வார்த்தையே பரந்த, விரிவான பொருள் கொண்டது. சமஸ்கிருத வார்த்தை ‘யுஜ்’ என்பதிலிருந்து தோன்றியது. ‘யுஜ்’ என்றால் ‘சேர்வது, இணைப்பது’ என்று பொருள். இந்த இணைப்பது என்பது உடலையும், மனத்தையும், நுகத்தடியால் இணைக்கப்பட்ட இரு எருதுகளைப் போல சேர்த்து நடத்துவது என்றும் பொருள் கொள்ளலாம். மனிதனை அவனின் உன்னத, உயர்ந்த லட்சியத்துடன் சேர்ப்பது என்றும் சொல்லலாம். அதாவது குறைகளுள்ள சரீரத்தை, குறையில்லாத தெய்வீக ஆத்மாவுடன் இணைப்பது எனலாம்.
மனிதனின் உடல், பிராணன் (உயிர்), மனம், அறிவு இவற்றை ஒருங்கிணைத்து செயல்பட வைப்பது என்றும் பொருள் கொள்ளலாம்.
கீதையின் படி யோகா “செயல்திறமை” என்று விவரிக்கப்படுகிறது. “செய்வன திருந்தச்செய்” என்கிறது ஆத்திசூடி.
இன்று யோகா உலகெங்கும் பரவிய கலாசாரமாகிவிட்டது. நம் நாட்டை விட வெளிநாடுகளில் பிரபலமாகிவிட்டது.
யோகாவின் பழமை
கற்காலத்திலேயே, மனிதன் கற்களை ஆயுதமாக பயன்படுத்திய காலப்பகுதியிலேயே யோகாவும் தோன்றிவிட்டதாக கருதப்படுகிறது. பண்டையகால யோகா அந்தகால சமூக இயல்புகளை சார்ந்திருந்தது. தினசரி பழக்க வழக்கங்களை நிர்ணயிக்கும் கலையாக தொடங்கியிருக்கலாம்.
யோகாவை பற்றிய ஆதாரம் சிந்து – சரஸ்வதி நதி சமவெளி நாகரிக இடங்களில் கிடைத்த கலை பொருட்களில் கிடைத்துள்ளது. இந்த சிந்து நதி நாகரிகம், உலகிலேயே பழமையான ஒரு பெரிய சமூகத்தின் சரித்திரம். அந்த காலத்திலேயே மிகவும் முன்னேறியிருந்த ஒரு நாகரிக சமுதாயம். இங்கு நடந்த தொல்பொருள் ஆய்வுகளின் கிடைத்த கல்முத்திரைகள், யோகாசனங்களை காண்பிக்கின்றன. இதனால் யோகா 3000 வருடங்களுக்கு முன்பே இருந்தது என்பது நிரூபிக்கப்படுகிறது. சிந்து வெளி சமுதாயம் கி.மு. 1900ல், சரஸ்வதி நதி வற்றிப்போனதால் அழிந்து போயிற்று. சிந்து சமவெளி காலம் கி.மு. 2500 – 1800 எனலாம்.
வேதகால யோகா
உலகிலேயே தொன்மையான புனிதநூல்கள் வேதங்கள். வேதம் என்ற வார்த்தை சம்ஸ்கிருதத்தின் “வித்” என்ற வார்த்தையிலிருந்து உருவானது. “வித்” என்றால் ‘பார்ப்பது’ அல்லது “அறிவது” என்று பொருள். வேதம் என்றால் “விவேகம்” ‘அறிவு’ “ஞானம்”, “புலமை” என்று கூறலாம். வேதங்கள் பரம்பொருளை பாடும் ஸ்லோகங்கள். இவற்றில் யோகங்களைப்பற்றிய போதனைகள் காணப்படுகின்றன. வேதங்கள் வியாச மாமுனியால், கி.மு. 1400ல் நான்கு பகுதிகளாக தொகுக்கப்பட்டன. அவை நமக்கு நன்கு தெரிந்த ரிக் வேதம் யஜுர்வேதம், சாமவேதம் மற்றும் அதர்வண வேதங்களாகும். வேதங்களில் உள்ள துதிப்பாடல்கள், சடங்குகள் இவற்றை விவரிக்க பல நூல்கள் (சூத்ரங்கள்) எழுதப்பட்டன. வேதகாலம் கி.மு. 1500-500 எனலாம்
யோகா சூத்திரத்திற்கு முன்பு
யோகாவின் அஸ்திவாரம் உபநிஷத்துகள். ஆன்மிகம், வேதாந்தம், வாழும் முறை முதலியவற்றை விவரிக்கும் உபநிஷத்துகள் கி.மு. 1500 லிருந்து கி.மு. 1800 வரை, தோன்றியதாக தெரிகிறது. கிட்டத்தட்ட 200 உபநிஷத்துக்கள் இருக்கின்றன. யோகங்களை பற்றியே கீதையில் சொல்லப்படுகிறது. ஞானயோகம், பக்தியோகம், ராஜயோகம், கர்ம யோகம் என்ற நான்கு வகை யோகங்களை கீதை விவரிக்கிறது. “கடமையை செய், பலனை எதிர்பாராதே’ என்பது கீதையின் சாராம்சம்.
பிரசித்தி பெற்ற யோகா
பல நூல்களில் சிதறிக்கிடந்த யோகக்கலையை, திரட்டி, வடிவமைத்து, ஒரு முழுமையான கலையாக நமக்கு அளித்தவர் பதஞ்சலி முனிவர். அவரது நூலான ‘யோகா சூத்திரம்’ 195 சூத்திரங்கள் அடங்கியது. 2500 அல்லது 3000 வருடங்களுக்கு முன் எழுதப்பட்டது. பதஞ்சலி முனிவரின் கோட்பாடு சாங்கிய வேதாந்தை பின்பற்றியது. ஒவ்வொரு மனிதனும் சரீரம் (பிரகிருதி), ஆத்மா (புருஷா) இவற்றை உடையவன். யோகா பயில வேதநூல்களை படிப்பது அவசியம். ஞானத்தை அடைய பற்றற்று வாழ வேண்டும். மனித வாழ்வின் துன்பங்களை போக்க, கர்மயோகம் (உழைப்பு), ஆழ்ந்த தியானம் (ஞான யோகம்) உதவும். மனித குணங்களை சீராக்க பதஞ்சலிமுனிவர் “கிரியாயோகம்” என்ற கர்மயோகத்தின் ஒரு பகுதியையும் இயற்றினார். அவருடைய “த்வைத” (இரண்டானது) கொள்கைகள் பிற்காலத்தில் பெரிதாக ஏற்றுக் கொள்ள படாவிட்டாலும், அவர் வகுத்த அஷ்டாங்க யோகம் இன்றும் யோகாவின் முக்கிய அம்சமாக கடைபிடிக்கப்படுகிறது. பதஞ்சலி முனிவருக்கு பின், பலநூற்றாண்டுகள், யோகிகள் த்யான யோகத்தை மட்டும் கடைபிடித்து, யோகாசனங்களை அதிகம் செய்யவில்லை. உடலை பேணுவதும் யோகாதான் என்ற கொள்கை பிற்காலத்தில் உணரப்பட்டது.
சாஸ்தீரிய யோகா காலத்தின் பின்னர்
இந்த புதிய காலத்தில் ஆத்மாவை உலகபற்றிலிருந்து விடுதலை செய்ய முயல்வதை விட, உலகவழக்கத்துடன் ஒத்து வாழவைப்பதே நல்லது என்ற கொள்கை வலுவடைந்து வருகிறது. 15ம் நூற்றண்டில் யோகிகள் உடலில் மறைந்திருக்கும் “சக்திகளை” ஆராய முற்பட்டனர். 19ம் நூற்றாண்டில் வெளி நாடுகளுக்கு யோகா அறிமுகப்படுத்தப்பட்டது. 1960ல் பல இந்திய யோகிகள் யோகாவை கற்றுக்கொடுக்க வெளிநாட்டுக்கு செல்ல முற்பட்டனர். இதனால் யோகாசனங்கள் மேலும் முன்னேற்றமாக திட்டமிடப்பட்டன. ஹத யோகம் உலகம் முழுவது பரவியது.
ஹதயோகம்
சரியான ஓய்வு, சரியாக சுவாசிக்கும் முறை, சரியான உடற்பயிற்சி சரியான உணவு முறை, சீரான எண்ணங்கள், தியான முறைகள் முதலியனவற்றை கொண்டது ஹத யோகம். மனதை ஒருநிலைப்படுத்துவது, தியானம். தன்னை அறிந்து கொள்வது போன்றவற்றை ஹதயோகத்தால் அடையலாம். தேவை – ஆர்வம், ஒழுக்கம். மற்றும் நல்ல குரு.
யோகா, தோன்றிய, முறை,
யோகா, உடலையும், மனத்தையும், மனிதனை, உடல், உயிர், மனம், அறிவு, வெளிநாடுகளில், மனிதன், யோகாவும், யோகாவை, சிந்து, நதி, நாகரிகம், உலகிலேயே, தொல், பொருள், ஆய்வுகளின், கல்முத்திரைகள், யோகாசனங்களை, யோகா, புனித, நூல்கள், வேதங்கள், சம்ஸ்கிருதத்தின், வியாச, மாமுனியால், ரிக், வேதம், யஜுர், வேதம், சாம, வேதம், அதர்வண, யோகாவின், ஆன்மிகம், வேதாந்தம், ஞான, யோகம், பக்தி, யோகம், ராஜ, யோகம், கர்ம, யோகம், யோகக், கலையை, பதஞ்சலி, முனிவர், யோகா, சூத்திரம், மனிதனும், யோகா, ஆழ்ந்த, தியானம், மனித, குணங்களை, யோகாசனங்களை, உடலை, இந்திய, யோகிகள், யோகாவை, ஹதயோகம், உலகம், உடற்பயிற்சி, தியான, தியானம்,
யோகா தோன்றிய முறை
யோகா என்ற வார்த்தையே பரந்த, விரிவான பொருள் கொண்டது. சமஸ்கிருத வார்த்தை ‘யுஜ்’ என்பதிலிருந்து தோன்றியது. ‘யுஜ்’ என்றால் ‘சேர்வது, இணைப்பது’ என்று பொருள். இந்த இணைப்பது என்பது உடலையும், மனத்தையும், நுகத்தடியால் இணைக்கப்பட்ட இரு எருதுகளைப் போல சேர்த்து நடத்துவது என்றும் பொருள் கொள்ளலாம். மனிதனை அவனின் உன்னத, உயர்ந்த லட்சியத்துடன் சேர்ப்பது என்றும் சொல்லலாம். அதாவது குறைகளுள்ள சரீரத்தை, குறையில்லாத தெய்வீக ஆத்மாவுடன் இணைப்பது எனலாம்.
மனிதனின் உடல், பிராணன் (உயிர்), மனம், அறிவு இவற்றை ஒருங்கிணைத்து செயல்பட வைப்பது என்றும் பொருள் கொள்ளலாம்.
கீதையின் படி யோகா “செயல்திறமை” என்று விவரிக்கப்படுகிறது. “செய்வன திருந்தச்செய்” என்கிறது ஆத்திசூடி.
இன்று யோகா உலகெங்கும் பரவிய கலாசாரமாகிவிட்டது. நம் நாட்டை விட வெளிநாடுகளில் பிரபலமாகிவிட்டது.
யோகாவின் பழமை
கற்காலத்திலேயே, மனிதன் கற்களை ஆயுதமாக பயன்படுத்திய காலப்பகுதியிலேயே யோகாவும் தோன்றிவிட்டதாக கருதப்படுகிறது. பண்டையகால யோகா அந்தகால சமூக இயல்புகளை சார்ந்திருந்தது. தினசரி பழக்க வழக்கங்களை நிர்ணயிக்கும் கலையாக தொடங்கியிருக்கலாம்.
யோகாவை பற்றிய ஆதாரம் சிந்து – சரஸ்வதி நதி சமவெளி நாகரிக இடங்களில் கிடைத்த கலை பொருட்களில் கிடைத்துள்ளது. இந்த சிந்து நதி நாகரிகம், உலகிலேயே பழமையான ஒரு பெரிய சமூகத்தின் சரித்திரம். அந்த காலத்திலேயே மிகவும் முன்னேறியிருந்த ஒரு நாகரிக சமுதாயம். இங்கு நடந்த தொல்பொருள் ஆய்வுகளின் கிடைத்த கல்முத்திரைகள், யோகாசனங்களை காண்பிக்கின்றன. இதனால் யோகா 3000 வருடங்களுக்கு முன்பே இருந்தது என்பது நிரூபிக்கப்படுகிறது. சிந்து வெளி சமுதாயம் கி.மு. 1900ல், சரஸ்வதி நதி வற்றிப்போனதால் அழிந்து போயிற்று. சிந்து சமவெளி காலம் கி.மு. 2500 – 1800 எனலாம்.
வேதகால யோகா
உலகிலேயே தொன்மையான புனிதநூல்கள் வேதங்கள். வேதம் என்ற வார்த்தை சம்ஸ்கிருதத்தின் “வித்” என்ற வார்த்தையிலிருந்து உருவானது. “வித்” என்றால் ‘பார்ப்பது’ அல்லது “அறிவது” என்று பொருள். வேதம் என்றால் “விவேகம்” ‘அறிவு’ “ஞானம்”, “புலமை” என்று கூறலாம். வேதங்கள் பரம்பொருளை பாடும் ஸ்லோகங்கள். இவற்றில் யோகங்களைப்பற்றிய போதனைகள் காணப்படுகின்றன. வேதங்கள் வியாச மாமுனியால், கி.மு. 1400ல் நான்கு பகுதிகளாக தொகுக்கப்பட்டன. அவை நமக்கு நன்கு தெரிந்த ரிக் வேதம் யஜுர்வேதம், சாமவேதம் மற்றும் அதர்வண வேதங்களாகும். வேதங்களில் உள்ள துதிப்பாடல்கள், சடங்குகள் இவற்றை விவரிக்க பல நூல்கள் (சூத்ரங்கள்) எழுதப்பட்டன. வேதகாலம் கி.மு. 1500-500 எனலாம்
யோகா சூத்திரத்திற்கு முன்பு
யோகாவின் அஸ்திவாரம் உபநிஷத்துகள். ஆன்மிகம், வேதாந்தம், வாழும் முறை முதலியவற்றை விவரிக்கும் உபநிஷத்துகள் கி.மு. 1500 லிருந்து கி.மு. 1800 வரை, தோன்றியதாக தெரிகிறது. கிட்டத்தட்ட 200 உபநிஷத்துக்கள் இருக்கின்றன. யோகங்களை பற்றியே கீதையில் சொல்லப்படுகிறது. ஞானயோகம், பக்தியோகம், ராஜயோகம், கர்ம யோகம் என்ற நான்கு வகை யோகங்களை கீதை விவரிக்கிறது. “கடமையை செய், பலனை எதிர்பாராதே’ என்பது கீதையின் சாராம்சம்.
