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Is Yoga Science or Religion Part IX A?

2012-01-06T16:27:00.000-08:00

Yoga to Yoga - Who Am I? Philosophical expositions

Dr. O. P. Sudrania

I have split this section in two parts basing on the philosophical and scientific expositions as follows:

(1) Part IX A = Philosophical expositions

(2) Part IX B = Scientific expositions

Thus in this part, I shall confine to the philosophical aspects of this profound truth that which relates to our very basis existence.

“That in whom reside all beings and who resides in all beings, who is the giver of grace to all, the Supreme Soul of the universe, the limitless being — I am that. Amritbindu Upanishad

That which permeates all, which nothing transcends and which, like the universal space around us, fills everything completely from within and without, that Supreme non-dual Brahman — that thou art. Sankaracharya

*The seeker is he who is in search of himself. Give up all questions except one: ‘Who am I?’ After all, the only fact you are sure of is that you are. The ‘I am’ is certain. The ‘I am this’ is not. Struggle to find out what you are in reality.

To know what you are, you must first investigate and know what you are not. Discover all that you are not — body, feelings, thoughts, time, space, this or that — nothing, concrete or abstract, which you perceive can be you. The very act of perceiving shows that you are not what you perceive.

The clearer you understand that on the level of mind you can be described in negative terms only, the quicker will you come to the end of your search and realize that you are the limitless being.* Sri Nisargadatta Maharaj

http://www.biogetica.com/i_am_that.pdf

The real does not die, the unreal never lived.

Once you know that death happens to the body and not to you, you just watch your body falling off like a discarded garment.

The real you is timeless and beyond birth and death. The body will survive as long as it is needed. It is not important that it should live long.

http://prahlad.org/gallery/nisargadatta/books/Nisargadatta%20Maharaj%20-%20ebook%20-%20I%20AM%20THAT%20-%20MUST%20READ%20-%20searchable%20PDF.pdf

Now having known our pathways through the various “Limbs” of the Patanjali Yoga Sutras in earlier articles via the five rungs of Bahirangas, it is felt necessary to elaborate on this very ill understood but very important and pertinent vexing concept of “Who Am I?”; I have been raising this from the very beginning. Let us devote a few precious moments in trying to explore the subtle truth hidden behind this axiom.

I have axiomatically sub-captioned “Yoga to Yoga - Who Am I”. As you all know that word ‘Yoga’ stands for ‘Union’; thus it is a ‘Union’ (Ourself) with the ‘Union’ (Himself), i.e. uniting our mortal self with the immortal higher self. I recapitulate the following profound inexplicable statement from the earlier Part IV section of this series by me (slightly edited) as follows:

Courtesy: http://spiritualhealingjourney.com/who-am-i/

“We say, “I am a man or woman, I am a daughter, son, father, mother, sister or brother, I am from this or that country, I am the doer of this or that action, I am good or bad, I am happy or sad, I am a seeker, I am a spiritual, I am a lover of God or I am an atheist or non believer or religious.”

We speak of “my home, my family, my friends, my enemies, my job, my stuff, my strengths, my weaknesses, my thoughts, my emotions, my problems, my joy, my karma, my past, my future, my spiritual path; we, I, you, they or even of my God.”

What do we exactly mean or refer to when one address as “I, we, they, you, them, he, she, me, mine, thine, thy, thou, his or her etc?

• What is this I and my who claims to be and own such things?

• Are these things, claims, and identities ‘who I really am’?

• What are all these things, these objects, this world, its identity?

• What is the stuff of which they are made of, the elements?

• From where do all these many things arise, come from?

• Where is it heading to?

• By knowing this, what does it become? Etc etc???

• Who am I, really and what is its essential nature?

• Who Am I?

A human being is “Three-in-One” i.e. “Body-Mind-Soul” complex. First – what we think we are, i.e. ‘Body’. Second – what others think we are, i.e. ‘Mind’ (from our actions). Third – what we really are, i.e. ‘Soul’ and that is what we really are – is the answer to “Who Am I”? http://www.international.to/index.php?option=com_content&view=article&id=1877:is-yoga-science-or-religion-part-iv&catid=50:dr-om-prakash-sudrania&Itemid=78

Normally when asked by someone, “Who are you”? We instantly tend to say, “I am George or Alexandra or Manmohan or Sonia and etc”. A well known example is that of “Muhammad Ali (born Cassius Marcellus Clay, Jr.; January 17, 1942) who is an American, earlier professional boxer.” http://en.wikipedia.org/wiki/Muhammad_Ali

The point in discussion is, “Did changing a mere name change his real identity by becoming Muhammad Ali”? Those who knew him by the earlier identity (qualities) would still recognise him by and large the same as before. The base cotton still remains the same cotton in whatever trade name the finished shirt may be produced, packed and sold.

This simple anglicised version “Who Am I” originates from the ancient Indian sacred texts revealed to the Sages through their penance. There are four simple Sanskrit words, “Deham Naham Koham Soham”. I shall try to elaborate each of them one by one; then it will become self explanatory.

• Deh-am = Body (Deh) am (is);

• Na-ham = I Am (ham) not (Na);

• Ko-ham = Who (Ko am I (ham)?

• So-ham = I am (ham) That (So).

Thus it deciphers, “Deham = Is it a ‘Body’? Instantly the answer comes, “Naham = I am not! In other words, I am not a body. Then who am I is the next question (Koham)? The answer is Soham, “I Am That”. ‘That’ refers to God.

According to the Vedic concepts, all material things are living things and the human beings are supposed to be highest creatures among the so called “physical living organisms”. There is a specific reason for it. The human beings are exceptionally endowed with a single most discussive and discriminatory faculty of intelligence to control the discursive and fleeting mind which no other creatures possess. I am not aware of any other “newborn” than a human born baby which cries with its first breath. Why does it do it? We have no answers but postulations and as trained medical man and teacher, I am well aware of them but it leaves us without a plausible answer. This is an area needing further intensive pointed research.

