati also expels more CO2 and other waste gases from the cells and lungs than normal breathing
Conclusion: The body has 3 faults vata (wind), pitta (acid), and kapha (mucus). An imbalance in these courses disease impurity is the Psychological stuff. When we sit for meditation when vision floats across your mind and the mind cannot be made steady because it keeps oscillating that is vikshepa.
Through the practices of shat karmas the centre in the physical body which are arousing these doshas in the mind are stabilized. Shat karma work on the physical body to influence the mind brain and blockages of energy.
Sunday, March 30, 2008
RELEVANCE OF ASHTANGA YOGA IN MODERN AGE
RELEVANCE OF ASHTANGA YOGA IN MODERN AGE
Patanjali, an ancient yogi-sage integrated and simplified the science of Yoga concisely in his yoga sutras. These sutras can be considered as a collection of aphorisms on yoga.
In them, Patanjali divided the path into 8 limbs referred to as Ashtanga Yoga. These eight limbs give us an understanding of the deeper purposes and directions of Yoga.
Patanjali ashtanga yoga has 8 steps namely yama, niyama, asana, pranayama, pratyahera, dharana, dhyana and samadhi.
Among these, first four form the group of bahiranga sadhana (external practices) and the rest four antarang sadhana.
;e&fu;eklu&izk.kk;ke&izR;kgkj] /kj.kkè;ku lekè;ksV"Vko¿xfuA
P.Y.S. 2.29
Experts have enumerated the following benefits of these eight Yama and Niyama lead to moral strengthening, asana and pranayama lead to physical perfection. Pratyahara and dharana lead to strengthening of the mind, dhyana lead to spiritual progress and samadhi lead to self realization.
The eight limbs of yoga are
1. Yama – moral restraints
2. Niyama – observences – individual discipline
3. Asana – posture, seat
4. Pranayama – central of the life energy through the senses
5. Pratyahara – mind withdrawal from the senses
6. Dharna – concentration
7. Dhyana – meditation
8. Samadhi – super consciousness or union with the divine
Patanjali instructs us to examine life and to see that all experiences that give temporary pleasures. He tells us that the cause of sorrow and pain is the identification of the self.
Basic essence of whole astanga yoga can be understood in following ways :
1. Yama
The first disciple of restraint Yama consist of
Satya – truthfulness in thought and speech
Ahimsa – non injury
Asteya – non stealing, not crave for the wealth
Brahmacharya – means to be free of the desire of having sex through body, mind and body and speech i.e. not performing sex physically and neither thinking nor talking about it.
5. Aparigraha – non perseveration or non accumulation
vfgalk lR;kLrs; czãp;kZ ifjxzgk% ;ek%AA
P.Y.S. 2130
Steady intellect is a natural and spontaneous state for a man of realization. Since nothing in this world can disturb him. Even ordinary people and spiritual aspirants can derive immense benefit by cultivating a steady intellect. Intellect, conviction about reality may help us to develop a steady intellect to a certain extent.
Shri Krishna has given a beautiful illustration in the Bhagvada Gita (2.70) of a steady intellect.
vkiw;Z ek.ke py izfr"Ba leqnzk; izfo'kfUr ;}rA 2-70
Water enters into the sea from all direction but the sea remains full and unchanged.
2. Niyama
Niyama is internal discipline or inner observance. According to Maharashi Patanjali
Sauca-santosa-tapah- svadhyaesvara pranidh- anani – niyamah.
PYS 2.32
These are the observances viz. serial
Shoucha (purity), Santhosha (contentment), Tapas (Austerity), Swadhyaya (self study), Ishvarapranidhana (total surrender to the supreme)
Saucha means total cleanliness internally and externally. It means practising purity in thoughts, word and action. Purity on all levels Free the mind from its limitations. Santosha means contentment.
The Sanskrit world santosha has its root in the word tush, meaning 'to pleased'
Contentment is a state of happiness and balance accepting things as they are and being satisfied what one has.
When we are content, we are happy. Happiness and unhappiness are states of the mind. The mind that is constantly changing and not contented. When all conflict and confusion in the mind are resolved, there is no thought. The mind become still and from this stillness of thought arises contentment.
3. Tapas
Austerity or self discipline destroys all impurities of mind. The practice of Tapas enables one to strengthen a firm resolve and develop a strong will power to overcome the egoistic nature of the mind. Tapas helps one to control and direct the power of the mind and the body for happy life. Tapas should be practised with intelligence and discrimination.
4. Svadhayaya
Self study – Svadhayaya can also mean the study of scriptural tests and the silent recitation of mantras to oneself.
The practice of svadhayaya encourages spiritual awakening in us, so that we can realize our divine nature and the reality of God.
5. Ishvarpranidhana
By total surrender to God, one attains perfection in God realization. Ishvara means, 'The Supreme Lord' or God. Pranidhana means total surrender.
It certainly seems a more effectual method as a rule to expel our evil propensities by developing good ones rather than by seeking directly to crush the evil ones.
3. Asana
The third discipline is bodily posture (asana).
fLFkj lq[keklue~ A 2-46
izr;Ru 'kSfFkY;kuUr lekIfÙkH;ke~AA 2-47
A still and comfortable state of physical body is called posture.
The various postures of the body are the means of controlling it and keeping it healthy and fit. They tune up the nervous system. The control of the body is the basis of the yoga discipline. They are controlled by means of practice and non attachment.
The practice of asana prevents psychosomatic disorders/ disease and improves individuals resistance and ability to endure stressful situations. As a primary, yogic exercise should be advised to drive the benefit of prevention of disease, promotion of health and for therapeutic purposes.
PRANAYAMA
The fourth discipline is breath control (pranayama). This limb deals with practice of breathing exercise involving rechaka, puraka, kumbhaka thus exercise our lungs.
Breath control is conductive to concentration of mind. It removes the element which observes discriminative knowledge. Breath control is the supreme austerity. It purges the mind of impurities and generates illumination of knowledge. Prana is not mere breath but it is cosmic energy. The surplus of prana in the solar plexus which is batter of human body.
rfLeulfr 'okliz'okl;ksxZfr foPNsn% izk.kk;ke%
PYS – 2.49
Pranayama is the method of rhythmic regulation of breath. It produces stability in the body and equality in the mind of an individual.
PRATHYAHARA
According to Patanjali
Lofo"k;klEiz;ksxs fpÙkL;Lo:ikuqdkj bosfUnz;k.kka izR;kgkj%
PYS – 2.54
Withdrawal of the senses from all worldly desires and temptations and keeping them fix in the pure nature of citta is called pratyahara. If the mind is withdrawn from external sensible objects. The external senses are automatically withdrawn from them. The restraint of the external sense depends upon the restraint of mind. It can be acquired by repeated practice resolute will and sense control.