பிரசித்தி பெற்ற யோகா
பல நூல்களில் சிதறிக்கிடந்த யோகக்கலையை, திரட்டி, வடிவமைத்து, ஒரு முழுமையான கலையாக நமக்கு அளித்தவர் பதஞ்சலி முனிவர். அவரது நூலான ‘யோகா சூத்திரம்’ 195 சூத்திரங்கள் அடங்கியது. 2500 அல்லது 3000 வருடங்களுக்கு முன் எழுதப்பட்டது. பதஞ்சலி முனிவரின் கோட்பாடு சாங்கிய வேதாந்தை பின்பற்றியது. ஒவ்வொரு மனிதனும் சரீரம் (பிரகிருதி), ஆத்மா (புருஷா) இவற்றை உடையவன். யோகா பயில வேதநூல்களை படிப்பது அவசியம். ஞானத்தை அடைய பற்றற்று வாழ வேண்டும். மனித வாழ்வின் துன்பங்களை போக்க, கர்மயோகம் (உழைப்பு), ஆழ்ந்த தியானம் (ஞான யோகம்) உதவும். மனித குணங்களை சீராக்க பதஞ்சலிமுனிவர் “கிரியாயோகம்” என்ற கர்மயோகத்தின் ஒரு பகுதியையும் இயற்றினார். அவருடைய “த்வைத” (இரண்டானது) கொள்கைகள் பிற்காலத்தில் பெரிதாக ஏற்றுக் கொள்ள படாவிட்டாலும், அவர் வகுத்த அஷ்டாங்க யோகம் இன்றும் யோகாவின் முக்கிய அம்சமாக கடைபிடிக்கப்படுகிறது. பதஞ்சலி முனிவருக்கு பின், பலநூற்றாண்டுகள், யோகிகள் த்யான யோகத்தை மட்டும் கடைபிடித்து, யோகாசனங்களை அதிகம் செய்யவில்லை. உடலை பேணுவதும் யோகாதான் என்ற கொள்கை பிற்காலத்தில் உணரப்பட்டது.
சாஸ்தீரிய யோகா காலத்தின் பின்னர்
இந்த புதிய காலத்தில் ஆத்மாவை உலகபற்றிலிருந்து விடுதலை செய்ய முயல்வதை விட, உலகவழக்கத்துடன் ஒத்து வாழவைப்பதே நல்லது என்ற கொள்கை வலுவடைந்து வருகிறது. 15ம் நூற்றண்டில் யோகிகள் உடலில் மறைந்திருக்கும் “சக்திகளை” ஆராய முற்பட்டனர். 19ம் நூற்றாண்டில் வெளி நாடுகளுக்கு யோகா அறிமுகப்படுத்தப்பட்டது. 1960ல் பல இந்திய யோகிகள் யோகாவை கற்றுக்கொடுக்க வெளிநாட்டுக்கு செல்ல முற்பட்டனர். இதனால் யோகாசனங்கள் மேலும் முன்னேற்றமாக திட்டமிடப்பட்டன. ஹத யோகம் உலகம் முழுவது பரவியது.
ஹதயோகம்
சரியான ஓய்வு, சரியாக சுவாசிக்கும் முறை, சரியான உடற்பயிற்சி சரியான உணவு முறை, சீரான எண்ணங்கள், தியான முறைகள் முதலியனவற்றை கொண்டது ஹத யோகம். மனதை ஒருநிலைப்படுத்துவது, தியானம். தன்னை அறிந்து கொள்வது போன்றவற்றை ஹதயோகத்தால் அடையலாம். தேவை – ஆர்வம், ஒழுக்கம். மற்றும் நல்ல குரு.
UNIT-1
Definition of Yoga
The word "yoga" comes from the Sanskrit root yuj,
which means "to join" or "to yoke".
Yoga is a practical aid, not a religion. Yoga is an ancient art based on a harmonizing system of development for the body, mind, and spirit. The continued practice of yoga will lead you to a sense of peace and well-being, and also a feeling of being at one with their environment. This is a simple definition.
Aim of Yoga
According to the Yoga Sutras of Patanjali, the ultimate aim of Yoga is to reach "Kaivalya" (emancipation or ultimate freedom). This is the experience of one's innermost being or "soul" (the Purusa). Then one becomes free of chains of cause and effect (Karma) which tie us to continual reincarnation. In Kaivalya one is said to exist in peace and tranquillity, having attained absolute knowledge of the difference between the spiritual which is timeless, unchanging and free of sorrows, and the material which is not.
This is considered desirable as life is analysed as ultimately full of sorrows and pain- even pleasure and joy leave pain and loss when they have gone as nothing in the material world is permanent.
Yoga is therefore a spiritual quest. However, along the path of yoga, the aspirant also gains health, happiness, tranquillity and knowledge which are indicators of progress and an encouragement to continue their practice. Buddhism and other Eastern spiritual traditions use many techniques derived from Yoga.
SCOPE OF YOGA
The great sage Patanjali has outlined the meaning and scope of Yoga in the beginning of his book "Yogasutra." He defined Yoga as - chitta (mind) vritti (thought) nirodhah (prevention) i.e. prevention of thoughts arising in mind. Here there are three words - mind, thought and prevention which need to be understood in detail. This article will discuss how to understand yoga.
• Mind (chitta) - Mind is something which can think and understand on its own. Nothing in this world can think and understand on its own except the mind of a being. Mind brings consciousness in a being. Without conscious mind a being is dead and there shall be no difference between a being and matter. Because of this mind a being acts, tries to live and feels that it exists or has life. Yoga is related to this mind only.
• Thought (vritti) - The Sanskrit word Vritti means work. The work of mind is to think. As the mind thinks, thoughts arise. So Vritti is thought for the mind. Mind is conscious and the nature of conscious mind is to think always. In the waking state mind relentlessly thinks and in dreaming state when a man is sleeping mind dreams. These thoughts have great power. We see and appreciate power of big engines, supercomputers or nuclear warheads. These are invented and triggered by minds of man. So ultimately it is the power of mind that is working everywhere. A tall skyscraper is first thought of and planned in mind and then it manifests on earth. By emitting these powerful thoughts to outside, mind gets overworked and tired. Body which is a manifestation of mind also gets tired and sometimes diseased. So the aim and scope of Yoga is to conserve this energy in mind and body for a better cause.
Origin OF yoga
• Yoga’ -the very word radiates peace and tranquility. This feeling probably stems from the etymology of the word.
The word Yoga is derived from the Sanskrit word 'Yuj' which essentially means to join or unite. The union referred to is that of the individual self uniting with Cosmic Consciousness or the Universal Spirit. Yoga is a means to achieving this goal.
Born in India, almost 26,000 years ago, Yoga is believed to have evolved during the period of the ‘Sat Yuga’, also called the Golden age. This period became known as a time of everlasting peace and abundant blessings, filled with seekers of the Eternal Truth. That is why, probably, even today we associate yoga with sages and hermits.
It was not until the discovery of the Indus- valley civilization, the largest civilization, that knowledge about the origin of Yoga surfaced. Excavations give evidence of yoga’s existence during this period; yogi -like figures engraved on soapstone seals have been unearthed. In fact, it was the Aryans, migrating from the north- west, who were instrumental in discovering yoga.
Different School of Yoga
) Hatha yoga, which deals mostly with body and breathing exercises that help the student to become aware of his or her internal states. Hatha yoga exercises help to make the body a healthy and strong resource for the student.
2) Karma yoga, which means "the yoga of action." This path teaches us to do our own duties in life skillfully and selflessly, dedicating the results of our actions to humanity. Practicing this aspect of yoga helps us to live unselfishly and successfully in the world without being burdened or distressed.
3) Jnana yoga is the path of knowledge and wisdom. This path involves intense mental discipline. Knowledge dawns as we learn to discriminate between the real and the unreal, between the transient and the everlasting, between the finite and the infinite. This path is meant for only a fortunate few, who are aware of the higher and subtler realities of life.
4) Bhakti yoga is the yoga of devotion. This path is the way of love and devotion. It is the path of self-surrender, of devoting and dedicating all human resources to attaining the ultimate reality.
5) Kundalini yoga is a highly technical science. The guidance of a competent teacher is required to learn methods for awakening the serpent-like vital force that remains dormant and asleep in every human body.
6) Mantra yoga, which involves meditation and the use of certain sounds called "mantras," which are traditionally transmitted to the student, and are used as objects of concentration. Mantras help the student in self-purification, concentration, and meditation. These mantras were discovered in deep meditation by highly advanced sages and teachers.
The Roots of Yoga
The word Yoga comes from the Sanskrit word "Yuj" meaning to yoke, join or unite. This implies joining or integrating all aspects of the individual - body with mind and mind with soul - to achieve a happy, balanced and useful life, and spiritually, uniting the individual with the supreme.
In India, Yoga is considered one of the six branches of classical philosophy and is referred to throughout the Vedas - ancient Indian scriptures and amongst the oldest texts in existence.The Upanishads are also broadly philosophical treatises which postdate the Vedas and deal with the nature of the "soul" and universe.
However, the origins of yoga are believed to be much older than that, stemming from the oral traditions of Yogis, where knowledge of Yoga was handed down from Guru (spiritual teacher) to Sisya (spiritual student) all the way back to the originators of Yoga, "the Rishis," who first began investigation into the nature of reality and man's inner world.
Legend has it that knowledge of Yoga was first passed by Lord Shiva to his wife Parvati and from there into the lives of men.
The Paths of Yoga
There are said to be 4 main paths (Margas), according to the Bhagavad Gita, by which to reach the ultimate goal of Yoga - "Kaivalya." There is the path of Knowledge (Jnana Marga) in which one learns to discriminate between what is real and what is illusory, the path of selfless work (Karma marga), the path of devotion (Bhakti Marga) and the path of control of the mind (Yoga Marga) where all the activities of the mind and consciousness are studied and brought under control. From these have come the various paths of yoga which can be followed.
• Raja yoga
involves mastery of the mind and senses in Samadhi; essentially the advanced aspects of Patanjali's astanga yoga.
• Hatha yoga
is the yoga of the will which involves cultivating ones energy to arouse Kundalini primarily by means of asana and pranayama.
• Mantra yoga involves reciting sacred syllables to reach perfection.
• Laya yoga involves absorption in god to experience ultimate bliss.
• Bhakti yoga requires absolute devotion to god to achieve the ultimate goal.
• Karma yoga achieves this through selfless work without thought of personal reward.
• Jnana yoga is the yoga of knowledge cultivating the discrimination between spiritual reality and the illusion of the material world.
It must be realised that there are no clear cut boundaries between these various paths and all draw on the practices and philosophy of the others; effectively all paths have the same goal and "tread the same terrain." They are different views of the same topic.
Ashtanga (Power Yoga) the preferred choice for athletes, Ashtanga yoga is light on meditation but heavy on developing strength and stamina. The poses are more difficult than those performed in other styles, students move quickly from one pose to another in an effort to build strength and flexibility.
This style is suitable for anyone in reasonable physical condition but should be avoided by those who are new to exercise. Even the "beginners" routines are a physically demanding workout. Ashtanga yoga takes students through a warming up of the body to "activate" the muscles.
Students move from one pose to another in a continual flow and combine the inhale and exhale of the breath with movements. This physically demanding yoga was developed to build strength, flexibility, and stamina.
Ashtanga yoga is becoming very popular. Expect the teacher to move the students through a sequence of poses, which is practiced, until it is mastered to some degree and the fundamentals completely understood. Then the student moves on to practice another series of poses that are more difficult, but the foundations are the same.
The series of poses involves weaving in a combination of standing, seated, backbends, inversions, balancing, and twisting poses into sun salutation poses which include a standing forward bend, upward dog, downward dog, and other poses.
There is a focus on breath control and focal point of the eyes as the students do a specific prescribed series of poses, moving gracefully from one to another. It is very beneficial for the body to be warm and/or the room to be heated as one does ashtanga, this will help the muscles to be very flexible, and help the body avoid strains due to the physically demanding style of ashtanga. to listen and learn the
INTRODUCTION
Ashtanga Yoga
Yamas and Niyamas
Yoga is more than just a physical discipline. It is a way of life—a rich philosophical path. And the yamas (restraints) and niyamas (observances) are ten good common-sense guidelines for leading a healthier, happier life for bringing spiritual awareness into a social context. They are for you to think about and ponder over with a rational mind, because yoga is not about mindlessly accepting externally imposed rules—it is about finding the truth for yourself—and `connecting` with it.
Yamas:
There are many interpretations of and opinions about the yamas and niyamas. While the ancient Indian text, the Bhagavata Purana assigns 12 yogic restraints the Parashar Smriti, another text, puts forward ten. But the yamas as described in Patanjali`s Yoga Sutra are only five, which are also known as the great universal vows or the sarvabhauma maha vratas, because they are not limited by either class, creed, time or circumstances. They are the guidelines for how we interact with the outer world, the social disciplines to guide us in our relationships with others. These five are:
• Ahimsa (non-violence),
• Satya (truthfulness),
• Asteya (non-stealing),
• Brahmacharya (celibacy) and
• Aparigraha (non-covetousness)
According to the Yajnavalkya Samhita, ahimsa or non-violence is the awareness and practice of non-violence in thought, speech and action. It advocates the practices of compassion, love, understanding, patience, self-love, and worthiness.
