Yoga Philosophy
V. Ashtanga Yoga:
The
described in Sadhana Pada 2:28th verse says that,
“Yogangganushthanad
ashuddhikshaye jnanadiptira vivekakhyateh”
When the practice of the
eight limbs of Ashtanga Yoga the light of wisdom arises and that light extends
up to “spiritual wisdom” or “Vivekakhyati”. How to attain this goal
(“Jnanadipti”) and for this, the fundamental disciplines are mentioned in
Sadhana Pada 2:29th verse.
“Yamaniyamasanapranayamapratyaharadharanadhyanasamadhayo-a-shtava anggani”
The first
five limbs together are called “Bahiranga” and the last three limbs are
“Antaranga”.
1. Yama
(Prohibitions)
2.
Niyama (Injunctions)
3.
Asana (Postures)
4.
Pranayama (Breathing of vital air)
5.
Pratyahara (Withdrawal of senses)
6.
Dharana (concentration on an object)
7.
Dhyana (Meditation)
8.
Samadhi (Absorption)
Yama
consists of prohibitions against immoral and unethical deeds while Niyama
consists of injunctions to develop various moral virtues and these two direct
you to control your behaviour. The next three limbs of asana, Pranayama and
Pratyahara, mandate certain kinds of control over the body, breath and senses
respectively. The last three limbs of Dharana, Dhyana and Samadhi mandate
specific practices to control the mind. Consequently, these limbs help us to
cultivate the skills necessary for meditation by teaching us how to control our
body, breath and senses and “Chitta” (mind stuff). Unless we follow these
guidelines the practice of meditation will not go to a deeper level.
1. Yama:
Yama is
described in Sadhana Pada 2:30th verse as follows,
“Ahimsa
Satya Asteya Brahmacharya Aparigraha”
Yama
consists of prohibitions of five unethical and adharmic behaviours of those who
intend to practice yoga. They are Ahimsa
(non-violence), Satya (truthfulness), Asteya (Non-stealing), Brahmacharya
(Continence) and Aparigraha (Non-Covetousness).
A.
Ahimsa (Non-Violence):
The result
of Ahimsa (non-violence) is accentuated in Sadhana Pada 2:35th
verse as follows,
“Ahimsapratishthayam
tatsannidhau vairatyagah”
Ahimsa is abstinence
from harming and injuring others. It is not simply not hurting others and the
yoga system goes deeper. Not only physical activity, even if there is a flash
of thought, idea or hidden desire in our mind to harm another person is also
prohibited. One should abstain from such thoughts because these feelings can
have an influence on our minds. The violent thoughts that react themselves in
our minds impact our own mental system. There is not much difference between
physical violence and violence in the form of violent ideas or thoughts and
both are equally harmful. If you are fostering a violent thought in your mind
there is every chance that a violent idea may take a violent form of action in
one day. If we have a violent thought in our mind immediately it registers in
the mental system. Even the tendency or thought which relates to some kind of
violence will become a “Vritti '' and it becomes a “Samskaras”. “Samskaras” are
mental imprints, memories or psychological feelings. These “Samskaras” are
stored as “Vasanas”. Vasanas are behavioural tendencies or karmic mudras that
influence a person's current behaviour and eventually, they may convert to
action. Sage Patanjali says that if it is not manifested in this life it will
continue to manifest in the next life. If you do postures (“Yoga Asana”) and
become very practically and physically active and you are of a type having a
violent temperament, chances of aggression are higher. Furthermore, yoga
postures and meditation practices will activate and energize certain nervous
systems (“Naadi Vyooha”) and metabolic systems that will produce surplus energy
and heat. This will fuel the natural violent tendency and it must be arrested.
This surplus energy, heat, physical dynamism and enthusiasm may flow through
undesirable channels and may culminate in violence. In concisely one must follow the path of non-violence before taking up yoga
practices. Meditation activates extreme types of mental skills and competency and
one would be very efficient in doing wrong. Therefore, one should take the oath
of non-violence and the flow of these destructive abilities is to be blocked.