DHARANA
Maharshi Patanjali has defined dharana
ns'kcU/f'pÙkL; /kj.kkA 3-1
Complete absorption of the mind in any auspicious worldly object which help in concentration. This involve concentration of mind, it is true. Everything is possible to those who can concentrate to break through the barriers of ordinary sense perception and to press forward fearlessly in our search for inner knowledge.
DHYANA
According to P.Y.S.
r=k izR;;saDrkurk è;kue~AA 3-2
The continuous flow of consciousness, unbroken like a stream of oil, towards a fixed internal auspicious object of dharana i.e. soul is called dhyana.
Dhyana involves relaxed dwelling of mind for a longer duration in the object of mediation.
SAMADHI
Maharashi Patanjali said;
rnsokFkZ ek=k fuHkkZla Lo:i'kqU;feo lekf/%AA 3-3
When the mediator, the object on which one mediates and the process of meditation all these three the trinity does not remain 3 separate entities but becomes one, that stage is called samadhi.
Conclusion :
Patanjali says, one can avoid sorrow and pain that has not yet manifested and how does one do that? By practising Yoga.
All paths of yoga have the same goal – liberation of the mind from all obstacles to realizing the self. Yoga is the dissolution of the psychological division within oneself. By examining your thoughts, words and action with awareness and discrimination, you can come to an understanding of why problems and obstacles occur, and by which means they can be avoided.
By turning the attention within (self awareness) to observe the inner obstacles, thoughts and feelings, the obstruction will be revealed. You will realize what agitates the mind and veils the truth.
Reference Book
1. The Holistic Yoga – Swami Shantidharmanda Saraswati.
2. Yoga – The Science of Holistic Living – Vivekanand Kendra Patrika
3. Four Chapter on Freedom – Swami Satyanand Saraswati
Patanjali, an ancient yogi-sage integrated and simplified the science of Yoga concisely in his yoga sutras. These sutras can be considered as a collection of aphorisms on yoga.
In them, Patanjali divided the path into 8 limbs referred to as Ashtanga Yoga. These eight limbs give us an understanding of the deeper purposes and directions of Yoga.
Patanjali ashtanga yoga has 8 steps namely yama, niyama, asana, pranayama, pratyahera, dharana, dhyana and samadhi.
Among these, first four form the group of bahiranga sadhana (external practices) and the rest four antarang sadhana.
;e&fu;eklu&izk.kk;ke&izR;kgkj] /kj.kkè;ku lekè;ksV"Vko¿xfuA
P.Y.S. 2.29
Experts have enumerated the following benefits of these eight Yama and Niyama lead to moral strengthening, asana and pranayama lead to physical perfection. Pratyahara and dharana lead to strengthening of the mind, dhyana lead to spiritual progress and samadhi lead to self realization.
The eight limbs of yoga are
1. Yama – moral restraints
2. Niyama – observences – individual discipline
3. Asana – posture, seat
4. Pranayama – central of the life energy through the senses
5. Pratyahara – mind withdrawal from the senses
6. Dharna – concentration
7. Dhyana – meditation
8. Samadhi – super consciousness or union with the divine
Patanjali instructs us to examine life and to see that all experiences that give temporary pleasures. He tells us that the cause of sorrow and pain is the identification of the self.
Basic essence of whole astanga yoga can be understood in following ways :
1. Yama
The first disciple of restraint Yama consist of
Satya – truthfulness in thought and speech
Ahimsa – non injury
Asteya – non stealing, not crave for the wealth
Brahmacharya – means to be free of the desire of having sex through body, mind and body and speech i.e. not performing sex physically and neither thinking nor talking about it.
5. Aparigraha – non perseveration or non accumulation
vfgalk lR;kLrs; czãp;kZ ifjxzgk% ;ek%AA
P.Y.S. 2130
Steady intellect is a natural and spontaneous state for a man of realization. Since nothing in this world can disturb him. Even ordinary people and spiritual aspirants can derive immense benefit by cultivating a steady intellect. Intellect, conviction about reality may help us to develop a steady intellect to a certain extent.
Shri Krishna has given a beautiful illustration in the Bhagvada Gita (2.70) of a steady intellect.
vkiw;Z ek.ke py izfr"Ba leqnzk; izfo'kfUr ;}rA 2-70
Water enters into the sea from all direction but the sea remains full and unchanged.
2. Niyama
Niyama is internal discipline or inner observance. According to Maharashi Patanjali
Sauca-santosa-tapah- svadhyaesvara pranidh- anani – niyamah.
PYS 2.32
These are the observances viz. serial
Shoucha (purity), Santhosha (contentment), Tapas (Austerity), Swadhyaya (self study), Ishvarapranidhana (total surrender to the supreme)
Saucha means total cleanliness internally and externally. It means practising purity in thoughts, word and action. Purity on all levels Free the mind from its limitations. Santosha means contentment.
The Sanskrit world santosha has its root in the word tush, meaning 'to pleased'
Contentment is a state of happiness and balance accepting things as they are and being satisfied what one has.
When we are content, we are happy. Happiness and unhappiness are states of the mind. The mind that is constantly changing and not contented. When all conflict and confusion in the mind are resolved, there is no thought. The mind become still and from this stillness of thought arises contentment.
3. Tapas
Austerity or self discipline destroys all impurities of mind. The practice of Tapas enables one to strengthen a firm resolve and develop a strong will power to overcome the egoistic nature of the mind. Tapas helps one to control and direct the power of the mind and the body for happy life. Tapas should be practised with intelligence and discrimination.
4. Svadhayaya
Self study – Svadhayaya can also mean the study of scriptural tests and the silent recitation of mantras to oneself.
The practice of svadhayaya encourages spiritual awakening in us, so that we can realize our divine nature and the reality of God.
5. Ishvarpranidhana
By total surrender to God, one attains perfection in God realization. Ishvara means, 'The Supreme Lord' or God. Pranidhana means total surrender.
It certainly seems a more effectual method as a rule to expel our evil propensities by developing good ones rather than by seeking directly to crush the evil ones.
3. Asana
The third discipline is bodily posture (asana).
fLFkj lq[keklue~ A 2-46
izr;Ru 'kSfFkY;kuUr lekIfÙkH;ke~AA 2-47
A still and comfortable state of physical body is called posture.
