Yoga teachers should have good working knowledge of Yoga posture alignment and know how to assist a Yoga student who is holding an asana. When you are about to give an assist - ask for permission first; as this might be considered an invasion of privacy by some of your Yoga students. Yoga teachers should not take for granted that all students want a physical assist and should respect their space.
Yogic philosophy: Yamas and Niyamas are the ethical principles of Yoga. Most of us read Patanjali?s guidelines from the Yoga Sutras. If you want to become a Yoga teacher, you should get your own copy of the Yoga Sutras. The Yamas contain the following five self restraints.
Ahimsa: A Yoga teacher should be a living example of how to avoid violence, harming, and especially killing. This principle can be carried further, as you should avoid purposely injuring yourself in any way. To avoid harming animals could also be included within this principle of Yoga. It is one more reason to consider vegetarianism or, at least, to cut back on meat consumption.
Satya: To be true and honest in every way. This is a very simplistic principle and includes avoiding deception of any kind, shape, or form. However, the truth can sometimes hurt people deeply, so you must use your best judgment when you want to avoid harming someone, but do not lie.
Asteya: This is to avoid stealing in any way. This is a simple principle, but throughout history, laws were sometimes modified to justify stealing. The problem is the desire of something - to the point of jealousy, and finally ? outright theft. The elimination of the Cathars, Africans, and Native Americans are just three examples of people who suffered from modified laws that took away their land.
Brahmacharya: To be free from sensual imprisonment and to live in moderation. At first we might think of lust, and correct this by seeing another person as more than a sexual object. However, most obesity can be found within industrialized nations, where the lust that may kill most people, is over consumption of food.
Therefore, we should strive to be moderate in eating, drinking, sex, Internet use, consumerism, computer games, television, and our behavior. With that said, the use of any illegal drugs is very far from moderate or responsible behavior.
Aparigraha: To be free from greed, wanting, hoarding, and to avoid being selfish. This is one more good reason to give to charity, and help those in need.
Yoga teachers should not only know these principles, but should live by them.
? Copyright 2006 ? Paul Jerard / Aura Publications
Paul Jerard is a co-owner and the director of Yoga teacher training at: Aura Wellness Center, in North Providence, RI. He has been a certified Master Yoga teacher since 1995. To receive a Free e-Book: “Yoga in Practice,” and a Free Yoga Newsletter, please visit: http://www.yoga-teacher-training.org/index.html
Showing posts with label Niyama. Show all posts
Showing posts with label Niyama. Show all posts
March 2, 2009
March 1, 2009
Yama and Niyama in Yoga
Yoga defines yama and niyama as the positive and negative aspects of behaviour respectively. Traditional texts mention ten yamas and ten niyamas but Patanjali?s Yogasutra, which is considered the original treatise on yoga, defines five yamas and five niyamas. It has been mentioned that in Manusmirti that it is more important to follow yamas than niyamas. Here we give a brief description on the yamas and niyamas to be followed:
? Ahimsa (Non-violence): this is one of foremost yamas. It means the lack of intention to hurt others. This intention need not be just physical but includes mental and emotional cruelty. Here the attitude is more important than the actual act of killing. You should not even have the intention of offending others.
? Satya (Truthfulness): this quality implies the honesty and sincerity in thoughts, words and deeds. This is possible only when one has conquered greed and ambition since these are the two major culprits which take you away from the truth.
? Asteya (Non-theft): in Sanskrit, ?steya? denotes the enjoyment or keeping with oneself the things that do not rightfully belong to them. This is basically the act of stealing or theft. A person is inclined to steal only when he has no love and has some selfish motive. A yogi or a student of yoga has very few basic needs. He has learnt the art of loving himself as well as the others. Hence he does not feel the need to exploit or steal from others.
? Brahmacharya (Celibacy): sex has been defined as one of the vital necessities of human existence. It ranks next only to food. Since ancient times, very few people have been able to master their sexual urges. If not satisfied, these urges lead a person to depravation and develop psychotic tendencies. Yoga lays a great stress on the celibacy. It considers not only the act of sex itself as sexual but even thinking, talking and looking at opposite sex as a part of sex and hence has to be avoided. Patanjali has declared that brahmacharya increases the mental strength also called veerya in an individual.
? Aparigraha (Non-gathering): this yama means not going on collecting wealth and objects just for enjoyment. Yoga teaches one to collect wealth and objects just to meet his primary needs. This is important because greed causes distraction and thus leads to increased strain on his mind and body.
The above mentioned points deal with vairagya or the negative aspects of one?s behaviour. Now we take a look at some of the niyamas or the positive aspects of the behaviour as described by yoga:
? Shoucha (Cleanliness): This includes the cleanliness of the mind and the body. Yoga has described a clean mind as the one free of any prejudices, false beliefs, ignorance and ego. Generally speaking, all the yamas come under this niyama since they deal with eliminating some or the other impurities.
? Santosha (Contentment): a yogi is taught to be happy and satisfied with his lot. He does not need to achieve any ambition.
? Tapas (Religious austerities) : This niyama describes the rituals like fasting needed to fortify the mind. Yoga believes that this increases the resistance power of the body and makes your body and mind stronger and thus you can face adverse conditions effectively.
? Swadhyaya (Reading of religious literature): This practice is very useful for overcoming ignorance and facing the adversities of life calmly. It helps to fill your mind with peace.
? Ishwarpranidhana (Devotion): this teaches you to rely on the divine will and to ascribe the effects of your action to the divine providence. This is a very useful habit to cultivate as you can accept everything as God?s will and can achieve peace of mind. This eliminates the fear and worry.
Kevin Pederson, the webmaster for Yogawiz, mentions the importance of yoga and the benefits one can reap by it which has cured serious illnesses.
? Ahimsa (Non-violence): this is one of foremost yamas. It means the lack of intention to hurt others. This intention need not be just physical but includes mental and emotional cruelty. Here the attitude is more important than the actual act of killing. You should not even have the intention of offending others.
? Satya (Truthfulness): this quality implies the honesty and sincerity in thoughts, words and deeds. This is possible only when one has conquered greed and ambition since these are the two major culprits which take you away from the truth.
