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Yoga - a complete Study
- 1. Yoga
- 2. Yoga: Meaning And Initiation The term Yoga has its verbal root as Yuj in Sanskrit. Yuj means joining (Yujyate anena iti Yogah). Yoga is that which joins. What are the entities that are joined? In the traditional terminology it is joining of the individual self with the universal SELF. It is an expansion of the narrow constricted egoistic personality to an all pervasive, eternal and blissful state of REALITY
- 3. Pātañjala Yoga Pātañjala Yoga is one among the six systems of Indian philosophy known as Ṣaḍdarśanas. One of the great Rishis (Seer), Patañjali, compiled the essential features and principles of Yoga (which were earlier interspersed in Yoga Upaniṣads) in the form of ‘Sūtras’ (aphorisms) and made a vital contribution to the field of Yoga, nearly 4000 years ago (as dated by some famous western historians). According to Patañjali, Yoga is a conscious process of gaining mastery over the mind field (The Citta).
- 4. The scope of Yoga as portrayed in the Bhagavadgītā and Upaniṣads is far more comprehensive. As Swami Vivekananda puts it "It is a means of compressing one's evolution into a single life or a few months or even a few hours of one’s bodily existence". In general, there is a growth process due to interactions with nature in all creation It may take thousands and millions of years for this natural growth; that is the long, instinctive way in animals. Manas, endowed with discrimination power, conscious thinking faculty, the intellect (Buddhi) and well- developed voluntary control systems, aspires to accelerate his growth. Yoga is that systematic conscious process which can compress the process of man's growth greatly.
- 5. Round personality development Physical Mental Intellectual Emotional Spiritual
- 6. Yoga is a systematic process for accelerating the growth of an individual in his or her entirety. With this growth, one learns to live at higher states of consciousness. Key to this all-round personality development and growth is the culturing of mind.
- 7. Yoga – A State A process for elevating oneself through calming of mind Also the very states of higher, subtler layers of mind, Conceived as A creative power in man and that of the reality itself
- 8. Aims ❖ Control the mind ❖ To integrate the body – mind & souls ❖ Self realization by connecting one self to universal self ❖ To possess emotional stability. ❖ To integrate moral values. ❖ To attain higher level of consciousness.
- 9. Thus the aim of Yoga is Self-realization, to overcome all kinds of sufferings leading to 'the state of liberation' (Moksha) or ‘freedom’ (Kaivalya). Living with freedom in all walks of life, health and harmony shall be the main objectives of Yoga practice.
- 10. Yoga: Art / Science Yoga, also referred to as the ‘yogic science’ since time immemorial, in simple terms, can be defined as a study or practice of the mind, body, and spirit, which one undergoes to attain unification with the universe. This study or practice requires immense dedication and practice, and often requires a Guru-Shishya (teacher-student) alliance to reach any level of perfection. Yoga, as we all know, was first practiced some 5,000 years ago during the Indus-Sarasvati civilization which is now known as North India. Part of the appeal of yoga is its presentation as an art. The beauty of the human body and the form and geometry of different asanas are appreciated for their visual appeal. As artists use different media to present their ideas, the yogi uses her body as a means of expression.
- 11. The Science of Yoga Apart from the spiritual aspects, the physiological benefits acquired from yoga have recently had radical scientific understandings behind its workings. It is also moderate the surge and the production of chemicals in the body that affect us mentally, physically as well as psychosomatically. So, let's understand the science behind yoga that makes it so useful! Moderates Stress Hormones Secretes Antioxidant Enzymes Stimulates Parasympathetic Nervous System Improves Immunity Function Cures Addiction Enlarges the Brain Helps Stay in the Present
- 12. Streams of Yoga Karma Jnana Bhakti Raja The Bhagwad Gita speaks about the different streams of yoga considering the various aspects of an individual and using that to explore the truth of life.