The various postures of the body are the means of controlling it and keeping it healthy and fit. They tune up the nervous system. The control of the body is the basis of the yoga discipline. They are controlled by means of practice and non attachment.
The practice of asana prevents psychosomatic disorders/ disease and improves individuals resistance and ability to endure stressful situations. As a primary, yogic exercise should be advised to drive the benefit of prevention of disease, promotion of health and for therapeutic purposes.
PRANAYAMA
The fourth discipline is breath control (pranayama). This limb deals with practice of breathing exercise involving rechaka, puraka, kumbhaka thus exercise our lungs.
Breath control is conductive to concentration of mind. It removes the element which observes discriminative knowledge. Breath control is the supreme austerity. It purges the mind of impurities and generates illumination of knowledge. Prana is not mere breath but it is cosmic energy. The surplus of prana in the solar plexus which is batter of human body.
rfLeulfr 'okliz'okl;ksxZfr foPNsn% izk.kk;ke%
PYS – 2.49
Pranayama is the method of rhythmic regulation of breath. It produces stability in the body and equality in the mind of an individual.
PRATHYAHARA
According to Patanjali
Lofo"k;klEiz;ksxs fpÙkL;Lo:ikuqdkj bosfUnz;k.kka izR;kgkj%
PYS – 2.54
Withdrawal of the senses from all worldly desires and temptations and keeping them fix in the pure nature of citta is called pratyahara. If the mind is withdrawn from external sensible objects. The external senses are automatically withdrawn from them. The restraint of the external sense depends upon the restraint of mind. It can be acquired by repeated practice resolute will and sense control.
DHARANA
Maharshi Patanjali has defined dharana
ns'kcU/f'pÙkL; /kj.kkA 3-1
Complete absorption of the mind in any auspicious worldly object which help in concentration. This involve concentration of mind, it is true. Everything is possible to those who can concentrate to break through the barriers of ordinary sense perception and to press forward fearlessly in our search for inner knowledge.
DHYANA
According to P.Y.S.
r=k izR;;saDrkurk è;kue~AA 3-2
The continuous flow of consciousness, unbroken like a stream of oil, towards a fixed internal auspicious object of dharana i.e. soul is called dhyana.
Dhyana involves relaxed dwelling of mind for a longer duration in the object of mediation.
SAMADHI
Maharashi Patanjali said;
rnsokFkZ ek=k fuHkkZla Lo:i'kqU;feo lekf/%AA 3-3
When the mediator, the object on which one mediates and the process of meditation all these three the trinity does not remain 3 separate entities but becomes one, that stage is called samadhi.
Conclusion :
Patanjali says, one can avoid sorrow and pain that has not yet manifested and how does one do that? By practising Yoga.
All paths of yoga have the same goal – liberation of the mind from all obstacles to realizing the self. Yoga is the dissolution of the psychological division within oneself. By examining your thoughts, words and action with awareness and discrimination, you can come to an understanding of why problems and obstacles occur, and by which means they can be avoided.
By turning the attention within (self awareness) to observe the inner obstacles, thoughts and feelings, the obstruction will be revealed. You will realize what agitates the mind and veils the truth.
Reference Book
1. The Holistic Yoga – Swami Shantidharmanda Saraswati.
2. Yoga – The Science of Holistic Living – Vivekanand Kendra Patrika
3. Four Chapter on Freedom – Swami Satyanand Saraswati
SCHOOLS OF YOGA
SCHOOLS OF YOGA
The word 'yoga' has been so much used and misused recently that it seems to have lost it's sancity.
The world 'yoga' is derived from the root 'yuj' meaning joining together. It is transformation of human consciousness into divine consciousness. Yoga is a means of leading one to introspection reflection and meditation. Yoga aims at making the inner experiences a basis for life rather than theory or scriptures. It is an art of being. Yoga teaches order and discipline in life and actual day-to-day living.
Despite of all worldly things and comforts. Body needs are few and can be met, but desires, which are generated in his mind are endless and recurring. When one's desire is fulfilled, another raises it's head and this process goes an adinfinitum. Satisfaction and happiness receds from the sight like a mirage or like a musk deer running in search of fragrance which is really coming out from it's own body.
When there are no thoughts a state of thoughtless or egolessness dawns. All systems, yoga and religions have aimed how to overcome from sufferings, miseries and always remain in the state of bliss. To achieve this state, different methods are employed. There are four main paths to suit. Four main kinds of temperaments. Karma yoga, Bhakti yoga. Jnana Yoga and Raja Yoga.
There are many different methods of yoga, all leading to the same goal of self-realization. The methods vary so as to accomodate varying tempraments and capacities, but they are like different spokes of a wheel, they all meet at the same centre-self realization. The different paths of yoga are not mutually exclusive, they merely represent a difference of emphasis. In Bhakti yoga, are included Japa Yoga, Mantra Yoga, Ajapa-japa. There are Laya Yoga, Kundalini Yoga, Turiya Yoga, Sahaj Yoga, Tantra Yoga etc.
Let us briefly consider some of these different paths –
1. Bhakti Yoga – The yoga of devotion
This path is known as the path of love & devotion. It is the path of self surrender, of devoting and dedicating all of one's resources to attaining the ultimate reality. The control of emotions is the key in the path of worship (Bhakti Yoga). In modern world, man is tossed up and down due to emotional onslaughts.
The path of bhakti is boon to gain control over emotional instabilities by proper harnessing the energy involved in it.
2. Karma Yoga – The Yoga of Action
This path teaches one to do one's own duty skillfully and selflessly, dedicating the fruits of his action to humanity. This Yoga helps us to live successfully in the world while, uneffected by worldly feeters.
The path of Karma Yoga involves doing action with an attitude of detachment to fruits of action This makes man release himself from the strong attachments and thereby brings in him a steadiness of mind which verily in Yoga.
leRoa ;ksx mP;rsA
Jnana Yoga – the Yoga of knowledge
This path involves intense discrimination knowledge dawns on one who persistently discriminates between the real and the unreal, between the transient and the everlasting, between the infinite & the finite. This path is tread by only a fortunate few who systematically contemplate the higher and subtler realities of life.
The path of Jnana Yoga is apt for the keen intellectuals and is centred around the analysis of Happiness. Basic questions are raised even involving the intellect itself to reach the very basis of intellect.
Hatha Yoga –
Ha & tha are symbolic syllables used to indicate the flow of breath in the right and left nostrils which represent pingla and ida nudhis. Hatha yoga deals mostly with exercises for the body and breath which prepare the student to become aware of his internal status. Hatha exercises are designed in such a way that the body becomes an instruments for treading the path of the higher yoga.