? Asteya (Non-theft): in Sanskrit, ?steya? denotes the enjoyment or keeping with oneself the things that do not rightfully belong to them. This is basically the act of stealing or theft. A person is inclined to steal only when he has no love and has some selfish motive. A yogi or a student of yoga has very few basic needs. He has learnt the art of loving himself as well as the others. Hence he does not feel the need to exploit or steal from others.
? Brahmacharya (Celibacy): sex has been defined as one of the vital necessities of human existence. It ranks next only to food. Since ancient times, very few people have been able to master their sexual urges. If not satisfied, these urges lead a person to depravation and develop psychotic tendencies. Yoga lays a great stress on the celibacy. It considers not only the act of sex itself as sexual but even thinking, talking and looking at opposite sex as a part of sex and hence has to be avoided. Patanjali has declared that brahmacharya increases the mental strength also called veerya in an individual.
? Aparigraha (Non-gathering): this yama means not going on collecting wealth and objects just for enjoyment. Yoga teaches one to collect wealth and objects just to meet his primary needs. This is important because greed causes distraction and thus leads to increased strain on his mind and body.
The above mentioned points deal with vairagya or the negative aspects of one?s behaviour. Now we take a look at some of the niyamas or the positive aspects of the behaviour as described by yoga:
? Shoucha (Cleanliness): This includes the cleanliness of the mind and the body. Yoga has described a clean mind as the one free of any prejudices, false beliefs, ignorance and ego. Generally speaking, all the yamas come under this niyama since they deal with eliminating some or the other impurities.
? Santosha (Contentment): a yogi is taught to be happy and satisfied with his lot. He does not need to achieve any ambition.
? Tapas (Religious austerities) : This niyama describes the rituals like fasting needed to fortify the mind. Yoga believes that this increases the resistance power of the body and makes your body and mind stronger and thus you can face adverse conditions effectively.
? Swadhyaya (Reading of religious literature): This practice is very useful for overcoming ignorance and facing the adversities of life calmly. It helps to fill your mind with peace.
? Ishwarpranidhana (Devotion): this teaches you to rely on the divine will and to ascribe the effects of your action to the divine providence. This is a very useful habit to cultivate as you can accept everything as God?s will and can achieve peace of mind. This eliminates the fear and worry.
Kevin Pederson, the webmaster for Yogawiz, mentions the importance of yoga and the benefits one can reap by it which has cured serious illnesses.
February 26, 2009
Yoga Paths
Since human beings began practicing yoga thousands of years ago, the symbol of a tree has often been linked with the discipline ? and for good reason! Yoga has a multitude of branches when it comes to how you choose to practice and all of them are based on the same philosophy, or trunk, of spirituality. Hatha yoga is the one most well known to Westerners ? the physical act of practicing poses. Here are a few other paths that you may choose to combine with your personal yoga practice.
Raja Yoga
In raja yoga, the main goal is a calm and spiritual, meditative state. There are eight principles that are followed strictly and in order in raja yoga and, though important, physical movement or poses is not the focus. The eight principles or stages are:
* Ethical standards or 'yama'
* Self-discipline or 'niyama'
* Posture or 'asana'
* Breath control or 'pranayama'
* Sensory withdrawal or 'pratyahara'
* Concentration or 'dharana'
* Meditation or 'dhyana'
* Liberation or 'samadhi'
Karma Yoga
The focus of karma yoga is on service and treatment of others. The basic idea is that our experiences today are a direct result of our past actions. Therefore, everything that those who practice karma yoga do today is in an effort to create a better future for themselves and those around them. They do this by eliminating the motivations of pessimism and egotism. This means living for others instead of ourselves.
Jnana Yoga
Those who practice jnana yoga are most concerned with the development of the mind. They are scholars interested in the philosophy behind yoga and they their yoga practice focuses on studying and understanding ancient and traditional texts. This is thought to be one of the most intense yoga disciplines as the learning is intense and difficult.
Unlike branches on a tree, the paths of yoga often intersect and overlap. Though it is difficult to hang from two or three tree branches at once, it is not difficult at all to practice more than one path of yoga. Try them all if you like and choose the ones that most appeal to you.
Stephen Kreutzer is a freelance publisher based in Cupertino, California. He publishes articles and reports in various ezines and provides yoga tips on http://www.justyogabasics.com
Raja Yoga
In raja yoga, the main goal is a calm and spiritual, meditative state. There are eight principles that are followed strictly and in order in raja yoga and, though important, physical movement or poses is not the focus. The eight principles or stages are:
* Ethical standards or 'yama'
* Self-discipline or 'niyama'
* Posture or 'asana'
* Breath control or 'pranayama'
* Sensory withdrawal or 'pratyahara'
* Concentration or 'dharana'
* Meditation or 'dhyana'
* Liberation or 'samadhi'
Karma Yoga
The focus of karma yoga is on service and treatment of others. The basic idea is that our experiences today are a direct result of our past actions. Therefore, everything that those who practice karma yoga do today is in an effort to create a better future for themselves and those around them. They do this by eliminating the motivations of pessimism and egotism. This means living for others instead of ourselves.
Jnana Yoga
Those who practice jnana yoga are most concerned with the development of the mind. They are scholars interested in the philosophy behind yoga and they their yoga practice focuses on studying and understanding ancient and traditional texts. This is thought to be one of the most intense yoga disciplines as the learning is intense and difficult.
Unlike branches on a tree, the paths of yoga often intersect and overlap. Though it is difficult to hang from two or three tree branches at once, it is not difficult at all to practice more than one path of yoga. Try them all if you like and choose the ones that most appeal to you.
Stephen Kreutzer is a freelance publisher based in Cupertino, California. He publishes articles and reports in various ezines and provides yoga tips on http://www.justyogabasics.com
February 24, 2009
What is Yoga?
What is Yoga?
Yoga is a science of health and spirituality that originated many thousands of years ago in India. The ancient yogis sought to harmonize the body, mind and soul in an effort to achieve health, long life, and ultimately, enlightenment. Thus, the Sanskrit word yoga means union with or to join. This union with the divine is achieved through the disciplined practice of specific exercises, meditation and breath work.