- 13. Karma Yoga Karma Yoga is all about doing your action without expecting any outcome or fruits of the action. Bhagavad Gita mentions Karma yoga as one of the paths to purify the mind and ultimately leads to spiritual liberation. Karma or actions should be such that one’s dharma is like doing God’s work. •Perform your daily duties and responsibilities wherever it is required. Bring your spirituality and balanced approach to all your daily actions. Try to make it a part of your daily living. Ways to inculcate karma yoga in our modern day life:
- 14. Karma Yoga Karma means any action which is physical or mental. Karma yoga is welfare activity, performed selflessly, unattached and silently. Karma yoga is also an art of ‘working in relaxation’ with total ‘ Awareness ’. Our actions are classified into three, namely Tamas, Rajas and Sattva. • Tamas - This is the darkness and the crudeness in man. It is born of ignorance and the cause of delusion. It binds us through recklessness, laziness and sleep. • Rajas - This is full of passion and is born out intense desire and attachment. It binds the us through attachment with action. • Sattva -This is pure, without impurities, illuminating and free from sickness. It binds us through attachment with happiness and knowledge.
- 16. Karma Yoga offers us three methods towards achieving the goal First step: This is to destroy the Tamas and remove the resistance to action, both physical and mental. Second step: This is to overcome the problems of Rajas, manage the most difficult situations as fire-fighting with ease and not get lost. Third step: This is to resolve all conflicts that arise on our way towards achieving the goal.
- 17. RAJA YOGA • Raja means King. • Raja yoga is the path of discipline and practice with will power. • The main texts of this tradition are yoga sutra of Maharshi Patanjali. It is also known as Ashtanga Yoga (The eight-step yoga) because it is organized into eight parts: • Yama – Self control • Niyama - Discipline • Asana - Physical exercises • Pranayama - Breathing exercises • Pratyahara - Removal of the senses from external objects • Dharana - Concentration • Dhyana - Meditation • Samadhi - Complete realization
- 18. Swami Vivekananda says that “We are the makers of our own destiny”. We have been given the freedom to choose either to make or damage ourselves. If we use this freedom of will, the power of intelligence and discrimination for development, we ‘make’ ourselves. And if we misuse, there is decline and we ‘damage’ ourselves. We all possess that “will” power as a manifestation of that freedom is in ourselves. Thus, Raja Yoga is to use that will power and elevate ourselves.
- 19. BHAKTI YOGA The term Bhakti comes from the root 'Bhaj', which means 'to be attached to God'. Bhakti yoga is a devotion and it is focused on the cultivation of love and devotion towards the God. The origin of Bhakti can be seen in the Upanishads, specifically the Shvetashvatara Upanishad. The Bhagavad Gita, The Puranas and Narada Bhakti Sutra are important scriptures that explain the philosophy of Bhakti yoga. Lord Krishna explains the quality of Bhakta in Bhagavad Gith that: advesta sarva-bhutanam maitrah karuna eva ca nirmamo nirahankarah sama-duhkha-sukhah ksami || 12.13|| One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence are in agreement with Me-he is very dear to Me.
- 20. Bhavas in Bhakti Bhavas or feelings are natural to human beings and so these are easy to practice. There are five kinds of bhava in Bhakti. • Shanta Bhava: The devotee is shanta or peaceful. He does not jump and dance. Bhishma was a Shanta Bhakta. • Dasya Bhava: It is about being a servant of god. Lord Hanuman was a Dasya Bhakta. He had Dasya Bhava, servant attitude. • Sakhya Bhava: God is a friend of the devotee. Arjuna had this Bhava towards Lord Krishna. They both used to sit, eat, talk and walk together as close friends. • Vatsalya Bhava: The devotee looks upon God as his child. Yashoda had this Bhava with Lord Krishna. The devotee serves, feeds, and looks upon God as a mother does in the case of her child. • Madhurya Bhava: This is the highest form of Bhakti. The devotee respects the Lord as his lover. This was the relation between Radha and Krishna. The devotee and God feel one with each other and still maintain a separateness in order to enjoy the bliss of the play of love between them.