Raja Yoga – The royal path
This highly scientific path was systematized by the codifier of Yoga. Patanjali. By following it one learns to control his desires, emotions and thoughts as well as the subtle impressions that lie dormant in the unconscious. It unites the individual to the cosmic reality by means of the eight rungs in the ladder of Yoga which are systematically explained and described.
The aspirant finally gains the eighth rung called samadhi.
The Yoga of mind culture or Psychic control (Raja Yoga) gives a practical and easy approach to reach higher states of consciousness. It is based on the Antranga Yoga of Patanjalis Astanga Yoga system. Patanjali Yoga sutras is the eight-limbed yoga popularly known as Astanga Yoga which gives a comprehensive and systematic approach for developing the mind.
The eight limbs are :
Yama
Niyama
Asana
Pranayama
Pratyahara
Dharana
Dhyana
Samadhi
Thus, the four streams of Yoga help man to develop the personality at four different levels physical, mental, intellectual and emotional and simultaneously bring about spiritual progress. Most of the other methods of Yoga-Laya Yoga Japa Yoga. Mantra Yoga, Kundalini Yoga etc. are permutations and combinations of these basic methods of yoga.
Mantra Yoga – In the deep state of meditation the highly accomplished sage in ancient times received certain strands, sounds which are traditionally transmitted to the student and which are to be used as objects of concentration. There are many varieties of Mantra which help the student in purification, concentration and meditation.
Kriya Yoga :
The world Kriya means 'activity' or movement and refers to the activity or movement of consciousness Kriya also refers to a type of practical or preliminary practice leading to total union, the final result of practice.
Kundalini Yoga – These are various manuals and methods for awakening the serpet like vital force that remains sleeping in the city of life in every human body. This is highly technical subject for which one needs the guidance of competent teacher.
CONCLUSION
Unity in Diversity – It is quite likely that a beginner get confused looking at a host of yogic text enumerating several methods of yogic text enumerating several methods of yogic practices. For this purpose one has to understand the basic unity among these methods. There is a unity in all these methods since –
All these paths lead independently to the same goal.
There is the same structural transformation.
Thus 'Unity In Diversity' forming the core of the Indian culture offers a grand note cohesiveness among various practices.
Thus 'Yoga' is a vital tool for the development of human, probably more relevant in the modern scientific are than ever before.
Reference Book
Divine Light by S.K. Das
Yoga it's basis and applications by Dr. H.R. Nagendra
The Royal path by Swami Rama
The Foundation of contemporary yoga by R.H. Singh
The word 'yoga' has been so much used and misused recently that it seems to have lost it's sancity.
The world 'yoga' is derived from the root 'yuj' meaning joining together. It is transformation of human consciousness into divine consciousness. Yoga is a means of leading one to introspection reflection and meditation. Yoga aims at making the inner experiences a basis for life rather than theory or scriptures. It is an art of being. Yoga teaches order and discipline in life and actual day-to-day living.
Despite of all worldly things and comforts. Body needs are few and can be met, but desires, which are generated in his mind are endless and recurring. When one's desire is fulfilled, another raises it's head and this process goes an adinfinitum. Satisfaction and happiness receds from the sight like a mirage or like a musk deer running in search of fragrance which is really coming out from it's own body.
When there are no thoughts a state of thoughtless or egolessness dawns. All systems, yoga and religions have aimed how to overcome from sufferings, miseries and always remain in the state of bliss. To achieve this state, different methods are employed. There are four main paths to suit. Four main kinds of temperaments. Karma yoga, Bhakti yoga. Jnana Yoga and Raja Yoga.
There are many different methods of yoga, all leading to the same goal of self-realization. The methods vary so as to accomodate varying tempraments and capacities, but they are like different spokes of a wheel, they all meet at the same centre-self realization. The different paths of yoga are not mutually exclusive, they merely represent a difference of emphasis. In Bhakti yoga, are included Japa Yoga, Mantra Yoga, Ajapa-japa. There are Laya Yoga, Kundalini Yoga, Turiya Yoga, Sahaj Yoga, Tantra Yoga etc.
Let us briefly consider some of these different paths –
1. Bhakti Yoga – The yoga of devotion
This path is known as the path of love & devotion. It is the path of self surrender, of devoting and dedicating all of one's resources to attaining the ultimate reality. The control of emotions is the key in the path of worship (Bhakti Yoga). In modern world, man is tossed up and down due to emotional onslaughts.
The path of bhakti is boon to gain control over emotional instabilities by proper harnessing the energy involved in it.
2. Karma Yoga – The Yoga of Action
This path teaches one to do one's own duty skillfully and selflessly, dedicating the fruits of his action to humanity. This Yoga helps us to live successfully in the world while, uneffected by worldly feeters.
The path of Karma Yoga involves doing action with an attitude of detachment to fruits of action This makes man release himself from the strong attachments and thereby brings in him a steadiness of mind which verily in Yoga.
leRoa ;ksx mP;rsA
Jnana Yoga – the Yoga of knowledge
This path involves intense discrimination knowledge dawns on one who persistently discriminates between the real and the unreal, between the transient and the everlasting, between the infinite & the finite. This path is tread by only a fortunate few who systematically contemplate the higher and subtler realities of life.
The path of Jnana Yoga is apt for the keen intellectuals and is centred around the analysis of Happiness. Basic questions are raised even involving the intellect itself to reach the very basis of intellect.
Hatha Yoga –
Ha & tha are symbolic syllables used to indicate the flow of breath in the right and left nostrils which represent pingla and ida nudhis. Hatha yoga deals mostly with exercises for the body and breath which prepare the student to become aware of his internal status. Hatha exercises are designed in such a way that the body becomes an instruments for treading the path of the higher yoga.
Raja Yoga – The royal path
This highly scientific path was systematized by the codifier of Yoga. Patanjali. By following it one learns to control his desires, emotions and thoughts as well as the subtle impressions that lie dormant in the unconscious. It unites the individual to the cosmic reality by means of the eight rungs in the ladder of Yoga which are systematically explained and described.
The aspirant finally gains the eighth rung called samadhi.
The Yoga of mind culture or Psychic control (Raja Yoga) gives a practical and easy approach to reach higher states of consciousness. It is based on the Antranga Yoga of Patanjalis Astanga Yoga system. Patanjali Yoga sutras is the eight-limbed yoga popularly known as Astanga Yoga which gives a comprehensive and systematic approach for developing the mind.
