॥२॥ साधनपाद - 2. Sādhana Pāda - Practice
results: 41 - 50 of 55 from chapter 2
2.41 : सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च॥४१॥
- 41. Sattvaśuddhi saumanasyaikāgryendriyajayātmadarśana yogyatvāni ca.
- When the body is cleansed, the mind purified and the senses controlled, joyful awareness needed to realise the inner self, also comes through.
With cleanliness the body becomes the temple of the seer and feels the delight of self-awareness. When the consciousness is cheerful and compassionate, the seeker becomes ready to receive the knowledge and vision of the soul.Practicing the purity of thought, word and deed will bring about all the benefits listed in the sutra. Even if you resolve to be pure, celibate and honest just for one day, your benefits will make you repeat the experiment often. Upon the purification of the mind, one attains cheerfulness, one-pointedness, sense control, and fitness to perceive the self. In this sutra we learn the benefits of the purification of the mind. Cheerfulness of the mind is attained when the mind gives up the obstacles of arrogance, pride and attachment, and becomes aloof toward the body and material possessions. State of depression is the farthest from the mental state of a yoga practitioner who, because of his discipline, is healthy of body and mind. A lot of western psychoanalysts have committed suicide.. A true yogi and a healer is never in depression. Discriminating aspect of intelligence is refined; disposition is suffused with wellness; distractions are eliminated; and the yogi is in control of the senses instead of the other way around. These attributes grow and flourish in the mind which is prepared for the grace of revelation of the Self. Athmadarshanam refers to the revelation of the core shorn of subjective layers of perception. The word revelation signifies that this is not knowledge that can be gained by methods of knowing. This is knowing itself, a presupposition to knowledge, which shines on methods and the resultant object-oriented learning. The mind has to be in a state of clarity and readiness to accept the image. Immersion in day-to-day life keeps you away from recognizing the core. Suddha Manas or Sattvic mind (pure mind) and Asuddha (impure) Manas or the instinctive mind or desire-mind as it is called are the two kinds of mind according to Upanishadic teaching. There is the lower mind filled with passion. There is the higher mind filled with Sattva (purity). There are two minds. You will have to make it into one-Sattvic mind only-if you want to meditate. It is through the higher or Sattvic mind that you will have to control the lower or instinctive mind of passions and emotions. A Sattvic mind like solitude, silence, simple living, high thinking, study of spiritual books, philosophical discussions, concentration of mind and company of Sadhus, Mahatmas and Sannyasins. A stainless mind can be judged through speech, face and eyes. Through these expressions, the opinion can be formed whether a person has stainless mind. Higher desires, noble aspirations, lofty ideals, true religious feeling, mercy, sympathy, pure unselfish love, devotion, Vichara (Atmic enquiry), inspiration, genius-all come from the higher, pure Sattvic mind. Suddha Manas (pure mind) is Brahman itself. It is an embodiment of purity itself. A sharp, subtle, one-pointed, Sattvic (pure) mind is needed for Atma-Vichara (enquiry into Atman or the Supreme Spirit) and study of Upanishads. A gross mind or practical (Vyavaharic) Buddhi with selfishness and lust is absolutely unfit for Vichara and philosophical ratiocination. Selfishness clouds understanding. Selfishness is the bane of life. The mind of a worldling is ever ready to absorb sexual thoughts. It cannot imbibe subtle, philosophical ideas. It is callous and cannot vibrate properly to take in philosophical ideas. You can drive a nail in clay, but not in a stone. The mind has to be purified by Nishkama Karma, Japa, Pranayama and other spiritual Sadhanas. Mind is compared to a mirror. If the mirror is dirty, you cannot see your face clearly. Similarly, if the mind-mirror is dirty (full of Mala, impurities-Kama, Krodha, Lobha, etc.), you cannot see God clearly; you cannot see the Self clearly. The light of Brahman cannot shine efficiently. Clean it up with effort daily, through spiritual Sadhana, meditation, strenuous Nishkama Karma Yoga, devotion, etc. You will realise God. Sattvic minds and Rajasic minds move in diametrically opposite directions. A Rajasic mind likes crowded cities, much talking, luxurious life, low thinking, the company of women, study of romantic novels, eating dainty dishes and selfish works. Instinctive mind is the lower, impure Kama Manas with desires, passions and appetities. The vast majority of persons have this instinctive mind only. Even the so-called civilised and educated persons live on the plane of the instinctive mind. Their senses are very sharp and acute and they run after more refined things for their sense-gratification. They identify themselves with the physical body and the senses. They have no idea of the subtle Atman which is entirely distinct from the body and the Indriyas. Their 'I' is the physical, gross body only though they know that there is a mind. Sattvic mind unifies. Instinctive mind separates and divides. Voice from the instinctive mind will mislead you. Purify the mind and hear the voice of conscience (Sattvic mind). You will have to develop the Sattvic part of the mind by annihilating the lower, impure, instinctive mind. If the lower mind is done away with through the higher mind alone, then only will you have eternal happiness and peace. Then alone will you attain Moksha, supreme knowledge and perennial bliss. Slay this mind through constant Vichara and meditation. Purification is the first part of Yoga. When purification is over, the natural tendency of the mind is to go towards liberation, Moksha.
༺ ࿘ ॐ ࿗ ༻
2.42 : संतोषादनुत्तमसुखलाभः॥४२॥
- 42. Saṁtoṣādanuttamḥ sukhalābhḥ.
- From contentment and benevolence of consciousness comes supreme happiness.
Santosha literally means "contentment, satisfaction", it is included as one of the Niyamas by Patanjali. By contentment, supreme joy is gained. We need to understand the difference between contentment and satisfaction. Contentment means neither to like nor dislike whatever we get in life, just be contented. Cessation of desires is a requirement for transcendental happiness. An ascetic travels in the opposite direction because his objective is not survival but a knowledge of the Self. His objective is to clear the mind. He gradually reduces his needs and forces his body to acclimatize to less and less dependence on the environment until he is a minimalist. Freedom from needs leads to a sustained sense of relaxation. Imagine you being suffused with that feeling while you are free from needing anything. Santosha as contentment, means accepting one's circumstances. It is a as the lack of Trsna (craving) and desiring only that which is necessary for one's life. It is an attitude of contentment, one of understanding and accepting oneself and one's environment and circumstances as they are, a spiritual state necessary for optimism and effort to change the future. Santosha is a state of inner peace. Yoga Darshana, defines contentment as the inner state where, "exists a joyful and satisfied mind regardless of one's environment, whether one meets with pleasure or pain, profit or loss, fame or contempt, success or failure, sympathy or hatred". As intent, Santosha is doing one's best and accepting the results of one's efforts. As inner state, it is contentment that combines with and works with other virtues such as Asteya (non-coveting, non-stealing), Aparigraha (non-hoarding, non-possessiveness) and Daya (compassion for others). As outward expression, Santosha is the observed "serenity", of being “totally satisfied, not desiring anything other than the fundamental". Santosha is rooted in the desire to avoid anything negative to self, to others, to all living beings and to nature. It is not the state of abandonment or being without any needs, rather the state of neither taking too much nor taking less than what one needs, one of contended optimism. It is the habit of being able to accept circumstances one finds self in, without being upset, of accepting oneself, and of equanimity with others who are balancing their own needs as they share what they have. Santosha is also abstaining from taking and consuming something to excess, even if its appearance makes it tempting. In cases the environment is one where one is forced to listen to a painful speech or someone's anger, Santosha is the serenity of accepting it completely as an instructive and constructive message, understanding the other, then detaching oneself and patiently seeking reform and change in one's environment. Adi Shankarachaya, in verses 521-548 of the text Vivekachudamani (The Crest-Jewel of Wisdom), states that Santosha is a necessary virtue because it frees a human being from the compulsions of all bondage, manipulation and fears, whereafter he can "dwell according to his will", do what he thinks is right, pursue his own calling wherever, whenever and however he wants.
Santosha is the inner state where, "things neither distress him nor elate him much, nor is he attached to or repelled by them; in his own Self he ever joys, the Self is his rejoicing; altogether contented by the essence of uninterrupted bliss; with Santosha (contentment), he knows his Self – the Eternal, he is free from bondage, he is delighted no matter what, his life is victory; he moves where fancy leads him, unconstrained; he sleeps by the river-bank or the wood, his couch is the world; he moves in paths where the beaten road has ended; he then is one delighting in the supreme Eternal"
Santosha (contentment) is the highest heaven, santosha is the highest bliss. There is no higher experience than santosha. When one draws away all his craving desires like a tortoise drawing in all it limbs, then the natural resplendence of his soul soon manifests itself. When one does not fear any creature, nor any creature is frightened by him, when one conquers one's cravings and aversion, then is one said to behold one's soul. When one, indeed, in word and thought, seeks to injure nobody and cherishes no desire, one is said to attain Brahman (consciousness-bliss). — Shanti Parva, Chapter 21
To the man of knowledge, all that is perceived, there is both Sat and Asat. To him, this all is both the end and the middle. This truth is in all the Vedas. Then again the highest contentment (Santosha) rests upon Emancipation, which is absolute, which exists as the Soul of all mortal and immortal things, which is well-known as Universal Soul, which is the highest object of knowledge, which is everywhere, which is in everyone and everything, which is full, which is perfect intense happiness, which is without duality, which is the foremost of all things, which is Brahma, which is Unmanifest and the Cause also, from which the Unmanifest has sprung, and which never deteriorates. Ability to sense beyond the senses, the ability to forgive, and the ability to abstain from craving superficial desires – these together are the causes of perfect, intense happiness. — Shanti Parva, Chapter 270
Craving is an intense, ever-expansive compulsion to hoarding material possessions, an addiction for something or someone, and a state where the person accumulates the target of his greed or lust while ignoring dharma. We crave for what we cant have .Some people crave for faalthu sympathy or appreciation.. Contentment is the opposite state, free from cravings that create bondage and dependence, an understanding of the minimum he needs and alternate ways to meet those needs, thus liberated to do whatever he wants and what feels right, proper, meaningful to him. Contentment is the fountainhead of happiness. The richest people are not those who have the most, but those who need the least. When you run after happiness, you run away from contentment. Happiness is FREE. It is about filling up the space deep inside, or gratification of the soul. It is about equilibrium or dynamic balance between your spirit, mind and matter. For life is a combination of spiritual, intellectual and physical aspects. Santosha is sleeping well at night, because you have a clean conscience – for you have never stitched up anybody. Because you have a sense of accomplishment in managing the pieces of your day and feel like a winner. Because you have run your own race . You have no need to over analyze and then declutter your mind or tonsure the past with booze and drugs. Santosha is the ability to say NO and pull the plug. Ability to cast a shoe aside that does not fit. Being graceful , mature and poised while doing this. It is responding to life proactively , not reacting. It is the inherent ability to play a bad hand well. It is hope in defeat, faith in your abilities. Kindness, generosity, patience, tolerance, humility, fairness , helping others to grow and reach their potential -- all create santosha. Material greed to fill up the hole in your life and psyche deprives you of santosha. Inability to see your own assets with pride, inability to see the positive , taking things personally, hypersensitivity, dwelling on nasty remarks. inability to move on after grieving, seeing only problems—no possibilities, being mired in self pity, lack of grace under pressure, negative revengeful thoughts, expecting too much, concentrating on what you don’t have, breaking your own word to yourself consistently, addicted to emotional drama, hysteria and cynicism, being happy at the expense of anothers deep unhappiness, inability to adapt and CHANGE to the new order, remaining vulnerable and unhappy in the unfamiliar zone, sweating the faalthu small stuff, short selling yourself, bowing to precedent, allowing criticism to shake your confidence, inability to make peace with your past, living life on other’s terms, ALL take you away from santosha.
༺ ࿘ ॐ ࿗ ༻
2.43 : कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः॥४३॥
- 43. Kāyendriya siddhiraśuddhikṣayāt tapasḥ.
- Self-discipline (tapas) burns away impurities and kindles the sparks of divinity.
Self-discipline destroys all impurities, perfecting the body, mind and senses, so that consciousness functions freely and accomplishes divinity. By austerity, impurities of the body and senses are destroyed and occult powers are gained.The word Tapas is derived from the root Sanskrit verb ‘tap’ which means ‘to burn’, and evokes a sense of ‘fiery discipline’ or ‘passion’. In this sense, Tapas can mean cultivating a sense of self-discipline, passion and courage in order to burn away ‘impurities’ physically, mentally and emotionally, and paving the way to our true greatness. By mental tapas, we can burn away past impressions and phobias ( soul samskaras). By verbal tapas, we control speech. Tapas involves some pain. There is no elevation of consciousness without pain. However, when this pain burns away impurities then we feel joy. Sometimes we can bring happiness to others by a little pain to ourselves. If censure upsets us and praise makes us happy, we are not strong yet. As early as the Vedic texts, practice of tapas was required for anyone undertaking a vedic sacrifice, jajna. The practice of austerity removes the covering of dirt , ashuddhi (in the form of tamas and rajas) from the body and the yogi can attain siddhis or mystical powers such as clairvoyance etc. Practicing tapas can take the form of putting the body through hunger, thirst and not falling for cravings. One can control sleep, do fasting or observe strict celibacy. Tapas may also include practice of pranayama and asana. Patanjali emphasizes the practice of tapas as a means to eliminate all the impurities – physical, mental, emotional etc. Tapas denotes , self discipline , penance, vrat , meditation and a spectrum of practices ranging from asceticism to inner cleansing . Tapas practice often involves solitude. The term evolves to also mean "to suffer, to mortify the body, undergo penance" in order to "burn away past karma" and liberate oneself. In yoga tapas includes self-discipline, meditation, simple and austere living or any means of inner self-purification. Tapas in yoga is a means for perfection of the body and the organs through the lessening of impurities" and a foundation for a yogi's pursuit of perfection. The goal of tapas is to help focus the Brahmachari on meditation, observation of reality, reflection and spiritual rebirth. In India before going on a pilgrimage ,the pilgrims observe vrat.- a self resolution. It is about accepting some rigid self discipline and sticking to it. People when they want to even turn over a new leaf , do a vrat as a ritual. It is a thousand times more stronger than a bullshit new year resolution. This is always a goal in mind. It is about harnessing your meandering mind , which aids self focus to awaken your dormant powers within. Vrat has been given pride of place in Sanatana Dharma. You don't harm anybody by doing your Vrat. The practical aspect is linked a lot to regulation of diet or even abstaining from sex , rather some type of austerity. It has a spiritual tinge and hence it sends a message to an onlooker about how resolute you are in achieving your goal, that you are firm as a rock and unwilling to surrender to destiny--that you plan to forge the hinges of your destiny on your own terms. Non-violence, love, truth , unselfishness, sacrifice, grace, honesty form the warp and weft of this vrat fabric. Optimism , courage , perseverance , contemplation and fortitude form the fibre. The pilgrims have to observe a 41 day VRAT or penance , before they go to the temple . There are no cheaters. Nobody monitors, as it is about your own mind cleansing. For 41 days the pilgrims abstain from sex, alcohol, cigarettes, non-vegetarian food, foul language and lack of discipline. They have to wear black cotton clothes, be barefooted ( in preparation for a steep forest mountain trail trek ) and cannot shave or cut their hair, to remind them of their vrat and their determination keep away from worldly objects of pleasure, and NOT to hurt the feelings of others. They have to bathe twice a day and visit the local temple to offer prayers. They sleep for 41 days on the floor without pillows. Sabarimala pilgrimage is a great leveller. Vrat is all about steadfastness in purpose. Nothing can bar the way of such a determined soul--never mind that the whole world is against you..Think of Tapas as that little flame inside of you that motivates you and keeps you on track with anything of importance in life. It makes you floss when you don’t feel like it. That inner fire motivates you to make changes when you know you need to. Without Tapas, we probably wouldn’t bother to do the “hard” things in life, and therefore to make any sort of progress, especially when embarking on the spiritual path
By Truth can this Self be grasped,
by Tapas, by Right Knowledge,
and by a perpetually chaste life.
— Muṇḍaka Upaniṣad, 3.1.5-6 - - 5000 BC
In yoga practice, tapas is the heat that is generated as our internal purification, like the process of purifying gold.
༺ ࿘ ॐ ࿗ ༻
2.44 : स्वाध्यायादिष्टदेवतासंप्रयोगः॥४४॥
- 44. Svādhyāyādiṣṭadevatāsaṁprayogḥ.
- Self-study leads towards the realisation of God or communion with one's desired deity.