- 21. Jñana Yoga It is the Intellectual path or the Knowledge of the self. The goal is to inquire deeply into truth through questioning, meditation, and contemplation until we find that knowledge. It involves a shift in perception. Everything you know, think, believe, or feel will be questioned. It is said to be the most difficult path because it uses the mind and intellect to go beyond and to realize that they are one with the universe. Ways to inculcate Jñana yoga in our modern day life: 1. Hearing, educating & learning about the sacred knowledge of the Vedas and Upanishads to achieve a deep understanding of the knowledge. 2. Reflecting, thinking & contemplating about the teachings mentioned in the Vedas,Upanishads, and the Gita.
- 22. ❖ Shravana is hearing or listening to the sacred knowledge in the ancient Vedic texts of the Upanishad. Usually, a teacher or guru will guide the yogi through discussions on the philosophy of non-dualism. In this stage, the student should read and study the Upanishads and achieve a deep understanding of the concepts of Atman and Brahman and the philosophy of non-dualism. ❖ Manana is thinking and reflecting on these teachings of non-duality. The student is expected to spend many hours thinking and contemplating on the various ideas of Svadhyaya and Sravana. ❖ Nididhyasana is the constant and profound meditation on the inner Self. This involves meditation and reflection The first step to Jnana yoga is:
- 23. INTRODUCTION TO ASHTANGA YOGA In Sanskrit "Ashta + anga" is ashtanga. "Ashta" means Eight and "Anga" is limbs so it means Eight Limb path, Ashtanga yoga is based on Yoga Philosophy of Patanjali.
- 24. Yama – The five social ethics / Moral Code •Ahimsa - Non-violence in action, speech and thoughts •Satyam - Truthfulness in intention, remaining established in the higher truth •Asteya - Non-stealing •Brahmacharya - Continence / Celibacy •Aparigraha - A principle of non-hoarding or non possessiveness
- 25. Niyama (Personal Disciplines) •Shoucha - Purity •Santosh – Contentment & Happiness •Tapa - Endurance •Swadhyaya - Self study •Eshwar Pranidhan - Dedication
- 26. Asanas An asana is a body posture, originally and still a general term for a sitting meditation pose Modern term is provided as exercise to any type of position adding reclining, standing, inverted, twisting, and balancing poses The Yoga Sutras of Patanjali define "asana" as “ a position that is steady and comfortable“
- 27. Pranayama : Proper regulation of life force (Prana) through certain breathing techniques. "Pranayama is control of Breath". "Prana" is Breath or vital energy in the body. On subtle levels prana represents the pranic energy responsible for life or life force, and "ayama" means control. So Pranayama is "Control of Breath". One can control the rhythms of pranic energy with pranayama and achieve healthy body and mind. Patanjali in his text of Yoga Sutras mentioned pranayama as means of attaining higher states of awareness, he mentions the holding of breath as important practice of reaching Samadhi.
- 28. Pratyahara A mental preparation to increase the power of mind.
- 29. A mental preparation to increase the power of mind. Pratyahara is a Sanskrit term, generally translated as "withdrawal of the senses." It is the fifth limb of Patanjali’s eightfold path of yoga, believed to be a vital preliminary step before the more advanced practices of dharana (concentration) and dhyana (meditation). The term is derived from two Sanskrit roots; prati meaning "against" or "withdraw", and ahara meaning "food" or referring to anything we take in from the outside. As such, pratyahara can be understood as gaining control over or withdrawing from any external influences. The practice of pratyahara is considered to be an important bridge between the external focus of the previous limbs of yoga, such as asana (postures) and pranayama (breathwork), and the internal focus of the subsequent limbs.
- 30. Dharana : Concentration of mind on one object and its field. Dharana is the sixth of the Eight Limbs of Yoga as described by Patanjali in the Yoga Sutras. It refers to concentration of the mind. Practicing dharana involves fixing the mind on a particular object — either external (such as an image or deity) or internal (such as a chakra). Dharana is a Sanskrit word which means "concentration." Practicing dharana leads the practitioner to dhyana, which is the next stage of Ashtanga yoga. Dharana is the practice of concentrating on a particular subject, and dhyana is the state in which total concentration is achieved. This eventually leads to the eighth limb, samadhi, which is the deepest stage of concentration.