Patanjali describes truthfulness as: "To be in harmony with mind, word and action, to conduct speech and mind according to truth, to express through speech and to retain it in the intellect what has been seen, understood or heard." A perfectly truthful person is he who expresses in his speech exactly what he thinks in his mind and in the end acts according to it.
Non-stealing or asteya is the third constituent of the yamas of Ashtanga Yoga. It upholds forgoing the unauthorized possession of thought, speech and action. Asteya stands against covetousness and envy. It advocates the cultivation of a sense of completeness and self-sufficiency in order to progress beyond base cravings.
The Vedas, Smritis and Puranas all glorify the fourth constituent of celibacy. It is believed to be a behavior, which brings man nearer to the Divine. This yama believes in avoiding all sensual pleasures, whether mental, vocal or physical.
The literal meaning of apigraha, the fifth yama, is the non-accumulation of worldly objects, caused by covetousness and attachment. The commentator Vyasa says that this last state of yama is attained when one remains totally detached from sensual pleasures of all kinds and so effectively refrains from committing himsa or violence of any sort.
Patanjali`s Yoga Sutra categorizes and grades the levels of samadhi in the first chapter or Samadhi Pada:
• Samprajnata Samadhi or distinguished contemplation and
• Asamprajnata Samadhi or non-distinguished contemplation,
• Savitarka Samadhi or deliberated absorption and
• Nirvitarka Samadhi or non-deliberated absorption,
• Savichara Samadhi or reflective meditation and
• Nirvichara Samadhi or non-reflective meditation,
• Sabija Samadhi, where the mind continues to carry seeds of earthly impressions and
• Nirbija Samadhi, where each seed of earthly impressions have been erased.
Jnâna yoga (
Devanāgarī: ज्ञान योग; the pronunciation can be approximated by "dny-ah'-nuh y-O'-guh") or "path of knowledge"[1] is one of the types of yoga mentioned in Hindu philosophies. Jnâna in Sanskrit means "knowledge".[2]
As used in the Bhagavad Gita, the Advaita philosopher Adi Shankara gave primary importance to jnâna yoga as "knowledge of the absolute" (Brahman), while the Vishishtadvaita commentator Ramanuja regarded knowledge only as a condition of devotion.[3] In the Bhagavad Gita (13.3) Krishna says that jnâna consists of properly understanding kshetra (the field of activity--that is, the body) and kshetra-jna (the knower of the body--that is, the soul). Later in the Gita (13.35) Krishna emphasizes that a transcendentalist must understand the difference between these two.[4]
Classification of means
Jnâna yoga teaches that there are four means to salvation:[5]
• Viveka - Discrimination: The ability to differentiate between what is real/eternal (Brahman) and what is unreal/temporal (everything else in the universe.) This was an important concept in texts older even than the Bhagavad Gita, and often invoked the image of a Swan, which was said to be able to separate milk (or Soma) from water, whilst drinking.
• Vairagya - Dispassion: After practice one should be able to "detach" her/himself from everything that is "temporary."
• Shad-sampat - The 6 Virtues: Sama-Tranquility (control of the mind), Dama (control of the senses), Uparati (renunciation of activities that are not duties), Titiksha (endurance), Shraddha (faith), Samadhana (perfect concentration).
• Mumukshutva - Intense longing for liberation from temporal limitations.
The fire of Yoga burns the cage of sin that is around a man. Knowledge becomes purified and Nirvana is directly obtained. From Yoga comes knowledge; know ledge again helps the Yogi. He who combines in himself both Yoga and knowledge, with him the Lord is pleased. Those that practise Mahayoga, either once a day, or twice a day, or thrice, or always, know them to be gods. Yoga is divided into two parts. One is called Abhava, and the other, Mahayoga. Where one's self is meditated upon as zero, and bereft of quality, that is called Abhava. That in which one sees the self as full of bliss and bereft of all impurities, and one with God, is called Mahayoga. The Yogi, by each one, realises his Self. The other Yogas that we read and hear of, do not deserve to be ranked with the excellent Mahayoga in which the Yogi finds himself and the whole universe as God. This is the highest of all Yogas.
Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi are the steps in Raja-Yoga, of which non-injury, truthfulness, non-covetousness, chastity, not receiving anything from another are called Yama. This purifies the mind, the Chitta. Never produc ing pain by thought, word, and deed, in any living being, is what is called Ahimsa, non-injury. There is no virtue higher than non-injury. There is no happiness higher than what a man obtains by this attitude of non-offensiveness, to all creation. By truth we attain fruits of work. Through truth everything is attained. In truth everything is established. Relating facts as they are this is truth. Not taking others' goods by stealth or by force, is called Asteya, non-covetousness. Chastity in thought, word, and deed, always, and in all conditions, is what is called Brahmacharya. Not receiving any present from anybody, even when one is suffering terribly, is what is called Aparigraha. The idea is, when a man receives a gift from another, his heart becomes impure, he becomes low, he loses his independence, he becomes bound and attached.
The following are helps to success in Yoga and are called Niyama or regular habits and observances ; Tapas, austerity; Svadhyaya, study; Santosha, contentment; Shaucha, purity; Ishvara-pranidhana, worshipping God. Fasting, or in other ways controlling the body, is called physical Tapas. Repeating the Vedas and other Mantras, by which the Sattva material in the body is purified, is called study, Svadhyaya. There are three sorts of repetitions of these Mantras. One is called the verbal, another semi-verbal, and the third mental. The verbal or audible is the lowest, and the inaudible is the highest of all. The repetition which is loud is the verbal ; the next one is where only the lips move, but no sound is heard. The inaudible repetition of the Mantra, accompanied with the thinking of its meaning, is called the "mental repetition," and is the highest. The sages have said that there are two sorts of purification, external and internal. The purification of the body by water, earth, or other materials is the external purification, as bathing etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification. Both are necessary. It is not sufficient that a man should be internally pure and externally dirty. When both are not attainable the internal purity is the better, but no one will be a Yogi until he has both. Worship of God is by praise, by thought, by devotion.
We have spoken about Yama and Niyama. The next is Asana (posture). The only thing to understand about it is leaving the body free, holding the chest, shoulders, and head straight. Then comes Pranayama. Prana means the vital forces in one's own body, Ayama means controlling them. There are three sorts of Prana yama, the very simple, the middle, and the very high. Pranayama is divided into three parts: filling, restraining, and emptying. When you begin with twelve seconds it is the lowest Pranayama ; when you begin with twenty-four seconds it is the middle Pranayama ; that Pranayama is the best which begins with thirty-six seconds. In the lowest kind of Pranayama there is perspiration, in the medium kind, quivering of the body, and in the highest Pranayama levitation of the body and influx of great bliss. There is a Mantra called the Gayatri. It is a very holy verse of the Vedas. "We meditate on the glory of that Being who has produced this universe ; may He enlighten our minds." Om is joined to it at the beginning and the end. In one Pranayama repeat three Gayatris. In all books they speak of Pranayama being divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kumbhaka (restraining, stationary). The Indriyas, the organs of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara or gather ing towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises ; these are not swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear. Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When no basis is necessary, when the whole of the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all help from places and centres, only the meaning of the thought is present. If the mind can he fixed on the centre for twelve seconds it will he a Dharana, twelve such Dharanas will he a Dhyana, and twelve such Dhyanas will be a Samadhi.
Where there is fire, or in water or on ground which is strewn with dry leaves, where there are many ant-hills, where there are wild animals, or danger, where four streets meet, where there is too much noise, where there are many wicked persons, Yoga must not he practised. This applies more particularly to India. Do not practise when the body feels very lazy or ill, or when the mind is very miserable and sorrowful. Go to a place which is well hidden, and where people do not come to disturb you. Do not choose dirty places. Rather choose beautiful scenery, or a room in your own house which is beautiful. When you practise, first salute all the ancient Yogis, and your own Guru, and God, and then begin.
Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose. Later on we shall come to know how that con centrates the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will. Here are a few specimens of meditation. Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its stalk. The eight petals of the lotus are the eight powers of the Yogi. Inside, the stamens and pistils are renunciation. If the Yogi refuses the external powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are extreme renunciation, the renunciation of all these powers. Inside of that lotus think of the Golden One, the Almighty, the Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that. Another meditation is given. Think of a space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart. Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. Be not afraid if you are not perfect in all of these ; work, they will come. He who has given up all attach ment, all fear, and all anger, he whose whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever desire he comes to the Lord, He will grant that to him. There fore worship Him through knowledge, love, or renun ciation.
"He who hates none, who is the friend of all, who is merciful to all, who has nothing of his own, who is free from egoism, who is even-minded in pain and pleasure, who is forbearing, who is always satisfied,, who works always in Yoga, whose self has become controlled, whose will is firm, whose mind and intellect are given up unto Me, such a one is My beloved Bhakta. From whom comes no disturbance, who cannot be disturbed by others, who is free from joy, anger, fear, and anxiety, such a one is My beloved. He who does not depend on anything, who is pure and active, who does not care whether good comes or evil, and never becomes miserable, who has given up all efforts for himself ; who is the same in praise or in blame, with a silent, thoughtful mind, blessed with what little comes in his way, homeless, for the whole world is his home, and who is steady in his ideas, such a one is My beloved Bhakta." Such alone become Yogis.
There was a great god-sage called Narada. Just as there are sages among mankind, great Yogis, so there are great Yogis among the gods. Narada was a good Yogi, and very great. He travelled everywhere. One day he was passing through a forest, and saw a man who had been meditating until the white ants had built a huge mound round his body - so long had he been sitting in that position. He said to Narada, "Where are you going?" Narada replied, "I am going to heaven." "Then ask God when He will be merciful to me ; when I shall attain freedom." Further on Narada saw another man. He was jumping about, singing, dancing, and said, "Oh, Narada, where are you going?" His voice and his gestures were wild. Narada said, "I am going to heaven." "Then, ask when I shall be free." Narada went on. In the course of time he came again by the same road, and there was the man who had been meditating with the ant-hill round him. He said, "Oh, Narada, did you ask the Lord about me?" "Oh, yes." "What did He say?" "The Lord told me that you would attain freedom in four more births." Then the man began to weep and wail, and said, "I have meditated until an ant-hill has grown around me, and I have four more births yet!" Narada went to the other man. "Did you ask my question ?" "Oh, yes. Do you see this tamarind tree? I have to tell you that as many leaves as there are on that tree, so many times, you shall be born, and then you shall attain freedom." The man began to dance for joy, and said, "I shall have freedom after such a short time!" A voice came, "My child, you will have freedom this minute." That was the reward for his perseverance. He was ready to work through all those births, nothing discouraged him. But the first man felt that even four more births were too long. Only perseverance, like that of the man who was willing to wait aeons brings about the highest result.
Bhakti Yoga
Main article: Bhakti Yoga
According to Catherine Cornille, Associate Professor of Theology at Boston College, "The text [of the Gita] offers a survey of the different possible disciplines for attaining liberation through knowledge (jnana), action (karma) and loving devotion to God (bhakti), focusing on the latter as both the easiest and the highest path to salvation."[56]
In the introduction to Chapter Seven of the Gita, bhakti is summed up as a mode of worship which consists of unceasing and loving remembrance of God. As M. R. Sampatkumaran explains in his overview of Ramanuja's commentary on the Gita, "The point is that mere knowledge of the scriptures cannot lead to final release. Devotion, meditation and worship are essential."[57]
As Krishna says in the Bhagavad Gita:
• "And of all yogins, he who full of faith worships Me, with his inner self abiding in Me, him, I hold to be the most attuned (to me in Yoga)."[58]
• "After attaining Me, the great souls do not incur rebirth in this miserable transitory world, because they have attained the highest perfection."[59]
• "... those who, renouncing all actions in Me, and regarding Me as the Supreme, worship Me... For those whose thoughts have entered into Me, I am soon the deliverer from the ocean of death and transmigration, Arjuna. Keep your mind on Me alone, your intellect on Me. Thus you shall dwell in Me hereafter."[60]
• "And he who serves Me with the yoga of unswerving devotion, transcending these qualities [binary opposites, like good and evil, pain and pleasure] is ready for liberation in Brahman."[61]
• "Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me. I promise you because you are My very dear friend."[62]
• "Setting aside all meritorious deeds (Dharma), just surrender completely to My will (with firm faith and loving contemplation). I shall liberate you from all sins. Do not fear."[63]
Karma Yoga
Main article: Karma Yoga
Karma Yoga is essentially Acting, or doing one's duties in life as per his/her dharma, or duty, without concern of results - a sort of constant sacrifice of action to the Supreme. It is action done without thought of gain. In a more modern interpretation, it can be viewed as duty bound deeds done without letting the nature of the result affect one's actions. Krishna advocates Nishkam Karma (Selfless Action) as the ideal path to realize the Truth. The very important theme of Karma Yoga is not focused on renouncing the work, but again and again Krishna focuses on what should be the purpose of activity. Krishna mentions in following verses that actions must be performed to please the Supreme otherwise these actions become the cause of material bondage and cause repetition of birth and death in this material world. These concepts are described in the following verses:
"Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage."[51]
"To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction"(2.47)[52]
"Fixed in yoga, do thy work, O Winner of wealth (Arjuna), abandoning attachment, with an even mind in success and failure, for evenness of mind is called yoga"(2.48)[53]
"With the body, with the mind, with the intellect, even merely with the senses, the Yogis perform action toward self-purification, having abandoned attachment. He who is disciplined in Yoga, having abandoned the fruit of action, attains steady peace..."[54]
In order to achieve true liberation, it is important to control all mental desires and tendencies to enjoy sense pleasures. The following verses illustrate this:[55]
"When a man dwells in his mind on the object of sense, attachment to them is produced. From attachment springs desire and from desire comes anger."(2.62)[55]
"From anger arises bewilderment, from bewilderment loss of memory; and from loss of memory, the destruction of intelligence and from the destruction of intelligence he perishes"(2.63)[55]
The Schools of Yoga
Various schools or styles of Yoga have grown around each of these paths, which emphasise different aspects of these paths, or a combination of them, in their practical methodology. Usually these schools are established by renowned teachers or gurus and reflect their methodologies and ways of practicing, teaching and following the path of yoga. Some of the most well known modern schools or styles of yoga include: Iyengar, Astanga, Vini, Ananda, Anusara, Bikram, Integral, Kali Ray Tri, Kripalu, Kundalini and Sivananda. (See this article for a brief explanation of the differences between some of these schools at a practical level in terms of how classes are run.) Interestingly, 3 of the most popular schools today - Iyengar, Astanga and Vini Yoga - were all developed by students of Sri T. Krishnamacharya.