The word "ishta" means desired or preferred and "devata" means a deity. Ishta Devata thus refers to one’s deity of choice. The ishta devata deity can be visualized when a mantra to the deity is chanted with total devotion and ardor. The necessity to visualise God as an object, or an ishta devata, arises on account of the difficulty of the mind in transcending space and time ( mere Sanskrit language knowing halfwit indophiles wont understand quantum physics inherent in Vedas) . Halfwits cannot understand this concept. In Hinduism we are given a free choice on what we want to focus our mind on . We are not armtwisted to focus our mind on a man bleeding to death on a cross. Muslims make fun of Hindus as being idol worshippers. What do they know ? Allah is a straight lift from brahmAn. Ishta Devta can be find out from your horoscope alone. Though in modern times ishtadevata is your free choice.The ishta devata becomes, for our purposes, a conceptual ideal that we have placed before us, on which we foist all the greatest qualities of God. We consider the ishta devata as an all-pervading essence concretised in one form. Shallow minded people who do not understand the essense of meditation , will never understand why Hindus worhsip idols, though our god is brahmAn ( the morphogenetic consciousness field ) which cannot be picked up by the 5 senses . Kula Devata is the God/Goddess worshipped by the family, by tradition. This Kula Devata is the God to whom the family would do prayer before any auspicious occasion is done at home: like marriage, upanayan sanskar etc. Kula Devata cannot be substituted by Ishta Devata as Ishta Devata can be specific to each person, even in a family. Ishta Devata is the personal Deity who will guide the soul to its real home- Moksha. You need to necessarily search through your aged relatives to find the Kula Devata.An ishta devata is our own God, whom we worship and adore. Though theoretically it is conceded that God is everywhere, the mind cannot conceive this everywhereness. Even when we agree that God is everywhere, the idea of God being everywhere will be a kind of externalisation of form. Even if we think of God as the universal Virat Himself, when we think of the Virat, He will appear to be an object which we are cognising. Remembering the deity and internally building a relationship with (or through) them is considered essential to the yogic practise. Within the Advaita schools it is held that the human mind needs a concrete form to understand the divine that ultimately can never be defined. Just as one can understand the abstract concept of a color only after one has seen a concrete form, one can only realize the deity through a form of murti. The advaita god of brahmAn cannot be picked up by the 5 human senses.The immoral white invader used this Ishta devata concept to drive wedges. They made devotees of Vishnu and Shiva fight and abuse each other using the FAKE and backdated mutts. Hindus must know that the TRINITY works in tandem and in harmony. Typically a practitioner worships their Ishta-Deva through the form of a murti. This worship may involve offering items while in a grateful disposition to their chosen divinity such as incense or flowers, reciting mantras, singing their names and offering prayers. Mantra sadhana done with faith and intensity leads to ishta devata samprayogah, which means that the ishta devata appears before the sadhaka in a human form, a sound vibration or a light.Svadhyaya has been mentioned twice in the sutras, first in sutra 2.1 as part of Kriya Yoga and later on as one of the five niyamas. Since the practice of Svadhyaya brings one face to face with their deity of choice, it means that the practicing yogi is expected to have an ishta-devata. Though consciousness survives within the body, it needs to be knocked by the practice of yoga asana and pranayama, wherein the intelligence acts as a bridge to connect awareness of the body with the core and vice versa. This connecting intelligence alone brings harmony of body, mind and soul, and intimacy with the Supreme Soul (Istadevata). Traditionally, svadhyaya has been explained as the study of the sacred scriptures and recitation mantra, through which the sadhaka earns a vision of his tutelary or chosen divinity, who meets each of his wants. Svadhyaya is the study of scriptures and also practicing our individual sadhana (spiritual pursuit) that we have been initiated into. Through this practice we can get a "darshan" or a vision of our own deity of choice. Every mantra that we chant is usually identified with a deity and through intense sadhana, the deity may appear in human form or in the form of light or a sound. Svadhyaya literally means self-study but also refers to study of sacred texts. In Vedic times, it involved recitation of vedic hymns until memorized. OM has been referred to as the representative sound for Ishvara (sutra 1.27), it is apparent that Patanajli is referring to Ishvara and its manifest forms as ishta devatas. When we surrender to God, we essentially become free of material possessions and thus free of any worries. This leads us to an attitude of detachment which is a requirement for the state of Samadhi. Samadhi means tranquility of mind which is achieved when we dedicate everything to God and are free of attachments.Of all the attainments mentioned in the sutras which result from practicing the various yamas and niyamas, it is only through the practice of Ishvara-pranidhana that samadhi, the goal of yoga, can be attained. As we recall, in sutra 2.1, Ishvara-pranidhana is mentioned as a part of Kriya Yoga, and now again it is mentioned as one of the five niyamas. Even though in chapter 1 on Samadhi Pada, Ishvara-pranidhana was mentioned as one of the options to attain peace of mind. However, in chapter 2, Patanjali makes it a requirement if we want to follow the eight limbs of yoga. The ultimate goal of yoga is realization of atman (individual soul) as a part of brahmAn, the mother field. In the Bhagavad Gita, Arjuna asks Krishna as to which of two paths is superior – the path of knowledge based on the imperishable, unmanifest or the path of devotion (shloka 12.1). Krishna states that even though one can attain liberation using the former path, but that path is difficult to follow. He adds the one following the path of devotion is the best among the yogis.Even though Patanjali’s main focus is calming the mind and realization of brahmAn, he has given ample evidence of the use of bhakti (devotion) as a means to that attainment.
Svadhyayam is the exercise of the self, by the self, and for the self as in exercises at the end of chapters in technical textbooks. Aspects of the phenomenal universe as apprehended are exercised through the model of the cognitive process. The three fundamental questions are 1) how do I happen to be aware of this now?, 2) why does it appear to me in this way instead of another way?, and 3) what about me that latches on to this particular manifestation? The phenomenal universe is surrendered to Ishvara who will present the impression of the undifferentiated subject to a clear mind. When one experiences who the subject is one is distanced from the body which feels pain and suffering.The following five points emerge regarding the meaning, sadhana and outcome of swadhyaya:-- Study of scriptures, Study of one’s own self, Mantra japa, Some form of meditation practice, Attainment of the ishta devata..The study of sacred scriptures such as Bhagavad Gita constitute a great aid to sadhana. A broad intellectual background is necessary for achieving success in any sphere of scientific endeavour. Since yoga is a science par excellence, this is also true of yoga. This part of swadhyaya, however, is only the first step. Constant introspection on the fundamental truths and deeper problems that have been studied is more important. This constant reflection gradually and imperceptibly begins to take the form of meditation in the ordinary sense of the term, i.e. the mind becomes increasingly engrossed in the object of the search. Thus it slowly becomes ready to receive real knowledge from within and the aspirant begins to obtain a deeper insight into the problems of yogic life. The scriptures are meant not only for rational, intellectual, logical understanding. The value of their teaching lies in being able to apply what we have understood in everyday life. Our study will have no benefit if we do not make an effort to live up to the teachings. Practical application of material suitable for our temperament and relevant to our mode of life is necessary if we wish to derive any permanent, substantial benefit from our study. Studying the scriptures does not mean just scanning the pages, but trying to understand every word, studying with heart. The more often we read, the more we understand. We see things in a new light. That is the greatness of the holy scriptures. We gradually rise upwards. This implies elevation of the mind and expansion of its horizon, which further implies a better understanding of everything within and around. We are attuned to the authors who were realized souls, great saints, seers and gurus who trod the path of truth, and encountered and removed difficulties. Thus they give us hope and vigour. Daily reading is one of the most powerful methods of keeping the mind fully alive to one’s ideal. A host of powerful, positive ideas rushes to the mind and the mental powers are at once sharpened. The reader is inspired and uplifted, and enabled to conquer the lower forces in everyday life. Therefore, a sadhaka should not give up swadhyaya, even for a single day. By reading inspiring sentences over and over again, they become indelibly engraved in the heart and a part of one’s inner nature. Such repetition gives strength and pushes an idea into the innermost chambers of the heart and mind. Then the idea percolates into the subconscious mind. As a result, the negative thoughts lurking there are gradually annihilated. Spiritual books like Bhagawad Gita act as consoling companions under all vexing circumstances, ideal teachers in all difficulties, as a guiding light in the nights of nascence and folly, as a panacea for evils and as shapers of destiny.Witnessing yourself and studying one’s own personality is another equally valid and widely accepted view of swadhyaya. This implies the ability to read one’s life like a book, to be aware of each and every page. In other words, it is the analysis of our own personality, being aware of our individual qualities, strengths and weaknesses, in order to know what and who we are. Introspection and self analysis is useful only if translated into action. A yogi will not cheat himself during self analysis. He can fail himself. Self reflection for a yogi is a humbling process. Always use adversity to introspect. These are god given opportunities to drive real change. The heart and mind of a person can be understood by knowing what he aspires to be- not what he is or what he was. There is only one thing in this cosmos which you can be cock sure is bringing change to yourself with self discipline. The other is death. Everything which irritates us about others can lead to an understanding of ourselves. Your current comfort zone and safe boundaries were once unknown frontiers. You can take off your clothes and show yourself to a whore. This is not the real opening up. Rather opening up is about revealing your soul ( dreams, thoughts, fears etc )— this is the true meaning of being naked. Swadhyaya is a process of witnessing our own consciousness. Swadhyaya implies continually watching our actions and reactions in different situations, circumstances and events with more awareness. We should try to know the reasons for our happiness and sorrow, anger, greed and attachment. As a result, we will gradually find out how our mind works and will become more aware of the things that disturb our mind. With an understanding of our weaknesses in particular, we can chart out a multi-faceted program to weed them out, and thus prepare the ground for our gradual upliftment. Thus this type of self-analysis is of great value in our life.Mantra repetition is a swadhyaya because it helps to explore the inner recesses of consciousness. Such a sadhana harmonizes the lower vehicles of consciousness, makes them sensitive to the subtle vibrations, and ultimately brings about a partial fusion of the lower and higher consciousness. Each mantra has a deity, or a name and form. Every Suryanamaskara asana pose has its own mantra. Mananat trayate iti mantrah is the definition of mantra. It means that as a result of regular and intensive mantra sadhana, the distractions, deviations, fluctuations, turbulence and disturbances of the mind slowly cease. The mind is relatively harmonized, calm and quiet. Such a mind is capable of focusing, looking within, and communing with the inner nature. Another relevant view of swadhyaya relates to meditation experiences. Accordingly, if an aspirant sees visions in meditation, he should let them come. They should not be suppressed as they will tell the aspirant a lot about the things that are embedded in the subconscious mind: memories, deep-rooted problems, etc. Many may be causing persistent problems without the aspirant’s knowledge. By conscious observation, the aspirant may easily face them and get rid of them. In the context of meditation, swadhyaya also means closing the eyes and observing one’s own self, as is done in antar mouna practice. This gives rise to a faculty by which one is able to focus deeply on the god or goddess of one’s choice. Meditation, as understood in the usual sense of the term, may also be regarded as swadhyaya. When we meditate on a mantra, an image or a thought, an abstract form or the formless, this is swadhyaya. This type of meditation deepens our understanding and brings us closer to our nature. Self-analysis is a great tool of jnana yoga. It can be concluded that if these approaches and techniques are practised with faith, sincerity and regularity, and under the right guidance, they will lead to mental peace, emotional harmony and bring the aspirant closer to the inner nature. Ishta devata darshan, or experience of the self, will not remain too distant a goal. Swadhyaya is the practice of self-study and self-analysis. Sva is interpreted as ‘self’ and adhyaya means ‘investigation or inquiry’. Yogis, we are encouraged to self-inquire daily through practices such asana, pranayama and meditation. Traditionally, swadhyaya is attributed to the study of sacred texts. According to Patanjali, in order to attain a greater understanding of one’s true being, the study of scriptures is important. The scriptures are used to assist one in engaging in life spiritually through self-inquiry.We can often go through life without looking deeply within ourselves, our values, actions and the impact we have on others by our thoughts, words and actions. The yogi is encouraged to engage in self-reflection by analysing the impact they have on others. You may think you come to yoga to build fitness and build strength and flexibility; which of course is true; however, through these practices we are engaging in the act of swadhyaya. We flow through postures using breath and movement, building concentration… we scan the body, we bring our awareness to our breath, we still the mind…all practices of self-reflection. By doing this, we get to know ourselves more honestly and see ourselves for what we are, not who we think we are. Svadhyaya inspires and elevates the mind to high spiritual altitude. It clears doubts. It weeds out unholy ideas. It cuts new spiritual grooves for the mind to move on. It reduces wandering of the mind or Vikshepa. It helps concentration. It forms a kind of lower Savikalpa Samadhi. It serves pasture for the mind to graze upon. When you study the sacred books, you are in tune with the authors who are realised souls. You draw inspiration and become ecstatic. Svadhyaya clears doubts. It strengthens the flickering faith, it induces aspiration or strong yearning for liberation. It fills the mind with Sattva or purity; it inspires and elevates the mind. It helps concentration and meditation. It cuts new Sattvic grooves and makes the mind run in these new grooves. To translate the precepts contained in the books of the sages and saints into action is to have your afflicted body soothed, to have your bruised soul healed, and to save yourself from all kinds of ills of life which are due to ignorance. Spiritual books act as consoling companions under all vexing circumstances, as ideal teachers in all difficulties, as guiding lights in the nights of nescience and folly, as panacea for evils and as shapers of destiny. Acquire wisdom by digesting the books of sages and saints, philosophers and mystics. By wisdom, master the secrets of all sciences, know the exact nature of things, tune your localized being or individualised personality with the workings of the divine nature of the Laws of Truth. Wisdom is the key to the plenitude of power and joy. Wisdom annuls countless sufferings, innumerable sins, cuts the root of ignorance, and confers upon you peaceful harmony and absolute perfection
༺ ࿘ ॐ ࿗ ༻
2.45 : समाधिसिद्धिरीश्वरप्रणिधानात्॥४५॥
- 45. Samādhisiddhir īśvarapraṇidhānāt.
- Realization is experienced by making the Lord the motive of all actions.
Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation" When my elder son was leaving India to study computer science at Cornell, Ithaca, US, my wife took him to the Muthappan temple at Calicut. In a corner of the temple premises was a small room with a lit lamp inside . The shrine was empty-there was NO deity . Outside the tiny shrine was written in Malayalam GURU. My wife told me that this is the shrine of their KULADEVATA ( family gotra deity ). Obviously is it brahmAn, the field.