The eight limbs are :
Yama
Niyama
Asana
Pranayama
Pratyahara
Dharana
Dhyana
Samadhi
Thus, the four streams of Yoga help man to develop the personality at four different levels physical, mental, intellectual and emotional and simultaneously bring about spiritual progress. Most of the other methods of Yoga-Laya Yoga Japa Yoga. Mantra Yoga, Kundalini Yoga etc. are permutations and combinations of these basic methods of yoga.
Mantra Yoga – In the deep state of meditation the highly accomplished sage in ancient times received certain strands, sounds which are traditionally transmitted to the student and which are to be used as objects of concentration. There are many varieties of Mantra which help the student in purification, concentration and meditation.
Kriya Yoga :
The world Kriya means 'activity' or movement and refers to the activity or movement of consciousness Kriya also refers to a type of practical or preliminary practice leading to total union, the final result of practice.
Kundalini Yoga – These are various manuals and methods for awakening the serpet like vital force that remains sleeping in the city of life in every human body. This is highly technical subject for which one needs the guidance of competent teacher.
CONCLUSION
Unity in Diversity – It is quite likely that a beginner get confused looking at a host of yogic text enumerating several methods of yogic text enumerating several methods of yogic practices. For this purpose one has to understand the basic unity among these methods. There is a unity in all these methods since –
All these paths lead independently to the same goal.
There is the same structural transformation.
Thus 'Unity In Diversity' forming the core of the Indian culture offers a grand note cohesiveness among various practices.
Thus 'Yoga' is a vital tool for the development of human, probably more relevant in the modern scientific are than ever before.
Reference Book
Divine Light by S.K. Das
Yoga it's basis and applications by Dr. H.R. Nagendra
The Royal path by Swami Rama
The Foundation of contemporary yoga by R.H. Singh
YOGIC PRACTICE
YOGIC PRACTICE
FOR A COMMON MAN
YOGIC PRACTICE FOR A COMMON MAN
Concepts and practices of Yoga originated in India. Several thousand years ago. The great yogis have rational interpretation to their experiences of Yoga and brought about a practical and scientifically sound method within every one's reach. Yoga today is no longer restricted to hermits saints and sages and it has taken it's place in our everyday lives and has aroused a world wide awakening and acceptance in the last few decades. The science of yoga and it's techniques now been reoriented to suit modern sociological needs and lifestyles. Experts of various branches of medicine including modern medical science are realising the role of these techniques in the prevention of disease, mitigation and cure of disease and promotion of health.
The practice of Yoga prevents psychosomatic disorders and improves an individual's resistance and ability to endure stressful situations. Yoga is one among the six system of Vedic philosophy - Maharishi Patanjli. He advocated the eight fold path of yoga, known as "Astanga Yoga" for allround development of common man. Common man enormously get benefit from the practice of yoga. Yoga is a discipline to improve or develop one's inherent power in a balanced manner. Patanjali advocated the eight fold path of Yoga. They are yama, niyama, Asana, pranayama, pratyahara, Dharna, Dhyana and samadhi. These components advocate certain restraints and observances physical discipline, breath regulations, restraining the sense organs, contemplation, meditation and samadhi.
A set of Asanas, Mudra and Pranayamas practised with faith perseverance and insight rejuvenates the brain, heart, lungs, liver, pancrease, all nerves, muscles, tissues and glands of the body by ensuring oxygenated and balanced blood supply.
Surya Namaskar (Salutation to Sun) :
Surya Namaskar is the most useful and popular mode of Yogic exercise which briefly bestows the benefits of Asanas, pranayama and Mudras altogether. It consist of a series of 12 postures which are performed early in the morning facing the sun. Surya Namaskar energizes the entire neuro glandular and neuro muscular system of the body and it's regular practice ensures a balanced supply of oxygenated blood and perfect harmony to all the system of the body, thus invigorating the entire psychosomatic system of human constitution.
Asanas : These are special patterns of posture that stabilize the mind and body through static stretching. Their aim is to establish proper system in the neuromuscular tonic impulses and improve the general muscle tons. Two basic principles governing the performance of asanas are stability and comfort. This suggest that the nature of asanas is psychophysical and not merely physical.
Every asana should be performed effortlessly and maintained for a comfortable time. There should be no jerks and the performance of asana should not lead to under fatigue. Asana may be classified as –
1. Meditative
2. Cultural
3. Relaxative
Meditative Asanas are sitting postures, which maintain the body in a steady and comfortable condition eg. Siddhasana, Swastikasana, Padamasna etc.
Cultural Asanas involve static stretching which brings about proper tone of muscles they contribute to the Flexibility of the spine and render the back and spinal muscle stronger. They also innumerable varieties of cultural Asanas which are performed in sitting, lying and standing position. eg. Bhujangasana, Vajrasana, Ardha matsendra asana, Paschimottanasana etc.
Sukshma Vyayama –
There are 48 practices described in Yogic sukshma Vyayama by Swami Dhirendra Brahmachari. These kriya starts from top of head and end at the toe. These kriyas have already proved their efficacy against a host of supposedly incurable maladies and thousands have been able to attain an unprecedented stability and purity of mind. By doing regular practice of these Kriya, human subtle body effected and get energised. All the joints of hand and feet get proper blood supply and proper movement as a result this help to keep body in healthy approach.
Pranayama –
These practices bring central over the respiratory impulses which form one of the channels of the flow of autonomic nerve impulses. Holding of the breath for a prolenged and comfortable time is an essential technique of pranayama. However, in the initial practice the breath holding phase is completely averted and emphasis is put on the controlled inspiration and expiration. The main purpose of pranayama is to gain control over the autonomic nervous system and through its influence the mental function is also controlled and regulated.
Nadhi Shodhan, Bhramari pranayama, Sitali pranayama, Sitkari, ujjayi pranayama can do a common man successfully.
Pratyahar – Withdrawal of senses from their objects.
It is a method for control of the mind. It is a practice for withdrawal of the senses from their respective objects. It is also a process for the prevention of mind wandering and indulgence to unhealthy thoughts and hence, can be considered as a psychological practices.
Dharma (Contemplation)
It attempts at fixation of mind on a single object or thought or sound at any place or spot external or internal of the body is Dharana. It improves power of concentration memory and intellect. Its regular practices results in peace, better mind-body co-ordination and balanced growth.
Dhayan (Meditation)
Continuous and un-interrupted flow of mind in the same direction where ever the mind is fixed is Meditation.
This is the practice involving control of the mental functions which start from the initial withdrawal of the senses from external objects to the complete oblivion of the external environment.
It is not always safer to start one's practice in meditation without preparing the adequately through asana and Pranayama.