Particular styles or methods may be considered more effective than others or may suit an individual's temperament better. That said, it must always be remembered that all these are merely different methods of reaching for the same ultimate goal. They are all aspects of the overall philosophy of Yoga.
The Philosophy of Yoga
The philosophy of Yoga comes from many sources and has been presented in many fashions with differing emphasis depending on the understanding of the author.
The Vedas and Upanishads give some of the earliest references to the paths of yoga. These scriptures form the basis of Indian religious practices but contain many varied references to yoga and other things.
There are the Puranas, also ancient, which deal with the nature of the universe.
Famous epics such as the Ramayana and Mahabarata contain stories of the gods and lectures on moral and philosophical subjects with references to yogis and yogic practices.
The Bhaghavad Gita is a particularly famous part of the Mahabarata which contains a detailed discourse on yoga by Krisna to Arjuna.
Other texts such as the Hatha Yoga Pradipika are more "technical manuals" of yoga which go into detail on technique as opposed to just the theory.
In general all these texts discuss Yoga from the particular standpoint of the authors and the paths to Yoga they have followed. In many ways this subject can be confusing for lack of a clear overview. This need is answered in the Yoga Sutras of Patanjali.
Yoga Sutras of Patanjali
The varied philosophies and methodologies of Yoga itself were clearly and methodically brought together and presented by the sage Patanjali in his set of 196 aphorisms called "The Yoga Sutras," written some 2200 years ago. The Sutras bring together all the various strands of theory and practice from all sources of yoga and present them in one concise, integrated and comprehensive text. How all the aspects interrelate and form part of the whole body of yoga are clearly elucidated. There are 8 disciplines to yoga as presented by Patanjali (thus Astanga yoga - 8 limbed yoga) which must be practiced and refined in order to perceive the true self- the ultimate goal of Yoga:
1. Yama - Universal ethics: Non-violence, truthfulness, non-stealing, sexual restraint and non-acquisitiveness.
2. Niyama - Principles of self conduct: purity, contentment, intense dedication or austerity, study of self and scriptures and self-surrender.
3. Asana - practice of the postures.
4. Pranayama - Breath control.
5. Pratyahara - withdrawal and control of the senses.
6. Dharana - concentration.
7. Dhyana - meditation.
8. Samadhi - a state of higher consciousness where the sense of self (ego) dissolves in the object of meditation and the individual self exists in its own pure nature.
The key elements of all the paths of yoga are presented in a balanced perspective and legend has it that Patanjali was himself a realised being and so writing from experience.
In the four chapters of his sutras he explains the levels of higher consciousness (Samadhi) which the aspirant must experience before reaching Kaivalya (emancipation) and the end of this world's spiritual pursuit. The second chapter deals with the methodology which must be followed to reach Samadhi and the hindrances which may be encountered. The unusual powers that may develop are also described with the warning that their lure must be avoided, while the final chapter covers the achievement of
Kaivalya in detail.
These Sutras were and are still considered a most profound and enlightening study of the human psyche. Patanjali shows how through the practice of Yoga, we can transform ourselves, gain mastery over the mind and emotions, overcome obstacles to our spiritual evolution and attain the goal of yoga: liberation from the bondage of worldly desires. Written in Sanskrit, many commentaries and translations have been written over the centuries by various scholars and practitioners; each interpreting as per their era and understanding.
BKS Iyengar is one amongst several contemporary authors, having completed Light on the Yoga Sutras of Patanjali in the light of his own hard practice and experience, but using modern day language and concepts.
Yoga's Ten Principles
Yoga is a complex integrated system, which has a history of 5,000 or more years. Beginners can be easily overwhelmed by the vastness of the yoga practice, it's philosophy, and it's literature. Here are a few key principles that will help you understand better the numerous aspects of Yoga.
Ten Key Fundamental Principles.
1.Yoga is what is traditionally called a liberation teaching. It guides us to free ourselves from our historical limitations of who and what we were to become something greater and better.
2. To truely learn and understand Yoga, a teacher must instruct if possible , whether in a class or even on a video.This is essential for ultimate success in Yoga. It is possible to benefit from a good many yogic practices even without instruction though as any form of yoga is better than none at all.
3. Because everybody has their different strengths and weaknesses, Yoga has various styles that have been developed over time. There are many however here are the seven most common:
(i) Râja-Yoga is the "Royal Yoga" aiming at liberation through meditation, which is for practitioners who are capable of intense concentration.
(ii) Hatha-Yoga is the "Forceful Yoga" aiming at liberation through physical transformation
(iii) Jnâna-Yoga is the "Wisdom of Yoga" aiming at liberation through the steady application of higher wisdom that clearly distinguishes between the real and the unreal
(iv) Karma-Yoga is the "Action Yoga" aiming at liberation through self-transcending service, relinquishing the ego.
(v) Bhakti-Yoga is the "Devotional Yoga" aiming at liberation through self-surrender in the face of the Divine
(vi) Tantra-Yoga is the "Continuity Yoga" aiming at liberation through visualization, ritual, subtle energy work, and the perception of the identity of the ordinary world and the transcendental Reality
(vii) Mantra-Yoga is the "Yoga of Potent Sound" aiming at liberation through the repetition (aloud or mental) of empowered sounds (such as om, hûm, ram, hare Krishna, etc.)
-Often considered an aspect of Tantra-Yoga these seven branches are alternative portals into the mysteries of Yoga and thus our own consciousness.
4. Yoga is a journey of theory and practice. In order to engage Yoga properly and successfully, one must pay attention to the ideas behind its practical disciplines and to the exercises and techniques encompassing its theories. This calls for thoughtful and mindful practice. For instance, regular and correct practice of the yogic postures will definitely help us maintain good physical health.
5. All forms of Yoga have as their foundation of a sound moral life, there are basic laws. They stand for moral virtues like nonviolence, truthfulness, and abstention from theft, compassion and kindness. Basically you could say it's about living a positive life. Without a firm grounding in these moral principles, Yoga cannot lead us to its ultimate goal of liberation.
6. However simple a particular yogic approach may be, all approaches require a huge commitment. If we fear change and cling to our old habits, we cannot succeed in Yoga. The practice of Yoga calls for considerable personal effort, which involves self-discipline.
7. Yoga is made up of a lot of practice, both physical and mental. These can be broken down into two major categories:
The first is the repeated performance of exercises or techniques that are intended to produce a positive state of mind in us.
The second is the complementary practice of letting go of old behavior patterns, habits or attachments that hold us back
8. Focus is the key to making improvments with yoga. With focus comes control and power.The power in question is the energy of consciousness itself.
9. Get back to basics, the more we untangale our lives the better of we will become.
10. Yoga is a progressive process of replacing our unconscious thought patterns and behavior with new, more beneficial patterns that are helpful towards a better life. It takes time to achieve this goal of self-transformation, and therefore practitioners of Yoga must first practice patience.
We must be willing to commit to a lifetime of yogic practice. There must be a basic want to grow, regardless of whether or not we will achieve enlightenment in this lifetime. It is one of Yoga's fundamental beliefs that no effort is ever wasted, even the slightest attempt at transforming ourselves makes a difference. It is our patient cumulative effort that grows into self-realization sooner or later.
Importance Of Yoga
Yoga is not a religion; it is a way of living whose aim is ‘a healthy mind in a healthy body’.
Man is a physical, mental and spiritual being; yoga helps promote a balanced development of all the three. Other forms of physical exercises, like aerobics, assure only physical well-being. They have little to do with the development of the spiritual or astral body.
Yogic exercises recharge the body with cosmic energy This facilitates
• Attainment of perfect equilibrium and harmony
• Promotes self- healing.
• Removes negative blocks from the mind and toxins from the body
• Enhances Personal power
• Increases self-awareness
• Helps in attention focus and concentration, especially important for children
• Reduces stress and tension in the physical body by activating the parasympathetic nervous system
The aspirant feels rejuvenated and energized. Thus, Yoga bestows upon every aspirant the powers to control body and mind.
UNIT 2
2.The history of yoga
is divided into four broad categories:
1. Vedic
2. Pre-classical
3. Classical
4. Post-classical
VEDIC
The ancient texts of Vedas are the oldest scriptures in the world. The Sanskrit word Veda means "knowledge" and rig means "praise". Thus the Rig Vedas are a collection of hymns that are in praise of a higher power. Other three Vedas are Yajur Veda (knowledge of sacrifice), Sama Veda (Knowledge of chants), and Atharvana Veda (knowledge of Atharvana).
Vedic Yoga can also be called Archaic Yoga, as people believed in a ritualistic way of life. Rituals, sacrifices, and ceremonies existed because they were considered a means of connection to the spirit world. People turned to rishis or Vedic yogis for illumination. Vedic masters were blessed with a vision of the supreme reality and their hymns speak of their marvelous intuitions.
PRE-CLASSICAL
This covers an extensive period of approximately 2,000 years until the second century. Gnostic texts, called the Upanishads, that spoke in detail about the self and ultimate reality appeared. There are approximately 200 Upanishads. One of the most remarkable yoga scriptures is the Bhagavad-Gita, which was composed around 500 B.C.
The central teaching of the Gita is, to do ones' duty and not expect the fruit of the action.
In 1200 BC the great teacher Rishaba, who was the exponent of the tradition of Jainism, also emphasized on efforts dedicated to the liberation of the spirit.
It was during this time, that Yoga found its way into Buddhism too; Lord Buddha was the first Buddhist to study Yoga. Buddhist scriptures lay stress on meditation and physical postures, which are Yogic processes
Read more: History of Yoga - Vedic, Pre-classical, Classical, Post-classical & Modern Yoga http://www.medindia.net/Yoga-Lifestyle/yoga-history-vedicyoga.htm#ixzz1GZKkxabX
Concept:
The concept of asanas in Yoga system commences with Pawanmuktasana series. The main idea behind these asanas is to provide suppleness in the areas of body joints. We cannot practice these asnaas properly without allowing suitable suppleness in the joints. Pawanamuktasana offers right practice for making the joints supple. This asana is quite important for those people who aspire to do something great in the field of higher stages Yoga. You cannot go for higher stages asanas without proper practice of this asana. The proper practice of this asana provides flexibility in the joints and removes the hardness of the muscles. You cannot forego this asana as the subtle effect of this easy and natural practice affects the entire body and mind.
Etymologically this word - pawanmuktasana signifies three aspects which are pawana namely air, wind or the vital breath, mukta is free and asana means the sitting posture; thus this is a yoga posturethrough which the stagnant air of the body joints is expelled. These stagnant airs are the reason behind arthritis. The practice of this asana has a positive and subtle impact even regarding the heart ailments and high blood pressure. The best part is that one can perform this regardless of any age consideration. Wherefore, these days this is being applied as naturopathy and has become a popular part of modern medicine.
As most of the diseases are psychological, Yoga is a method through which we can get into the hidden facts of mind. Yoga provides agility and vigour and sets one stress free in just a few moments. This helps in restraining the mind and in the development of consciousness through which one can realize the main reason behind the stress. Further depending upon the skill, knowledge and personality one can also get the solution. Yoga raises the level of consciousness and establishes a better understanding between the mind and the body. This removes every dilemma and physical afflictions. The initial part of Pawanmuktasana is quite successful in the amelioration of joints related problems
History of Yoga -
A Complete Overview of the Yoga History
Written by: shaynebance
The saying, "What's in the past, should stay in the past" - doesn't work here.
We might already have an idea of what Yoga is but to understand it better, we have to know what it has become as well as its roots and beginnings. A quick look at the history of Yoga will help us appreciate its rich tradition and who knows, it might help us incorporate Yoga into our lives.
Although Yoga is said to be as old as civilization, there is no physical evidence to support this claim. Earliest archaeological evidence of Yoga's existence could be found in stone seals which depict figures of Yoga Poses. The stone seals place Yoga's existence around 3000 B.C.
Scholars, however, have a reason to believe that Yoga existed long before that and traced its beginnings in Stone Age Shamanism. Both Shamanism and Yoga have similar characteristics particularly in their efforts to improve the human condition at that time. Also, they aim to heal community members and the practitioners act as religious mediators. Though we know Yoga as focusing more on the self, it started out as community-oriented before it turned inward.
For a better discussion of the history of Yoga, we could divide it into four periods: the Vedic Period, Pre-Classical Period, Classical Period, and Post-Classical Period.
Vedic Period
The existence of the Vedas marks this period. The Vedas is the sacred scripture of Brahmanism that is the basis of modern-day Hinduism. It is a collection of hymns which praise a divine power. The Vedas contains the oldest known Yogic teachings and as such, teachings found in the Vedas are called Vedic Yoga. This is characterized by rituals and ceremonies that strive to surpass the limitations of the mind.
During this time, the Vedic people relied on rishis or dedicated Vedic Yogis to teach them how to live in divine harmony. Rishis were also gifted with the ability to see the ultimate reality through their intensive spiritual practice. It was also during this time that Yogis living in seclusion (in forests) were recorded.
Pre-Classical Yoga
The creation of the Upanishads marks the Pre-Classical Yoga. The 200 scriptures of the Upanishads (the conclusion of the revealed literature) describe the inner vision of reality resulting from devotion to Brahman. These explain three subjects: the ultimate reality (Brahman), the transcendental self (atman), and the relationship between the two. The Upanishads further explain the teachings of the Vedas.