Yoga is essentially a lifestyle, dealing with all the aspects of our being. The physical postures, or asanas that are widely perceived as yoga, are just one aspect of a very profound science of life. The Eight Limbs of Yoga, articulated by C.E. Patanjali in the Yoga Sutra, describe the eight aspects of a yogic lifestyle. These aspects guide the yogi on a path self-development to harmonize the body, mind and spirit and attain enlightenment.
The Eight Limbs of Yoga
The first limb, yama, focuses on one’s behavior in the world and attitude towards those around him or her. The five yamas are: ahimsa or nonviolence, satya or truthfulness, asteya or non-stealing, bramacharya or non-lust, aparigraha or non-possessiveness.
The second limb, niyama, refers to one’s behavior and attitude towards oneself. There are five niyamas: sauca or cleanliness, santosha or contentment, tapas or austerity, svadhyaya or study of the sacred text and of oneself, and isvarapranidhama or living with an awareness of the divine.
Asanas or physical poses are the third limb. Asanas are designed to bring strength, vitality and relaxation to every bodily system.
Pranayama, or breathing exercises, encompass the fourth limb. Through disciplined regulation of the breath-the duration of inhalation, retention and exhalation, one strengthens and cleanses the nervous system. The result is increased life-force and a calmer mind.
The fifth limb is prathayara or withdrawal of the senses. One’s focus goes inward, losing awareness of what is going on outside of oneself.
Dharana, or concentration is the sixth limb. One trains the mind to focus without distractions.
Dhyana, or meditation is the seventh limb. In meditation one practices constant observation of the mind, stilling the mind in order to heighten one’s awareness and oneness with the universe.
The final limb, the ultimate goal of yoga, is samadhi or enlightenment. It is the achievement of oneness with the universe in which one experiences a state of peace, utter contentment and completion.
Yoga as it was designed and practices by the ancient yogis encompasses all these aspects of the self and of life. It is a spiritual path and a lifestyle meant to lead the student towards health, self-knowledge, and union with the divine.
The ancient yogis sought to harmonize the body, mind and soul in an effort to
achieve health, long life, and ultimately, enlightenment. Visit WayofYoga.com
to find out how you too can do the same. Yoga
is a lifestyle choice and health
decision
http://www.wayofyoga.com
Yoga is a science of health and spirituality that originated many thousands of years ago in India. The ancient yogis sought to harmonize the body, mind and soul in an effort to achieve health, long life, and ultimately, enlightenment. Thus, the Sanskrit word yoga means union with or to join. This union with the divine is achieved through the disciplined practice of specific exercises, meditation and breath work.
Yoga is essentially a lifestyle, dealing with all the aspects of our being. The physical postures, or asanas that are widely perceived as yoga, are just one aspect of a very profound science of life. The Eight Limbs of Yoga, articulated by C.E. Patanjali in the Yoga Sutra, describe the eight aspects of a yogic lifestyle. These aspects guide the yogi on a path self-development to harmonize the body, mind and spirit and attain enlightenment.
The Eight Limbs of Yoga
The first limb, yama, focuses on one’s behavior in the world and attitude towards those around him or her. The five yamas are: ahimsa or nonviolence, satya or truthfulness, asteya or non-stealing, bramacharya or non-lust, aparigraha or non-possessiveness.
The second limb, niyama, refers to one’s behavior and attitude towards oneself. There are five niyamas: sauca or cleanliness, santosha or contentment, tapas or austerity, svadhyaya or study of the sacred text and of oneself, and isvarapranidhama or living with an awareness of the divine.
Asanas or physical poses are the third limb. Asanas are designed to bring strength, vitality and relaxation to every bodily system.
Pranayama, or breathing exercises, encompass the fourth limb. Through disciplined regulation of the breath-the duration of inhalation, retention and exhalation, one strengthens and cleanses the nervous system. The result is increased life-force and a calmer mind.
The fifth limb is prathayara or withdrawal of the senses. One’s focus goes inward, losing awareness of what is going on outside of oneself.
Dharana, or concentration is the sixth limb. One trains the mind to focus without distractions.
Dhyana, or meditation is the seventh limb. In meditation one practices constant observation of the mind, stilling the mind in order to heighten one’s awareness and oneness with the universe.
The final limb, the ultimate goal of yoga, is samadhi or enlightenment. It is the achievement of oneness with the universe in which one experiences a state of peace, utter contentment and completion.
Yoga as it was designed and practices by the ancient yogis encompasses all these aspects of the self and of life. It is a spiritual path and a lifestyle meant to lead the student towards health, self-knowledge, and union with the divine.
The ancient yogis sought to harmonize the body, mind and soul in an effort to
achieve health, long life, and ultimately, enlightenment. Visit WayofYoga.com
to find out how you too can do the same. Yoga
is a lifestyle choice and health
decision
http://www.wayofyoga.com
Foundations of Yoga: The Great Vow
The Great Vow
After listing ahimsa, satya, asteya, brahmacharya, and aparigraha, Patanjali continues: “These, not conditioned by class, place, time or occasion, and extending to all stages, constitute the Great Vow.” They are the Great Vow because they require the exercise of will and because of their dynamic effect on us. Even more, they are great because, like the elements, they are self-sufficient, depending on nothing else, and because they cannot be mutated into something else. That is, they are always what they are, and for that reason they are always to be observed with no exceptions whatsoever. They cannot be neglected or omitted for any reason-absolutely. Patanjali lists the possible conditions which do affect lesser observances: class, place, time or occasion, and stages. A brief consideration of each will be helpful.
Class. No one can mitigate or omit the observance of ahimsa, satya, asteya, brahmacharya, and aparigraha because of who he “is.” In yoga, too, no one is above the law. That is, no one can produce the effects of Yama without their observance. I knew an Archbishop with a quick sense of humor. Once he made a pungent remark about someone, and a woman objected, saying: “That remark is not Christian.” He simply smiled and replied: “Madam, I do not have to be a Christian: I am an Archbishop!” This is an attitude of many, springing from the blindness of egotism.