By regular practice of meditation one acquires the power to concentrate deep resulting in main fold benefits such as increased physical energy, mental efficiency, creativity, calmness, memory, intellect, psychic power and intuitiveness. The basic principle of meditation is to develop internal awareness.
Shatkarma – Six cleansing act
These are Yogic purificatory techniques which are meant for the progressive all round development of healthy body and mind.
These techniques are classified into 6 division and therefore they are called Shatkarmas. These are Neti, Dhauti, Vasti, Nauli, Trataka & Kalalbhati, each one of which consists of many subsections. They increase the range of adaptability of tissue forming various organs and systems and raise the threshold of their reactivity. Kriyas bring control on different reflexes & establish psycho physiological balance. The modes of purification in the kriyas are air, water, friction and manipulating movements. The regions of cleaning involving in various kriyas are naropharyngeal, gastroesophageal, anarectal & intestinal.
Bandhas and Mudras
These are looks and holds of the semi voluntary and involuntary muscles in the body. They decongest the vital organs improve circulation and nutrition by pressure and contribute to general health and emotional stability.
Jalandhara, uddiyana and Mulabandha are important bandhas. Mudras are of different types.
Conclusions
A set of Asanas, Mudras and Pranayamas practised with faith perseverance and insight rejuvenates the brain, heart, lungs, liver, pancreas, kidney, bowles, all nerves, muscles, tissue and glands of the body by ensuring oxygenated and balanced blood supply, bestows control over seminal fluid, senses and mind imparts increased vitality, vigour and longativity to the common man.
FOR A COMMON MAN
YOGIC PRACTICE FOR A COMMON MAN
Concepts and practices of Yoga originated in India. Several thousand years ago. The great yogis have rational interpretation to their experiences of Yoga and brought about a practical and scientifically sound method within every one's reach. Yoga today is no longer restricted to hermits saints and sages and it has taken it's place in our everyday lives and has aroused a world wide awakening and acceptance in the last few decades. The science of yoga and it's techniques now been reoriented to suit modern sociological needs and lifestyles. Experts of various branches of medicine including modern medical science are realising the role of these techniques in the prevention of disease, mitigation and cure of disease and promotion of health.
The practice of Yoga prevents psychosomatic disorders and improves an individual's resistance and ability to endure stressful situations. Yoga is one among the six system of Vedic philosophy - Maharishi Patanjli. He advocated the eight fold path of yoga, known as "Astanga Yoga" for allround development of common man. Common man enormously get benefit from the practice of yoga. Yoga is a discipline to improve or develop one's inherent power in a balanced manner. Patanjali advocated the eight fold path of Yoga. They are yama, niyama, Asana, pranayama, pratyahara, Dharna, Dhyana and samadhi. These components advocate certain restraints and observances physical discipline, breath regulations, restraining the sense organs, contemplation, meditation and samadhi.
A set of Asanas, Mudra and Pranayamas practised with faith perseverance and insight rejuvenates the brain, heart, lungs, liver, pancrease, all nerves, muscles, tissues and glands of the body by ensuring oxygenated and balanced blood supply.
Surya Namaskar (Salutation to Sun) :
Surya Namaskar is the most useful and popular mode of Yogic exercise which briefly bestows the benefits of Asanas, pranayama and Mudras altogether. It consist of a series of 12 postures which are performed early in the morning facing the sun. Surya Namaskar energizes the entire neuro glandular and neuro muscular system of the body and it's regular practice ensures a balanced supply of oxygenated blood and perfect harmony to all the system of the body, thus invigorating the entire psychosomatic system of human constitution.
Asanas : These are special patterns of posture that stabilize the mind and body through static stretching. Their aim is to establish proper system in the neuromuscular tonic impulses and improve the general muscle tons. Two basic principles governing the performance of asanas are stability and comfort. This suggest that the nature of asanas is psychophysical and not merely physical.
Every asana should be performed effortlessly and maintained for a comfortable time. There should be no jerks and the performance of asana should not lead to under fatigue. Asana may be classified as –
1. Meditative
2. Cultural
3. Relaxative
Meditative Asanas are sitting postures, which maintain the body in a steady and comfortable condition eg. Siddhasana, Swastikasana, Padamasna etc.
Cultural Asanas involve static stretching which brings about proper tone of muscles they contribute to the Flexibility of the spine and render the back and spinal muscle stronger. They also innumerable varieties of cultural Asanas which are performed in sitting, lying and standing position. eg. Bhujangasana, Vajrasana, Ardha matsendra asana, Paschimottanasana etc.
Sukshma Vyayama –
There are 48 practices described in Yogic sukshma Vyayama by Swami Dhirendra Brahmachari. These kriya starts from top of head and end at the toe. These kriyas have already proved their efficacy against a host of supposedly incurable maladies and thousands have been able to attain an unprecedented stability and purity of mind. By doing regular practice of these Kriya, human subtle body effected and get energised. All the joints of hand and feet get proper blood supply and proper movement as a result this help to keep body in healthy approach.
Pranayama –
These practices bring central over the respiratory impulses which form one of the channels of the flow of autonomic nerve impulses. Holding of the breath for a prolenged and comfortable time is an essential technique of pranayama. However, in the initial practice the breath holding phase is completely averted and emphasis is put on the controlled inspiration and expiration. The main purpose of pranayama is to gain control over the autonomic nervous system and through its influence the mental function is also controlled and regulated.
Nadhi Shodhan, Bhramari pranayama, Sitali pranayama, Sitkari, ujjayi pranayama can do a common man successfully.
Pratyahar – Withdrawal of senses from their objects.
It is a method for control of the mind. It is a practice for withdrawal of the senses from their respective objects. It is also a process for the prevention of mind wandering and indulgence to unhealthy thoughts and hence, can be considered as a psychological practices.
Dharma (Contemplation)
It attempts at fixation of mind on a single object or thought or sound at any place or spot external or internal of the body is Dharana. It improves power of concentration memory and intellect. Its regular practices results in peace, better mind-body co-ordination and balanced growth.
Dhayan (Meditation)
Continuous and un-interrupted flow of mind in the same direction where ever the mind is fixed is Meditation.
This is the practice involving control of the mental functions which start from the initial withdrawal of the senses from external objects to the complete oblivion of the external environment.
It is not always safer to start one's practice in meditation without preparing the adequately through asana and Pranayama.
By regular practice of meditation one acquires the power to concentrate deep resulting in main fold benefits such as increased physical energy, mental efficiency, creativity, calmness, memory, intellect, psychic power and intuitiveness. The basic principle of meditation is to develop internal awareness.