Yoga shares some characteristics not only with Hinduism but also with Buddhism that we can trace in its history. During the sixth century B.C., Buddha started teaching Buddhism, which stresses the importance of Meditation and the practice of physical postures. Siddharta Gautama, the first Buddhist to study Yoga, achieved enlightenment at the age of 35.
Later, around 500" class="related_products_container" B.C., the Bhagavad-Gita or Lord's Song was created and this is currently the oldest known Yoga scripture. It is devoted entirely to Yoga and has confirmed that it has been an old practice for some time. However, it doesn't point to a specific time wherein Yoga could have started. The central point to the Gita is that - to be alive means to be active and in order to avoid difficulties in our lives and in others, our actions have to benign and have to exceed our egos.
Just as the Upanishads further the Vedas, the Gita builds on and incorporates the doctrines found in the Upanishads. In the Gita, three facets must be brought together in our lifestyle: Bhakti or loving devotion, Jnana which is knowledge or contemplation, and Karma which is about selfless actions. The Gita then tried to unify Bhakti Yoga, Jnana Yoga, and Karma Yoga and it is because of this that it has gained importance. The Gita was a conversation between Prince Arjuna and God-man Krishna and it basically stresses the importance of opposing evil.
Classical Period
The Classical Period is marked by another creation - the Yoga Sutra. Written by Patanjali around the second century, it was an attempt to define and standardize Classical Yoga. It is composed of 195 aphorisms or sutras (from the Sanskrit word which means thread) that expound upon the Raja Yoga and its underlying principle, Patanjali's Eightfold path of Yoga (also called Eight Limbs of Classical Yoga). These are:
1. Yama, which means social restraints or ethical values;
2. Niyama, which is personal observance of purity, tolerance, and study;
3. Asanas or physical exercises;
4. Pranayama, which means breath control or regulation;
5. Pratyahara or sense withdrawal in preparation for Meditation;
6. Dharana, which is about concentration;
7. Dhyana, which means Meditation; and
8. Samadhi, which means ecstasy.
Patanjali believed that each individual is a composite of matter (prakriti) and spirit (purusha). He further believed that the two must be separated in order to cleanse the spirit - a stark contrast to Vedic and Pre-Classical Yoga that signify the union of body and spirit.
Patanjali's concept was dominant for some centuries that some Yogis focused exclusively on Meditation and neglected their Asanas. It was only later that the belief of the body as a temple was rekindled and attention to the importance of the Asana was revived. This time, Yogis attempted to use Yoga techniques to change the body and make it immortal.
Post-Classical Yoga
At this point, we see a proliferation of literature as well as the practice of Yoga. Post-classical Yoga differs from the first three since its focus is more on the present. It no longer strives to liberate a person from reality but rather teaches one to accept it and live at the moment.
Yoga was introduced in the West during the early 19th century. It was first studied as part of Eastern Philosophy and began as a movement for health and vegetarianism around the 1930's. By the 1960's, there was an influx of Indian teachers who expounded on Yoga. One of them was Maharishi Mahesh, the Yogi who popularized Transcendental Meditation. Another one is a prominent Yoga Guru Swami Sivananda. Sivananda was a doctor in Malaysia and he later opened schools in America and Europe. The most prominent of his works is his modified Five Principles of Yoga which are:
1. Savasana or proper relaxation;
2. Asanas or proper exercise;
3. Pranayama or proper breathing;
4. Proper diet; and
5. Dhyana or positive thinking and Meditation
Sivananda wrote more than 200 books on Yoga and Philosophy and had many disciples who furthered Yoga. Some of them were Swami Satchitananda who introduced chanting and Yoga to Woodstock; Swami Sivananada Radha who explored the connection between psychology and Yoga, and Yogi Bhajan who started teaching Kundalini Yoga in the 70's.
Up to this day, Yoga continues to proliferate and spread its teachings, crossing the boundaries of culture and language.
Seven Common Misconceptions About Yoga
1. Yoga is a sport: One of the important components of yoga is the practice of physical postures, known as asanas in Sanskrit. Due to this physical aspect of yoga, some people think of yoga as a sport or an activity akin to body building. In this sense, yoga is seen as a casual pastime which one can take up and practice now and then like any sport.
The fact is that yoga is the art and science of physical, mental and spiritual development. Although the yoga postures may look like the stretching exercises found in some sports. The exercises in yoga are one part of an all-around program of personal development. The postures are not an end in themselves, but are meant to help prepare one’s body for mental and spiritual development.
2. The physical side of yoga is the most important part: Although the practice of yoga postures is the most commonly known aspect of yoga, it is not the most important part. In fact, the ancient system of yoga begins with the understanding and practice of moral precepts and living a life in harmony with self and society.
The foundation of yoga lies on the observance of principles such as not harming others, acting in the spirit of welfare, non stealing, non accumulation of excessive physical wealth, viewing all things as an expression of Consciousness, purity of mind, contentment, and selfless service.
If you can learn how to live in harmony with those around you, and at the same time work on your own inner development, then the other components of yoga (postures, concentration and meditation) can be practiced with the best possible effects.
3. Yoga is only for women: In some parts of the world the majority of yoga students are women, and some men may have gotten the idea that yoga is not for them. The fact is that all people are searching for inner peace and all people wish to avoid disease and live a healthy life. Yoga offers something for anyone who wishes an effective method of physical, mental or spiritual development and should not be thought of as a discipline reserved only for women or only for men.
4. Everybody must practice the same postures: In most yoga classes around the world you will find that several people at a time are practicing the same postures. Despite this widespread convention, the needs of individuals vary according to their physical structures and it is best to perform yoga postures that are individually suited to a particular individual. For example, a young man suffering from asthma will need postures that are quite different from an older woman with heart problems.
If you want to practice yoga postures correctly it is best to find a teacher who is able to prescribe the postures that are best suited to your particular needs.
5. You have to be extremely agile to practice yoga: It is true that some yoga postures are a bit difficult to perform, and require an agile body. However, just as postures should be selected according to the ailments that a person suffers from, a good yoga instructor will be able to show you postures that are within your reach. When performing yoga postures, you should try to do them to the best of your capacity and you shouldn’t worry whether you look like the picture in the book. Often, just the effort that you make in trying to perform the posture is enough to reap the benefits of that posture.
6. It is good to practice yoga postures out of doors: When you perform yoga properly your body becomes very sensitive to shifts in temperature. If you practice outside your house even a slight breeze may be enough to make you uncomfortable or even catch cold. It is best to practice indoors. The windows may be open but you should stay away from drafts. In summer it is best to turn off fans while practicing yoga postures.
7. Incense should be burned when practicing yoga: Although yoga comes from India, and so does much of the world’s incense, it is not a good idea to burn incense while performing yoga postures or doing meditation. Yoga postures should be done in a smoke-free area: this includes cigarette smoke and also the smoke of incense. During meditation the smoke of burning incense will cause disturbance and hinder the process of going within. Incense can be used before doing meditation or before practicing postures in order to create a nice atmosphere, but there should not be smoke in the air when the actual practice begins.
If you practice yoga regularly and do so with a proper understanding of its holistic nature, you will surely realize great benefits in all spheres of life.
EightSTEPS OF YOGA
Niyamas:
The niyamas are the second constituents of Ashtanga Yoga. How we interact with ourselves, our internal world. The niyamas are about self-regulation—helping us maintain a positive environment in which to grow. Their practice harnesses the energy generated from the cultivation of the earlier yamas. According to sage Yajnavalkya, there are ten niyamas and the Bhagavad Gita lists 11 constituents. But Patanjali names only five:
• Shaucha or purity,
• Santosha or contentment,
• Tapa or austerity,
• Swadhyaya or self-education and
• Ishwar-Pranidhan or meditation on the Divine
Shaucha implies both external as well as internal purity. In the words of sage Manu, water purifies the body; truthfulness the mind; true knowledge the intellect and the soul is purified by knowledge and austerity. It advocates the practices of intellectual purity, purity of speech and of the body.
The second niyama is that of contentment, which is described as not desiring more than what one has earned by his honest labor. This state of mind is about maintaining equanimity through all that life offers. Santosha involves the practice of gratitude and joyfulness—maintaining calm at all costs. This state of mind does not depend on any external causes.
Austerity, the third niyama, is described in Yoga philosophy as power to stand thirst and hunger, cold and heat, discomforts of place and postures, silent meditation and ritual fasts. It also maintains that the perfect man is he who practices both mental as well as physical austerity.
According to the commentator Vyas, self-education or swadhyaya consists of scriptural studies. The scripture being, the Vedas and Upanishads together with the recitation of the Gayatri Mantra and the Om mantra.
Commentators describe Ishwar-Pranidhan, the last of the niyamas, as the dedication of all our actions, performed either by intellect, speech or body, to the Divine. The results of all such actions are by definition, therefore, dependent upon Divine decision. The mortal mind can simply aspire to realize the Divine through dedication, purification, tranquilization and concentration of the mind. This Divine contemplation spills over to all aspects of the yogi`s life.
The Benefits of Practicing Yamas and Niyamas:
The yamas and niyamas help in managing our energy in an integrative manner, complementing our outer life to our inner development. They help us view ourselves with compassion and awareness. They help in respecting the values of this life, in balancing our inner growth with outer restraint. In short they help us to lead a conscious life.
Yamas and niyamas are not about right and wrong. They are about being honest with the true Self. Living according to these principles are about living our lives in a better way, about moving towards an understanding, about making it possible to `connect` with the Divine.
Yogasanas
A yogasana is a posture in harmony with one`s inner consciousness. It aims at the attainment of a sustained and comfortable sitting posture to facilitate meditation. Asanas also help in balancing and harmonizing the basic structure of the human body, which is why they have a range of therapeutic uses too.
Functions of Yogasanas
Asanas basically perform five functions:
• Conative,
• Cognitive,
• Mental,
• Intellectual and
• Spiritual.
Conative action is the voluntary exercise of the organs of action. The asanas being the main yogic instrument of balancing the body, they consist of various physical postures, which are designed to release tension, improve flexibility and maximize the flow of vital energy. The purpose of the asanas is to create a flow of positive energy so that our concentration is directed within ourselves and the mind is able to perceive (parokshya jnana) the effects of our purposive action. That is cognitive action.
When the earlier two actions are fused, our mind`s discriminative faculty guides these organs to perform the asanas more correctly. The resultant rhythmic energy flow and awareness leads to a mental state of pure joy (ananda). Physical postures, therefore, end up affecting the various interrelated channels (nadis) of the mind-body complex. And ultimately the performance of a perfect yogasana leads to the absolute intellectual absorption of the mind on a single task (dharana), which in turn leads to the fusion of the individual spirit with the Divine Self (dhyana).
Benefits of Yogasanas
The regular practice of yogasanas has an immense amount of therapeutic value. Besides various physiological benefits, they positively affect our minds, our life force energies as well as our creative intelligence.
Regular practice helps to keep our body fit, controls cholesterol level, reduces weight, normalizes blood pressure and improves heart performance. Physical fitness thus achieved leads to reduction of physical stress and greater vitality. Asanas harmonize our pranic ability and mental energy flow by clearing any blockages in the subtle body leading to mental equilibrium and calmness. They make the mind strong thus enabling our human body to suffer pain and unhappiness stoically and with fortitude.
Various Categories of Yogasanas
Consummate mastery over the entire gamut of asanas is no doubt time-consuming, but what is of vital importance is the will to remain in the present moment and to let both the mind and body relax completely.
The various categories of asanas are:
• Standing Asanas,
• Forward Bending Asanas,
• Supine Asanas,
• Inverted Asanas,
• Abdominal and Lumbar Asanas,
•Twisting Asanas,
• Back Bending Asanas and
•Balancing Asanas.
Standing Asanas:
Beginners should start with these as they bring elasticity in joints and muscles and build up stamina and physical stability. This constitutes the most basic training in the early stages of yoga practice. Some basic standing poses are, Tadasana, Utthita Trikonasana, Virabhadrasana, Ardha Chandrasana and Utthita Parsvakonasana.
Forward Bending Asanas:
In these postures the posterior half of the body is stretched. These prepare you to proceed further in yoga and bring consistency in the development of physical and mental pliability. Examples of such asanas are, Upavisthakonasana and Paschimotanasana.
Sitting and Supine Asanas:
Sitting upright and supine extending positions help a sadhaka prepare physically and mentally for pranayama. Some of them are, Baddhakonasana, Supta Baddhakonasana, Supta Padangusthanasana, Padmasana, Vajrasana, Simhasana, Virasana and so on.
Inverted Asanas:
These help recover from everyday stress. They give vitality, mental balance and emotional stability. These are Adho Mukha Svanasa and Urdhva Mukha Svanasa.
Abdominal and Lumbar Asanas:
These tone and massage the abdominal organs and strengthen the pelvic and lumbar areas. Bharadvajasana and Marichyasana are some examples of such asanas.
Twisting Asanas:
It consists of lateral stretching and twisting of the spine, toning the internal organs and reaching new horizons while tranquilizing the mind. These are, Ardha Matsyendrasana and Jathara Parivartanasana.
Back Bending Asanas:
These bring physical and mental sharpness and alertness. The postures are the opposite of forward bends as are the effects. In forward bends the posterior spine is extended, bringing consistency and mental peace, whereas in back bends the anterior spine is extended and stretched. The effect is invigorating and enlivening. Such asanas are, Ustrasana, Bhujangasana and Matsyasana.
Balancing Asanas:
These strengthen the arms and wrists and exercise the abdominal organs. They also make the body feel light and help attain a good bearing. Salamba Sirsasana, Niralamba Sarvangasana and Salamba Sarvangasana are some of the balancing asanas.
Pranayama
`Pranayama` is a compound term (`prana` and `yama`) meaning the maintenance of prana in a healthy throughout one`s life. More than a breath-control exercise, pranayama is all about controlling the life force or prana. Ancient yogis, who understood the essence of prana, studied it and devised methods and practices to master it. These practices are better known as pranayama. Since breath or prana is basic to life, the practice of pranayama helps in harnessing the prana in and around us, and by deepening and extending it, pranayama leads to a state of inner peace.