In Hinduism the Hindu has the freedom and choice of conceptualizing Isvara in any meaningful manner. No dogma is imposed. During the white invaders rule the FAKE and backdated Bhakti movement of Jew Rothschild created dogma. We had devotees or Shiva and Vishnu fighting like cobra and mongoose. In the practice of Yoga Nidra, we look to reach the hypnagogic state – the state between waking a dreaming in which the ego-mind isn’t as in control as it might usually be. When we’re in the hypnagogic state, we’re able to relax even more than we might do when sleeping. The hypnagogic state of consciousness, during the onset of sleep has been lifted from Vedanta and termed as the Alpha state by modern scientists. Since life began, the Earth has been surrounding and protecting all living things with a natural frequency pulsation of 7.83 HZ—the ancient Indian Rishis called OM. The fundamental mode of Schumann's resonance is a standing wave in the ionospheric cavity with a wavelength of the circumference of the earth. In deep meditation, when waves of alpha and theta rhythms cascade across the entire brain, a resonance is possible between the human being and the planet. Energy and information which are embedded in the zero point field or aether field are transferred. The planet communicates with us in this primal language of frequencies. Alpha brain Frequency of 7.83 HZ on the EEG, is also known popularly as Schumann’s ( Vedic ) Resonance . 7.83 HZ or the ALPHA frequency is the gateway that leads into deeper states of consciousness. Most people are in an alpha state during the short time immediately before they fall asleep and when the conscious nervous system switches over to the subconscious. 7 to 12 HZ range is frequency range for relaxed consciousness , psychic Stimulation , mind body integration , inner awareness , visualization and whole brain thinking. The alpha wave state is a sign of deep relaxation while awake. You experience a liberating sense of peace and well-being. The "alpha state" is where meditation starts and you begin to access the wealth of creativity that lies just below our conscious awareness. Alpha is also the home of the window frequency known as the Schumann Resonance, which is the resonant frequency of the earth's electromagnetic field. When we intentionally generate alpha waves and go into resonance with that earthy frequency, we naturally feel better, refreshed, in tune, in synch. It is, in fact, environmental synchronization. The frequency of the living Earth, the “Schumann Resonance” of 7.83 HZ is the lowest common denominator of psychic activity repeatedly observed by EEG and EKG observations. Schumann Resonance waves propagate with little attenuation around the planet.. For thousands of years the Schumann Resonance or pulse (heartbeat) of Earth has been 7.83 cycles per second, recently due to military ELF waves from HAARP , GWEN and Woodpecker, this resonance has been slowly rising. Modern spacecrafts are said to contain a device which simulates the Schumann waves. by producing a 7.83 Hz pulse ( frequency of OM ) with a field generator (Schumann device), we can counter the effects of the irritating man-made fields. By replicating the Earth's natural rhythm, we may be providing ourselves (at least in our immediate vicinity) with a more healthy environment. Theta brain waves are associated with " subconscious mind " --while delta is connected with " unconscious mind " Beginners of meditation can go only to alpha and theta. The ancient Vedic rishis (lesser ones ) took Soma , a potent drug stronger than LSD to go into the delta range for terrific intuition . They could tap into " universal knowledge " ( the mind beyond our own or the collective unconscious. Mind is an outgrowth of the basic laws of quantum physics together with the actions of the observer, which are the acts of consciousness. Feelings and thoughts show the same type of duality as waves and particles. Consciousness is created by quantum mechanical phenomenon that takes place in brain cells. This is why a supercomputer cannot recognize a joke or tell the moral of a story like “ Unity is strength” . We have unlimited access to the radiant field of consciousness which is infinite active universal intelligence. We all have direct and immediate access to the scalar field of consciousness . There is a connection between DNA and consciousness .The brain and the DNA are transducers for quantum information from the scalar field. Quantum coherence in the micro tubules of every cell is the key to consciousness . This explains the mysterious powers of Reiki. The greatest discovery of our Earth is its consciousness. A visible attribute of consciousness is an energetic field that governs the shaping of organisms. Morphogenesis is a scientific term to explain this very shaping of tissues, organs, and entire organisms. Consciousness is the creative force of the entire universe. The entire universe is in fact a single living conscious organism with complete awareness of itself. This is the power of brahmAn, the field. 99.99% people never raise their consciousness much above that of the animal and the spark of divinity within them remains dormant the whole of their lives. We see incredible order and harmony and pattern which no accident can produce. The material universe is the result of an image projected by the creative power. Each mineral is crystallised according to a definite design or image. The image of the human being is contained within the microscopic DNA strands of the fertilised egg in the womb. Some kind of intelligent force ( consciousness ) must have started with an image or blueprint which ultimately manifested itself as a particular form. Consciousness is a form of electromagnetic energy which with focused thought and intent can achieve extraordinary things. After the conversations about Indian philosophy, some of the ideas of Quantum Physics that had seemed so crazy suddenly made much more sense." - W. Heisenberg (German Physicist, 1901-1976). Surrendering our ego and our selfish desires is very closely linked to the concept of ‘letting go of the fruits of our actions’ and ‘non-attachment’, which is a focal point of the Bhagavad Gita. In our daily life off the yoga mat, Isvara Pranishana can be seen as less of a devotional dedication or a surrendering, and more of an ‘opening up to what is’, and instead of fighting against life’s twists and turns, remaining open to experiencing life as it unfolds. Remaining fixed and rigid in our conditioned patterns, habits and limitations only leads to a limited life. Surrendering is hugely challenging, because it means transcending the ego, and the ego will do everything it can to hold on to some control. Without the conditioning, worries, perceptions and judgements that we falsely hold so closely to us, the ego would not exist, and therefore it tries desperately to cling on when we work on quietening it. Surrendering to what is requires trust in our deepest Self, our intuition and the courage to express ourselves for who we are, as we are, with all of our perfect imperfections, which ultimately leads to freedom. This state of being is also known as ‘creative surrender’, as it is a deliberate and conscious relaxation of the mind and body. When we reach this state, we surrender and open up to reality, creating space in the mind for reality to flow through. The hypnagogic state sheds light on how our thought processes can be very different when we’re truly relaxed than when we’re in our usual mindset. It is said that the hypnagogic state is one in which there is a ‘loosening of ego boundaries’ and creative ideas are more fluid. Yoga is about creative surrender and entering a state of deep relaxation. In the borderlands between wakefulness and rest is a strange and fascinating state of consciousness characterized by dream-like visions and strange sensory occurrences. Psychologists call this stage "hypnagogia," but centuries before they created a term for it, artists were using the hypnagogic state to tap into some of their best ideas. During this state, the mind is "fluid and hyperassociative," giving rise to visions that can "express layers of memories and sensations". Similar to REM sleep -- the state of deep sleep when our dreams occur -- the mind is cycling through thoughts, ideas, memories and emotions, making free and often distant associations between diverse concepts. But unlike REM, during hypnagogia you're conscious enough to be at least partially aware of what's going on. Scientists have observed the presence of both alpha brain waves -- which are the dominant brain wave mode when we are conscious but relaxed, for instance when daydreaming or meditating -- and theta brain waves, which are associated with restorative sleep, during hypnagogia. Typically, these brain waves occur only separately, and it may be the unique combination that gives rise to unusual visions and sensations. The state is also marked by reduced activity in the prefrontal cortex of the brain, which is involved in planning, decision-making and social behavior. In some ways, hypnagogia is the best of both worlds. You get the free flow of ideas and associations that occurs during REM sleep -- when the brain reviews and processes memories, thoughts and feelings -- but you're still awake enough to be somewhat conscious of what's going on. For this reason, creative people have entered the ZONE OF THE MAHARISHIS and found hypnagogia to be a rich source of ideas and inspiration. By surrendering the results of our actions, as told by Krishna 6000 years go, or simply learning to trust in the universe a little more; each time we do choose to surrender, we move closer to freedom. Nikola Tesla has told about his creative visions while in the zone of the Indian rishis. Ishvara is the Absolute Brahman, the Unchanging Reality. Praṇidhana is used to mean a range of senses including, "laying on, fixing, applying, attention (paid to), meditation, desire, prayer.” The word Ishvarapraṇidhana means committing what one does to the supreme purusha who is the first GURU (paramaguru) and is free of all hindrances and karma. It literally means acceptance. Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation"
Recently or ex-CJI Markandey Katju was making extremely sarcastic of Srinivasan Ramanujan for asking his Kuladevata permission to travel abroad . By the way Katjus are Kashmiri Brahmins , who opportunistically converted to Islam during foreign muslim rule ( for cushy jobs ) and then converted back to Hindusim when the power passed on to the white invader. Almost all of the Katjus eat beef and most of them are still muslims. It took Srinivasan Ramanujan three days to connect with the field while sitting in deep meditation within the shrine of Goddess Namagiri. Suddenly Ramanujan woke up from the theta state and told his well wisher that the Goddess has permitted him to go to England . Peabrained Katju will never understand the secrets of the human mind.
Early morning before daybreak Hindu women draw Kolams outside their home doors as a Isvara-pranidhana. These morning offerings, like so many everyday rituals in India, embody the yoga practice of Ishvara pranidhana—surrendering (pranidhana) to a higher source (Ishvara). Ishvara pranidhana is a “big picture” yoga practice: It initiates a sacred shift of perspective that helps us to remember, align with, and receive the grace of being alive. To shallow minded west idea of surrender as a virtue may seem savage.
Many of us have only experienced surrendering to a higher source as a last resort, when we’ve confronted seemingly insurmountable problems or in some other way hit the edge of our individual will and abilities. But in the Yoga Sutra, Patanjali transforms “surrender” from this sort of last-resort, emergency response into an essential ongoing practice. Patanjali repeatedly highlights Ishvara pranidhana as one of the five niyamas, or inner practices, of the ashta-anga (eight-limbed) path.In Indian yoga, intuition is the single greatest tool to finding happiness . Intuition is soul guidance or the inner voice. Intuition helps you stay in the present, like what is advocated in the Bhagavat Gita. It has little to do with predicting the future. . Playfulness and relaxation usually stimulate the intuitive process. All the human senses are channels for intuition and every cell can be an antenna to receive information. Intuition is a gift of crisis--- It tells you the right thing to do when you don't have time to figure it all out. Intuits are able to see possibilities and alternatives that aren’t immediately apparent. Your inner knowing comes from first your instincts, second your intellect, and third from your intuition. Intuition is not pseudo-science . It is an essential psychological function like thinking, feeling and sensing. The divining power of intuition comes from our inner self. It arises from very rapid processing of bits of information that are stored in our subconscious. Intuition thinks in terms of metaphor, feelings, pictures, and the spatial whole and doesn't fit neatly into the cause-and-effect model. It is about trusting your own integrity - trusting your gut, trusting your heart.. . Your intuition will not force you to do things that are truly wrong for yourself or other people in contradiction with the laws of the universe. Intuition is listening to the inner voice or heeding the promptings from within. Intuition is a ability to cut through the thickness of surface reality . Intuition and confidence go hand in hand. Your sub-conscious which operates a dozen times faster than your conscious mind has picked up on signals that your conscious mind has not yet processed. We function through partial information, and intuition gives us an overview, a whole sense of things. Intuition acts like a bridge between your logical reasoning and the sum total of your experience-based knowledge. Intuition is a knowing, a sensing that is beyond the conscious understanding — a gut feeling-- flashes of spontaneous thought that are done apparently without relating to facts or logic. Intuition is fast, based on pattern matching. The divining power of intuition comes from our inner self-- very rapid processing of bits of information that are stored in our subconscious. We cannot command our gut feeling to use it at will. It just surfaces spontaneously when certain circumstances are present. Intuitive insights suddenly appear as ideas or feelings.Intuition is now an EQ competency. It’s considered something necessary to successful living, and something to be respected and valued. Intuitive decisions are NOT guesswork . Intuition has an important role to play in decision making . Intuition is not limited to opinions but can encompass the ability to know valid solutions to problems. Intuition usually shows up in the areas where you have passion and talent. By logic that we prove, by intuition we discover. Intuition is a sudden and inexplicable knowing. It lies at the roots of spontaneity, humor, creativity, inspiration, and even genius. Intuition has its own unique language for communicating with you through touch, sight, taste, sound, and smell. As you pay attention to your senses, you’ll begin to understand the “vocabulary” of your intuition. Mental static and ego can get in the way of tapping into intuition. Intuition bubbles up from within and can be overwhelmed by old mental or emotional "tapes" . Intuition gone wild becomes “jumping to conclusions”. By going too far out on a limb , you risk misinterpreting the situation and start harming others. Intuition should not be overused. Your brain is a complex tapestry of interacting neurons, all working together to provide you with insights that guide you through life. It’s complicated. So complicated that your conscious brain cannot keep up with everything it’s trying to tell you. So what exactly is intuition? It is the messages from your unconscious mind making contact with your consciousness. . The uncanny ability to detect patterns in the world around us, and to extrapolate larger truths . Use it always, never ignore it. Our instincts and intuition are more reliable in a decision making, than our conscious brain. . By listening to what our heart and soul tells us to do - and then doing it - we can take ourselves anywhere we have ever dreamed of going. Your consciousness only uses a tiny proportion of your brainpower and your intuition accesses the residual power and communicates to your consciousness the bank of wisdom and knowledge it has available. This is done subtly through thoughts, feelings, sensations, images, sounds or any combination of them. Just as animals have a natural survival instinct so humans are born with the natural ability to be intuitive; your human instinct. Traits often found in those with high intuitive intelligence include-- an awareness of one's personal value system, a healthy awareness of one's own feelings, an ability for self-direction and self-management, a powerful level of self-trust, a desire for innovation, a refined knowledge of one's strengths and weaknesses, and a high degree of self-regard and freedom. Never ignore the inner spark , the gut feeling, the sixth sense or hunch that ignites vision and leads you to success. Intuitive insights motivate us to grow closer to the creative source, thereby igniting our own creative spark and expression, which is the essence of our true self. When you feel excited about something, that's a hint about what to pursue. Isvara Pranishana is less of a devotional dedication or a surrendering, and more of an ‘opening up to what is’, and instead of fighting against life’s twists and turns, remaining open to experiencing life as it unfolds. Remaining fixed and rigid in our conditioned patterns, habits and limitations only leads to a limited life. Surrendering is hugely challenging, because it means transcending the ego, and the ego will do everything it can to hold on to some control. Without the conditioning, worries, perceptions and judgements that we falsely hold so closely to us, the ego would not exist, and therefore it tries desperately to cling on when we work on quietening it. Surrendering to what is requires trust in our deepest Self, our intuition and the courage to express ourselves for who we are, as we are, with all of our perfect imperfections, which ultimately leads to freedom. Patanjali advises us to ‘surrender’ to this Supreme Being or higher self, which in essence means cultivating a deep and trusting relationship with the universe and to follow the laws of the universe. This is indeed the meaning of spirituality .The yogi is aware that something bigger, more profound and pure exists other than himself.. The ‘easiest’ path to peace and realisation, requiring no effort or pain on our part – we simply let go, devote everything to a higher power and completely devote our actions to whatever we consider that higher power to be….Surrendering our ego and our selfish desires is very closely linked to the concept of ‘letting go of the fruits of our actions’ and ‘non-attachment’, which is a focal point of the Bhagavad Gita.The practice of surrendering here requires us to acknowledge that we can do our very best in each situation, but we can’t really do any more than that; realising this essentially allows us to fully engage and be present in what we’re doing, bringing all our energy to that moment , the NOW, and experiencing it fully just for what it is – what happens after, happens after. Worry does not empty tomorrow of its sorrow, it empties today of its strength. This is the message of Krishna in Bhagawad Gita. It is way different from single holy book religions which command you to kill all those who does not worship your god.
Ishvara-Pranidhana is listed as the fifth niyama by Pantanjali. In Hinduism, the Niyamas are the "do list" and the Yamas are the "don't do" list, both part of an ethical theory for life. This Niyama of Patanjali adds the characteristics of Isvara as that special Self which is unaffected ( aparamrsta) by one's obstacles/hardships ( klesha), one's circumstances created by past or one's current actions ( karma), one's life fruits , vipâka), and one's psychological dispositions/intentions (ashaya). Isvara Pranidhana is about cultivating a deep and trusting relationship with the universe, and making each action an offering to something bigger than us. The Ishwara of God in yoga is NOT a deity— it is a field ( brahmAn ) of which the soul is a detached part with reduced frequency. This soul must evolve by the laws of Karma, raise its frequency and merge back to the mother field of brahmAn to provide the feedback loop. .This is real evolution , not the monkey to man concept of madman Charles Darwin. In Yoga sutras Ishwara is a logical construct. This is a means to begin the process of dissociating from external world, connecting with one's inner world, focusing and getting one-minded in Yoga. Isvara is not an ontological concept, rather it has been an abstract concept to meet the pedagogical needs for human beings accepting Yoga philosophy as a way of life. The main components of an ontology are concepts, relations, instances and axioms. Jew Rothschild created Arya Samaj and Brahmo Samaj – lifted from Christian and Islamic movements in India – to conceptualize Ishvara as a monotheistic all powerful Lord. Sorry, this is NOT Sanatana Dharma. It wont work . Sanatana Dharma leaves the individual with freedom and choice of conceptualizing Isvara in any meaningful manner . The need and purpose of Isvara, whatever be the abstraction of it as "special kind of Self" or "personal deity", is not an end in itself, rather it is a means to "perfect the practice of concentration" in one's journey through the eight limbs of Yoga philosophy. In the Samkhya school of Sanatana Dharma, Purusa is a central metaphysical concept, and envisioned as "pure consciousness". Further, Purusa is described by Samkhya school to exist in a "plurality of pure consciousness" in its epistemological theory (rather than to meet the needs of its ontological theory). In Yogasutras, Patanjali defines Isvara as one among the plurality of "pure consciousness".Isvara Pranidhana can be thought of as ‘offering up the results of one’s actions to the divine’, or as per the laws of the universe to humanity. Isvara Pranidhana in your work and ‘dharma’ or ‘life duty’. When we reach the hypnagogic state, we surrender and open up to reality, creating space in the mind for reality to flow through. The hypnagogic state sheds light on how our thought processes can be very different when we’re truly relaxed than when we’re in our usual mindset. There is a a ‘loosening of ego boundaries’ and creative ideas are more fluid. Patanjali does not ask the yogi to surrender to a deity on a pedestal , you are asked to surrender to the Ultimate Reality. Yoga makes us feel good; it heals us when we’re hurt, and it helps us find light when all we see is dark, but it also shows us what we’re made of when things get tough. Isvara Pranidhana is an easy path to peace and realisation, requiring no effort or pain on our part – we simply let go, our proactive actions to whatever we consider that higher power to be….The state of ‘creative surrender’, is a deliberate and conscious relaxation of the mind and body. When we’re in the Hypnagogic state, we’re able to relax even more than we might do when sleeping. Whether it’s surrendering to a moment of difficulty or a moment of joy, surrendering the results of our actions, or simply learning to trust in the universe a little more; each time we do choose to surrender, we move closer to freedom. For Patanjali, Ishvara pranidhana is a potent method for dissolving the endless agitations of the mind, and thus a means to the ultimate unified state of yoga: samadhi. Because Ishvara pranidhana shifts our perspective from the obsession with “I”—with our narrow individual concerns and perspective—that causes so much of the mind’s distraction and creates a sense of separation from our Source. Since Ishvara pranidhana focuses not on ego but on the sacred ground of being, it reunites us with our true Self. Ishvara pranidhana provides a pathway through the obstacles of our ego toward our divine nature—grace, peace, unconditional love, clarity, and freedom.Ishvara is the inner compass, pranidhana is remembering to stay connected to that essence not just occasionally but throughout the day. A yogi always stands on high moral ground and uses his conscience. Using his personal charm to wheel and deal like the modern hustlers is never in his agenda. He has core values like fairness, integrity, transparency, respect , tolerance for culture, responsibility , spirit of inclusion etc. A yogi can respect and appreciate culture in terms of itself. He is sensitive to cultural nuances. . There is no inner state, emotion, or obstacle that is beyond the positive influence of Ishvara pranidhana. The West must know that Surya namaskar is a method of Ishvara pranidhana. We live in, Kali Yuga in which all humanity has fallen away from grace.
Our benami media is hour after hour extolling the virtues of putting your prick into another man’s asshole .
You are brainwashed to admire the graceless and UGLY and shun the divine and beautiful.