Shatkarma – Six cleansing act
These are Yogic purificatory techniques which are meant for the progressive all round development of healthy body and mind.
These techniques are classified into 6 division and therefore they are called Shatkarmas. These are Neti, Dhauti, Vasti, Nauli, Trataka & Kalalbhati, each one of which consists of many subsections. They increase the range of adaptability of tissue forming various organs and systems and raise the threshold of their reactivity. Kriyas bring control on different reflexes & establish psycho physiological balance. The modes of purification in the kriyas are air, water, friction and manipulating movements. The regions of cleaning involving in various kriyas are naropharyngeal, gastroesophageal, anarectal & intestinal.
Bandhas and Mudras
These are looks and holds of the semi voluntary and involuntary muscles in the body. They decongest the vital organs improve circulation and nutrition by pressure and contribute to general health and emotional stability.
Jalandhara, uddiyana and Mulabandha are important bandhas. Mudras are of different types.
Conclusions
A set of Asanas, Mudras and Pranayamas practised with faith perseverance and insight rejuvenates the brain, heart, lungs, liver, pancreas, kidney, bowles, all nerves, muscles, tissue and glands of the body by ensuring oxygenated and balanced blood supply, bestows control over seminal fluid, senses and mind imparts increased vitality, vigour and longativity to the common man.
YOGIC PRINCIPLES TO BE FOLLOWED BY A YOGA SADHAKA
YOGIC PRINCIPLES TO BE FOLLOWED BY A YOGA SADHAKA
Yoga has been practiced down the ages as a composite system of physical, mental and spiritual disciple the whole process of yoga in an ascent into the purity if that absolute perfection, which in the original state of man. It implies, therefore, the removal of enveloping impurities, the stilling of lower feelings & thoughts and the establishment of a state of perfect balance and harmony. All the perfection as their basis and thus a new world order of love could easily be effected by the adoption of even the simplest and most fundamental observances of yogic discipline yoga practices not only concern with the physical cultural but also it helpful to develop completes mental, physical and spiritual status of the sadhakas.
There are some principles which must be followed by yoga sadhaka so that the complete development take place.
According to the hathayoga pradipika, there are some disciplines which must be followed by yoga sadhaka, to get maximum effect by doing yoga practices.
mRlkgkrlkglk¼S;kZÙkRoKkuk'p fu'p;kr~
tulaxifjR;kxkr "kM~fHk;ksZx% izfl¼;frAA
To succeed in yoga, enthusiasm or, we could say,' a positive attitude is absolutely essential. Everyday should seem like the first day of practices. The same zeal should exist between a sadhaka and his sadhana.
No matter what happens, externally, rain, hail or shine, your sadhana must be done regularly. Whether you are afflicted with material loses or you acquire valuable possessions, whether there are visible signs of progress in your sadhana or not, you no matter what, your attitude should always be optimistic.
Discrimination is the third prerequisite for success in yoga. Everything you do and every aspect of your life, including your diet clothing, company, material necessities etc. Should be conductive to your sadhana. Unshakeable faith in Guru and the ultimate truth or reality is the most important tools for a sadhaka.
Courage is also recommended for fulfilling yoga, courage as they down, courage, persevere once and faith go hand in hand. Not only in the face of internal hardships but the external once also.
During the period of sadhana you must find it useless to mix with people who have lower aspirations. At that stage, the less you involve yourself with other the more your inner knowledge can grow. Of course, sadhaka should not consider the other to be inferior, but until his physical, mental, emotional and psychic resistance are developed, it is better to stay away from social interactions.
These six factors can be cultivated anywhere, whether living in a city with your family or alone in a hermitage.
vR;kgkj% iz;kl'p iztYiks fu;exzg%
tulax'p ykSY;a p "kMfHk;ksZxks fou';frAA 1-15
Overeating, exertion, talkativeness, adhering to rules, being in the company of common people and unsteadiness are the six causes which destroy yoga.
The object of yoga practice is overall development of yoga sadhaka. W hen a sadhaka is in the process of development, he must avoid all activities which waste energy and distract the mind. One major obstacle to yoga is overeating. When the body is over loaded with food, it become sluggish and the mind becomes dull.
If the body is toxic and lethargic, how can you expect to make progress in sadhana?
However yoga sadhaka avoid overeating and it's consequences them the sadhana. You are doing will help you to progress quickly.
2. Overexerting or overstraining: Hand physical labor or intense mental work taxes one of the energy system and can create further imbalance between two energies. The yoga sadhaka has to conserve and build up his store of energy for spiritual purpose and should not waste it in forming any unnecessary physical or mental facts.
Talkativeness: Too much talking disputes vital energy and wastes time which could be better spent in awakening the inner awareness. Gossiping with people who have low morals base consciousness and sensuous desires cannot may influence yoga sadhaka.
Unsteadiness: Unsteadiness means an imbalanced body metabolism inability to hold one posture for a periods of time and a wavering mind. Obviously yoga cannot be achieved under these condition. When there is physical, mental, emotional and psychic imbalance, the energy is dispersed, but if the energy is proper channel zed, all the bodily systems become stable and physical and mental steadiness develop automatically. When there is inconsistency and irregularity in like style further imbalance in the steady body cultivate yoga.
Yama And Niyama: The mind and body interact to a greater extent than is nonracially imagined. Physical health is dependent an mental well- being, and it is therefore necessary to cultivate mantel being. It is therefore necessary to cultivate mental well being which ensure a steady and tranquil mind before turning one's attentions to physical well being.
If the mind is subject to unsettling emotions, the resulting bodily disturbances cannot be combated by any of the yoga sadhana.
The value of yoga sadhana is therefore limited with the yamas and niyamas or ten commitments. In yoga Shastra it is mention that
vfgalk lR;eLrs; czãp;Z {kek `fr%
n;kZto% ferkgkj% 'kkSpa pSo ;ek n'kAA
Non violence, truth, nonstealing, continence forgiveness, endurance, comparison, humility ten rules of conduct.
ri% larks"k vkfLrD;a nkueh'oj iwtue~
fl¼kUrokD; Jo.ka ßherh p riks gqre~
fu;ek n'k laizksDrk ;ksx'kkL=kfo'kkjns%AA
Penance (austerity), contentment, belief (faith) in the supreme (God), charity, worship of god, listening to the recitation of soured scripture modesty, a discerning intellect, japa, and sacrifice are the ten observances.
In the yoga sutra of patanjali, only 5 yama, 5 niyama are specified: non violence, Truth ness honesty, abstinence and non passiveness, cleanliness contentment austerity, self analysis and resignation to the supreme being.