- 31. Dharana : Meditation With drawing mind from all external objects and Focusing it on one point and meditating on it. Practicing Dharana helps to focus and quiet the mind on our way to meditation. It gives the mind something to chew on while quieting the rest. Practicing Dharana helps us to become more aware of our mind throughout the day. Especially when we are experiencing strong emotions in life, Dharana can help to balance these feelings and we can find a place of rest.
- 32. Samadhi Samadhi is the last stage of the octa-partite discipline that is Ashtanga yoga. Samadhi refers to the complete stilling of the mind that allows the individual to be unified with the cosmic. In this stage, the yogi is completely detached from the material, and focused solely on the merging of his or her consciousness with a greater spiritual power.
- 33. Samadhi is the eighth and final step on the path of yoga, as defined by Patanjali’s Yoga Sutras. The term is derived from several Sanskrit roots; sam meaning "together" or "completely," a meaning "toward" and dhe, meaning "put." Direct translations vary, and interpretations range from "bliss" to "liberation" and even "enlightenment." In yoga, samadhi is considered to be the state in which individual and universal consciousness unite. It is a blissful form of total meditative absorption, reached once the practitioner has moved through the preliminary steps on Patanjal’s eightfold path.
- 34. Thirumoolar’s Ashtanga Yoga Yogi Thirumoolar is a Tamil yogi who is one the main 63 Nayanars and one of the 18 Siddhars. Who is he? Thirumoolar has authored this seminal yogic text called Thirumandiram which consists of 3000 verses, and it forms a part of the key text of the Tamil Shaiva Siddhanta. This is considered one of the best and most important scripture in Tamil language. As most scriptures and literature are like advice and teachings sage Thirumoolar’s writings are more of his own experience and the verses are written in a way as if he is talking to you directly. He is one of the true yogis who explains his own journey and experiences of Ashtanga yoga, which he describes as Siva yoga. His teachings of yoga and the reference to its therapeutic benefits is more detailed than any other yogis including sage patanjali and any other scriptures in yoga.
- 35. Thirumandiram is comprised of nine Tantras. The nine Tantras consist of various aspects of human life. Tantra three explains in great details about Ashtanga Yoga, the eight limbs of yoga path. No other yogic literature or yogis has explained so much detail about the therapeutic effects of the yoga practice. In many sutras he elaborates how regular practice of Ashtanga Yoga helps balance all three elements in our body, preventing and curing various ailments in our body and mind.
- 36. 1457 ❖ Transcending all the senses step by step and progressing on the right direction ❖ The sadhakas meticulously practice the disciplines of yoga and install themselves in a motionless state like the strongly fixed wooden post. ❖ By this, they are enabled to experience a higher state of absorption in which one cannot feel pleasure or pain while being rubbed or brandished. ❖ For such yogis, there is the possibility of merging with Siva.
- 37. 1458 ❖ Except for those who are able to realize the phenomenon of subtle time (yogic time) which spans from a fraction of second to multiples of aeon, Siva will not subject Himself to be realized by those who are seeking Him outwardly for aeons and aeons. ❖ Even though Vishnu who is reposing on the ocean of milk and Brahma tried their best to know Him for a very long duration spanning an aeon, He is not known by them. He is at the point of apex inaccessible to exterior efforts.
- 38. 1459 ➢ Just like the pleasant fragrance gets associated with flower when it begins to unfold, even so the fragrance of Siva (eight specific qualities of Siva) descends and get stored within the mature soul. ➢ Being in a settled and subdued state like a painted picture, those who are able to realize His real nature by experiencing his inner developments occurring through yoga are comparable to the wooden post which exudes the fragrance of civet after it has been rubbed by the civet cat. Such yogis breath out the fragrant qualities of Siva.
- 39. 1460 ❖ You proclaim that you have become the liberated souls. ❖ But actually you are not liberated, since you have not realized what is to be essentially realized. ❖ Just like the fragrance gets mingled with flower, even so Lord Nandi is mingling with each and every soul. ❖ Fixing your mind on such Lord, meditate deeply and make your mind to be in a settled and quiet state. ❖ Through such disciplines, your inner darkness (mala) which is the primal seed for the repeated past births will be dispelled completely. (Such removal of mala ensures liberation. ❖ Then only you can claim that you have attained liberation).