Place. Whatever may be the ways of a particular place or group of people in which we may find ourselves, the observances of Yama are incumbent upon us. “When in Rome do as the Romans” is one of the silliest axioms ever coined. Peer pressure must never be a factor for us. Nor should unjust rules or laws have any effect on us. What is right must always be done. The will or opinion of others cannot change our obligation to observe the Great Vow. Nor can external conditions change it. Not even to save our lives can we turn from what is forever right.
Time or occasion. Human beings have for some reason always thought that “now” abrogates what was right or true in the past. It does not. Nor does a situation effect any change in what must be done by us as aspirants to yoga. Aversion to being “out of step” or “alienated from society” has no place in the mind and heart of the yogi.
Stage. We never “get beyond” the observance of the Great Vow. Those at the very end of the spiritual journey are as obligated to fulfil the Great Vow as those who are at the beginning. Also, we cannot “go too far” or “overdo” our observance of the Vow. It is all or nothing. “Ahimsa and the others are to be maintained all the time and in all circumstances and in regard to all objects without any conscious lapse” (Vyasa). At this point Shankara points out that the Great Vow must be observed by us in relation to all beings-not just confined to human beings. We cannot kill, injure, or rob any creature of any kind. Nor the earth itself.
Once again we see the psychological nature of the five components of the Great Vow and how their observance is based upon the courage, self-respect, and self-knowledge of the yogi.
“The main object of this relentless ethical code is to eliminate completely all mental and emotional disturbances which characterize the life of an ordinary human being. Anyone who is familiar with the working of the human mind should not find it difficult to understand that no freedom from emotional and mental disturbances is possible until the tendencies dealt with under yama-niyama have been rooted out or, at least, mastered to a sufficient degree….It is only by doing the right that we get added strength to do right in the future and also acquire the capacity to see what is right. There is no other way.” (I.K. Taimni)
Swami Nirmalananda Giri is the abbot of Atma Jyoti Ashram, a traditional Hindu monastery in the small desert town of Borrego Springs in southern California. He has written extensively on spiritual subjects, especially about
meditation.
Read more of his writings at http://www.atmajyoti.org
After listing ahimsa, satya, asteya, brahmacharya, and aparigraha, Patanjali continues: “These, not conditioned by class, place, time or occasion, and extending to all stages, constitute the Great Vow.” They are the Great Vow because they require the exercise of will and because of their dynamic effect on us. Even more, they are great because, like the elements, they are self-sufficient, depending on nothing else, and because they cannot be mutated into something else. That is, they are always what they are, and for that reason they are always to be observed with no exceptions whatsoever. They cannot be neglected or omitted for any reason-absolutely. Patanjali lists the possible conditions which do affect lesser observances: class, place, time or occasion, and stages. A brief consideration of each will be helpful.
Class. No one can mitigate or omit the observance of ahimsa, satya, asteya, brahmacharya, and aparigraha because of who he “is.” In yoga, too, no one is above the law. That is, no one can produce the effects of Yama without their observance. I knew an Archbishop with a quick sense of humor. Once he made a pungent remark about someone, and a woman objected, saying: “That remark is not Christian.” He simply smiled and replied: “Madam, I do not have to be a Christian: I am an Archbishop!” This is an attitude of many, springing from the blindness of egotism.
Place. Whatever may be the ways of a particular place or group of people in which we may find ourselves, the observances of Yama are incumbent upon us. “When in Rome do as the Romans” is one of the silliest axioms ever coined. Peer pressure must never be a factor for us. Nor should unjust rules or laws have any effect on us. What is right must always be done. The will or opinion of others cannot change our obligation to observe the Great Vow. Nor can external conditions change it. Not even to save our lives can we turn from what is forever right.
Time or occasion. Human beings have for some reason always thought that “now” abrogates what was right or true in the past. It does not. Nor does a situation effect any change in what must be done by us as aspirants to yoga. Aversion to being “out of step” or “alienated from society” has no place in the mind and heart of the yogi.
Stage. We never “get beyond” the observance of the Great Vow. Those at the very end of the spiritual journey are as obligated to fulfil the Great Vow as those who are at the beginning. Also, we cannot “go too far” or “overdo” our observance of the Vow. It is all or nothing. “Ahimsa and the others are to be maintained all the time and in all circumstances and in regard to all objects without any conscious lapse” (Vyasa). At this point Shankara points out that the Great Vow must be observed by us in relation to all beings-not just confined to human beings. We cannot kill, injure, or rob any creature of any kind. Nor the earth itself.
Once again we see the psychological nature of the five components of the Great Vow and how their observance is based upon the courage, self-respect, and self-knowledge of the yogi.
“The main object of this relentless ethical code is to eliminate completely all mental and emotional disturbances which characterize the life of an ordinary human being. Anyone who is familiar with the working of the human mind should not find it difficult to understand that no freedom from emotional and mental disturbances is possible until the tendencies dealt with under yama-niyama have been rooted out or, at least, mastered to a sufficient degree….It is only by doing the right that we get added strength to do right in the future and also acquire the capacity to see what is right. There is no other way.” (I.K. Taimni)
Swami Nirmalananda Giri is the abbot of Atma Jyoti Ashram, a traditional Hindu monastery in the small desert town of Borrego Springs in southern California. He has written extensively on spiritual subjects, especially about
meditation.
Read more of his writings at http://www.atmajyoti.org
February 23, 2009
What is Patanjali’s Ashtanga Yoga? (Part-II)
Patanjali’s Ashtanga Yoga has eight limbs(parts). In my earlier article, Yama and Niyama have been described briefly. Yama and Niyama are external limbs of Yoga; these are to be practised while leading social life. The rest six limbs - Asana, Pranayama, Pratyahar, Dharana, Dhyana and Samadhi are internal limbs of Yoga. While practicing these six limbs one concentrates one’s mind on true self and realises the divine truth. In this article Asana and Pranayama have been described.
Asana(posture)
Asana is a posture of the body by which the body rests on a plane surface. For different actions man chooses different postures. For Yoga one should choose a comfortable posture by which one may concentrate mind on true self. For choosing a posture Patanjali describes - posture should be motionless and comfortable(II.46). So in Yogasana one rests one’s body in a comfortable and static posture so that all other succeeding limbs are practiced easily and one reaches upto the last limb i.e. Samadhi.