Ishvarapranidhana is more than just bowing to a deity in a altar. It is an attitude and a way of being which allows one to identify with the eternal aspects of one’s own self rather than identifying with the everchanging mind and body. Ishvara is known as divine awareness, absolute consciousness, the eternal witness that lies within each of us. Pranidhna indicates aligning with, applying one’s self to, surrender, devotion and dedication. Ishvarapranidhana can be regarded as orientating and aligning ourselves with our own internal eternal divinity. An example of this is the surrendering of our mind and ego in order to witness our true self. Patanjali states that it is this surrendering of the active mind with dedication and devotion that allows one to attain and perfect Samadhi; union with the divine. Advanced practitioners of yoga and meditation will agree that surrendering the activities of the mind is crucial in attaining deep states of meditation and beyond. Yoga is not a mere physical exercise. This type of surrender does not mean losing a battle or giving up , or throwing down the towel in a negative sense. This is a surrender from the heart. It encompasses trust, devotion, and love for our Divine Source. It shifts our perspective and awakens us to our deep connection to God or ‘higher power’.To surrender is to let go of our expectations, habits, judgments, prejudices and criticisms. Surrendering is about allowing life unfold with gratitude. As we let go of our limiting perceptions, life flows with freshness and freedom. Ishvara pranidhana is not about what your yoga can do for you, but about approaching your practice in the spirit of offering.Surrender is the simple but profound wisdom of yielding to rather than opposing the flow of life.We let our heart determine our choices instead of our minds. When we surrender we see through the eyes of love. We start to accept life in its crazy, beautiful entirety, and in doing so we free ourselves up to do what makes our heart sing. We begin to let the divine spark inside us express itself. Life becomes an adventure. We allow happiness to alight on us like a butterfly rather than chasing it. We give our body, mind and spirit to the path of love by surrendering every act to love and sharing. . In Isvara Pranidhana, we devote our practices to a higher power without expectation. With devoted practice, we cultivate awareness, intuition and oneness with the universal energy that flows through us. With devoted practice, we build our personal connection to this life force such that the act of surrendering is not complacency, but trust. Surrendering and devoting our actions to this higher power. Ishvara pranidhana helps you to remember that the universe does not revolve around you, that you don’t need to have all the answers. Ishvara pranidhana is the surrender, consecration of our actions and the will to something greater than ourselves. You trust in the Divine, the abandonment peace, non-attachment (moha) or craving of pleasure (lobha) that generates pain (soka), confident that the problems are transient phenomena and that everything passes, and that time heals .
༺ ࿘ ॐ ࿗ ༻
2.46 : स्थिरसुखमासनम्॥४६॥
- 46. Sthira sukhamāsanam.
- Asana is perfect firmness of body, steadiness of intelligence and benevolence of spirit.
The definition of asana is stated as follows - whatever asana is performed, it should be done with a feeling of firmness, steadiness and endurance in the body; goodwill in the intelligence of the head, and awareness and delight in the intelligence of the heart. This is how each asana should be understood, practised and experienced. Performance of the asana should be nutrifying and illuminative. One of the major aims of yoga is to drive the lymph fluid. Main stream science and medicine has NOT caught up yet with the Lymphatic system. A good Lymph doctor can have one look at you, and tell you what is wrong with you. This science is so exact. The lymphatic system in your body is a series of connected nodes, ducts and organs that play a vital part in your immune system. The human arteries are like a two-lane highway bringing nutrients, oxygen and fluid to the body part. The vein is a one-lane highway taking away the used blood, and the lymphatic channels are the other one-lane highway draining away the lymph fluid. Two lanes in together, but two out lanes separate out. Blood is responsible for collecting and distributing oxygen, nutrients and hormones to the entire body where lymph is responsible for collecting and removing waste products left behind in the tissues. Plasma leaks out of the capillaries to surround and bathe the body tissues. This then drains into the lymph vessels. The circulatory system processes an average of 20 liters of blood per day. Roughly 17 liters per day of that gets reabsorbed directly into the blood vessels. The primary function of the lymph system is to provide an accessory route for these excess 3 liters per day to get returned to the blood. So colourless lymph is essentially recycled blood plasma. The biggest lymph vessel is the thoracic duct, which empties back into the blood circulation. At the cellular level, the lymphatic system is a pathway through which fluid flows from the intercellular spaces into the blood. The lymphatic system has vessels just like our circulatory system, but does not have a pump like the heart for the circulatory system . In order to clear the “lymph” (the clear extracellular fluid that is collected by the lymphatic vessels and filtered by the lymph nodes), the lymphatic system must be pumped manually. Lymph is a clear fluid that travels through your body's arteries, circulates through your tissues to cleanse them and keep them firm, and then drains away through the separate lymphatic system. Lymph nodes are the filters along the lymphatic system. Their job is to filter out and trap bacteria, viruses, cancer cells, and other unwanted substances, and to make sure they are safely eliminated from the body. Each cell is nourished by the nutrients, oxygen and proteins that flow across the walls of capillaries into the interstitial fluid. There is a dynamic balance between the forces that help those nutrients to first exit the capillaries, and then get reabsorbed back into the blood stream. Since there is no pump, the lymph movement relies on contraction of smooth muscle tissue lining the walls of lymph vessels. Movement of skeletal muscles is also important for driving lymph along the systems network of vessels to lymph nodes and from these to lymph ducts where the lymph tissue joins cardiovascular circulation. This is what the scientifically formulated Yoga positions do. 6000 years ago, Ayurveda and Yoga realized that many lymph nodes are situated near the region around the joints. Humans have approximately 500-700 lymph nodes distributed throughout the body, with clusters found in the underarms, groin, neck, chest, and abdomen. All lymph vessels lead to lymph nodes. Lymph nodes can be as small as the head of a pin, or as big as an olive . Half of the lymph nodes in the body, are located in the abdomen, and many are in the neck. The movements of the limbs help to act as a pump to move the lymph through the system. They are located in clusters around the knee, groin, elbows, shoulders and neck. Lymph nodes are also found in the central abdominal and chest area to assist with lymph drainage around the vital organs. Every Yoga movement take this into account. This is why Yoga must not be self inflicted. Because the lymph doesn't have a heart to pump it so good circulation of the lymphatic system depends on getting proper stretching exercise and yogic inverted postures which use gravity. Approximately 70% are superficial lymphatic capillaries located just under, the skin. The remaining 30%, which are known as deep lymphatic capillaries, surround most of the body’s organs. The deep ones can be stimulated only by Yoga. Like veins, the lymphatic vessels, which are known as lymphangions, have one-way valves to prevent any backward flow. Yogic asanas to aid lymph flow includes neck rotation, shoulder shrugs, ankle pumps, leg slides, shoulder blade squeezes etc. Yoga diaphragmatic breathing and many yoga positions open up the chest cavity, while poses like shoulder stands, enlist gravity to help lymph fluid get where it is supposed to go. Suryanamaskar for deep Lymph node drainage. Surya namaskar can increase lymph flow 20 fold. Two-thirds of the lymph is produces in the liver and intestines. Because the lymphatic system is a closed pressure system and has one-way valves that keep lymph moving towards the heart, when one turns upside down like in Shirshasan , the entire lymphatic system is stimulated, thus strengthening your immune system. Lymph fluid is relieved from the legs and ankles and with regular practice prevents the buildup of fluid in the legs and feet. Usually gravity is pulling us down and compressing our bodies, yet when we do inversions this process is completely reversed. So instead of working against us, gravity is working for us by decompressing our bodies and reversing the flow of the lymphatic system, which does NOT have a pump. Yoga asanasas help to shift Lymph fluids around your body in ways that you would not ordinarily be able to achieve in daily life . Kalari marma knock out points can permanently damage certain NON-RETURN valves of the lymphatic system, when means the enemy goes home bloats up and dies.
Some have taken this sutra to understand that any comfortable posture is suitable. If that were so, these would be asanas of pleasure (bhogasanas) not yogasanas. This sutra defines the perfected asana. From the very first sutra Patanjali calls for the highest quality of attention to perfection. This discipline and attention must be applied for the practice of every asana, to permeate to its very depths in the remotest parts of the body. Even the meditational asana has to be cultivated by the fibres, cells, joints and muscles in cooperation with the mind. Some divide asanas into those, which cultivate the body and those, which are used in meditation. But in any asana the body has to be toned and the mind tuned so that one can stay longer with a firm body and a serene mind. Asanas should be performed without creating antagonism in the muscle spindles or the skin cells. Space must be created between muscle and skin so that the skin receives the actions of the muscles, joints and ligaments. The skin then sends messages to the brain, mind and intelligence, which judge the appropriateness of those actions. In this way, the principles of yama and niyama are involved and action and reflection harmonise. In addition the practice of a variety of asanas clear the nervous system, causes the energy to flow in the system without impediment and guarantees an even distribution of that energy during pranayama. Usually the mind is closer to the body and to the organs of action and perception compared to the soul. As asanas are refined, they automatically become meditative as the intelligence is made to interpenetrate towards the core of being. Each asana has five functions to perform. These include - conative, cognitive, mental, intellectual and spiritual. Conative action is the exertion of the organs of action. Cognitive action is the perception of the results of that action. When the two are melded together, the discriminative faculty of the mind acts to guide the organs of action and perception to perform the asanas more perfectly; the rhythmic flow of energy and awareness is experienced evenly and without interruption, both centripetally and centrifugally throughout the channels of the body. A pure state of joy is experienced in the cells and the mind. The body, mind and soul are one. This is the manifestation of dharana and dhyana in the practice of an asana. Patanjali's explanation of dharana and dhyana in sutras in 1-2 brilliantly describes the exact performance of an asana. He says, 'the focusing of attention on a chosen point or area within the body as well as outside is concentration (dharana). Maintaining this intensity of awareness leads from one-pointed attention to non-specific attentiveness'. When the attentive awareness between the consciousness of the practician and his practice is unbroken, it becomes dhyana. In 2.48, when Patanjali says that the pairs of opposites do not exist in the correct performance of an asana, he clearly implies the involvement of dharana and dhyana.The science and the practice of Hatha Yoga evolved to allow us to develop the requisite strength, flexibility, endurance and balance so we could stay in the meditative posture for a long time. The stiffness and tension in the body is caused by physical (chemical) and mental toxins that get deposited in the body. Improper diet and lack of proper exercise is the main cause for the deposit of toxins in the body. Hatha Yoga practices include a variety of asanas (physical postures), pranayama (breathing practices), cleansing routines, and meditation to make the system strong, flexible and free of toxins. Hatha Yoga also provides guidelines for the proper diet that should be followed by the yoga practitioner. A regular practice of these yoga techniques will help develop the steady and comfortable posture that is given as the very definition of asana in this sutra.The physical aspect of what is called yoga in recent years, the asanas, has been much popularized in the West due to the vast amount of benefits. Physically, the practice of asanas is considered to:-improve flexibility, improve strength,improve balance, reduce stress and anxiety, reduce symptoms of lower back pain, be beneficial for asthma and chronic obstructive pulmonary disease , increase energy and decrease fatigue, shorten labor and improve birth outcomes, improve physical health and quality of life measures in the elderly, improve diabetes management, reduce sleep disturbances, reduce hypertension, improve blood/ lymph circulation, reduce weight etc.. The emphasis on the physical benefits of yoga, attributed to practice of the asanas, has de-emphasized the other traditional purposes of yoga which are to facilitate the flow of prana (vital energy) and to aid in balancing the koshas (sheaths) of the physical and metaphysical body. In 2007, a CHOOT bong named Bikram Choudhury, tried to patent yoga at the US patent office The govt of India shot his mann ke tammanna down along with his misti dohi , rosogolla and machcher jhol. In 2008, to clearly show that all asanas are public knowledge and therefore not patentable, the government of India formed a team of yoga gurus, government officials, and 200 scientists from the Council of Scientific and Industrial Research (CSIR) to register all known asanas in a public database. The team collected asanas from 35 ancient texts including the Hindu epics, the Mahabharata, the Bhagwad Gita, and Patanjali's Yoga Sutras and as of 2010, has identified 900 asanas for the database which was named the Traditional Knowledge Digital Library and made available to patent examiners. Yoga is a fried to those who embrace it in sincerity and totality. The lazy body becomes active , vibrant and healthy. Patanjali's 196 sutras cover all aspects of life, beginning with a prescribes code of conduct, and ending with man's vision of his true self. The process of yoga guides the yogi towards observation of his inner self. If dharma is the seed of yoga, kaivalya ( liberation ) is its fruit.The different postures or asanas include:- Lying postures, Sitting postures, Standing postures, Inverted, or upside down postures. Yoga uses gravity to its potential to involve every muscle, ligament and sinew of the human body. A yogi’s body is firm , strong and supple. Yoga improves your endurance, especially the more athletic forms of yoga such as ashtanga yoga. Yoga is an excellent weight-bearing exercise that can improve your bone density. This is particularly beneficial for women approaching menopause, since yoga can help ward off osteoporosis, or thinning of the bone. Yoga has been used to help treat a wide variety of emotional and mental disorders, including acute anxiety, depression, mood swings, criminal behavior and homosexuality. Even children can benefit from yoga. Those with attention deficit disorder and hyperactivity can learn to relax and get control by using yoga breathing and yoga asanas. Because yoga is a form of meditation, it results in a sense of inner peace and purpose, which has far-reaching health benefits. Yoga has been used to help heal victims of torture or other trauma. Yoga can help fight fatigue and maintain your energy throughout the day.Yoga is an effective treatment for a variety of autoimmune diseases. Yoga has NO barriers. It does NOT matter how old or young you are. It does NOT matter of you are a supreme endurance athlete or a fat couch potato. The body uses its own weight. The idea is to explore your limits, not strive for some pretzel-like perfection. Yoga does ISOMETRIC exercise - without need of any equipment- by using body weight alone . Isometric exercise gives brute strength -- Yoga was the first to introduce isometric exercise to this planet . Yoga also includes ISOTONIC exercise also so that contractile proteins are addressed. Isometric and isotonic exercises both build muscle. The difference is that isotonic exercises involve contracting muscles while moving the joints around. Isometric exercises involve contracting the muscles while keeping the joints still. You can find examples of both in yoga. Each of the yoga poses is built to reinforce the muscles around the spine, which is the core from which everything else operates. When the core is working properly, posture is improved, thus alleviating back, shoulder and neck pain. Yoga asanas stretch and hold- it causes muscles to lengthen, which gives the body a longer, leaner look. Muscles are challenged as the mind and body have to work together simultaneously to hold a position or continue a succession without giving up. Breathing, posing, moving and increasing flexibility happen all together at one time, which solicits a new level of discipline in your mind and body. sometric exercises are one of the best ways to build core strength. Isometric, stemming from the words “same” and “length,” simply translates to holding one position without moving. Power yoga uses isometric exercises along with other postures that are designed to make the core and back stronger. Flexibility and balance stem from your core, so it is very important to train this area of the body. An isometric exercise involves static contraction of a muscle without any visible movement in the angle of the joint. The length of the muscle and the angle of the joint do not change, though contraction strength may be varied. Isometric exercise or isometrics are a type of strength training in which the joint angle and muscle length do not change during contraction . Isometrics are done in static positions, rather than being dynamic through a range of motion. In an overcoming isometric, the joint and muscle work against an immovable object. In contrast, in a yielding isometric, the joint and muscle are held in a static position while opposed by resistance. This is in contrast to isotonic contractions, in which the contraction strength does not change, though the muscle length and joint angle do. An isotonic contraction is one in which the muscle maintains the same tension as it shortens. Suryanamaskar is isotonic . Isotonic contractions come in two varieties: concentric and eccentric. In a concentric contraction, the muscle shortens when its tension is greater than the force opposing it, such as your biceps does when performing an arm curl. In an eccentric contraction, the force is greater than the muscle tension, causing the muscle to elongate; this happens when going down stairs or sitting down in a chair, as the effects of gravity add to the opposing force. Isometric exercise can be done anywhere using your own body weight. NASA has researched the use of Yoga ( STATIONARY isometrics plus MOVING isotonics ) in preventing muscle atrophy experienced by astronauts as a result of living in a zero gravity environment. Contractile proteins are what cause muscles to contract and give them their physical strength . Two types of protein in your muscles, actin and myosin, contribute to the basic mechanisms of isotonic contraction. During this type of contraction, thick strands of myosin and thin strands of actin slide over each other, producing shortening in each individual muscle cell and the muscle as a whole. During isometric contraction, your muscles keep their normal length rather than shortening or lengthening. An example of this kind of contraction occurs when you hold a weight in front of your body in a fixed position. Without your resistance, the weight would drive your arms and hands downward. Each posture, or asana, is held for a period of time and synchronised with the breath. Generally, a yoga session begins with gentle asanas and works up to the more vigorous or challenging postures. A full yoga session should exercise every part of the body and should include pranayama (breath control practices), relaxation and meditation. By practising just 10 minutes of yoga daily, participants with osteopenia (the precursor to osteoporosis) built their bone density back up into the normal range, while several participants with osteoporosis improved enough to be re-classified as having the milder osteopenia. Yoga helps every which way. When all is lost yoga is the answer
༺ ࿘ ॐ ࿗ ༻
2.47 : प्रयत्नशैथिल्यानन्त्यसमापत्तिभ्याम्॥४७॥
- 47. Prayatna śaithilyānanta samāpattibhyām.