By being initiated in non-violence (“Ahimsa”) enmity is surrendered in such a
person’s presence. Since every creature of this universe belongs to the
same “Brahman”, harming others is equivalent to harming ourselves.
B. Satya (Truthfulness):
The
outcome of Truthfulness (“Satya”) is accentuated in Sadhana Pada 2:36 as
follows,
“Satya
Pratishthanam kriyafalashrayatvam”
By being
demonstrated in Truthfulness (“Satya”) one attains the power of ever fruitful
action. It is Truthfulness and lying that create a guilty consciousness in the
mind that prevents us from gaining the purest form of awareness.
C. Asteya (Non-stealing):
The effect
of Asteya (non-stealing) is accentuated in Sadhana Pada 2:37 as follows,
“Asteyapratishthayam
sarvaratnopasthanam”
It is the
non-stealing of anyone’s property and even the mindset of confiscating others'
wealth is also harmful. By demonstrating Asteya (non-stealing) achieves all the
wealth including precious jewels.
D.
Brahmacharya (Continence):
The gain
of Brahmacharya (celibacy) is accentuated in Sadhana Pada 2:38 as follows,
“Brahmacharya
pratishthanam Pratishthanam virya labah”
Continence
is necessary to retain the power of the brain and by being embraced by celibacy
one begets vigour (“Virya”)
E.
Aparigraha (Non-covetousness):
Aparigraha
(non-covetousness) is accentuated in Sadhana Pada 2:39 as follows,
“Aparigrahasthairye
janmakathantasanbodhah”
It is the
non-possessiveness of material gains. Refraining oneself from gathering
material and financial gain through conquest, killing and robbery. Nonetheless
hurting other people with insult or intention to hurt somebody deliberately is
also avoided.
Regarding
“Yama” there is a further firm emphasis given in
Sadhana
Pada's 34th verse, on prohibitions of unethical and adharmic
behaviours.
“Vitarkaa
hinsadayah kritakaritanumodita lobhakrodhamohapoorvaka mridumadhyadhimatra duhkhajnananantafala
iti pratipakshabhavanam”
These
illogical thoughts and practices such as violence, either directly done or made
to be done and encouraged owing to the feeling of greed (“Lobha”) and lust
(“Moha”) performed mildly, moderately or intensely result in unbounded
sufferings (“Dukkha”).
2. Niyama:
Niyama is
described in Sadhana Pada 2:32 as follows,
“Shauchasantoshatapahsvadhyayeshvara-
pranidhanani niyamah”
Niyama
also called the injunctions to mandate the cultivation of virtuous habits,
behaviour and certain observances. They are Shaucha (Purity), Santhosha (Contentment), Tapas (Penance), Svadhyaya
(Self-study) and Iswarapranidhana
(Abiding in the divine).
A. Shaucha
(Purity):
It is
described in Sadhana Pada 2:40 as follows,
“Shauchatsvanggajugupsa
parairasansargah”
Shaucha
means purity and cleanliness of body and clearness of mind and clarity of words
when we interact with society.
B.
Santhosha (Contentment):
It is
described in Sadhana Pada 2:42 as follows,
“Santoshad
anuttamah sukhalabhah”
It is
contentment and forbearance. The acceptance of one’s own circumstances so that
there is always a chance to go beyond them and hopefully improve on them. Since
if we do not accept our current circumstances then we won’t be able to cross
them or improve them. In this world every creature is blessed with everything
by the “Almighty God” and there is nothing to worry about food and shelter.
Contentment is necessary to keep the equilibrium between the “Have” and “Have
not”, rich and poor, strong and weak.
C. Tapas
(Penance):
Tapas is
described in Sadhana Pada 2:43 as follows,
“Kayendriyasiddhirashuddhikshayat
tapasah”
Even
though I have elaborated on Kriya Yoga, I want to mention a few words. Tapas or
penance mandate spiritual disciplines which include pranayama (the cultivation
of “Prana” or life force energy), regulation of food and fasting. According to
Sage Patanjali, it is a mandatory practice and without “Tapas” there is no
question of Yoga.
D.