However the hathartnawali says that there are 15 Yama and 11 niyama, mental pleasure contentment. Keeping silence, control of senses compassion, politeness, for give ness, purity of thought non violence, abstinence, patience and for bearance endurance and fasting.
Conclusion: The whole process of yoga in nascent into the purity of that absolute perfection, which is the original state of man. It implies, therefore, the removal of enveloping impurities, the stilling of lower feeling and though and the establish and harmony.
So, to attain this level of attainments through yoga sadhana. Some yogic principles must be followed by sadhaka.
Reference books :
(1) Hathayoga pradipika by swami muktidhananda.
(2) The Royal path by swami rama.
(3) Text book of yoga- yogeshwar.
Yoga has been practiced down the ages as a composite system of physical, mental and spiritual disciple the whole process of yoga in an ascent into the purity if that absolute perfection, which in the original state of man. It implies, therefore, the removal of enveloping impurities, the stilling of lower feelings & thoughts and the establishment of a state of perfect balance and harmony. All the perfection as their basis and thus a new world order of love could easily be effected by the adoption of even the simplest and most fundamental observances of yogic discipline yoga practices not only concern with the physical cultural but also it helpful to develop completes mental, physical and spiritual status of the sadhakas.
There are some principles which must be followed by yoga sadhaka so that the complete development take place.
According to the hathayoga pradipika, there are some disciplines which must be followed by yoga sadhaka, to get maximum effect by doing yoga practices.
mRlkgkrlkglk¼S;kZÙkRoKkuk'p fu'p;kr~
tulaxifjR;kxkr "kM~fHk;ksZx% izfl¼;frAA
To succeed in yoga, enthusiasm or, we could say,' a positive attitude is absolutely essential. Everyday should seem like the first day of practices. The same zeal should exist between a sadhaka and his sadhana.
No matter what happens, externally, rain, hail or shine, your sadhana must be done regularly. Whether you are afflicted with material loses or you acquire valuable possessions, whether there are visible signs of progress in your sadhana or not, you no matter what, your attitude should always be optimistic.
Discrimination is the third prerequisite for success in yoga. Everything you do and every aspect of your life, including your diet clothing, company, material necessities etc. Should be conductive to your sadhana. Unshakeable faith in Guru and the ultimate truth or reality is the most important tools for a sadhaka.
Courage is also recommended for fulfilling yoga, courage as they down, courage, persevere once and faith go hand in hand. Not only in the face of internal hardships but the external once also.
During the period of sadhana you must find it useless to mix with people who have lower aspirations. At that stage, the less you involve yourself with other the more your inner knowledge can grow. Of course, sadhaka should not consider the other to be inferior, but until his physical, mental, emotional and psychic resistance are developed, it is better to stay away from social interactions.
These six factors can be cultivated anywhere, whether living in a city with your family or alone in a hermitage.
vR;kgkj% iz;kl'p iztYiks fu;exzg%
tulax'p ykSY;a p "kMfHk;ksZxks fou';frAA 1-15
Overeating, exertion, talkativeness, adhering to rules, being in the company of common people and unsteadiness are the six causes which destroy yoga.
The object of yoga practice is overall development of yoga sadhaka. W hen a sadhaka is in the process of development, he must avoid all activities which waste energy and distract the mind. One major obstacle to yoga is overeating. When the body is over loaded with food, it become sluggish and the mind becomes dull.
If the body is toxic and lethargic, how can you expect to make progress in sadhana?
However yoga sadhaka avoid overeating and it's consequences them the sadhana. You are doing will help you to progress quickly.
2. Overexerting or overstraining: Hand physical labor or intense mental work taxes one of the energy system and can create further imbalance between two energies. The yoga sadhaka has to conserve and build up his store of energy for spiritual purpose and should not waste it in forming any unnecessary physical or mental facts.
Talkativeness: Too much talking disputes vital energy and wastes time which could be better spent in awakening the inner awareness. Gossiping with people who have low morals base consciousness and sensuous desires cannot may influence yoga sadhaka.
Unsteadiness: Unsteadiness means an imbalanced body metabolism inability to hold one posture for a periods of time and a wavering mind. Obviously yoga cannot be achieved under these condition. When there is physical, mental, emotional and psychic imbalance, the energy is dispersed, but if the energy is proper channel zed, all the bodily systems become stable and physical and mental steadiness develop automatically. When there is inconsistency and irregularity in like style further imbalance in the steady body cultivate yoga.
Yama And Niyama: The mind and body interact to a greater extent than is nonracially imagined. Physical health is dependent an mental well- being, and it is therefore necessary to cultivate mantel being. It is therefore necessary to cultivate mental well being which ensure a steady and tranquil mind before turning one's attentions to physical well being.
If the mind is subject to unsettling emotions, the resulting bodily disturbances cannot be combated by any of the yoga sadhana.
The value of yoga sadhana is therefore limited with the yamas and niyamas or ten commitments. In yoga Shastra it is mention that
vfgalk lR;eLrs; czãp;Z {kek `fr%
n;kZto% ferkgkj% 'kkSpa pSo ;ek n'kAA
Non violence, truth, nonstealing, continence forgiveness, endurance, comparison, humility ten rules of conduct.
ri% larks"k vkfLrD;a nkueh'oj iwtue~
fl¼kUrokD; Jo.ka ßherh p riks gqre~
fu;ek n'k laizksDrk ;ksx'kkL=kfo'kkjns%AA
Penance (austerity), contentment, belief (faith) in the supreme (God), charity, worship of god, listening to the recitation of soured scripture modesty, a discerning intellect, japa, and sacrifice are the ten observances.
In the yoga sutra of patanjali, only 5 yama, 5 niyama are specified: non violence, Truth ness honesty, abstinence and non passiveness, cleanliness contentment austerity, self analysis and resignation to the supreme being.
However the hathartnawali says that there are 15 Yama and 11 niyama, mental pleasure contentment. Keeping silence, control of senses compassion, politeness, for give ness, purity of thought non violence, abstinence, patience and for bearance endurance and fasting.
Conclusion: The whole process of yoga in nascent into the purity of that absolute perfection, which is the original state of man. It implies, therefore, the removal of enveloping impurities, the stilling of lower feeling and though and the establish and harmony.
So, to attain this level of attainments through yoga sadhana. Some yogic principles must be followed by sadhaka.
Reference books :
(1) Hathayoga pradipika by swami muktidhananda.
(2) The Royal path by swami rama.
(3) Text book of yoga- yogeshwar.
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