Different Schools of Yoga teach different Yogic exercises in the name of Yogasana. These Yogasana should be included in Tapa, a type of Niyama. In Tapa a practitioner imparts warmness or heat to the body through the practice of Yogic exercises and thereby the body becomes strong and diseaseless. Tapa and its exercises is external limb of Yoga; however the third limb of Yoga i.e. Asana is internal limb. Through Yogasana which involves exercise of the body, one cannot be motionless or feel comfortable. So in these postures one cannot enter into Samadhi. In true Asana rests one’s body comfortably and rises up above the gross mind, body and senses and realises the true self.
So for a motionless and comfortable Asana one should lie on a plane surface on one’s back with hands and legs streched. This is called Sukhasana. In this posture all the six internal limbs of Yoga may be practiced well. A human being may be partitioned into four - body, Prana(breath), mind, and bliss(soul). If any one of these is brought under control, others will come under control automatically. In Asana, body is kept motionless and as a result Prana(breath) and mind are brought under control. When everything is brought under control and becomes motionless, one feels the bliss of soul or true self.
Pranayama(breath control)
For common understanding Prana(life) is breath or breathing air. But in reality it is more than the air we breathe. It is the life force that moves out and moves in and these movements are expressed through the exhalation and inhalation of air. When this life force goes outside it mingles with the universal life force of all living beings and when it moves in, it touches every living cell in the body. The body functions because of this life force. The energy of this life force is unending. Through our numerous births this Prana works from birth till death. Body does not depend upon food solely, but it depends upon Prana solely. There are people who do not take food for months and years; but still they are able to work and live.
In reality body, Prana and mind are one. When any one of these three becomes motionless, the other two become motionless. In Sukhasana when the body is kept motionless for half an hour, Prana and mind become motionless. When Prana is motionless there is no inhalation or exhalation or breathing takes place in a very subtle manner. This is Pranayama. Patanjali teaches - after one rests in Asana, there is cut off in the movements of inhalation and exhalation and this cut off is Pranayama(II.49). This can be scientifically explained also. When the body is in motion, the rate of metabolism in the body is higher and so one breathes in quick succession. Conversely whe one is in rest the rate of metabolism is less and one breathes after a long pause. Again, when mind is restless, one breathes quickly and when mind is calm, one breathes normally.
Different Schools of Yoga, which teach to control breathing forcibly, only follow unscientific and impure Pranayama. By forcibly withhelding breath, one keeps carbon dioxide inside for a longer period and this may be fatal to the body cells. In pure and true Pranayama one has to do nothing. One should lie in Sukhasana and keep mind on the movement of breath across the nostrills. In this way body, mind and Prana become motionless naturally and become one. In Pranayama one concentrates mind and gives rest to this overworked Prana.
Author is a desciple of Late Munishvar Shiv kumar Shastri and practices Yoga as taught by him. His aim is to spread true spiritualism and yoga. Those who want to read more about spiritualism based on the Upanishads and Yoga based on Patanjali’s Yogasutra should go through his book ‘Quest for Truth: the spiritual and yogic way’.
http://www.bookstobelievein.com/questfortruth.php
premansu_chand@rediffmail.com
Asana(posture)
Asana is a posture of the body by which the body rests on a plane surface. For different actions man chooses different postures. For Yoga one should choose a comfortable posture by which one may concentrate mind on true self. For choosing a posture Patanjali describes - posture should be motionless and comfortable(II.46). So in Yogasana one rests one’s body in a comfortable and static posture so that all other succeeding limbs are practiced easily and one reaches upto the last limb i.e. Samadhi.
Different Schools of Yoga teach different Yogic exercises in the name of Yogasana. These Yogasana should be included in Tapa, a type of Niyama. In Tapa a practitioner imparts warmness or heat to the body through the practice of Yogic exercises and thereby the body becomes strong and diseaseless. Tapa and its exercises is external limb of Yoga; however the third limb of Yoga i.e. Asana is internal limb. Through Yogasana which involves exercise of the body, one cannot be motionless or feel comfortable. So in these postures one cannot enter into Samadhi. In true Asana rests one’s body comfortably and rises up above the gross mind, body and senses and realises the true self.
So for a motionless and comfortable Asana one should lie on a plane surface on one’s back with hands and legs streched. This is called Sukhasana. In this posture all the six internal limbs of Yoga may be practiced well. A human being may be partitioned into four - body, Prana(breath), mind, and bliss(soul). If any one of these is brought under control, others will come under control automatically. In Asana, body is kept motionless and as a result Prana(breath) and mind are brought under control. When everything is brought under control and becomes motionless, one feels the bliss of soul or true self.
Pranayama(breath control)
For common understanding Prana(life) is breath or breathing air. But in reality it is more than the air we breathe. It is the life force that moves out and moves in and these movements are expressed through the exhalation and inhalation of air. When this life force goes outside it mingles with the universal life force of all living beings and when it moves in, it touches every living cell in the body. The body functions because of this life force. The energy of this life force is unending. Through our numerous births this Prana works from birth till death. Body does not depend upon food solely, but it depends upon Prana solely. There are people who do not take food for months and years; but still they are able to work and live.
In reality body, Prana and mind are one. When any one of these three becomes motionless, the other two become motionless. In Sukhasana when the body is kept motionless for half an hour, Prana and mind become motionless. When Prana is motionless there is no inhalation or exhalation or breathing takes place in a very subtle manner. This is Pranayama. Patanjali teaches - after one rests in Asana, there is cut off in the movements of inhalation and exhalation and this cut off is Pranayama(II.49). This can be scientifically explained also. When the body is in motion, the rate of metabolism in the body is higher and so one breathes in quick succession. Conversely whe one is in rest the rate of metabolism is less and one breathes after a long pause. Again, when mind is restless, one breathes quickly and when mind is calm, one breathes normally.
Different Schools of Yoga, which teach to control breathing forcibly, only follow unscientific and impure Pranayama. By forcibly withhelding breath, one keeps carbon dioxide inside for a longer period and this may be fatal to the body cells. In pure and true Pranayama one has to do nothing. One should lie in Sukhasana and keep mind on the movement of breath across the nostrills. In this way body, mind and Prana become motionless naturally and become one. In Pranayama one concentrates mind and gives rest to this overworked Prana.