Svadhyaya (Self Study):
Svadhyaya
(Self Study) is described in Sadhana Pada 2:44 as follows,
“Svadhyaya
ishta devata sanprayogah”
Even
though I have elaborated on Kriya Yoga, I want to mention a few words. It is
greater wisdom from the teachings and revelations of great saints and sages who
had undergone a deep meditative state.
E.
Ishvarapranidhana (Abiding
in the divine):
Ishvarapranidhana
is described in Sadhana Pada 2:45 as follows,
“Samadhisiddhirishvarapranidhanat”
Even though
I have elaborated on Kriya Yoga, I want to mention a few words. It is the
surrender to the “Almighty God” who is the creator and destroyer of this
universe.
At sight,
these ten commandments (Yama have five and Niyama has five each) seem to
resemble the ten commandments of the Holy Bible but they couldn’t be more
different. Nevertheless, the Bible commandments are followed to avoid sin and
eternal damnation. Moreover, the Yama and Niyama in Yoga are followed to
cultivate a lifestyle that effectively supports your practice of meditation.
Immoral behaviour results in conflicts and stress in personal life as it repels
commonly accepted ethical standards. Yama is meant to lead a stress-free life
so that they incorporate individual welfare as well as society as a whole.
At the same time following Niyama helps us to gather attitudes and outlooks that
are pivotal in preparing the mind for meditation.
3. Asanas
(Postures):
In “Yoga
Studios” around the world, various kinds of posture (“Asanas”), some of them
quite complex, are taught and practised with great enthusiasm and the modern
world understands “Yoga” simply in terms of physical postures. It is a mental
and spiritual system rather than a practical physical system. In the true
sense, yoga is the union of the individual “Self” with “Supreme Consciousness”.
Sage
Patanjali describes Asana (Posture) in the 2nd chapter, Sadhana
Pada's 46th verse says that,
“Sthira
Sukham asanam”
It is a comfortable,
pleasant and motionless posture for several hours without feeling discomfort. A
healthy, strong and flexible body is required to prepare you for lengthy
meditation sessions without readjusting the postures frequently. A sitting
posture is more comfortable than a standing position because it can create a wide
base with our legs and keep the spinal column straight upright. Expanding the
chest portion allows one to maintain wakefulness throughout meditation without
falling asleep for a minimum of two and half hours. This static and stillness
state is called "Asana Siddhi".
Further in
the next sutra i.e., on 2:47 it says that
“Prayatnashaithilyananda
samapattibhyam”
It is the
reduction of exertion of the body and doing the practice effortlessly. In this
Sutra, it is explained that a steady posture arises from slackening of effort
(“Prayatnashaithilya”) and merging of mind meditatively into infinity (“Ananda
Samapattih”).
“Tatho
dvandvanabhighatah”
4.
Pranayama (Respiration):
Pranayama
is described in the 2nd chapter, Sadhana Pada's 49th to 51st verse
says,
2:49 verse
says,
“Tasmin
sati shvasaprashvasayorgativichchhedah pranayamah”
2:50 verse
says,
“Bahyabhyantarastambhavrittih
deshakalasankhyabhih paridrishto dirghasookshmah”
2:51 verse
says,
“Bahyabhyantaravishayakshepi
chaturthah”
Pranayama
is the process of control and expansion of “Prana '' or the life force energy.
The Prana flows through the main channels or “Nadis' ' and is called “Ida”,
“Pingala” and “Sushumna”. Ida is located on the left side of the spine, Pingala
is located on the right side of the spine, whereas Sushumna runs along the
centre of the spinal cord. Prana is divided into five and they are Pranavayu,
Apana, Udana, Samana and Vyana. The ancient sages invented a physiological
principle of respiration. Breathing and the central nervous system are closely
connected and that is established by modern science. When we undergo stress and
anxiety our breathing naturally becomes rapid and shallow, on the other hand
when we are calm and quiet the breath is slow and it goes to a deeper level.
Our pattern of breathing affects the nervous system and when the breath is
rapid and shallow it stimulates the nervous system whereas slow and deep
breathing calms it down. Pranayama employs these techniques to reap the
serenity that is achieved through this rhythmic flow of “Prana''. “Pranayama”
enhances the overall immune system and most notable is the tranquillity
attained after prolonged and systematic inhalation and exhalation. There are
many types of Pranayama namely, Ujjayi Pranayama, Kapalbharathi and Anulom
Vilom.