- 40. 1461 Through the study of grammatical works, literature and the works dealing with 64 sciences, the repeating births which take place because of the abhorable bonds would not stop to occur. (Through the grace of Guru) I have known the exact technique of putting an end to the repeating births. It is the yoga technique of piercing through the spheres of moon, fire and sun and transcending them one by one.
- 41. 1462 I. If it is done with true involvement and diligence, then the doer will become the rich experiencer of inner developments. II. If it is done ardently, then the doer will be blessed with the fitting instruction of the maha vakya (tat tvam asi). III. If it is done arduously, then that practice itself will be ranked with true penance. IV. If it is done with sincerity and devotion, the doer will become the one, competent to live in the abode of Siva.
- 42. 1463 Just as there is fire heating the body of flesh, even so there is Siva, the Supreme Lord pervading the worlds and keeping them in order. If the sadhakas meticulously worship Siva who showers his grace upon the entire world, they cannot be born again. If they perceive Him through yoga, He would merge with them effecting a total oneness. If they neglect such disciplines, such negligence would set a way for falling into the hells.
- 43. 1464 How many thousands of righteous rulers and ascetics who had the powers to get themselves immortalized have died in this world (without knowing the exact path of yoga)? Siddhas, Devas and the three Gods (Brahma, Vishnu and Rudra) — all of them keep themselves devoted to Siva, holding the view that Siva is the only Lord worthy of great adoration.
- 44. 1465 For a common type of yogi, there are three sub-divisions in the path of yoga — yoga in yoga, yoga with kriya and yoga with charya. Yoga with charya in which there is no place for self-centered and worldly ambitions will lead to yoga-kriya. This kriya will lead to yoga in yoga. For a foremost type of yogi, there is one more division known as yoga with jnana. Having known this, I remain devoted to exact path leading to the direct vision of the sun of pure consciousness.
- 45. 1466 With regard to the initiation pertaining to yoga, there is samaya-diksha meant for diverse practices motivated to diverse fruits. Visesha diksha is related to eight steps of yoga. Nirvana diksha is meant for the unfolding of supreme consciousness and for the vision of Para. Abhisheka diksha is for the attainment of eight resplendent siddhis.
- 47. Samadhi Pada Samadhi is a state of direct and reliable perception Samadhi is the main technique the yogi learns by which to calm the workings of the mind Whereafter kaivalya, the isolation of 'the seer' from the impurities of the mind, is attained. The seer is established in his own essential and fundamental nature. In other states there is assimilation (of the Seer) with the modifications (of the mind).
- 48. Sadhana Pada Sadhana is the Sanskrit for "practice" or "discipline," aiming at discriminative discernment, to discern the Seer (consciousness) from its objects and the hindrances. Here the author outlines two systems of Yoga: Kriyā Yoga and Aṣṭāṅga Yoga . Kriyā Yoga in the Yoga Sūtras is a preparation for Aṣṭāṅga Yoga (with three special elements of the Niyamas (2nd limb) Tapas - Austerity Svādhyāya - Self-study Of The Scriptures Īśvara Praṇidhāna – Devotion To God Or Pure Consciousness
- 49. Ashtanga Yoga 1. Yama - restraints or ethics of behavior 2. Niyama - observance 3. Āsana - A physical posture in which one can be steady and comfortable. 4. Prāṇāyāma - control of the prana (breath) 5. Pratyahara - withdrawal of the senses 6. Dhāraṇā - concentration 7. Dhyāna - meditation 8. Samadhi - absorption
- 50. Vibhuti Pada Vibhuti Pada (56 sutras). Vibhuti is the Sanskrit word for "power" or "manifestation". In chapter 3, the last three limbs of Aṣṭānga Yoga, known as samyama, are outlined:
- 51. Kaivalya Pada Kaivalya Pada, means Kaivalya, "isolation", of the Seer from the contents of the mind so it is no longer disturbed by the movements of the mind. It stands for emancipation or liberation, and is used where other texts often employ the term moksha (liberation). The Kaivalya Pada describes the process of liberation and the reality of the Seer.