- Perfection in an asana is achieved when the effort to perform it becomes effortless and the infinite being within is reached.
Perfection in asana is reached only when effort ceases, inculcating infinite poise and allowing the finite vehicle, the body, to merge in the seer. The sadhaka can be considered firm in his postures when diligent effort is no longer needed. In this stability, he grasps the physiology of each asana and imbues within, reaching the minutest parts of the body. Then he gains the art of relaxation, maintaining the firmness and extension of the body and consciousness. In this way he acquires a sensitive mind. With this sensitivity, he grooms his thinking faculty to read, study and penetrate the infinite. He is engulfed in the boundless state of oneness, which is indivisible and universal. In yoga one is always on a razor's edge and in asana perfection must be attained through perseverance, alertness and insight. Without these one remains dull and makes no progress. Surrendering to God alone does not make one perfect, although it helps one to forget the tensions of life and of the efforts put in, and guides one towards humbleness even when perfection in asana has been attained. When the sadhaka has reached that state of balance, attention, extension, dissemination and relaxation take place simultaneously in body and intelligence, and they unite in the seat of the soul. This is a sign of release from the dualities of pleasure and pain, contraction and extension, heat and cold, honour and dishonour, etc. Perfection in asana brings unalloyed happiness, blessedness and beatitude. Light and darkness, pleasure and pain, will not then disturb you.The effect of asana is to put an end to the dichotomies or differentiation between the body and mind, mind and soul. None of the pairs of opposites can exist for the sadhaka who is one with body, mind and soul. When body, mind and soul fuse in a perfect posture, the sadhaka is in a state of beatitude. In such a sublime position, the mind, which is at the root of dualistic perception, loses its identity and ceases to disturb him. Unity is achieved between body and mind and mind and soul. Joy or sorrow, heat or cold, honour or dishonour, pain or pleasure cease to exist. This is perfection in action and freedom in consciousness. Thereafter, one is undisturbed by the dualities. After the awakening of kundalini, the individual will never be the same again. Here there is an ascent of force accompanied by a psychic awakening which is permanently accessible. "As one opens the door with a key, so the yogi should open the gate to liberation with the kundalini. The great goddess sleeps, closing with her mouth,, the opening through which one can ascend to the brahrnarandhra... to that place where there is neither pain nor suffering. The kundalini sleeps above the kanda... she gives liberation to the yogi and bondage to the fool. He who knows kundalini, knows yoga. The kundalini, it is said, is coiled like a serpent- He who can induce her to move is liberated." Hatha Yoga Pradipika v. 105-111.. Raising the Kundalini can be equated with the awakening of the silent areas of the brain .Our present consciousness is not independent, as the mind depends on the information supplied by the senses. If you have no eyes, you can never see. However, when the super consciousness emerges, experience becomes completely independent and knowledge also becomes completely independent, as you can access aakashik records. Your mind attains supreme awareness, enlightenment and thus self realization. Unlike the rest around you, you have broken free from the confines of a mental prison in which the human race has been incarcerated for millennia. In society our brains are structured in a certain way; there is discipline and control which inhibit us from expressing ourselves freely. When the awakening of kundalini takes place, this conditioning is withdrawn and the lid is completely lifted from the mind. With awakened consciousness you can make accurate decisions and judgments because awakening of kundalini is a process of jumping out of the mind. Shiva and Shakti are in total union and only adwaita exists You experience the bliss of non-dual experience . There is a great explosion which transports you into another plane of being .You now have the ultimate experience of Life. You experience yourself as the greatest height and depth of God's being surrounded by an infinite eternal river of bliss. Space and time lose their rigidity, and there is a mingling of the past, the present, and the future. In our dimension of consciousness, the world is not illusory. It is real. But in the next higher state of consciousness it loses its solidity. Chakras can then send out information carrying Soliton waves, which do not attenuate. The Indian sage has exploded into a space of consciousness in which inner awareness is spontaneous. Cosmic consciousness is an intellectual enlightenment or illumination, an undescribable state of moral and intellectual elevation, a feeling of amazing bliss. Divine wisdom enables your consciousness to pick up and become aware of superphysical forces and phenomena. Internal amrit or ambrosia floods your body. You now have good all round health with body cells charged with energy, better metabolism, clarity of vision, high perception, high quality of thinking , sharpened and wider human senses psychic abilities , better attitudes, clairvoyance and grace under pressure. You have ignited an amazing dormant power inside you and now can do telepathy, mind reading, spiritual healing, hypnotism, hear clairaudiently , have ability to become invisible and levitate ( with 12 strand NIL junk DNA ) , stop your heart beat and breathing, learn new things quickly, do psychotelekinesis etc. You have awakened your multi-dimensional consciousness, which is basically a DNA upgrade, with changes in the sympathetic and parasympathetic nervous systems.. Shiva represents purusha or consciousness and Shakti represents prakriti or energy . Yogis can live on ambrosial fluid. If its secretion is awakened and controlled in the body, then one needs nothing more for survival. The maintenance of the body's vitality becomes independent of food. You are able to enter into states of hibernation or suspended animation underneath the earth. Pranayama is a yoga of breath , just one of the several methods , used to awaken the Kundalini – or rather disturb Shakti serpent from its deep slumber at the Mooladhara chakra at the bottom of your spine using heat. Originating in Muladhara chakra , the Ida nadi ends up in the left nostril and the Pingala nadi ends up in the right nostril. Once awakened feminine Shakti is eager to mate with her male consort Shiva at the Sahasrara chakra on top of your head . Most human beings on this planet have never awakened the divine serpent of three and a half coils , and have led base , crude lives and passed on. What a waste. It is the goal of all yogic techniques to balance and harmonize ida and pingala, life force and conscious awareness, so that they join at ajna chakra to create the inner light of knowledge and bliss and reveal the truth. Nadis are flows of energy which move through each and every part of our body, the subtle counterpart of the physical flows such as nervous energy and blood. All of the 72000 nadis in the body are based on ida and pingala which spiral around the spinal cord. These are the basic two modes of function on which all of our bodily and mental processes work. Sushumna is the royal road which takes us to higher awareness and transforms the function of ida and pingala .Each and every cell of our body, every organ, the brain and mind, everything is polarized and interconnected at both the physical and subtle levels, and this allows us to think, speak and act in a concerted, balanced, synchronous manner, every part working to help every other part. There are two basic systems in the body that control this, ida and pingala, and if we stimulate any component of one system we turn on the whole system. This is how asana, pranayama, meditation, and the whole armamentum of yogic techniques work. This is how yoga affects the nadis. Nadis are psychic channels for distribution of prana in the astral body. The brain has an almost infinite capacity, and all of it within the two kilograms or so of amorphous, pinkish grey brain matter with the consistency of jelly . How this jelly-like substance remembers, thinks, analyzes, feels, discriminates, intuits, decides, creates and directs all the countless functions of the body, integrating the whole so that we synchronize action, speech and thought, is something that each of us should ponder about.. The brain, houses the master control systems for the body within its unlimited circuitry, and it contains the circuits for the nadis and chakras. The brain is also the interface between the body and the mind. All sensory information travels to the brain via the gyanendriyas ( the sense organs of knowledge ), and is then fed into the mind, and all decisions in the mind are then translated into the body via the karmendriyas,( the organs of action ) , in a continuous, seamless , synchronous, dynamic process. Sensory-motor nervous system (SMS) : all electrical activity in the body moves in one of two directions, into the brain (afferent), ida, and out of the brain (efferent), pingala. Yogis called the sensory nerves which are governed by ida, as gyanendriyas, The motor nerves, governed by pingala, as karmendriyas. These nerves are concerned with perception of and activity in the world. Autonomic nervous system (ANS) is divided into the outward directed, stress handling, energy utilizing, pingala dominant, sympathetic nervous system, or the inwardly directed, rest handling, energy conserving, ida dominant, parasympathetic nervous system. These two systems control and regulate all the automatic body processes: heart, blood pressure, respiration, digestion, liver and kidney and so on. Central nervous system (CNS) consists of the brain and spinal cord and contains the controls for the SMS and ANS. The brain contains much more than this though, for it is a huge, ultimately complex computer, which stores and integrates information and puts our decisions into action in a superbly synchronized and orchestrated performance. Its functioning is definitely much more than its parts. Within the infinite circuitry of the brain resides more potential than we can realize in one lifetime, however, the techniques of yoga systematically clear and strengthen these circuits with regular practice. This is what yogis have been telling us, that the circuitry for nadis and chakras exist within the CNS, along the spine and in the brain. If we can tap, purify, strengthen and reconnect these circuits via the various yogic techniques, we can totally transform our mind/ body complex . When one nostril has dominant air flow, the opposite hemisphere of the brain is dominant. Forceful breathing through the more congested nostril awakens the less dominant hemisphere The nasal cycle is also linked to the basic rest/activity cycle, which includes within the sleep cycle, the rapid eye movement (REM) phase and the non REM phase, because right nostril/left hemisphere dominance corresponds to phases of increased activity (pingala), and left nostril/right hemisphere dominance corresponds to rest phases (ida). Buried within the brain are undreamed of capabilities and potentials which can transform our lives if we can tap them. . Chakras act as transducers, converting psychic energy into physical energy and vice versa. They distribute this energy to the body via the nadis. The breath in the right nostril is related to pingala function (left brain), and in the left nostril is related to ida function (right brain). By controlling the speed, rate, rhythm, length and duration of the breath, by altering the ratio of inhalation to exhalation in the nostrils and by stopping the breath, we can activate or tone down neurological and mental processes so as to achieve heightened awareness and altered states of consciousness. Each level in the chakra system is the sum total of various physical, emotional, mental, psychic and spiritual elements. Each chakra has its own neurological plexus and endocrine gland and these link up to various organs and systems in the body. They in turn are connected to the controlling mechanisms of the brain, each of which has emotional, mental and psychic components. The chakra is like a transducer, a linking point between the various levels of our being and it converts and channels energy either up or down to the various levels. Ajna chakra has as its symbol the two-petalled lotus, and we can think of this as representing the two hemispheres of the brain with the pineal gland as its main focusing central point . Cosmic consciousness takes place in sahasrara. The human brain is still in an organic state of evolution toward higher levels of consciousness. The driving force of that evolution, is the Kundalini energy. Kundalini Awakening is only triggered when you are ready to go through it, because your higher self is actually the source that triggers it. Your higher-self which is vastly intelligent is not going to give you something which is threatening to your survival. Resistance to change has always been the human problem, and this resistance comes from our fixed ego aspect. Our true self wants to evolve and change. Kundalini awakening is a growing phenomenon and when it happens we cannot turn it off . Kundalini transformation has the purpose to dissolve the last elements of your ego and enlighten you in the body. To become enlightened you have to let go of attachment to all material aspects, which include body, mind and emotions . You are entering into unknown fields, yet there is a rock of stability and that is your ability to be aware . The more you let go of attachment to physical aspects, the more you are guided and the more self-sovereign you become. The more you let go, the more aware you become. This is truly a journey that everyone must take alone, once you are prepared for the journey, under a guru. Nadis exist in the etheric body, unseen to the naked eye and is based on energy currents, vibration and psychic energy . Kundalini rises only when the state of purification of the nadis and chakras has progressed far enough. The goal of many of the yoga practices is to purify the nadis, and then to cause the prana and apana to meet and rise up through the sushumna. Balancing Ida and Pingala balances the sympathetic and parasympathetic branches of the autonomic nervous system, reducing the elevated flight or fight response. In other words, the single act of balancing the breath is a tremendous aid in physical stress reduction, in addition to being a spiritual practice setting the stage for Kundalini Awakening. Like I said before out of these 72,000 subtle nadis only 3 nadis are very important. They are Ida, Pingala and Sushumna. The 10 main nadis which carry prana out of the 72000 are Ida, Pingala, Sushumna, Gandhari, Hastijihva, Pusa, Yusasvini, Alambusa, Kuhuh and Sankhini . The Ida is feminine ( irrespective of gender ) , left sympathetic nervous system, on LH side of spinal cord, tamas- yin negative charge polarity energy, represented by cooling moon, connecting to left nostril, controls mental processes, connects to RH brain lobe, pale colour. The Pingala is masculine ( irrespective ofgender ) , on RH side of spinal cord, rajas-yang positive charge polarity energy , represented by heating sun, connecting to right nostril, controls vital processes, connects to RH brain lobe, red colour, Both ida and pingala ends between the eye brows—at Shiva’s third eye. The Medullar Sushumna, which interpenetrates the cerebrospinal axis from the perineum to the juncture of the lamboid and sagittal suture of the cranium, and is associated with both nostrils being open and free to the passage of air. Sushumna-Sattwa is at the back of the anus, in the middle of the Spinal chord and is the most important of all nadis, neutral charge energy . It is attached to the spinal column and extends to the Brahmarandhra of the head and is invisible and subtle. If the coiled-up energy, Kundalini, passes up along the Sushumna Nadi and is taken up from Chakra to Chakra the Yogi gets different sorts of experiences, powers and Ananda ( bliss ). When ida and pingala get balanced and unite in the activated sushumna, pure consiousness arises. It is only when prana moves into the sushumna that the latent spiritual power of kundalini can be awakened. Kundalaini is the power of pure consciousness, the dynamic potential of the soul. It is the Divine Mother Herself, visualized as a serpent coiled three and a half times, with its tail in its mouth. One of the objects of activating the spiral fire and its progress up the spine to the head is to awaken the pineal gland, which results in the opening of the third eye and the consequent revelation of the subtler planes of life When it reaches the brain, the yogi is perfectly detached from the body and mind; the soul finds itself free. Again, the goal of the sadhaka ( the man who does meditation) in his sadhana (meditating practice) is to bring the hood of the kundalini to Sahasrara chakra through Sushumna situated in between Ida and Pingala. That is when the hood reaches head or Sahasrara chakra, the tail of the 3.5 coiled serpent will reach Mooladharachakra. While doing meditation the awakened kundalini should raise neither through left side Ida nor through right Pingala but through centre Sushumna nadi only. If not the sadhaka will get traumatic results. Ida and pingala function alternately and directly influence the temperature of the body, digestive and hormonal secretions, the brainwaves and all the bodily systems. Ida and pingala function according to a natural cycle, but on account of poor eating habits, pollution and inharmonious lifestyles, the natural cycle is often disturbed. Sometimes one nadi predominates and the other is suppressed. This leads to mental and physical imbalances and generally results in disease. Therefore, ida and pingala must be disciplined or made to function according to the laws of nature. Only when there is harmony between these two nadis can sushumna be awakened. When sushumna awakens, kundalini ascends straight to sahasrara and one becomes a jivanmukta, a liberated soul . "A hundred and one are the arteries of the heart, one of them leads up to the crown of the head. Going upward through that, one becomes immortal." (CU 8.6.6) Chandogya Upanishad 5000 BC.From then on, the sadhaka is undisturbed by dualities. Sahasrara is the culmination of yoga, the perfect union between shiva and Shakti and the unfolding of enlightenment. When this union takes place, the moment of self-realization or samadhi begins. At this point the individual man dies. I don't mean that physical death occurs, it is death of the mundane awareness or individual awareness. It is death of the experience of name and form. At this time you don't remember the 'I', the 'you' or the 'they'. The experience, the experienced and the experiencer are one and the same. The seer, seeing and and seen are merged as a unified whole. In other words, there is no multiple or dual awareness. There is only single awareness. When Shiva and Shakti unite, nothing remains, there is absolute silence. Shakti does not remain Shakti and Shiva is no more Shiva, both are mingled into one and they can no longer be identified as two different forces. In due course the Kundalini energy comes down, ideally taking residence in the heart anahata chakra, balancing upper and lower chakras. You live a normal life, associating with everybody and discharging your worldly obligations like other people do. Now you are in the midst of games of victory and defeat, attachments and infatuations, but you just play a game. You know it; you do everything as an actor. You are not involved in it life and soul . People recognize you as a divine incarnation reality. When Shiva and Shakti descend to the gross level of awareness there is again duality. That is why the self-realized man is able to understand pain and all the mundane affairs of life. He understands the whole drama of duality, multiplicity and diversity. Sometimes we ordinary mortals are at a fix to understand how this man with the highest attainment is able to cope with the hopeless dualities of life. Shakti rules the matter and Shiva rules the consciousness, and when they descend to the gross plane, Shakti continues to rule the matter and Shiva, being consciousness, gives an understanding to the whole world. As the liberated energy (Kundalini) courses through the system, it actually sweeps away samskaras – karmic traces from the past that are still imprinted in the body and mind – like floodwaters clearing clogged debris from a river bed. When Shiva and Shakti unite in sahasrara, one experiences samadhi, illumination occurs in the brain and the silent areas begin to function . Shiva and Shakti remain merged together for some time, and during this period there is a total loss of consciousness pertaining to each other. At that time a bindu evolves. Bindu means a point, a drop, and that bindu is the substratum of the whole cosmos. Within that bindu is the seat of human intelligence and the seat of the total creation. Then the bindu splits into two , Shiva and Shakti manifest again in duality. When ascension took place it was only the ascent of Shakti, but now, when descension takes place, Shiva and Shakti both descend to the gross plane and there is again knowledge of duality. Kundalini in Sanskrit literally means “coil.” Kundalini is the cosmic energy that lays dormant at the base of the spine in the perineum, and is symbolically depicted as a serpent. Keep your mind open about all this. This is NOT Indian snake charmer mysticism . Imagine, the white man called us savage snake charmers.