According to Hatha Yoga, pranayamas can be classified under:
• Sahita Kumbhaka,
• Surya Bhedi,
• Ujjayi,
• Sitali,
• Bhastrika,
• Bhramari,
• Murchha and
• Kewali.
The first is a breath retention technique, which gives agility, strength and flexibility to the body. They also quieten the mind and the sense organs besides enabling the meditator to control his hunger and thirst.
The Surya Bhedi pranayama consists of inhaling through the right nostril and exhaling through the left. This practice promotes good digestion and through perspiration, it purges the body of all its impurities.
Ujjayi pranayama involves the travel of breath between the nose and the heart only. It acts like an expectorant and increases digestion together with removing all impurities of nerves as well as thoughts.
Bhramari pranayama involves a very concentrated and fixed breathing exercise. It helps in strengthening one`s breath besides quietening the mind and increasing the powers of concentration. This breathing technique is very helpful in the last meditative stage of samadhi.
Murchha pranayama is an extreme form of breath retention, which only experienced yogis can achieve. This practice quietens the mind and helps it to reach the near-unconscious state.
The last technique of Kewali pranayama, is a breath retention technique in which, the yogi stops both inhalation as well as exhalation. This form balances inhalation and exhalation besides helping the mind to concentrate better.
Benefits of Pranayama
The practices of pranayama—the correct breathing technique helps to manipulate our energies. Most of us breathe incorrectly, using only half of our lung capacity. Pranayama is a technique, which re-educates our breathing process, helps us to release tensions and develop a relaxed state of mind. It also balances our nervous system and encourages creative thinking. In addition, by increasing the amount of oxygen to our brain it improves mental clarity, alertness and physical well being.
When practiced along with yogasanas the benefits of pranayama are more pronounced. According to Patanjali`s Yoga Sutra, pranayama enables the mind to acquire the capacity to concentrate on any given object of attention. It also says that scientific breathing helps in unveiling true knowledge from the darkness of ignorance. But it is eminently advisable to be aware of all the do`s and don`ts of pranayama before practicing them.
Various Stages of Pranayama
The following are the stages of pranayama:
• Inhalation or puraka,
• Exhalation or rechaka,
• Stambhavritti pranayama and
• Bahyabhyantarakshepi pranayama.
Puraka or inhalation techniques are about regular and controlled inhalation. It also teaches regulating the entire breathing process and reducing the number of inhalations per minute. Rechaka or exhalation exercises teach slow and ordered breathing besides reducing the number of inhalations and exhalations per minute. The third stage consists of retaining the breath after stopping natural inhalation and exhalation. The last stage of pranayama is about converting both exhalation and inhalation into retention and storing the retained breathe in various internal organs for various lengths of time.
Pratyahara
Pratyahara involves rightly managing the senses and going beyond them instead of simply closing and suppressing them. It involves reining in the senses for increased attention rather than distraction. Pratyahara may be practiced with mantra meditation and visualization techniques.
Benefits of Pratyahara
It is essential to practice pratyahara for achieving the three meditative stages of dharana, dhyana and samadhi. Perfecting this technique of yoga is also essential in order to break out from the eternal cycle of rebirths.
Dharana
The last three limbs of Ashtanga Yoga are the three essential stages of meditation. Dharana involves developing and extending our powers of concentration. This consists of various ways of directing and controlling our attention and mind-fixing skills, such as concentrating on the chakras or turning inwards.
Dhyana
Dhyana is the state of meditation, when the mind attains the ability to sustain its attention without getting distracted. Strictly speaking, unlike the other six limbs of yoga, this is not a technique but rather a state of mind, a delicate state of awareness. This state rightfully precedes the final state of samadhi.
Samadhi
Samadhi, or total absorption, is the ability to become one with the True Self and merge into the object of concentration. In this state of mind, the perceiver and the object of perception unite through the very act of perception—a true unity of all thought and action. This is the acme of all yogic endeavors—the ultimate `yoga` or connection between the individual and the universal Soul!
Sherry Roberts
To perform the boat posture simply to get a flatter tummy is missing the boat, according to Patanjali.
Often called the "father of yoga," Patanjali was the guy who codified his thoughts and knowledge of yoga in The Yoga Sutra of Patanjali. In this work, Patanjali compiled 195 sutras or concise aphorisms that are essentially an ethical blueprint for living a moral life and incorporating the science of yoga into your life. Although no one is sure of the exact time when Patanjali lived and wrote down his sutras, it is estimated this humble physician who became one of the world's greatest sages roamed India somewhere between 200 B.C. and 200 A.D.
In a world where we reduce nearly everything to quick tips and sound bites, Patanjali seems to fit right in with his brief 195 guidelines to enlightenment. But in the case of Patanjali, simplicity is deceptive. In fact, scholars still don't agree on what Patanjali meant in some of his sutras.
The Yoga Sutra is considered the fundamental text on the system of yoga, and yet you wont find the description of a single posture or asana in it. This is a guide for living the right life. Essentially, Patanjali says, you can't practice asanas in yoga class, feel the stretch, and then go home to play with your kids, cook a meal, yell at your employees, and cheat on your taxes. There is more to yoga than that — yoga can help you cultivate body, mind, and spiritual awareness.
The heart of Patanjali's teachings is the eightfold path of yoga. It is also called the eight limbs of Patanjali, because they intertwine like the branches of a tree in the forest. These aren't commandments (although they sometimes sound like them), laws, or hard and fast rules. These are Patanjali's suggestions for living a better life through yoga. Here are the eight limbs of Patanjali.
Yama
Yama is social behavior, how you treat others and the world around you. These are moral principles. Sometimes they are called the don'ts or the thou shalt nots. There are five yamas:
• Nonviolence (ahimsa). Do no harm to any creature in thought or deed. In his book Autobiography of a Yogi, Paramahansa Yogananda asks Mahatma Gandhi the definition of ahimsa. Gandhi said, "The avoidance of harm to any living creature in thought or deed." Yogananda asked if one could kill a cobra to protect a child. Gandhi maintained he would still hold to his vow of ahimsa, but added, "I must confess that I could not serenely carry on this conversation were I faced by a cobra."
• Truth and honesty (satya). Tell no lies. Cheating on your income taxes falls into this category.
• Nonstealing (asteya). Do not steal material objects (a car) or intangibles such as the center of attention or your child's chance to learn responsibility or independence by doing something on his own.
• Nonlust (brahmacharya). Don't worry; this is not a call to celibacy. Many yogis of old were married and had families of their own. The person who practices brahmacharya avoids meaningless sexual encounters and, as the well-known teacher B.K.S. Iyengar puts it, "sees divinity in all."
• Nonpossessiveness (aparigraha). Free yourself from greed, hoarding, and collecting. Do you really need more shoes, another car, or to hog the conversation every time you see your friends? Make your life as simple as possible.
Niyama
Niyama is inner discipline and responsibility, how we treat ourselves. These are sometimes called observances, the do's, or the thou shalts. There are five niyamas:
• Purity (shauca). Purity is achieved through the practice of the five yamas, which help clear away the negative physical and mental states of being. Keep yourself, your clothing, and your surroundings clean. Eat fresh and healthy food. The next time you joke about treating your body like a temple, think of this niyama.
• Contentment (santosha). Cultivate contentment and tranquility by finding happiness with what you have and who you are. Seek happiness in the moment, take responsibility for where you are, and choose to grow from there.
• Austerity (tapas). Show discipline in body, speech, and mind. The purpose of developing self-discipline is not to become ascetic, but to control and direct the mind and body for higher spiritual aims or purposes.
• Study of the sacred text (svadhyaya). Study sacred texts, which are whatever books are relevant to you and inspire and teach you. Education changes a person's outlook on life. As Iyengar says, a person starts "to realize that all creation is meant for bhakti (adoration) rather than for bhoga (enjoyment), that all creation is divine, that there is divinity within himself and that the energy which moves him is the same that moves the entire universe."
• Living with an awareness of the Divine (ishvara-pranidhana). Be devoted to God, Buddha, or whatever you consider divine.
Asana
"The posture of yoga is steady and easy," Patanjali says. Patanjali compares this to resting like the cosmic serpent on the waters of infinity. Although Westerners often consider the practice of asana or postures as an exercise regimen or a way to stay fit, Patanjali and other ancient yogis used asana to prepare the body for meditation. To sit for a lengthy time in contemplation required a supple and cooperative body. If you are free of physical distractions — such as your foot going to sleep — and can control the body, you can also control the mind. Patanjali said, "Posture is mastered by freeing the body and mind from tension and restlessness and meditating on the infinite."
Pranayama
Prana is the life force or energy that exists everywhere and flows through each of us through the breath. Pranayama is the control of breath. The basic movements of pranayama are inhalation, retention of breath, and exhalation. "The yogi's life is not measured by the number of days but by the number of his breaths," says Iyengar. "Therefore, he follows the proper rhythmic patterns of slow, deep breathing." The practice of pranayama purifies and removes distractions from the mind making it easier to concentrate and meditate.
Pratyahara
Pratyahara is withdrawal of the senses. Pratyahara occurs during meditation, breathing exercises, or the practice of yoga postures — any time when you are directing your attention inward. Concentration, in the yoga room or the boardroom, is a battle with distracting senses. When you master pratyahara, you are able to focus because you no longer feel the itch on your big toe or hear the mosquito buzzing by your ear or smell the popcorn popping in the microwave.
Dharana
Concentration or dharana involves teaching the mind to focus on one point or image. "Concentration is binding thought in one place," says Patanjali. The goal is to still the mind — gently pushing away superfluous thoughts — by fixing your mind on some object such as a candle flame, a flower, or a mantra. In dharana, concentration is effortless. You know the mind is concentrating when there is no sense of time passing.
Dhyana
Uninterrupted meditation without an object is called dhyana. Concentration (dharana) leads to the state of meditation. The goal of meditation is not unconsciousness or nothingness. It is heightened awareness and oneness with the universe. How do you tell the difference between concentration and meditation? If there is awareness of distraction, you are only concentrating and not meditating. The calm achieved in meditation spills over into all aspects of your life — during a hectic day at work, shopping for groceries, coordinating the Halloween party at your child's school.
Samadhi
The ultimate goal of the eightfold path to yoga is samadhi or absolute bliss. This is pure contemplation, superconsciousness, in which you and the universe are one. Those who have achieved samadhi are enlightened. Paramahansa Yoganananda called it the state of God-Union.
The eight limbs work together: The first five steps — yama, niyama asana, pranayama, and pratyahara — are the preliminaries of yoga and build the foundation for spiritual life. They are concerned with the body and the brain. The last three, which would not be possible without the previous steps, are concerned with reconditioning the mind. They help the yogi to attain enlightenment or the full realization of oneness with Spirit. Enlightenment lasts forever, while a flat tummy can disappear with a week of binging
Definition of Body ,mind and Soul
Body :
Is the placeholder for the mind. The characteristics of the body derived from the previous generations should be appropriate to match the mind characteristics, one is bringing from the last birth. This body is the media for the interaction with outside world. It has got different sensory organs and action organs for sensing and reacting. It also has the brain & memory to create intellectual knowledge to process.
Mind :
It is also called the subtle body. It is the one entity which carries the characteristics of the person from life to life. If body and mind are not matched then that person is abnormal. Mind is also the internal sensory organ through which one can sense internally. This is also a vehicle to use the intellect and experience to delve into deeper knowledge (meditation). Generally the body needs are reflected through the mind (already conditioned by past actions) and one uses the intellect to ride on it and take a decision. If intellect is weak the body-mind complex dominates. If intellect (may be good intellect or bad intellect) is strong then intellect wins. Again mind is the place holder for the soul. Only living beings have mind (it may vary in the capabilities). No mind- no soul. Soul being there, it is able to observe the condition of the mind always. No one can hide.
Soul :
Just like cosmic energy which fills this space, the soul (or I ) fills the space. Whenever a body is formed out of that cosmic energy and has a mind, it becomes a place holder for the soul and life. For example : a solid ball in water cannot hold water. But the same solid in a bowl form holds water. The solid has a cavity which can hold the water. So if we remove the bodies, all "I"s become one "I". Then you, me, he, she, etc are all same. We are different because of the bodies only. It is the same electricity passing through tubelight, bulb, fan, motor, pump, etc. Manifestation of soul is different because of different bodies but actually it is the same. It is the same sunlight reflected through gifferent shaped and coloured glasses.
DO’S AND DON’TS YOGA
யோகாசனம் செய்யும்போது கவனிக்கப்பட வேண்டியவை
1. நல்ல காற்றோட்டமான இடத்தை தெரிவு செய்யவும்.
2. சூரிய உதயத்திற்கு முன்னே காலை வேளை மனதிற்கு மிகமிக நல்லது. காலை மெதுவான சூரிய ஒளியில் செய்தாலும் நல்ல பலன் உண்டு.
3. யோகா செய்யும் போது வயிறு காலியாக இருக்கவேண்டும்.. எழுந்தவுடன் நிறைய குளிர் தண்ணீர் குடித்துவிட்டு அரைமணி நேரம் கழித்து காலைக்கடனை முடித்துவிட்டு செய்யலாம்
4. வெறும் தரையில் செய்யக்கூடாது. தரையில் நல்ல மென்மையான விரிப்பை விரித்து அதன் மேல் செய்ய வேண்டும்
5. வியர்வை அதிகம் வராது ஆதலால் உடை எந்த உடை ஆனாலும் பிரச்சனையில்லை. ஆனால் அதிகம் இறுக்காமல் தளர்ச்சியான மற்றும் யோகா செய்வதற்கு எளிதான உடை உடுத்திக்கொள்ளவும்.
6. அவசர அவரசமாக செய்யக்கூடாது. மிக நிதானமாகவே செய்ய வேண்டும். அவரச வேலைகள் இருப்பினும் நிதானமாகவே குறைந்த நேரம் மிக முக்கிய ஆசனங்களை மட்டுமாவது செய்தால் மற்ற வேலைகளை சிறப்பாக செய்ய உத்வேகம் கிடைக்கும்.