Author is a desciple of Late Munishvar Shiv kumar Shastri and practices Yoga as taught by him. His aim is to spread true spiritualism and yoga. Those who want to read more about spiritualism based on the Upanishads and Yoga based on Patanjali’s Yogasutra should go through his book ‘Quest for Truth: the spiritual and yogic way’.
http://www.bookstobelievein.com/questfortruth.php
premansu_chand@rediffmail.com
Foundations of Yoga: Yama and Niyama, Part 1
Prerequisites for yoga
“Knowledge (Jnana) does not come about from practice of yoga methods alone. Perfection in knowledge is in fact only for those who begin by practice of virtue (dharma). Yet, without yoga as a means, knowledge does not come about. The practice of yogic methods is not the means by itself, yet it is only out of that practice of yoga that the perfection in knowledge comes about. And so it is said by the teachers: ‘Yoga is for the purpose of knowledge of truth’” Thus wrote Shankara.
All things rest upon something else-that is, all things are supported by another. This is because a foundation is needed for anything to exist. Being Himself the Ultimate Support of all things, God alone is free from this necessity. Yoga, then, also requires support. As Trevor Leggett says in his introduction to Shankara’s commentary on the Yoga Sutras: “This is yoga presented for the man of the world, who must first clear, and then steady, his mind against the fury of illusory passions, and free his life from entanglements.” Patanjali very carefully and fully outlines the elements of the support needed by the aspirant, giving invaluable information on how to guarantee success in yoga.
The first Yoga Sutra says: “Now the exposition of yoga,” implying that there must be something leading up to yoga in the form of necessary developments of consciousness and personality. These prerequisites may be thought of as the Pillars of Yoga, and are known as Yama and Niyama.
Yama and Niyama
Yama and Niyama are often called “the Ten Commandments of Yoga.” Each one of these Five Don’ts (Yama) and Five Do’s (Niyama) is a supporting, liberating Pillar of Yoga. Yama means self-restraint in the sense of self-mastery, or abstention, and consists of five elements. Niyama means observances, of which there are also five. Here is the complete list of these ten Pillars as given in Yoga Sutras 2:30,32:
1) Ahimsa: non-violence, non-injury, harmlessness
2) Satya: truthfulness, honesty
3) Asteya: non-stealing, honesty, non-misappropriativeness
4) Brahmacharya: sexual continence in thought, word and deed as well as control of all the senses
5) Aparigraha: non-possessiveness, non-greed, non-selfishness, non-acquisitiveness
6) Shaucha: purity, cleanliness
7) Santosha: contentment, peacefulness
8) Tapas: austerity, practical (i.e., result-producing) spiritual discipline
9) Swadhyaya: introspective self-study, spiritual study
10) Ishwarapranidhana: offering of one’s life to God
All of these deal with the innate powers of the human being-or rather with the abstinence and observance that will develop and release those powers to be used toward our spiritual perfection, to our self-realization and liberation.
These ten restraints (yama) and observances (niyama) are not optional for the aspiring yogi-or for the most advanced yogi, either. Shankara states quite forcefully that “following yama and niyama is the basic qualification to practice yoga.” Mere desire and aspiration for the goal of yoga is not enough, so he continues: “The qualification is not simply that one wants to practice yoga, for the sacred text says: ‘But he who has not first turned away from his wickedness, who is not tranquil and subdued, or whose mind is not at rest, he can never obtain the Self by knowledge.’ (Katha Upanishad 1.2.24) And in the Atharva text: ‘It is in those who have tapas [strong discipline] and brahmacharya [chastity] that truth is established.’ (Prashna Upanishad 1:15)And in the Gita: ‘Firm in their vow of brahmacharya.’ (Bhagavad Gita 6:14) So yama and niyama are methods of yoga” in themselves and are not mere adjuncts or aids that can be optional.
But at the same time, the practice of yoga helps the aspiring yogi to follow the necessary ways of yama and niyama, so he should not be discouraged from taking up yoga right now, thinking that he should wait till he is “ready” or has “cleaned up his act” to practice yoga. No. He should determinedly embark on yama, niyama, and yoga simultaneously. Success will be his.
Next: Foundations of Yoga, Part 2: Ahimsa (Harmlessness)
Swami Nirmalananda Giri is the abbot of Atma Jyoti Ashram, a traditional
Hindu monastery in the small desert town of Borrego Springs in southern
California. He has written extensively on spiritual subjects, especially about
yoga and meditation and
about the inner, practical
side of the world’s religions. More of his writings may be found at the
Ashram’s website, http://www.atmajyoti.org/“>http://www.atmajyoti.org.
“Knowledge (Jnana) does not come about from practice of yoga methods alone. Perfection in knowledge is in fact only for those who begin by practice of virtue (dharma). Yet, without yoga as a means, knowledge does not come about. The practice of yogic methods is not the means by itself, yet it is only out of that practice of yoga that the perfection in knowledge comes about. And so it is said by the teachers: ‘Yoga is for the purpose of knowledge of truth’” Thus wrote Shankara.
All things rest upon something else-that is, all things are supported by another. This is because a foundation is needed for anything to exist. Being Himself the Ultimate Support of all things, God alone is free from this necessity. Yoga, then, also requires support. As Trevor Leggett says in his introduction to Shankara’s commentary on the Yoga Sutras: “This is yoga presented for the man of the world, who must first clear, and then steady, his mind against the fury of illusory passions, and free his life from entanglements.” Patanjali very carefully and fully outlines the elements of the support needed by the aspirant, giving invaluable information on how to guarantee success in yoga.
The first Yoga Sutra says: “Now the exposition of yoga,” implying that there must be something leading up to yoga in the form of necessary developments of consciousness and personality. These prerequisites may be thought of as the Pillars of Yoga, and are known as Yama and Niyama.