༺ ࿘ ॐ ࿗ ༻
2.48 : ततो द्वन्द्वानभिघातः॥४८॥
- 48. Tato dvandvānabhighātḥ.
- From then on, the sadhaka is undisturbed by dualities.
Dvandva is about duality, the dance of opposites- the essense of Dvaita Vedanta. Liberated people are not affected by dualities of Maya.The effect of Yoga is to put an end to the dichotomies or differentiation between the body and mind, mind and soul. None of the pairs of opposites can exist for the yogi who is one with body, mind and soul. When body, mind and soul fuse in a perfect posture, the sadhaka is in a state of beatitude. In such a sublime position, the mind, which is at the root of dualistic perception, loses its identity and ceases to disturb him. Unity is achieved between body and mind and mind and soul. Thereafter, one is undisturbed by the dualities.
पतंगमक्तमसुरस्य मायया हृदा पश्यन्ति मनसा विपश्चितः ।
समुद्रे अन्तः कवयो वि चक्षते मरीचीनां पदमिच्छन्ति वेधसः ॥१॥
पतंगो वाचं मनसा बिभर्ति तां गन्धर्वोऽवदद्गर्भे अन्तः ।
तां द्योतमानां स्वर्यं मनीषामृतस्य पदे कवयो नि पान्ति ॥२॥
अपश्यं गोपामनिपद्यमानमा च परा च पथिभिश्चरन्तम् ।
स सध्रीचीः स विषूचीर्वसान आ वरीवर्ति भुवनेष्वन्तः ॥३॥
The wise behold with their mind in their heart the Sun, made manifest by the illusion of the Asura;
The sages look into the solar orb, the ordainers desire the region of his rays.
The Sun bears the word in his mind; the Gandharva has spoken it within the wombs;
sages cherish it in the place of sacrifice, brilliant, heavenly, ruling the mind.
I beheld the protector, never descending, going by his paths to the east and the west;
clothing the quarters of the heaven and the intermediate spaces. He constantly revolves in the midst of the worlds. — Rig veda X.177.1-3, 5000 BC
The above Maya-bheda hymn discerns, using symbolic allegory, a contrast between mind influenced by light (sun) and magic (illusion of Asura). The hymn is a call to discern one's enemies, perceive artifice, and distinguish, using one's mind, between that which is perceived and that which is unperceived. You can hardly expect Kancha Ilaiah SQUEAK nay Shepherd to understand such pregnant wisdom.
Verses 4.9 to 4.10 of Svetasvatara Upanishad, expound that Brahman ( the field) is the hidden reality, nature is magic, Brahman is the magician, human beings are infatuated with the magic and thus they create bondage to illusions and delusions, and for freedom and liberation one must seek true insights and correct knowledge of the principles behind the hidden magic.
According to Bhagawad Geeta, a human being needs to be free from the delusion of the duality. Only after delusion of the duality is removed then only one can realize One Paramaatma
sarge yanti parantapa- Bhagawad Gita 4000 BC
O scion of Bharata [Arjuna], O conquerer of all foes, all living entities are born into delusion, overcome by dualities . Those who are so deluded by dualities are completely foolish and therefore cannot understand the Supreme Personality of Godhead.
The reason for the severity of such ignorance is spoken by Lord Krishna with the words sarva bhutani sammoham meaning all forms of life are completely deluded. At one's very birth when the physical body comes into existence the delusion begins due to the influence of dualities.
A human being need to lift the veil of delusion. The delusion is about duality. The soul is a part of brahmAn.
YeShaam Tu Antagatam Paapam
Te Dvandva Moha NirmuktaaH
Bhajante Maam DruDha-VrataaH -- Bhagawad Gita 4000 BC
But those men of virtuous deeds, whose sins have come to an end, who are freed from the delusion of the pairs of opposites; worship Me by remaining steadfast in their resolve. But they who worship me in every way are selflessly engaged in good deeds, free from sin and delusion, arising from the conflicts of attachment and repulsion, and of firm intent.
The very beginning of creation gave rise to the law of duality—the law of relativity necessary to divide the One into the many. By the storm of vibration, God's thoughts of multiplicity brought forth the waves of manifestation: His lila, or divine play. Objects in the phenomenal world are called relative because they exist only in relation to each other. Man's ordinary consciousness is relativity consciousness —i.e., he apprehends one thing only by interpreting it relative to something else. He cannot perceive the One, the Absolute, through that relative consciousness; it was given to him in order to appreciate the nature of the many. Ordinary waking consciousness, subconsciousness, super-subconsciousness—all forms of ego consciousness—share this characteristic: they are relative. The pure superconsciousness of the soul can apprehend Spirit, the Life and Substance underlying and pervading everything in the universe. This Unmanifested Absolute cannot be described except that It was – ( Delusion arises from the duality of attraction and aversion, Arjuna; every creature is deluded by these from birth.Bhagawad Gita )
samah siddhav asiddhau ca
krtvapi na nibadhyate- Bhagawad Gita , 4000 BC
He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady both in success and failure, is never entangled, although performing actions.
The liberated Yogi can participate in any kind of action without being disturbed by the duality of the material world.. He is above duality because he does not hesitate to act in any way. Therefore he is steady both in success and in failure. These signs are visible when one is fully in transcendental knowledge.
In this world of relativity, nothing is exactly the same as it was a moment ago. It is said that one cannot bathe twice in the same stream. Everything in the universe is a stream of relativity that is in perpetual flux. In even inert objects, the constituent atoms are in constant motion, and some decay or change is taking place. We are here today, tomorrow we are gone, mere shadows in a cosmic dream. But behind the unreality of these fleeting pictures is the immortality of Spirit. This world is a world of maya, delusion, and man is kept hypnotized with that delusion. This is the leela of God.
Duality is set equal to opposites, however there is no opposites, but only less or more of!
The TRINITY ( Brahma/ Vishnu/ Shiva ) causes and controls Maya. If Maharishis Dayanand shunned the cosmic forces of trinity he knows SHIT about Maya. If he knows SHIT about Maya , he knows SHIT about Sanatana Dharma.
The ancient Vedic scriptures declare that the physical world operates under one fundamental law of maya, the principle of relativity and duality. God, the Sole Life, is an Absolute Unity; He cannot appear as the separate and diverse manifestations of a creation except under a false or unreal veil. That cosmic illusion is maya. Every great scientific discovery of modern times has served as a confirmation of this simple pronouncement of the ancient Maharishis.—Brahman satyam jagat mithya: "Brahman is real. His manifestation is unreal". A shadow cannot be produced without an object; therefore the shadow is not nothing! The shadow appears to be like the object from which it is produced, yet it is not the object. To rise above the duality of creation and perceive the unity of the Creator was conceived of as man's highest goal.
Those who cling to the cosmic illusion must accept its essential law of polarity: flow/ ebb, rise/ fall, day/ night, evaporation/ condensation, pleasure / pain, good / evil, birth/ decay, freezing/ melting, potential energy/ kinetic energy, attraction/ repulsion, north pole / south pole, acid/ base, positive pole/ negative pole, clockwise vortex/ anticlockwise vortex, sleep/ wake, energy / matter, static/ dynamic, proton/ electron, cathode / anode, open/ shut etc.
The only constant on the planet is change, everything is in a state of flux, nothing is static-- everything is vibratory. This is what guarantees growth and evolution. It is a cosmic spiraling dance of separate opposing forces, which sustains this universe. A yogi understands the story of the six blind men and the elephant. No life is possible on earth without this subtle tension . Yang elements are clear and obvious while Yin elements are subtle or hidden behind the quantum screen.. What has a front has a back-- what has a beginning has an end. It is a perfect tango of dynamic balance where one polar opposite changes into another smoothly and constantly . If the restraining balance or equilibrium is lost , the universe will spiral out of control and end. This principle of Dvaita Hinduism -- Tamas Rajas , which are rooted together , is present in every phenomenon on earth., where energy transforms from one to another—it can neither be created or destroyed. These two opposing forces are natural and transform each other , in perfect harmony. Harmony can never be stagnant . Lessening of Tamas always results in increase of Rajas and vice versa.. One cannot exist without the other and they are dependant . No phenomenon in this universe is completely devoid of its opposite. They consume each other yet support each other.Whatever is in excess gets reduces, whatever is deficient gets replenished. Balance can never be permanent— Tamas and Rajas continiously devour each other – and life flows on. Delusion divides, measures out, the Undefined Infinite into finite forms and forces. The working of cosmic delusion on these individualizations is called avidya, individual illusion or ignorance, which imparts a specious reality to their existence as separate from Spirit. Spirit alone is perfect. Everything in creation, being delimited, is imperfect.
The soul was born with the stars , it can never die. Birth and death have meaning only in the world of relativity. Life and death are relativities of thought only. Vedanta points out that God is the only Reality; all creation or separate existence is maya or illusion. The consciousness of the unenlightened person is blinded by four successive veils of maya, delusion, which prevent him from perceiving Truth or God. From their very birth children are exposed to cosmic delusion and grow up helplessly under it. God gives them delusion first, and not Himself, in order to carry on His dramatic scheme of creation. –his leela . If He did not cover Himself with the veils of maya, there could be no Cosmic Game of creation, in which men play hide-and-seek with Him and try to find Him as the Grand Prize. There would no soul evolution. There would be no feed back loop where soul merges with the mother field of brahmAn after moksha and downloads its individual experience, gleaned over thousands of re-births , which causes brahmAn to know everything. Time is often referred to as the fourth dimension, along with the three spatial dimensions , the concept of time depends on the spatial reference frame of the observer. Time dilation which made THIEF Einstein famous is stolen from the Vedas. We all know that pleasure and action make the hours seem short. Have you not hidden and tried to have a glimpse of your sweetheart , or spent long time over a creative favourite hobby ? This is because heart knows neither duality nor the limitations of space and time. Time is in essence a grand illusion that has taken a hold of our consciousness and conditioned our reality to believe in it, thus we then become enslaved by the illusion and suffer the karmas associated with it. In the Singularity of Source, there is no time - only an Infinitely Conscious Presence of Being that exists in all forms and all spaces at once. As one comes to recognize Source, one is freed from the bonds of time and all karmic causality is destroyed. In the Immortal Timeless Presence of Source - the past (or the future!) have no power and one becomes a Karma Immune Being. This is an extremely powerful vibratory state to exist in and by residing here one is free from ALL conditionings, delusions, illusions and cycles of time. Karma no longer has power over one because the Law of Cause and Effect needs a temporal (time) bubble to exist within. Outside of time, nothing can precede anything or condition any future moment, for there is no future to affect. In the same vein, the energy of the past peels away from one's being and becomes nothing. The causal links between the past and the present are severed, thus no karma can possibly ripen or even exist in the Timeless State. As for the redemption and forgiveness of karma, the embodiment of Source Presence is the most powerful - and ultimately the only real mechanism behind karmic cleansing. The mind in the 3rd dimension cannot perceive directly the Timeless Singularity of Source, for the mind exists within duality, and within duality all things appear distinctly separate. In order to perceive all of these distinctively separate phenomena, the mind projects a 'holding space' for these phenomena called space-time. The space aspect creates a medium for distinguishing everything and providing a contrast between one phenomenon (object, sound, smell or any other kind of sensation) and another. 3-dimensional space has no inherent reality of its own and cannot be perceived to exist as a 'stand-alone' phenomenon. It always requires some kind of phenomena so as to be distinguishable. The construct of space allows the mind to see where one form ends and another begins. Man should realize the ethereal nature of his being—made of light and consciousness, divine and indestructible, projected on the screen of time and space by the creative Cosmic Beam of God. In Spirit there is no past or future, only the everlasting Present. It is in the relativistic consciousness of persons under the influence of maya that Eternity appears separated into past, present, and future. God always is, and His immortal omniscience is not compartmentalized by the dimensional delusions of time and space; He beholds everything as happening in the infinitude of His Being now. Human consciousness is limited by the threefold relativity of time— past, present, and future. Man usually forgets past happenings, has consciousness of the present incidents in his life, and is unaware of the future. But God's consciousness is ever aware throughout eternity. Divine consciousness has no past, no future, because it is never interrupted, like man's, by death or limitation. Bhagawad Gita tells us that eternal consciousness has one time—the ever present. God looks through the window of infinite consciousness on the films of finite happenings of the past, present, and future shown on the screen of time and space, continuously moving backward and forward in an eternal now.Maya or avidya can never be destroyed through intellectual conviction or analysis, but solely through attaining the interior state of nirbikalpa samadhi. ... Nirvikalpa ("without difference") samadhi is the highest yoga or union manifested by fully liberated masters or those on the threshold of soul freedom. There are two manifestations of the darkness of delusion: one is maya, cosmic delusion, "that which measures the Infinite"; and the other is avidya, which means ignorance or individual illusion.. Maya is the mass hypnosis of God by which He makes every human being believe in the same illusory "reality" of creation as perceived by the senses; avidya gives individuality of form, experience, and expression (it supports the ego or I-consciousness). Man's essential nature is formless omnipresent Spirit. Compulsory or karmic embodiment is the result of avidya, ignorance. The Hindu scriptures teach that birth and death are manifestations of maya, cosmic delusion.Again duality is the state of separation from Oneself (Reality, Supreme conscious, God). The face you see in the mirror is not you—it is like the shirt your wear. YOU are the soul within you, a part of brahmAn sent to earth to evolve and gain experience. When one is separated from oneself, he goes into deep sorrow, depression, despondency and dilemma and his mind is filled with doubts, emotional conflicts, anger and fear. Due to these negative emotions, he becomes both physically and emotionally weak and loses his capability to cope with challenges in day to day life and feels lost. In the path of duality, one thinks that God is separate from him (duality) and tries to attain God-Realization through complex and meaningless external means , most of them add to the karmic baggage , instead of reducing it
One develops attachment to sense objects by thinking about them. From attachment arises desire for them. From unfulfilled desires comes anger. From anger comes delusion; from delusion confusion of memory; from disappearance of memory and a bewildered mind; reasoning (discrimination) is destroyed. When reasoning is destroyed, one falls from right path. (Bhagawad Gita. 2.62-63)
Those who are free from egoism (Arrogance, I-ness) and delusion, who have conquered the evil of attachment, who are totally free from selfish desires and dualities like pleasure and pain and dwelling constantly in the Supreme-Self, such delusion–free ones attain the Supreme state, Oneness with God, Sat Chit Ananda (Eternal Goal). ( Bhagawad Gita. 15.05)
The Bhagavad Gita, gives a step by step method to develop non-duality/Oneness though self-discipline, self-awareness, self-purification and self-transformation. Practice of non-duality helps to develop good health, mental peace and freedom from miseries in the material world and beyond. Not only does one develop eternal happiness and peace, one also enjoys his life to the fullest and attains the purpose of his existence, and contribute to society and bring happiness and peace to others.
Maya stands for anything that has real, material form, human or non-human, but that does not reveal the hidden principles and implicit knowledge that creates it. The Upanishads describe the universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principles, consciousness) and Prakṛiti (the temporary, changing material world, nature). The former manifests itself as atman (Soul, Self), and the latter as Maya. The Upanishads refer to the knowledge of Atman as "true knowledge" (Vidya), and the knowledge of Maya as "not true knowledge" (Avidya, Nescience, lack of awareness, lack of true knowledge). Maya pre-exists and co-exists with Brahman – the Ultimate Principle, Consciousness. Maya is perceived reality, one that does not reveal the hidden principles, the true reality. Maya is unconscious, Atman is conscious. Maya is the literal, Brahman is the figurative Upadana – the principle, the cause. Maya is born, changes, evolves, dies with time, from circumstances, due to invisible principles of nature, state the Upanishads. Atman-Brahman is eternal, unchanging, invisible principle, unaffected absolute and resplendent consciousness. Maya concept in the Upanishads, is "the indifferent aggregate of all the possibilities of emanatory or derived existences, pre-existing with Brahman", just like the possibility of a future tree pre-exists in the seed of the tree.
The Soul is imagined first, then the particularity of objects,
External and internal, as one knows so one remembers.
As a rope, not perceived distinctly in dark, is erroneously imagined,
As snake, as a streak of water, so is the Soul (Atman) erroneously imagined.
As when the rope is distinctly perceived, and the erroneous imagination withdrawn,
Only the rope remains, without a second, so when distinctly perceived, the Atman.
When he as Pranas (living beings), as all the diverse objects appears to us,
Then it is all mere Maya, with which the Brahman (Supreme Soul) deceives himself.
< — Gaudapada, Māṇḍukya Karikā 2.16-19
Maya, Sarvasara Upanishad defines Maya as all what is not Atman. Maya has no beginning, but has an end. Maya, is anything that can be studied and subjected to proof and disproof, anything with Guṇas. In the human search for Self-knowledge, Maya is that which obscures, confuses and distracts an individual.
Just as when the dirt is removed, the real substance is made manifest; just as when the darkness of the night is dispelled, the objects that were shrouded by the darkness are clearly seen, when ignorance [Maya] is dispelled, truth is realized.