7. தனக்கு வராத ஆசனங்களை மிக கஷ்டப்பட்டு செய்ய முயற்சிக்கக்கூடாது. பழக பழக வந்துவிடும்.
8. யோகாசனம் செய்ய ஆரம்பிக்கும் முன் நாடி சுத்தி செய்து கொள்ளவும்.
9. ஒவ்வொரு ஆசனத்திற்கு இடையிலும் நிதானமாக ஆழமாக மூச்சை இழுத்து விட்டு அடுத்த ஆசனத்தை தொடரலாம்.
10. தியானம் செய்த பின் எவ்வாறு சாந்தியோகம் முக்கியமோ அதே போல யோகாசனம் செய்த பின் சவாசனம் மிக முக்கியமாக செய்யவும்.
11. யோகாசனம் செய்யும் போது வியர்வை வரும் அளவிற்கு செய்யக்கூடாது. காலை சூரிய ஒளி பட்டு வருவது பிரச்சனையில்லை. நிதானமாக செய்வதே முக்கியம்.
12. சில முக்கிய ஆசனங்கள் அதிக நேரம் பயிலக்கூடாது.
13. பக்கத்தில் சுவர் அல்லது தூண் இருந்தால் அதன் துணையுடன் சிரசாசனம் செய்யலாம்.
14. செய்து முடித்தபின் கடின உணவானால் அரை மணி நேரம் கழித்தும் நீர் ஆகாரம் 15 நிமிடம் கழித்தும் உட்கொள்ளலாம்
15. மது, புகை, டீ, காப்பி, அதிக காரம் உப்பு புளி, அசைவம் இவற்றை தவிர்க்கவும். உடனே விட்டுவிடவேண்டும் என்ற அவசியமில்லை. கொஞ்சம் கொஞ்சமாக குறைத்தால் போதுமானது.
16. உடல் நோய் இருப்பின் அந்த நோய்க்கான யோகப்பயிற்சியை அதிக முனைப்புடன் செய்யவும்.
17. மூளையை அதிகம் உபயோகித்து வேலை செய்பவர்கள் சிரசாசனம், யோகமுத்ரா போன்ற ஆசனங்களை கொஞ்சம் அதிக நேரம் செய்தால் மூளை சுறுசுறுப்பாக நாள் முழுவதும் இயங்கும்.
18. ரொம்ப நேரம் கண்விழித்து வேலை செய்தவர்கள் 1 நிமிடம் சிரசாசனம் செய்துவிட்டு படுத்தால் நல்ல தூக்கம் வரும்.
19. இரவில் தூக்கம் வராதவர்கள் குளித்துவிட்டு யோகநித்திரை பயிற்சியை மேற்கொள்ளலாம்.
20. பெண்கள் மாதவிடாய் காலங்களில் யோகாசனம் செய்ய வேண்டாம். தியானம் செய்வதற்கு தடை இல்லை.
21. அதிக தலைவலி இருப்பின் யோகாசனம் செய்வதை தவிர்த்து சவாசனம் மற்றும் யோகநித்திரை செய்யவும்
22. உடனே எழுந்து வேற வேலைகளுக்கு செல்ல வேண்டியவர்கள் சவாசனம் முழுவிழிப்புடன் செய்யவேண்டும். தூங்கிவிட வாய்ப்புள்ளது.
23. யோகாசனம் கூறப்பட்ட அதே முறைப்படி செய்தால்தான் பலன் கிடைக்கும் என்றில்லை. எந்த அளவு செய்கிறோமோ அந்த அளவு பலன் கண்டிப்பாக கிடைக்கும்.
24. யோகாசனம் செய்யும் போது மனதில் கோபம், பொறாமை, கவலை இவற்றை அறவே ஒழித்துவிட்டு நல்ல தன்னம்பிக்கை எண்ணங்களை, சாதிக்க வேண்டியவைகளை நினைவுகூறலாம்.. அல்லது அமைதியான இசையை கேட்கலாம்..
25. யோகாசனத்தை செய்வோர்கள் ஒரே காலகட்டங்களில் கடின உடற்பயிற்சியை கண்டிப்பாக செய்யக்கூடாது. யோகா செய்து உடல் வளையும் தன்மை கொண்டிருக்கும் நேரத்தில் கடின உடற்பயிற்சி செய்தால் உடல் சுழுக்கிக்கொள்ள வாய்ப்பு இருக்கிறது.
26. ஒவ்வொரு ஆசனத்திற்குமான மாற்று ஆசனம் செய்தால் அந்த ஆசத்திற்கான முழு பலன் கிடைக்கும்
27. கடினமான ஆசனங்களை ஆசிரியர் உதவியுடன் மட்டும் செய்யவும்.
28. யோகாசனம் மனித உடலுக்கும் உள்ளத்திற்குமானது. இதில் மதப்பாகுபாடு கூடாது.
Do’s and Don’t of Yoga
We are often asked about the “do’s” & “dont’s” in Yoga practices. We’ve compiled below, answers to some of the common points of concern regarding the rules of practicing yoga.
1. The yogic practices should be performed in the morning or in the evening.
2. In the morning it is better to do asanas after bathing but before breakfast, in any case.
3. If you wish to practice these yogic practices in the evening, the best time is atleast 45 minutes before the evening meal.
4. Before you begin, it is better to wash the mouth and attend to your body functions.
5. Bathing is not recommended immediately after yogic practice.
6. Pranayama should follow the asanas and meditation should follow the pranayama.
7. Usually asanas are practiced only once a day.
8. Dress should be loose to allow free movement of the limbs.
9. The ideal way to start yogic practice is to spread a blanket on the floor, sit facing east or north in the morning, west or north in the evening
10. Start with a minute of silent prayer, open your eyes and start the yogic practices in the sequence.
11. Movements should be slow in every case. Sudden movements should be avoided.
12. If you feel that you can’t bend a particular part of the body, then do not force yourself. Bend to the extent you can and when you begin to feel the strain, remain in that position, without trying to bend any further.
13. After drinking any liquid, wait for half an hour before beginning the asanas.
14. If light breakfast is taken then wait for 2 hours.
15. If a full meal is taken then wait for atleast 4 hours.
Unit 4
4. YOGA & HUMAN BODY
Impact of asanas on human body system is expansive and eternal. The muscles, bones, nervous system, respiratory, circulatory and digestive systems of the human body are greatly benefited from regular practice of yoga asanas. All the body systems are co-ordinated with each other. The body becomes more flexible, and more able to adjust to environmental changes after practising asanas. The sympathetic and para-sympathetic nervous systems are brought into a state of balance with the help of asanas.
On a broader aspect, the human body consists of two central parts called the trunk and the head. Attached to the trunk at its upper corners are the arms and at its lower corners are the legs. The arms are termed the upper extremities and the legs are known as the lower extremities. Bones are the hardest parts of the human body, and form the framework of the physical structure. This framework of bones is called the skeleton that supports the softer parts of the body such as muscles, which are attached to it. It also offers effective protection to some other parts of the human organism. For instance, some of the bones are arranged in such a way that they give protection to the brain, the spinal cord, the heart and the lungs. The skeleton, its joints and muscles are exercised through asanas that leads to the proper development of the bones and strengthens them with the passage of time.
The joints are moved through the full range of motion of the asanas, which encourages mobility and eases pressure. The gentle stretching of the muscles and joints releases muscle tension, thus increasing flexibility. The stretching of the joints in asanas causes the secretion of a lubricant called Synovial Fluid. This fluid is released into the joints that keep them supple, as well as removing waste products. The result is to reduce stiffness, which will prevent arthritis or improve it if the person already suffers from the condition. Maintaining many of the asanas encourages strength and endurance. Weight bearing asanas usually help prevent osteoporosis, and may also help those who are already diagnosed with osteoporosis, practised with care, under the supervision of a qualified Yoga teacher. Long term benefits of asanas include reduced back pain and improved posture.
Cardiovascular system of the human body includes the heart and its arteries. Yoga Asanas being isometric, they rely on holding muscle tension for a short period of time. This improves cardiovascular fitness and circulation. Many surveys show that regular yoga practise may help the blood pressure to normalise. As an example, the stomach lift raises the diaphragm, which in turn massages the heart from below. This strengthens the heart muscle, thus resulting in better circulation and less possibility of heart disease.
The digestive system is also known as the alimentary canal that is the system of organs within multicellular animals that consumes food, digests it to extract energy and nutrients, and expels the remaining waste. The major functions of the digestive system are ingestion, digestion, absorption, and defecation. The digestive system is approximately 6.5 meters (20 feet) long and consists of the upper and lower gastro intestinal tracts. The tract may also be divided into foregut, midgut, and hindgut, reflecting the embryological origin of each segment of the tract.
Yoga Asanas effect in improved blood circulation and the massaging effect of surrounding muscles speeds up a sluggish digestion. Even if the most nourishing food is consumed, it still has to be digested and assimilated properly and the toxins have to be eliminated efficiently. As the person gets older, the digestive system functions with gradually reducing efficiency. The regular practice of asanas thus result in an improved blood and nerve supply to the digestive and eliminative systems, which in time will get them functioning at peak efficiency. The stomach lifts while asanas massages the digestive organs, as well as contracting and stretching them.
The nervous system in human body is a network of specialised cells that communicate information about an organism`s surroundings and itself. It processes this information and causes reactions in other parts of the body as well. It is made of neurons and other specialised cells called glial cells that help in the function of the neurons. The nervous system is divided broadly into two categories, the peripheral nervous system and the central nervous system. Neurons generate and pass impulses between and within the two systems. The peripheral nervous system is composed of sensory neurons and the neurons that connect them to the nerve cord, spinal cord and brain making up the central nervous system. In response to stimuli, sensory neurons generate and spread signals to the central nervous system, which then conducts signals back to the muscles and glands.
Asanas improve blood circulation, easing of muscle tension and the act of focusing the mind on the breath all combine to ease the nervous system. Long-term benefits include reduced stress and anxiety levels, and increased feelings of calm and wellbeing. Nerves from the brain and spine go to every tissue in the body and therefore the health of every tissue in the body depends upon the fitness of the brain and spine. The headstand causes an increase in circulation to the brain, which stimulates the brain`s nerve cells. This results in amplified vitality and improved brain functioning with increase in intelligence and memory.
Since the nerves from the spine reach to all the organs and glands of the body, a healthy spine obviously plays an important role in vitality and renovation. In fact, the spine is more critical to the well-being than the brain, since the brain is well sheltered by the cranium or skull bone. Where the spinal nerves leave the spine and pass through the inter-vertebral foramina is a very susceptible area. If a vertebra is slightly incongruous, it may cause the nerve to be `pinched` in the intervertebral foramina. The spinal nerves do not have guard against automatic damages as the brain does.
The ancient yogis fully understood the susceptibility of the spine and the tendency for slight spinal misalignments to occur. Thus the spine is kept flexible through various kinds of yoga asanas and there would be much less chance of spinal misalignments. Some of the asanas will even correct some minor misalignments of the spine. If the spine and its alignments are not maintained properly, it will deteriorate further and the spinal nerves will be increasingly impinged upon. This state further damages the condition of the organs and glands, until eventually their actual structure becomes unhealthy. This is called organic disease. At this stage, not only is their function impaired but their cells also die. Asanas are instrumental in preventing most of these diseases.
Impact of asanas is also seen to be positive on the human endocrine system as well. The endocrine system is a system of glands that involve the release of extra cellular signaling molecules known as hormones. The endocrine system is active in regulating metabolism, growth, development and puberty, and tissue function and also plays a part in determining mood. Asanas keep the mind calm and at ease. The field of study that deals with disorders of endocrine glands is endocrinology, a branch of the wider field of internal medicine, which has also supported the fact that yoga asanas have great beneficial effects on the particular system. The endocrine system is an information signal system much like the nervous system. The endocrine system mainly uses blood vessels as information channels. Glands located in many regions of the body, release chemical messengers called hormones into the bloodstream specific. Hormones regulate many functions of an organism, including mood, growth and development, tissue function, and metabolism. Yoga asanas regulate and control the secretion of hormones from all glands in the body. Even if one gland is not working, a noticeable loss of health can be experienced.
There are many disease specific asanas that cure the ailments from the very root. Yoga Asanas for diabetes, heart problems, nervous disorders, backaches and so on are widely practiced. However, yoga experts can suggest appropriate yogic exercises and kriyas that may heal the patient`s mind and body. It is important to note that yoga exercises for a particular patient are chosen according to the specific disease he/she is suffering from. However, all the yogic exercises work in cycle to provide good health. Asanas, Pranayama and meditation techniques when performed in a chronological manner with a specific purpose prove to be much more effective. Yoga Asanas teaches how to properly make use of infinite energy available in the universe and channelises it properly within the body. For perfect health, one should follow the eight-fold path of yoga or the Ashtanga yoga as enunciated by sage Patanjali in his Yoga Sutras.
Once the mind and body is rejuvenated by the practice of asanas, it is time to move further on the path of spiritual journey and move towards concentration, meditation and sadhana. Impact of asanas in human body systems can be used as complementary therapy in association with medicinal therapy. Yoga Asanas are exercises that are quite useful in treatment of many diseases and these exercises cure the root cause of disease irrespective of their symptoms. Progress in this realm of asanas requires immense faith and determination.
Three Doshas Of Ayurveda
Vatha is a combination of air and space.
Pitta is mostly fire with some water.
Kapha is mostly water with some ear
The three doshas in Ayurveda - vata dosha, pitta dosha and kapah doah, are invariably connected with life as it is found that the dead body and the other inanimate objects have none of the three doshas. As all of three doshas have their own significance and qualities, which are contrary to each other, a balance between all the three of them is required so as to maintain the equilibrium. Factors that create a balance between the tridoshas are healthy diet, regular exercise, fine digestion, and elimination of toxins.