Yama and Niyama
Yama and Niyama are often called “the Ten Commandments of Yoga.” Each one of these Five Don’ts (Yama) and Five Do’s (Niyama) is a supporting, liberating Pillar of Yoga. Yama means self-restraint in the sense of self-mastery, or abstention, and consists of five elements. Niyama means observances, of which there are also five. Here is the complete list of these ten Pillars as given in Yoga Sutras 2:30,32:
1) Ahimsa: non-violence, non-injury, harmlessness
2) Satya: truthfulness, honesty
3) Asteya: non-stealing, honesty, non-misappropriativeness
4) Brahmacharya: sexual continence in thought, word and deed as well as control of all the senses
5) Aparigraha: non-possessiveness, non-greed, non-selfishness, non-acquisitiveness
6) Shaucha: purity, cleanliness
7) Santosha: contentment, peacefulness
8) Tapas: austerity, practical (i.e., result-producing) spiritual discipline
9) Swadhyaya: introspective self-study, spiritual study
10) Ishwarapranidhana: offering of one’s life to God
All of these deal with the innate powers of the human being-or rather with the abstinence and observance that will develop and release those powers to be used toward our spiritual perfection, to our self-realization and liberation.
These ten restraints (yama) and observances (niyama) are not optional for the aspiring yogi-or for the most advanced yogi, either. Shankara states quite forcefully that “following yama and niyama is the basic qualification to practice yoga.” Mere desire and aspiration for the goal of yoga is not enough, so he continues: “The qualification is not simply that one wants to practice yoga, for the sacred text says: ‘But he who has not first turned away from his wickedness, who is not tranquil and subdued, or whose mind is not at rest, he can never obtain the Self by knowledge.’ (Katha Upanishad 1.2.24) And in the Atharva text: ‘It is in those who have tapas [strong discipline] and brahmacharya [chastity] that truth is established.’ (Prashna Upanishad 1:15)And in the Gita: ‘Firm in their vow of brahmacharya.’ (Bhagavad Gita 6:14) So yama and niyama are methods of yoga” in themselves and are not mere adjuncts or aids that can be optional.
But at the same time, the practice of yoga helps the aspiring yogi to follow the necessary ways of yama and niyama, so he should not be discouraged from taking up yoga right now, thinking that he should wait till he is “ready” or has “cleaned up his act” to practice yoga. No. He should determinedly embark on yama, niyama, and yoga simultaneously. Success will be his.
Next: Foundations of Yoga, Part 2: Ahimsa (Harmlessness)
Swami Nirmalananda Giri is the abbot of Atma Jyoti Ashram, a traditional
Hindu monastery in the small desert town of Borrego Springs in southern
California. He has written extensively on spiritual subjects, especially about
yoga and meditation and
about the inner, practical
side of the world’s religions. More of his writings may be found at the
Ashram’s website, http://www.atmajyoti.org/“>http://www.atmajyoti.org.
February 22, 2009
What is Patanjali’s Ashtanga Yoga?- Part(I)
The Sanskrit word ‘Yoga’ has two meaning, because it is derived from two roots - one is ‘yujir yoge’ and other is ‘yuj samadhou’. The root ‘yujir yoge’ means to join or to unite. Religious leaders accept this meaning because their philosophy is based on dualism. They always try to project an external God and become Gog’s representitives. By this they rule over their followers.
However the other root ‘yuj samadhou’ means to concentrate. Patanjali tried to preach that Yoga where mind is concentrated in order to realise the true self(svarup). Mind is concentrated when thoughts arising in mind is controlled through yogic practice. Total concentration(samadhi) is that state where mind is free from all worldly thoughts and a seer rests in his true self.
Patanjali’s Yoga is called ‘Ashtanga Yoga’ for it is divided into eight parts or limbs. These are - Yama(abstention), Niyama(discipline), Asana(posture), Pranayama(breath control), Pratyahar(withdrawal), Dharana(to hold), Dhyana(meditation) and Samadhi(concentration)(II.29). Yama and Niyama are the external limbs which are to be observed in social life, while others are the internal limbs which are to be practiced in order to concentrate mind.
YAMA(abstention)
There are five kinds of Yama; these are - Ahimsa(nonviolence), Satya(truth), Asteya(not to steal), Brahmancharya(to think about Brahman) and Aparigraha(not to accept)(II.30).
Ahimsa - A Yogi should give up violence and cruelty against men and animals. When one gives up violence completely in thought as well as in action and remains firm in nonviolence, animosity disappears(II.35). Then one realises the unity of all.
Satya - While leading social life, one should be truthful. He who follows truthfulness none of his actions goes in vain(II.36).
Asteya - We should not steal or plunder other’s wealth. Then we learn how to lead a modest life within our income or we learn how to increase our income. For this by remaining firm on Asteya, a Yogi receives all kinds of wealth(II.37).
Brahmancharya - A Yogi who has given up violence, is truthful always and depends upon his own wealth feels greatness. He thinks about his true self or soul(atman) and its great potential. The Upanishads describe this Atman as Brahman, the ultimate reality and truth. The task of a Yogi is to bear this highest knowledge in mind and proceed further in the practice of Yoga. By bearing knowledge of Brahman firmly one achieves vigour(II.38). This vigour makes his body and mind powerful. Brahmanchrya is not abstention from sex as believed by most people. The great saints of ancient India were married and at the same time practiced Yoga and realised the ultimate truth.
Aparigraha - Aparigraha is not to accept donations, alms or bribe. When one observes Aparigraha one comes to know how to lead life in this birth(II.39). When one does not depend upon others for a livelihood, one learns how to work and earn. Those who depend upon the earnings of others fail to realise their own potential or the potential of true self.
NIYAMA(discipline)
Niyama includes - Shaucha(ablution), Shantosh(contentment), Tapa(to heat), Svadhyay(self-study) and Ishvara Pranidhan(to bear God)(II.32).
Shaucha - It is to keep the body clean. By practicing Shaucha, body is protected and is made free from foreign matter(II.40). We should take bath regularly so that foreign matter sticking to the body are washed away. Also we should keep our environment clean so that practice of Yoga becomes fruitful.
Santosh - It is to remain content and happy. A content man achieves best happiness(II.42).