5. Pratyahara (Withdrawal
of senses):
Pratyahara is
described in the 2nd chapter, Sadhana Pada's 54th verse says,
“Svasvavishayasanprayoge
chittasy svaroopanukar ivendriyanan pratyaharah”
It is the Withdrawal of the
senses from the outside world. The most important factor here is to select a
calm, quiet and solitary place so that the sense of hearing is not disturbed.
When you sit for meditation there are chances for a wide scope of attention
that will make you more susceptible to distractions.
For beginners or in the
primary stage to develop the skill of sensory withdrawal, one should
have to focus on one single point keeping the eyes slightly closed like one’s
tip of the nose or tip of the tongue or a point in between the eyebrows. These
three tips of the nose are ideal because it is very easy and the point between
the eyebrows is challenging to focus on. Power of Attention is like an
adjustable flashlight with a lens that can be adjusted to cast a very wide beam
or a very thin one. Normally awareness is broadly anchored allowing us to
perceive what is occurring all around us. This capability is extremely helpful
most of the time like when you are having dinner. Nevertheless, when we begin
to meditate a wide scope of attention will lead us more to distractions. Yoga
practitioners will be able to narrow down attention by eliminating persistent
effort. This is the starting point of concentration that leads to the sixth
limb of Yoga called “Dharana”.
6. Dharana (concentration
on the object):
Dharana is described
in the 2nd chapter, and Sadhana Pada in the 52nd and 53rd verses.
Sadhana Pada 2:52 says that,
“Thadah ksheeyathe
prakashavaram”
It is the concentration of
your attention on an object, Sound “Om”, mantra, deity, sacred image and a beam
of light. Furthermore, Bhagavad Gita advises concentrating your attention on
the divine presence that already lies within you. Yogic meditation is widely
accepted all over the world since it allows the large scope of
selecting the object of concentration according to our inclination. The object
at which the mind rests is called “Alambana” and it is the support for the
mind. When the mind is supported by “Alambana” it gains a one-pointed focus.
When you are in the path of “Dharana” persistently a state will reach where the
veil that covers the “light of consciousness” (“Prakashavaram”) starts thinning
(“Ksheeyathe”) and your mind is absolutely still and single-pointed and free of
all distractions.
2:53
“Dharanasu ch yojnata
manasah”
You are perfectly focused on
the object of meditation without any intervention of thoughts consequently, the
light of consciousness begins to illuminate and this is the beginning point of
meditation (“Dhyana”).
7. Dyana (Meditation):
Dhyana (Meditation) is
defined as a constant and uninterrupted flow of identical thoughts. It can be
compared to a stream of oil that is poured slowly and steadily, so that the stream
remains perfectly motionless, even though the oil inside the stream is in
constant motion. This steady flow of oil represents the perfectly uniform flow
of your thoughts focused on the object of meditation. Even though the mind is
active, this unbroken flow of identical thoughts gives rise to an experience of
deep stillness and perfect tranquillity. The consistent and persevering practice
of meditation (“Dhyana”) eventually guides you to the eighth and final limb of
Ashtanga Yoga called “Samadhi”.
8. Samadhi (Absorption):
While in Dhyana you remain
as a yoga practitioner, quite separate from the object that you are meditating
upon. As the result of meditation intensifies the sense of distance between the
meditator and the object of meditation slowly declines until finally there is
no distance whatsoever. The meditator is experientially merged into the object
of meditation and becoming absolutely non-separate from it is called the state
of Samadhi or Absorption. Samadhi is not a state of thoughtlessness for the
reason that the object of meditation remains in your mind as a changeless
unwavering thought. Nevertheless, this is the state where the experience of any
kind of duality ceases. Here there is no difference and dissimilitude between
the “Knower” and “Known” and between us and the manifested world. We will
realize that all is one and all creatures of this world exist in this
all-pervading and ultimate “Brahman” or “Supreme Consciousness”.