Vata Dosha
Doshas are referred to as 'dynamic energies' and out of all three 'vata dosha' is specified to be kinetic energy. Vata dosha is said to initiate all forms of activity and motion in the body. It acts as a network of communication from tissue to tissue and cell to cell. It is responsible for perception, assimilation and reaction. Vata dosha is the basis of all the communication process in the body. All the motions, transportation and electromagnetic activities are controlled by vata.
Pitta Dosha
Pitta dosha is responsible for all types of transformations in the body. Pitta controls digestion of food as well as conversion of light rays that fall on the retina to electric impulses. It is mainly associated with the chemical reaction and changes taking place in the body. Pitta controls emotion like anger, fear and boldness. Pitta controls digestion of food, it is responsible for hunger, appetite and thirst. The functions of pitta are more physical compare to vata. There are mainly five types of pitta dosha. The quality of Pitta dosha' is most predominant during youth and adulthood. 'Pitta' reflects the dynamics of youth.
Kapah Dosha
Kapah dosha is the third important part of dosha. It is the cohesive energy in the body and it smoothes out problems and provides support when needed. If 'vata' is kinetic energy, then 'kapha' on the contrary is potential energy. Kapha is the principle of water and earth and is thus, heavy and moist. It is said that carbohydrates and fats can increase 'kapha' There are five types of kapha dosha, based on both anatomy and body function. 'Kapha' abnormalities lead to respiratory disease, feeble mindedness, weakness and lethargy.
Sapta Dhatus
Sapta dhatus are of following kinds:
• Rasa Dhatu – Plasma, lymph and chyle. Rasa provides nourishment to all other 6 dhatus.
• Rakta Dhatu – Hemoglobin in blood is the Rakta dhatu. It provides energy to all other 5 dhatus. This dhatu also provides complexion to the body.
• Mamsa Dhatu – Muscle tissues are Mamsa dhatu. This dhatu covers the body and provide body movement.
• Meda Dhatu – Adipose or fat tissues of the body. This dhatu collect and deposit the energy in the fat tissues of the body.
• Asthi Dhatu – The muscular system of the body is the Asthi dhatu. This dhatu bears the body and provide body movements.
• Majja Dhatu – Bone marrow is called Majja dhatu. This dhatu is responsible for providing nourishment and love. The structure of majja dhatu is also soft and smooth.
• Shukra Dhatu – Ovum, semen and sperm are considered to be Shukra dhatu. This dhatu is important for reproduction. Thus, this dhatu provides power to the reproductive strengths.
These Sapta dhatus hod the body and provide nourishment and strength to the body. There are some updhatus which are also equally important for holding the body. These updhatus include nails, hair, ligaments etc
The Gem stones and their Planetary Representations
• Ruby (Manikkam or Manek): Sun
• Pearl (Moti): Moon
• Red Coral (Moonga): Mars
• Emerald (Marakatam or Panna): Mercury
• Yellow sapphire (Pukharaj): Jupiter
• Diamond (Heera or Vairam): Venus
• Blue sapphire (Neelam): Saturn
• Hessonite (Gomedh): Rahu, the ascending lunar node
• Cat's eye (Vaiduryam): Ketu, the descending lunar node
It is a known fact that the positions of planets keep on changing so does the dasa and mahadasas of the planets. According to astrology the malefic effects of Planets can be balanced by the effect of beneficial planets when wearing Navaratna Jewelry.
List of Governing Planets in the Human Body:
Sun: The sun governs the general flow of energy throughout the body as well as around it (etheric, auric, energetic bodies that are our energy, but extend far beyond our physical bodies). The sun is an equal partner in heart function, circulation, vitality and overall healing.
Moon: The moon governs the fluid of the body. In the same way the moon influences the tides according to her orbit around the earth, the moon similarly affects the fluids in our bodies. Water retention, blood flow, digestive motion, and cellular moisture all respond to moon energy.
Mercury: Mercury governs mental functions and will equally influence both hemispheres of the human brain. It promotes clarity in intellect, creative thought as well as strategic calculations of the brain. Mercury also rules automatic body functions (breathing, blinking, etc) and works with the moon in digestive functions too.
Venus: Venus is a very sensual, tactile planet so it makes sense it will govern sensory organs. Venus plays her hand in pleasurable aspect of nourishment in that the planet rules taste, tongue, swallowing, the mouth and saliva. Sensory perception of touch is influenced by Venus and her relationship with the dermis & epidermis (skin). Venus also assists with the regulation of sweetness in the body (regulation of insulin, balance of sugars and carbohydrates in the body).
Mars: As it is the red planet, it will be easy to remember Mars’ influence on our red blood cells and natural oxidation in the body. Mars is also an assertive planet and is connected to procreative aspects of the body such as the function of sexual organs.
Jupiter: It’s an expansive planet, so it makes sense that Jupiter governs physical growth of the body. Jupiter also assists in elimination and influences excretion and clearing out of toxins. This is evident in Jupiter’s rulership of the liver and kidneys. On the whole, Jupiter has a protective energy and works to facilitate growth while inhibiting obstructions.
Saturn: This is the planet of control and structures, so it is logical Saturn would influence our own structures. Meaning, Saturn governs our bones. This planet influences the strength of our most basic inner stability in our skeletal systems. It plays a part in bone density, distribution of calcium and other fortifying vitamins. Saturn is also present in cartilage, teeth, nails, etc.
Uranus: Uranus governs the nervous system both on an individual scale and on a societal scale. Uranus also plays a role in respiratory function.
Bronchial tubes, lungs, diaphragm, cilia, trachea – are all affected by the influence of Uranus. Consequently, Uranus energy can be utilized to assist with soothing breathing malfunctions (bronchitis, emphysema, asthma).
Neptune: This planet assists in the function of most glands, particularly endocrine glands which play a role in the secretion of hormones. Endocrine glands include the thyroid, pituitary and adrenals – all of which are considered to possess highly mystical properties according to esoteric schools of thought. Neptune also lends a helping hand with the lymphatic system too
Pluto: This planet has powers of renewal, so it makes sense Pluto influences the body’s ability to rejuvenate, regenerate and heal. Pluto plays a role in healing by governing the various functions within the immune system. It governs constant birth and death on a cellular level too. Pluto is also connected to the body’s reproductive system.
Human body and Panchabhootas:-
2. Chidambaram Natarajar temple representing Akash (space).
3. Thiruvanaikoil Jambukeswarar temple representing Jalam (water),
4. Kancheepuram Ekambareswarar temple representing Prithvi (earth),
5. Thiruvannamalai Arunachaleswarar temple representing Agni (fire) and
6. Sri Kalahasti Nathar temple representing Vayu (wind).
People who wish to buy a land or construct a house or building must visit these temples and get the blessings of Lord Shiva and the Pancha Boothas.
Also people whose buildings have Vasthu defects must visit these temples and perform Pooja to get relief from their problems due to Vasthu defects.
Human body and Panchabhootas:-
The Five basic elements called Pancha Boothas are kept in a certain balance in the Universe and the body. The variation in this balance ends in natural disasters, and diseases in the body For example, t
he Human body is also made up of Panchabhootas;
the physical body with muscles and bones refers to Earth,
blood and other fluid in the body refer to Water,
the temperature of the body refers to Fire,
the oxygen and carbon dioxide in the body refers to Air, the Athma (Soul) refers to Space.
There must be a balance in the: Weight of the body- 1st element Earth, Water content in the body-2nd element Water, Heat or temperature of the body-3rd element Fire, Oxygen inside the body-4th element Air. If all the four elements are balanced then the man is healthy and his life span is extended for longer period.
On the other hand more weight- Leads to fat, Obesity, high B.P. and heart attack. Less weight leads to anemic and low pressure. The weight of the water content in a body is 60 to 65%.If more water or fluid is discharged from the body it leads to dehydration causing danger to the life.
The temperature of the Human body is being maintained at 98.4-degree F. If any unbalance is caused by the 2nd & Fourth element namely water & air then the body temperature may raise or go down. Either case requires medical treatment. Hence it is very much essential that weight, water content, temperature and Air in our body are to be maintained in correct propositions.
General rules for Asanas:
Follow the fixed hours for the practice of asanas
Keep the exercise room clean and airy
Spread a blanket or carpet on an even floor
Use comfortable and seasonable clothing
Avoid tight clothing like bra, langota etc.
Never apply pressure on any particular limb
Only regular exercises are beneficial
Always practice after the toilet
No practice during their menses for females
Avoid practice during the sickness
Always perform the exercise in a particular series
Practice the complimentary Asanas also
Inhale and exhale always through the nose
If possible, keep your eyes closed
Remain fully conscious
Never hurry during the practice
Always perform exercises in a rhythm
Follow pauses and use Shavasana
Avoid blocking the nasal passage
If possible take the help of a qualified Yoga instructor
Practice the higher stages asanas only after becoming thoroughly aware of the pros and cons
Practice according to your capacity and not just for the heck of it
Keep proper track of the breathing pattern in the final stages of asanas
Stretch or strain your muscle according to your physical capacities
One gets the feeling of happiness and a new vigour in the body; if you are not feeling then you must be erring somewhere
Adhere thoroughly the basic postures or primary positions
Following is the primary position of Pawanmuktasana:
Sit outstretched keeping both the knees together and the heel on floor
Keep the spine and the neck in the same line
Put the palms of the hands on the floor or on the blanket along with the waist, keeping the fingers outstretched
Apply pressure on the palm to maintain the balance of the trunk while the neck should lean backwards
Now closing your eyes get conscious towards the breathing
Mentally prepare yourself for the practice
Begin the exercise with open eyes
Always maintain a proper balance of the breathing pattern
Finally get back to the primary position
Get conscious of the affected limbs and the changes taking place there
INFORMATION OF NAVA RATNAS
Ruby/ Manik (Sun): This is normally red in colour. A hot stone and can be used for the development of soul force, to be used in summer months. It cures peptic ulcer, fever, rheumatism, gout etc. Its constant use may cause' boils, itch and insomnia The use of Ruby should be avoided by ladies as it destroys the body lustre. To be used in gold in third or ring finger of right hand on Sunday. Manik should be of about 3 or 5 grams in weight.
Pearl/ Moti (Moon): This is normally shiny white in colour. Pearl or Moti is used to remove the evil effects of Moon and it strengthens the mind force, increases good sleep and cures insomnia. It also gives good memory, cures uterine disorders, heart and eye troubles, also T.B., constipation, hysteria, pleurisy, etc. Pearl is very useful for ladies as it increases their beauty and facial lustre and will keep them ever young. Controls the rash temperament as it is a cold gem. It increases sexual strength and makes the conjugal life happy. Removes melancholy and increases fortune. Will protect from harm from others, inspires love and faithfulness and overall ensures a happy married life. It should be worn on 4th finger of right hand on Monday with silver. Weight should he 2, 4, 6, 9 grams. Being a cold stone it should be worn during bright nights.
Coral/ Povale/ Praval (Mars): This is normally red in colour. Coral ensures material happiness, recovery from diseases indicated by Mars such as fever, cough, bilious complaints, smallpox, chickenpox, headache, loss of vitality, piles, boils, measles, etc. In Hindi, the gem is called Moonga. It should be worn in silver or copper and he of 9, 11, 12 grams on Tuesday on 1st or 4th finger of right hand. It is a hot stone.
Emerald/ Pachu (Mercury): This is normally petal green or dark green in colour. Emerald or Panna is a hot gem. It increases intelligence and brain power, removes and cures fickle-mindedness, loss of memory, stammering, fear from souls and spirits, cools the harsh speech but reduces passions and sexual desires. Newly married couples should not use it as it impairs conjugal happiness due to reduction in sexual desires. It is also useful for curing diarrhoea, dysentery, gastritis, peptic ulcer, asthma, insomnia, heart troubles, etc. It should be used in gold of 3, 5, 7 or 10 grams on 4th finger of right hand on Wednesday.
Topaz/Pushkaraj (Jupiter): This is normally faint yellow in colour. Topaz or Pushkaraj is a cold gem. It increases the power of penetrating vision, increases wealth, unlimited prosperity, life security, protects ones from poverty, removes adversity, misfortune and melancholy. Topaz cures diarrhoea, gastritis, ulcer, rheumatism, jaundice, insomnia, heart troubles, impotency, gout, arthritis, pain in knee joints, etc. Topaz should be worn in gold, on 1st finger of right hand on Thursday. The weight should be of 7 or 13 grams.
Diamond/ Heera (Venus): Diamond or Heera is a hot gem. It creates goodness and removes evil and fearful thoughts in native. It improves financial conditions and blesses the native with comforts and peace of mind. Also cures diabetes, diseases of urine, of private parts, syphilis, skin and uterine diseases. It should he worn on 1st finger of right hand on Friday in gold or platinum. The weight should be 1/4 or 1/2 gram.
Blue Sapphire/ Neelmani (Saturn): This is normally faint or dark blue in colour. Sapphire or Neelmani is a very cold gem. They are yellow or blue in colour. Removes evil effects of Saturn. It should be tested before use. It brings wealth, name and fame. Also gives good stamina, longevity and security in life. Can improve fertility in a barren woman. Best suited for joy, love and happiness. It cures fainting, fits, virility, mental disorder, deafness and baldness. It should be used on 2nd finger of right hand in gold or panch dhatu on Saturday and the weight is 5 or 7 grams.
Hassonite/ Gomed (Rahu): This is normally reddish-chocolate in colour. Hassonite is the English name for Gomed which is cold in nature. It cures diseases caused by Rahu and Saturn. It also increases appetite, vitality, confers good health, wealth and happiness and all round prosperity. It should be used in silver on Saturday on 2nd finger of right hand. The weight should be 6, 11, 13 grams.
Cat's Eye/ Vaidurya/ Lasanya (Ketu): This is normally milky in colour. Cat's Eye or Lasanya is too hot in nature. Useful for eradicating evil influences of Ketu and diseases caused by Mars. Prevents unexpected mishaps of life, cures mania, paralysis etc. Saves from accidents and secret enemies. For businessmen, it is a miraculous result-giver stone. Bestows wealth by secret means like horse racing, gambling, stock and exchange market and speculations. It should he worn in gold on 2nd finger or 3rd finger of right hand. The weight should be 3, 5 or 7 grams.
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