Tapa - The meaning of Tapa is to heat or to rule. By practicing Tapa, impurities in the body are destroyed and the body and senses are brought under control(II.43). Yogic exercises help remove impurities deposited in various parts of the body. While Shaucha is external purification, Tapa is internal purification. Heat generated during yogic exercise causes sweating and impurities are removed through sweating. By this body becomes fresh, active, powerful, beautiful and diseasefree. One rules over such a body and its senses and proceeds further in realising true self.
Different Yoga Masters teach different yogic exercises(yogasana). My late Master Munishvar Shiv kumar Shastri has developed an unique exercise called Chakrabhedan(circle interception) which is very useful for keeping body and mind under control. This may be practised by people of all ages.
Svadhyay - It is the reading of the self. One is nothing but a mind. So one should read his mind carefully. Through self-study one may understand one’s own self. So how one may meet one’s beloved God through self-study. This is because God is not different from one’s true self.
Ishvara Pranidhan - In order to meet one’s beloved God one should make oneself worthy of it. One should bear God or Godliness qualities in oneself. This is Ishvara Pranidhan. Through Ishvara Pranidhan one achieves Samadhi(II.45). Samadhi is the state of total concentration of mind on true self. Through Ishvara Pranidhan one achieves Samadhi, means one attains total concentration of mind on true self and meets one’s beloved God.
Other limbs of Yoga shall be described in the next article.
Author is a desciple of Late Munishvar Shiv kumar Shastri who established Muni Samaj. The desire of Author is to spread true spiritualism and yoga worldwide. He has published a book ‘Quest for truth: the spiritual and yogic way’ recently.
Premansu_chand@rediffmail.com
http://www.bookstobelievein.com/questfortruth.php
However the other root ‘yuj samadhou’ means to concentrate. Patanjali tried to preach that Yoga where mind is concentrated in order to realise the true self(svarup). Mind is concentrated when thoughts arising in mind is controlled through yogic practice. Total concentration(samadhi) is that state where mind is free from all worldly thoughts and a seer rests in his true self.
Patanjali’s Yoga is called ‘Ashtanga Yoga’ for it is divided into eight parts or limbs. These are - Yama(abstention), Niyama(discipline), Asana(posture), Pranayama(breath control), Pratyahar(withdrawal), Dharana(to hold), Dhyana(meditation) and Samadhi(concentration)(II.29). Yama and Niyama are the external limbs which are to be observed in social life, while others are the internal limbs which are to be practiced in order to concentrate mind.
YAMA(abstention)
There are five kinds of Yama; these are - Ahimsa(nonviolence), Satya(truth), Asteya(not to steal), Brahmancharya(to think about Brahman) and Aparigraha(not to accept)(II.30).
Ahimsa - A Yogi should give up violence and cruelty against men and animals. When one gives up violence completely in thought as well as in action and remains firm in nonviolence, animosity disappears(II.35). Then one realises the unity of all.
Satya - While leading social life, one should be truthful. He who follows truthfulness none of his actions goes in vain(II.36).
Asteya - We should not steal or plunder other’s wealth. Then we learn how to lead a modest life within our income or we learn how to increase our income. For this by remaining firm on Asteya, a Yogi receives all kinds of wealth(II.37).
Brahmancharya - A Yogi who has given up violence, is truthful always and depends upon his own wealth feels greatness. He thinks about his true self or soul(atman) and its great potential. The Upanishads describe this Atman as Brahman, the ultimate reality and truth. The task of a Yogi is to bear this highest knowledge in mind and proceed further in the practice of Yoga. By bearing knowledge of Brahman firmly one achieves vigour(II.38). This vigour makes his body and mind powerful. Brahmanchrya is not abstention from sex as believed by most people. The great saints of ancient India were married and at the same time practiced Yoga and realised the ultimate truth.
Aparigraha - Aparigraha is not to accept donations, alms or bribe. When one observes Aparigraha one comes to know how to lead life in this birth(II.39). When one does not depend upon others for a livelihood, one learns how to work and earn. Those who depend upon the earnings of others fail to realise their own potential or the potential of true self.
NIYAMA(discipline)
Niyama includes - Shaucha(ablution), Shantosh(contentment), Tapa(to heat), Svadhyay(self-study) and Ishvara Pranidhan(to bear God)(II.32).
Shaucha - It is to keep the body clean. By practicing Shaucha, body is protected and is made free from foreign matter(II.40). We should take bath regularly so that foreign matter sticking to the body are washed away. Also we should keep our environment clean so that practice of Yoga becomes fruitful.
Santosh - It is to remain content and happy. A content man achieves best happiness(II.42).
Tapa - The meaning of Tapa is to heat or to rule. By practicing Tapa, impurities in the body are destroyed and the body and senses are brought under control(II.43). Yogic exercises help remove impurities deposited in various parts of the body. While Shaucha is external purification, Tapa is internal purification. Heat generated during yogic exercise causes sweating and impurities are removed through sweating. By this body becomes fresh, active, powerful, beautiful and diseasefree. One rules over such a body and its senses and proceeds further in realising true self.
Different Yoga Masters teach different yogic exercises(yogasana). My late Master Munishvar Shiv kumar Shastri has developed an unique exercise called Chakrabhedan(circle interception) which is very useful for keeping body and mind under control. This may be practised by people of all ages.
Svadhyay - It is the reading of the self. One is nothing but a mind. So one should read his mind carefully. Through self-study one may understand one’s own self. So how one may meet one’s beloved God through self-study. This is because God is not different from one’s true self.
Ishvara Pranidhan - In order to meet one’s beloved God one should make oneself worthy of it. One should bear God or Godliness qualities in oneself. This is Ishvara Pranidhan. Through Ishvara Pranidhan one achieves Samadhi(II.45). Samadhi is the state of total concentration of mind on true self. Through Ishvara Pranidhan one achieves Samadhi, means one attains total concentration of mind on true self and meets one’s beloved God.
Other limbs of Yoga shall be described in the next article.
Author is a desciple of Late Munishvar Shiv kumar Shastri who established Muni Samaj. The desire of Author is to spread true spiritualism and yoga worldwide. He has published a book ‘Quest for truth: the spiritual and yogic way’ recently.
Premansu_chand@rediffmail.com
http://www.bookstobelievein.com/questfortruth.php
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