— Vashistha, Yoga Vasiṣṭha
A primary cause of suffering is delusion: our inability, because of a subtly willful blindness, to see things the way they truly are but instead in a distorted way. The world a seamless and dynamic unity: a single living organism that is constantly undergoing change. Our minds, however, chop it up into separate, static bits and pieces, which we then try mentally and physically to manipulate, powered by EGO. One of the mind's most dear creations is the idea of the person and, closest to home, of a very special person which each one of us calls "I": a separate, enduring ego or self. In a moment, then, the seamless universe is cut in two. There is "I" -- and there is all the rest. That means conflict -- and pain, for "I" cannot control that fathomless vastness against which it is set. The very beginning of creation gave rise to the law of duality—light and darkness. By the storm of vibration, God's thoughts of multiplicity brought forth the waves of manifestation: His lila, or divine play. Objects in the phenomenal world are called relative because they exist only in relation to each other. Man's ordinary consciousness is relativity consciousness —i.e., he apprehends one thing only by interpreting it relative to something else. He cannot perceive the One, the Absolute, through that relative consciousness; it was given to him in order to appreciate the nature of the many. Ordinary waking consciousness, subconsciousness, super-subconsciousness—all forms of ego consciousness—share this characteristic: they are relative. The pure superconsciousness of the soul can apprehend Spirit, the Life and Substance underlying and pervading everything in the universe. This Unmanifested Absolute cannot be described except that It was the Knower, the Knowing, and the Known existing as One. In It the being, Its cosmic consciousness, and Its omnipotence, all were without differentiation: ever-existing, ever-conscious, ever newly joyous Spirit. In this Ever-New Bliss, there was no space or time, no dual conception or law of relativity; everything that was, is, or is to be existed as One Undifferentiated Spirit.. Thus, Spirit first gave rise to a Magic Delusion, Maya, the cosmic Magical Measurer, which produces the illusion of dividing a portion of the Indivisible Infinite into separate finite objects. Through the power of maya, cosmic illusion, the Creator has caused the manifestations of matter to appear so distinct and specific that to the human mind they seem unrelated in any way to Spirit. The phenomenal world operates under maya, the law of duality or oppositional states; it is thus an unreal world that veils the truth of the Divine Oneness and Unchangeableness. When a yogi awakens in soul consciousness all dualities disappear and he knows himself as the eternal and blissful Spirit.When one realizes oneself, one realizes the essential nature of the universe. That the existence of duality is only an illusion and when the illusion is undone, the primordial unity of one’s own nature and the nature of the universe is realized, or made real. Non-duality (Advaita) is the philosophical, spiritual, and scientific understanding of the non-separation and inherent Oneness with the Supreme. It refers to the identity of the Self (Atman) and the Whole (Brahman). What is matter? Nothing but a particular rate of vibration of God's cosmic energy. No form in the universe is really solid. That which appears so is merely a compact or gross vibration of His energy. The scientifically indisputable truth that matter is in reality a concentrate of energy. Man thinks of his mortal form as solid flesh and bone. That is a concrete delusion. The body is an amalgam of countless infinitesimal subatomic particles; these particles are made up of finer-than-atomic lifetronic energy and ultimately of thoughtrons, sparks of consciousness whose source is Cosmic Consciousness. Everything existing in nature is energy in a more or less compact stage of vibration, exhibiting weight according to its mass or distinguishing gravitation. The seemingly solid body is itself a nonmaterial electromagnetic wave made up ultimately of underlying astral lifetrons, which in turn are made of Cosmic Consciousness. God has ingeniously condensed His consciousness into lifetrons, lifetrons into electrons and protons, these subatomic particles into atoms, and atoms into molecules and cells—all of which live by radiations from the Cosmic Source. Delusion divides, measures out, the Undefined Infinite into finite forms and forces. The working of cosmic delusion on these individualizations is called avidya, individual illusion or ignorance, which imparts a specious reality to their existence as separate from Spirit. Spirit alone is perfect. Everything in creation, being delimited, is imperfect--even as a calm ocean becomes distorted into individual waves on its surface by the action of a storm.
“ O Arjuna, transcends these Gunas, free yourself from duality (pairs of opposites), be unconcerned with acquisition and preservation and be established in purity (Supreme-Self) with your mind under full control.” (Bhagawad Gita. 2.45)
The self disciplined person, who has control over the lower self (mind, senses and body) and remains firmly established in the Supreme-Self, has attained tranquility and everlasting peace. Such a person is always balanced in heat and cold, in pleasure and pain, and also in honor and dishonor (duality). (Bhagawad Gita.6.07)
༺ ࿘ ॐ ࿗ ༻
2.49 : तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥
- 49. Tasmin sati śvāsapraśvāsayorgativicchedḥ prānāyāmḥ.
- Expansion of the life force or vital energy by regulation of breath is next.
Pranayama is the regulation of the incoming and outgoing flow of breath with retention. It needs to be practised only after perfection in asana has been attained. Patanjali expressly advises the sadhaka to perform pranayama only after attaining perfection in asana. For the first time, he demonstrates a distinct step in the ascension of the ladder of yoga, whereas he has not specified progression for the other aspects. Normally the flow of breath is unrestrained and irregular. Observing these variations, and conditioning the mind to control the inflow, outflow and retention of the breath in a regular, rhythmic pattern, is pranayama. The word pranayama consists of two components - prana and ayama. Prana is energy, when the self-energising force encompasses the body. Ayama means regulation. Pranayama— where you exhale twice as long as inhale— is more about dumping old experiences rather than mere oxygenation of blood. It is always starts with the left nostril for right handers – for left handers it is vice versa ( no book on pranayama talks about this ) .. Left handed people have their sub-conscious in the left lobe of the brain.Breathe in the new , breathe out the old. Pranayama—inhale and exhale with awareness— long exhales with the sound of MMMMMMM. Humming boosts level of nitric oxide—this in turn ups the oxygen intake by 98%, the biggest secret . Ordinary breath is a mere 4%. It is amazing Nitric oxide was discovered by Indian yogis 11000 years ago. For re-inventing this a Nobel prize was given 2 decades ago.
Nitric oxide is necessary for-
1. Destruction of viruses, parasitic organisms, and malignant cells in the airways and lungs by inactivating their respiratory chain enzymes.
2. Regulation of binding - release of O2 to hemoglobin.
3. Vasodilation of arteries and arterioles (regulation of blood flow or perfusion of tissues).
4. Inhibitory effects of inflammation in blood vessels.
5. Hormonal effects. Nitric oxide influences secretion of hormones from several glands (adrenaline, pancreatic enzymes, and gonadotropin-releasing hormone)
6. Neurotransmission. Memory, sleeping, learning, feeling pain, and many other processes are possible only with NO present (for transmission of neuronal signals).
Obviously, during mouth breathing it is not possible to utilize one's own nitric oxide which is produced in the sinuses. The mouth, was created by nature for eating, drinking, and speaking. At all other times, your trap should be shut.When there is lack of oxygen in your blood , you living to a small percentage of your potential. Endurance exercise can increase oxygen utilization from 10 to 20 times over the resting state. This greatly also increases the generation of free radicals, which can cause cancer. Metabolism, or, more accurately the metabolic rate of the cells, sets the demand for oxygen. At rest, a human consumes about 250 millilitres of oxygen each minute. With exercise this rate can be increased more than 10-fold in a normal healthy individual, but a highly trained athlete may achieve a more than 20-fold increase.. Muscle can do more work, but beyond the aerobic scope they must revert to anaerobic metabolism, which results in waste products, mainly lactic acid. The ability of the eye to dark-adapt (, increase its sensitivity at low light levels) decreases with age, but part of that decrease can be restored by breathing pure oxygen. Various mental processes in old people are also found to be improved by breathing oxygen. Any slowed induction of protein synthesis, as from lower oxygen intake, with age is a factor in the deficits of learning and memory of old people. 70% of toxins in your body are released by exhalation— rest by sweat, defecation and urine— surprised? Oxygen drives the basic metabolic processes that permit growth and constant body temperature. The main purpose of respiration is to provide oxygen to the cells at a rate adequate to satisfy their metabolic needs. This involves transport of oxygen from the lung to the tissues by means of the circulation of blood. The precise object of respiration therefore is the supply of oxygen to the mitochondria. Ganges' self-purifying quality leads to oxygen levels 25 times higher than any other river in the world. Ganga, show that it is able to reduce BOD (biochemical oxygen demand) levels much faster than in other rivers. Ganges cleans up suspended wastes twenty times faster than other rivers on the planet. The power of breathing lies in its relationship with your energy source. The mind is intimately connected to your breathing. Deep breathing triggers the lymph, your body’s sewage system which will give your cells more efficiency. It keeps the blood fully oxygenated. Breathe in the ration 1/4/2. .The physical aspect of lack of oxygen in the body is not as important as the mental and spiritual aspect. Lack of oxygen always slows your reaction time. The more oxygen our brains receive the better they function. Glial cells are mediators between the neurons and blood vessels of the brain. Oxygenating the brain can slow down constant die off of brain cells, and can activate areas of the brain which usually idle from lack of blood. The cells you use the least are the first to die off. 35000 brain cells die every day—more when there is lack of blood. But don’t worry, you have a stock of 100 billion brain cells. Arterial blood is slightly more acidic in pH value ( 0.05 ) than the venous blood. Blood is an electrolyte. Blood is a carrier for oxygen and nutrients to the cells, but more fundamentally it is a carrier of electrical current. The movement of blood produces EM waves through changes in the electrical charge (voltage) and current (amperage) of the fluid. Because oxygen is vital to life, the body and brain are extremely sensitive to even very small reductions . This is why exercise must be done at least ONE hour after a meal or oxygen required for digestion is used by muscles leading to indigestion and cramps. Stress, fear and anxiety causes muscles to contract and blood vessels to constrict. When blood cannot be transported freely through the body to provide oxygen, and antibodies and to carry away and dispose toxic wastes, illness sets in. Mind is non material , but it works in partnership with communicator molecules. With every thought mind moves atoms of hydrogen, carbon , oxygen and other particles in the brain . Knowing the connection between breath and consciousness, the ancient yogis devised PRANAYAMA to stabilise energy and consciousness. All that vibrates in this universe is the cosmic personality and prime mover Prana, potent in all living beings and non-living beings --- heat, light, gravity, magnetism, vigor , power , vitality,life, spirit. When a man is contented and happy , he has more Prana inside him. Anxiety vanishes entirely when you are one with the rest of the universe. When your mind is disturbed the fundamental energy Prana leaks . Pranayama just reverses the process. Yoga says that longevity depends on slow deep diaphragmic breathing. A tortoise takes 4 breaths a minute and so lives more than 200 years. People who do Pranayama regularly have quieter nerves , less lethargy , better sleep and lower BP. It prevents accumulation of Uric acid which gives joint pains. Fluctuations of mind are controlled and hence Pranayama prepares you for meditation.
The benefits are:--
1) You raise your consciousness
2) Develop inner peace
3) Rekindle your drooping spirit
4) Detoxification of body and mind
5) Your face glows --balance of mind, body and spirit.
6) Mental clarity and concentration
7) Raise your immunity
8) Reduces biological age.
9) Centring yourself and stoking your inner flame
10) Gratitude and communion with self
11) Awakening at cellular level, improves metabolism, burns fat
12) Expansion of perception
13) Physical exercise , stretching, flexing of spine. Removes stiffness of joints and ligaments.
15) Good sleep at night.
16) Miraculous delivery from disease -physical and mental.
17) Your skin is cleansed by sunlight and you have less BO. Clears eyesight too.
18) Improves body posture.
19) Drives away phobias.
The HYPERVENTILATION ( Sudarshan Kriya ) patented by Triple Enyme Sri Ravsihankar made evil pharma very happy ,for it made people fall sick.
VEDIC YOGA SUPPORTS ONLY DEEP DIAPHRAGMATIC BELLY BREATHING AND NEVER EVER SHALLOW CHEST HYPERVENTILATION, AS PATENTED BY SUDARSHAN KRIYA / SOHUM . .
YOGA HAS SHUNNED HYPERVENTILATION , AND HAS USED BHASTRIKA PRANAYAMA ONLY TO SHIFT THE DOMINANT NOSTRIL ( IDA/ PINGALA ) FOR A FEW SECONDS. . .
Human brain cells degenerate and die when you do hyperventilation. This is irreversible. . Hyperventilation leads to spontaneous and asynchronous firing of neurons . .. Brain diseases (or disorders of the central nervous system - CNS) are possible only in conditions of chronic hyperventilation, chest breathing and mouth breathing. . . Most brain diseases are characterized by chronic hyperventilation, there are additional effects due to low CO2 levels in the CNS. . .If excess ventilation cannot be compensated metabolically, it will lead to a rise in blood pH. This rise in blood pH is known as respiratory alkalosis. . .When hyperventilation leads to respiratory alkalosis, it causes dizziness, tingling in the lips, hands or feet, headache, weakness, fainting and seizures. . .In extreme cases it can cause carpopedal spasms (flapping and contraction of the hands and feet). . .Your body relies on carbonic acid to regulate the acidity of the entire bloodstream. By hyperventilating you remove far too much CO2 from your blood. . .The acidity of your bloodstream falls as a result. This has all sorts of nasty effects on your body if it is sustained, not least of which is an interference with nerve transmissions. . .Hypocalcemia, which results from hyperventilation, can cause tingling sensations, spasms of the muscles, and even convulsions. . Hyperventilating DOES store extra oxygen. But you can't necessarily use that extra oxygen, because with low CO2, your blood becomes too alkaline. . .Hemoglobin, in an alkaline environment, doesn't want to release the oxygen bound to it. . .Hyperventilation leads to MARTINI EFFECT and NIRTOGEN NARCOSIS.. Nitrogen narcosis is a neurological impairment caused by excess dissolved blood nitrogen . . Hyperventilation immediately causes a changed state of consciousness albeit a FAKE one . Many old people while doing hyperventilation on their beds have died . ..When a person hyperventilates, lowered level of carbon dioxide causes the pH of the blood to increase, leading to alkalosis. . .Yoga increases GABA levels in the brain . Low GABA levels are associated with depression and Alzheimer’s disease. . .Hyperventilation is NOT yoga. Do NOT do too much kapabathi-- you will get inguinal hernia!Swara Yoga is the science which is about the realization of cosmic consciousness, through the awareness or observation, then control or manipulation of the flow of breath in the nostrils. Shiva answers Parvati's questions ( Vigyan Bhairava Tantra) patiently and fully and goes on the tell her all about swara saying that "for all beings, breath is only the base." These include techniques for managing the planetary effects and the moon's phases and avoiding the negative influence of the planets and astral forces, through altering the breath flow or swara in the nostrils, manipulating and controlling the breath or the breath flow through each nostril. While on the subject of effect of moon on women, some Chutney Marys attacked me –so some ancient secrets will not be revealed and are now lost forever. By swara yoga you can even choose the gender of the baby you want. I guess signs tell us what happens for the best.
We can alter our destiny by being more auspicious, and realising, and eventually attaining the harmony and the Highest Consciousness. Swara yoga is an ancient tantric science which involves the systematic study of the breath flow through the nostrils (or swara) in relation to the prevailing phases of the moon, time of day and direction . Although we think of 'pranayama' when we think of techniques associated with the breath, in Swara yoga, it is the association of the breath in relation to the activities or phases or positions of the sun, moon, planets, seasons, time of day, with the physical and mental conditions of the individual and then taking the appropriate action according to these subtle relations. It was kept as a closed secret by the ancient sages and saints who had intuitively received this knowledge from the Divine. Swara yogi knows that during the flow of left nostril or right nostril when favorable elements rises certain things can be undertaken if you want to be successful. There are three modes of breathing- flow from left nostril, flow from right nostril and flow from both the nostrils. The last mode is generally for a short duration when breathing switches from left to right and vice versa. Mode of breathing can be checked by examining air flow while exhaling. All our actions can be classified into three main categories; physical, mental and spiritual; which are respectively presided by the above three modes of breathing. Breathing through the left nostril ( ida nadi ) stimulates the right hemisphere of brain, and breathing through the right nostril ( pingala nadi ) stimulates the left hemisphere. Breathing through the left nostril is connected with higher intraocular pressure and breathing through the right nostril lowers that pressure Intraocular pressure is created by the continual renewal of fluids within the eye. The intraocular pressure is increased in glaucoma. Breathing through the left nostril stimulates Ida which relates to the moon and the parasympathetic nervous system, breathing through the right stimulates Pingala, relating to the sun and sympathetic nervous system. Ida nadi is associated with the rest and restorative system of the body, whereas the pingala nadi is associated with the fight and flight response. Pranayama starts with the left nostril always. The benefits of left nostril breathing are numerous including sharper, clearer focus of the mind, and a deep, full relaxation or sleep. In the Yogic tradition, left nostril breathing has been used to break vices and habits, which usually take 21 days . If you watch your breath you will find that it is usually flowing more in one nostril than the other. Again, if the left nostril has a greater flow of air, then ida nadi is predominant. When the flow is greater in the right nostril, then pingala is predominant. If the flow is equal, then sushumna is ruling. When the right nostril is flowing, then vital energy is more active, allowing the individual to do physical work, digest food and so on. The mind is extroverted and the body generates more heat. When the left nostril (ida) is flowing, mental energy is dominant, the mind is introverted, any kind of mental work; thinking concentration, etc., may be undertaken. Ida nadi also flows mainly during sleep. The primary aim of hatha yoga is to bring about a balance of flow between the prana in ida and pingala, (ha = sun, tha = moon). To do this the body is purified by the six techniques known as the shatkarmas. As per swara yoga, in a day the flow of air through the left nostril should predominate for about twelve hours and through the right nostril for the other twelve hours. If pingala flows, the body will be restless; if ida flows, the mind will tend to think too much. In human physiology, the two nadis correspond roughly to the two halves of the autonomic nervous system - the sympathetic and parasympathetic. Pingala coincides with the sympathetic nerves, responsible for the stimulation and acceleration of activities concerned with the external environment and the deceleration of the organs which tend to utilize a lot of energy internally. The sympathetic nerves speed up the heart, dilate the blood vessels, increase the respiration rate, and intensify the efficiency of the eyes, ears, etc. The parasympathetic nerves directly oppose the sympathetic nerves, for they reduce the heartbeat, constrict the blood vessels, and slow the respiration so that the individual becomes introverted. The flow of prana in ida and pingala is completely involuntary and unconscious until yogic practices control it. A Swara yogi realizes cosmic consciousness through control and manipulation of breath. The ancient 7000 year old Sanskrit texts mention 72,000 subtle channels through which prana flows, the dominant flow of prana occurs within the ida and pingala nadis, two channels that course upwards on either side of the spine from their origin within the kanda or ‘bulb’ in the sacral plexus. The ida and pingala nadis relate to the activities of the parasympathetic and sympathetic divisions of the autonomic nervous system, respectively. Surya Bhedana when breathing in through the right nostril and Chandra bhedana when breathing in through the left nostril. Breathing in takes air down to the lungs which will produce suction in the eustachian tube. Scientists have postulated that external forces set the biological clock by stimulating the pineal gland, which is affected by dark/light cycles. These rhythms which were previously known to the ancient Rishis, so man is actually only rediscovering himself in relation to the cosmos. By the practice of Swara yoga one can become the master of the nadis and elements, so as to adjust himself with the universal forces which is the source of everything that gives birth to the experience of both material and spiritual life with heightened awareness. As per Swara Yoga , different modes of breathing leads to different types of actions; physical, mental and spiritual. Swarodaya Yoga’ has three types of breathing systems – For a right hander Ida (Inhaling and exhaling from left nostril ), Pingala (inhaling and exhaling from right side of the nostril) and Sushmana (inhaling and exhaling from both sides of the nostrils). We mostly breathe in and out from either Ida or Pingla but sometimes we breathe from both the nostrils. The Sushumna mode is generally for a short duration when breathing switches from left to right and vice versa. Mode of breathing can be checked by examining air flow while exhaling. Compliance to the dictums of ‘Swar Shaastras’ is more efficacious than omens, and a suitable time selected through astrology based on moon and planet phases. it was used to go beyond the limitations of the mind.
One must change mode of breathing suitably at the time of initiating specific desired activity. Example: When the left nostril is running (for righthanders ) , intitiation of mantras and consecration of deities in temples is done. When the right nostril is running certain deadly and destructive vashikaran mantras of Atharva Veda and psychic works are done. I will only say so much. Swara yoga aims at directly awakening the highest human potential. . Swara Yoga is a path which leads to awakening of the entire being.
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2.50 : बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥
- 50. Bāhyābhyantara staṁbhavṛttirdeśakāla saṁkhyābhiḥ paridṛṣṭo dīrghasūkṣmḥ.
- Pranayama has through movements prolonged and fine inhalation, exhalation and retention; all regulated with precision according to duration and place.
The first three components of pranayama are regulated inhalation, exhalation and retention; all must be performed, prolonged and refined according to the capacity of the aspirant. The components are to be observed with regard to place (deia), here meaning the torso, kala indicating length of breath and samkhya, denoting precision. There are two types of retention in pranayama. They comprise the interruption of the breath flow following either the in- or outbreath. The movements of the breath and the pauses between them are modulated and prolonged according to the capacity of the lungs (deia), the duration and measured regulation of the breath (kala) and the degree of refinement and subtlety (samkya) of the sadhaka. Mastery is attained by practising in synchronisation, with rhythmic regulation (paridrsfa). Concentration on the regulation of breath (prana vrtti), exhalation (bahya vrtti), inhalation (antara vrtti) and retention (stambha vrtti) is called sabtja (seed) pranayama, because attention is on the breath itself. Inhalation moves from the core of being - the seer - towards the consciousness. As mahat or cosmic intelligence is the first principle for nature's activity, its individual counterpart - citta, acts to excite the soul to activity. The inbreath is made to touch the five sheaths of the body - anandamaya, vijnanamaya, manomaya, pranamaya and annamaya, or the elements - akasa, vayu, tej, ap and prthvi; while the out breath touches in the reverse order. Bracing of the inbreath is the evolution of the soul or the ascending order of the purusa. When the self comes in contact with the physical body, inhalation is complete. Here, the purusa encompasses prakrti. The outbreath moves from the external body towards the seer, layer after layer. It is involution, or the descending order of prakrti to meet its Lord, purusa. If the inbreath is the divine union of purusa with prakrti, the out breath is the union of prakrti with purusa. Retention of the former is antara kumbhaka, retention of the latter is bahya kumbhaka. If antara kumbhaka establishes dedication of the seer (svarupa pratistha), bahya kumbhaka releases one from the four aims of life (purusartha sitnya). Kumbhaka is the pause between an inhale and exhale. Retention or holding the breath, is a state where there is no inhalation or exalation. The khumbhaka which follows the inhale is called the bahya kumbhaka and that which follows the exhale is called the antara kumbhaka. (Bahya means outer/exterior. Antara means inner/interior). Antar Kumbhaka,is ceasing of breath when the inhalation (or Poorak) is complete and the lungs are filled up with air. In this kumbhaka, inhalation is recommended to be slightly forceful to take more air than normal and ceasing it as per one's ability. Bahya Kumbhaka, is ceasing of breath when the exhalation (or Rechak) is complete. It is also recommended to exhale more than normal and then cease it as per one's ability. Sahit Kumbhaka, is the kumbhaka performed with inhalation or exhalation. In Kevali Kumbhaka,inhalation or exhalation is not required or not focussed in exercising Kevali Kumbhaka. It is the extreme stage of Kumbhaka which is attained only by continuous long term pranayama and kumbhak exercises. Respiration includes inhalation and exhalation. In between these two processes there is a very minute gap or pause (normally in milliseconds) which is usually not noticed and it recurs, i.e., inhalation-pause-exhalation-pause-inhalation.... and it continues. The maximum gap or pause is observed in the state of rest. Kumbhak enforces to increase the pause by ceasing the breath routinely and continuously by various types of pranayama and kumbhaka exercises. It has been said that It is being observed that the more time spent for pranayama (and kumbhaka); the more is the concentration and the better is the control over mind. Various ancient yogis (expert in yoga and pranayama) noticed the importance of respiration and its correlation with activities of mind and vital forces. Aging is also seen proportional to frequency of respiration or respiratory rate, i.e., frequency of inhalation and exhalation in one minute. Medical science recorded normal respiratory rate in humans as 12-16 breaths per minute with life span of 70–80 years. Practicing kumbhaka for a long time increases endurance of physiological as well as psychological structure of an individual. Continuous and long term practicing increases the hold or control on breath up to an extent where it reaches to its extreme stage (Kevali Kumbhak) and the respiration is ceased permanently unless desired to get into normal state. Aging is proportional to metabolism which in turn is proportional to respiratory rate. Metabolism lowers down as the respiratory rate decreases and this helps prevent aging or at least lowers down the process. It has not been recorded scientifically whether kevali kumbhaka can increase age (or can make immortality a fact) by lowering down the basic reactions which support life, however, various yoga sutras and religious scriptures define samadhi and immortality an approachable aspiration for determined individuals. The pranayama technique intends to shorten the period of these inhalation and exhalation processes in order that the force with which this process goes on, or continues, is brought to the minimum so that there is no strength in this flow, though the flow is tending to go outward and inward as it has been doing ever since the birth of the individual. How long does the breath remain outside in exhalation? How long does it remain inward in inhalation? These are the things to be observed. We have to infer the movement of the prana when we inhale merely by feeling its movement within. If we are cautious and contemplative, we can feel how the prana moves when we deeply breathe in. The purpose is to stop this lengthening of the breath, outwardly as well as inwardly – to shorten it as far as possible, until it becomes so short that there is practically no movement at all. That cessation of movement is called kumbhaka. This cessation of the breath can be brought about in many ways. Though the yoga shastras speak of several types of pranayama or kumbhaka, Patanjali concerns himself with only four types – which are actually not four, really speaking. They are only one, mentioned in four different ways. Bāhya ābhyantara stambha vṛttiḥ (II.50) are the terms used in the sutra. Bahya is external; abhyantara is internal; stambha is sudden retention; vritti is the process. The external retention is what is known as bahya vritti,the internal retention is what is known as abhyantara vritti, and the sudden retentionis what is known as stambha vritti. These vrittis, or the processes of the movement of the prana, are measured across different parameters, as enumerated through the other terms in the sutra, deśa kāla saṁkhyābhiḥ (II.50), for calculating the retention of the breath. The prana can be stopped by way of retention after exhalation. This was referred to in an earlier sutra where a particular method of breathing was prescribed as a way of bringing about peace of mind when the mind is very much disturbed. That sutra is in the Samadhi Pada: pracchardana vidhāraṇābhyāṁ vā prāṇasya (I.34). Pracchardana is expulsion; vidharana is retention. The expulsion and the retention of the breath are supposed to be one of the means of bringing about composure of mind. This is almost the same as one of the pranayamas mentioned here as bahya vritti. We breathe out, gradually and intensely, in a very spontaneous, flowing manner, and then do not breathe in; this is one pranayama. We can press the abdomen inward and then raise up the diaphragm. After the inhalation, generally the chest is forward at this time. The breath is then blown out – not suddenly with a jerk, which should not be done – but very calmly so that we will not even know that it is blowing out. Then, we do not breathe in immediately; we see how far we can maintain this position of expulsion without it being followed by inward breathing. This sort of retention of the breath, which means to say the cessation of breathing in after the breathing out, is called bahya vritti – the pranayama, or the kumbhaka, which follows expulsion. Or there can be abhyantara vritti, which is retention of the breath after inhalation. We breathe in, in the same way as we exhale – calmly, forcefully, deeply – and then do not breathe out. That retention of the breath after deep inhalation is a pranayama by itself. The way in which we retain the breath is called kumbhaka. Kumbha means a kind of pot which can be filled with things. We fill our system with the whole prana in pranayama. Though the prana is moving everywhere in the system even at other times than during the time of kumbhaka, something very peculiar takes place during kumbhaka which does not happen at other times. During kumbhaka the prana in the system is filled to the brim, and it remains unmoving and unshaken, just as a pot may be filled to the brim and the content or liquid inside does not shake due to its being filled up to the brim, to the utmost possible extent. There is no movement of the prana in kumbhaka; it is not trying to escape from one place to another place. The escaping of the prana from one place to another place actually means the difference which it introduces in the density of its activity, which is the cause of unequal distribution of energy in the system. Because there is no equal distribution of force in the body, there is difficulty – physiological as well as psychological. The senses, especially, become very active and uncontrollable on account of the unequal distribution of energy, or prana, in the system and a capitalist attitude of the prana towards the senses only, where it is stored up in an excessive measure, depriving the other parts of the required energy. When a particular sense organ is very active, there is an excessive measure of prana supply given to that particular location of the organ which intends to fulfil itself. There is the irritation of the senses or an itching of the particular organ due to the excessive flow of the prana there. It may be the eye, the ear, or any organ. We have ten organs, and one of the organs will start itching. This itching, or irritation, or craving of a particular organ is due to an abundant supply of prana in that particular part of the body, which implies a deprivation of other parts of the body from the requisite energy. The kumbhaka process is a technique by which this excessive emphasis which prana lays on any particular part of the body is obviated, and it is allowed to equally distribute itself in the whole system, which is another way of saying that the rajas of the prana is made to cease. The excessive emphasis of the prana in any particular part of the system is due to rajas, which means there is movement. Without movement, how can there be any kind of unequal distribution of energy? This is prevented by the process of kumbhaka. The filling of the system with the pranic energy means distributing the energy equally in the whole system and making it felt everywhere equally, with equal intensity, and without the special favour it sometimes does to a particular limb or organ. This is what happens in kumbhaka. It can be done, as mentioned, either after exhalation or after inhalation. Either we breathe out and retain the breath, or we breathe in and retain it. These are the two types of kumbhaka mentioned as bahya vritti and abhyantara vritti. There is a third type called stambha vritti, which is not followed either by inhalation or exhalation. Any kind of sudden stopping of the breath is called stambha vritti. When we are deeply absorbed in a particular thought, very deeply absorbed, and we are not able to think anything other than that one particular thought due to intense affection or intense hatred, or for any reason whatsoever, the prana stops; there will be no breathing at that time. When we are overpowered with the emotion of love, or fear, or hatred, there will be a stoppage of prana. Thus, raga, bahya and krodha are the causes of the prana suddenly stopping – intense raga, intense bahya and intense krodha. Here we are not concerned with bahya or krodha, or with raga of the ordinary type; but if we want to call it raga, we may call it so. It is a great love for the great ideal of yoga; the ardour that is expected in every student of yoga. The yearning that he cherishes within, the longing that is uncontrollable for God-realisation may be regarded as a kind of superior raga that is present, which prevents the mind from thinking anything else. When the prana is suddenly withheld – not accompanied either by expulsion or inhalation – that type of retention which is suddenly introduced, for any reason whatsoever, is called stambha vritti. They are the three types of kumbhaka mentioned in the sutra, bāhya ābhyantara stambha vṛttiḥ. Now Patanjali mentions deśa kāla saṁkhyābhiḥ paridṛṣṭaḥ (II.50). The measure or the calculation of the method of breathing for the purpose of retention is referred to here. We can find out to what extent we have mastered the technique of pranayama by the extent of the length of space occupied by the movement of the prana, externally or internally. A cotton fibre held near the nostrils will give us an idea of the space that is occupied by the prana in expulsion. When we have greater and greater mastery over the prana, the distance will be lessened gradually so that we may have to bring the cotton fibre nearer and nearer the nose to see its movement. So also is the case with internal movement, or inhalation. This has to be practised very, very gradually. What the sutra tells us is that kumbhaka, or retention of the breath, should be acquired by a gradual diminishing of the distance covered by the movement of the prana in expulsion as well as inhalation; that is desa. Kala means the time, the ratio, or the proportion that is maintained in the processes of inhalation, retention and expulsion. There are various views or opinions expressed by the yoga shastras and by adepts in yoga in regard to this proportion. Proportion means the time that we take to inhale, the time that we retain the breath for, and the time that we take to exhale. This is what is called proportion – that is the ratio. There should be no retention at all in the earlier stages; there should be only deep inhalation and exhalation. For some days and months perhaps, we may have to practise only inhalation and exhalation without retention. Later on, when retention is introduced, it should not be in this ratio of one to four to two, as it is a more advanced practice. There should be only a comfortable retention, to the extent possible, even if the ratio is not maintained. By the measurements of the processes of breathing, in respect of place, time and number, the quality of the pranayama should be determined. It is either dirgha or it is sukshma; it is elongated, protracted, or it is short and subtle. It may be a protracted breathing, or it may be a very subtle breathing, which means to say that it can be elongated in quantity and intensified in quality; that is the meaning of dirgha. Or it can be contracted, and reduced in quantity as well as in quality; that is sukshma. When this is acquired, this mastery is gained, some sort of a control is maintained over the pranic movements. Great consequences – unexpected and unforeseen – will follow. We will see strange phenomena appear within us as well as outside us if we gain mastery over the prana, because this kumbhaka that we are speaking of is nothing but another form of concentration of mind, as the mind is associated with the prana always. The object, or the ideal before oneself, is united with the meditating consciousness in a fast embrace, as it were, when the prana is withheld, and it is made to stick to one’s consciousness inseparably. It becomes one with one’s own self, and there is a sudden impact felt upon the object on account of the kumbhaka that we practise. The kumbhaka, the retention of the breath that we practise, coupled with concentration of mind on the object that is before us, will tell upon the nature of that object which we are thinking of, whatever be the distance of that object. It may be millions of miles away – it makes no difference. This is because prana is omnipresent. It is like ether, and so it will produce an impact upon the object that we are thinking of in our meditation. It will stir it up into an activity of a desired manner, according to what we are contemplating in the mind. This effect cannot be produced if the prana is allowed to move hither and thither, distractedly. If we want quick success in meditation, the retention of the breath is absolutely necessary because it is this that impresses upon the object of meditation the necessity to commingle itself with the subject. Therefore, a combination of pranayama and dharana, concentration, is the most effective method of bringing about a union of oneself with the ideal of meditation.
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