This has been explained by Sri Satya Sai Baba also, *... that when a child is born, he enters the world crying. His first cry sounds like Sanskrit word “Koham” which means “Who am i…” the child enters this new world, utterly confused and asks this basic question. But as the child grows, it gets entangled in worldly things like relations, sex, caste, color, religion and other variety of the roles he plays. And the child is made to believe that he is what he is, he too accepts the dictat and he becomes the dutiful son, a diligent student, a caring brother, a trusted friend, a loving husband, an efficient employee, a good father, a dotting grandfather and just keeps on sifting through his various roles. His initial search for “Koham” disappears and he becomes “Soham” – “I am the one (That)”.*

Vedas proclaim that it (the infant) is asking, “Deham Naham, Koham?” As soon as it lands in this new domain of ephemeral world; it gets confused and cries out strangely asking, “I (was) not a body; and (now) who am I?” Before taking the first breath, it is still in a transitional state between formless-ness to form-ness. With that first breath, it begins this mortal journey discovering itself constantly - who am I and some of the few lucky ones manage to discover itself either before or at the end, at some point in their life, “Soham” which simply deciphers as “I Am That” as referred to above.

In Srimad Bhagwad Geeta in 7:29, it asserts, “te brahma tadviduh...” i.e. such people know the “Brahman” themselves (because they have known all the divine Karmas and knowledge completely). Then again in 8:3, Lord Krishna reiterates, “aksaram bramha paramam...” meaning that you are the supreme (paramam) indestructible (aksaram) bramha (the truth). Also, the similar proclamations have been made in the Vedic scriptures via the Mahavakyas, I briefly state them further down.

It is interesting to note that even Bible declares that at the end, “Jesus said that I and my father are one”. There are said to be several references in this regard in English translations; although the original Bible was written in the ancient Latin-Greek-Aramaic languages. Let us first get to some references:

“John 10:30 “I and the Father are one."

This same statement has been expressed repeatedly but pointing to the same Truth despite the epistemological confusion of languages. Let us examine a few more passages:

John 14:11 Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves.

Mark 14:61b-62 [61b] Again the high priest asked him, "Are you the Christ, the Son of the Blessed One?" [62] "I am," said Jesus. "And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven."

Daniel 7:13-14 [13] "In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. [14] He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

This conforms to the Vedic concept of “Ekoham Bahusyam” = I, the One, become many; this describes the primal idea which manifested itself from the ‘One Undivided Being prior to creation’. It has also been further affirmed in Vedic teachings, “Ekam sat viprah bahuda vadanti”, i.e. the truth is one (only) and the wise ones express it differently (in as many languages and allegories).

John 17:3-12 [3] Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. [4] I have brought you glory on earth by completing the work you gave me to do. [6] I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. [8] For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me. [10] All I have is yours, and all you have is mine. And glory has come to me through them. [11] I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name--the name you gave me--so that they may be one as we are one. [12] While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.

Here again few Vedic great Truths has been affirmed by the Holy Bible also. One is the “Eternity” of the life, “...this is eternal life...” (Perennial truth of Vedas) and the second is the power of ‘Japa or recitation’ (the name you gave me). Third is the power of the “Word or Mantras” i.e. the evolutionary role of sound in creation when he asserts, “I gave them the words ...” Lastly it also affirms the phenomenon of rebirth or reincarnation when he asserts, “I came from you and I am coming to you.”

From: http://www.godonthe.net/evidence/said_god.htm

We saw earlier that our breath and mind run contemporaneously. Thus the breath is also said to proclaim “So-Ham”. Every inhalation proclaims ‘So’, meaning ‘He or That’ or the God or the ‘Himself’; while every exhalation proclaims ‘Ham or the mortal individual ‘Ourself’; thus affirming the great scriptural vow “I Am That” (Soham). This realisation brings the “Bliss”.

The same proclamation has been reaffirmed by Sri Satya Sai Baba, “Bliss is the nature of Atma, your own innermost Reality. That Reality is reminding you of its existence, with every breath that you take: Soham, Soham, 'He-I' 'He-I'; the self is repeating that it is not the limited, the prisoner (held-by-the body). It is a wave of the vast Ocean named 'He'... Inhale the vast; exhale the limited. This has to be observed during the waking stage. When you are in deep sleep, the awareness of the body disappears; there is no awareness of the outside world, of which, while awake, you felt you were a partner. There is no So or ham (no 'He' or 'I'). It is all one; one integral whole. The breath then says not Soham, but Om." (Author: Om can be Amen or Allah or any other Holy Name that suits oneself)

Sathya Sai Speaks VI, 'Voyaging on the Sea of Bliss'

But who really am i? Creeps the basic question time and again, like the recurring pain, like a pestering stubborn child, refusing to budge. “I” only become restless, for I am really far far away from getting the real answer for my existence. We also noticed the confusion in the Biblical proclamation as asserted above.

Are we just a biological mass? With some gray cells embedded in me to separate me from other living beings? Are we destined to grow, earn, expand our family tree and just fade away into oblivion as our forefathers have done? Even animals do alike? But then what is that separates man and other living beings? Are we just a biological mass destined to die one bad or odd day?

But then, don’t we die a million of times daily; as the (our) older biological cells are replaced regularly by the newer cells by replication of the existing ones? Having once fully differentiated in utero; they lose their pluripotentiality of the (divine) power and multipotential effects of embryonic life. We, after all are made up of billions of cells and these cells die and make shift for newer ones every day? Which means the one that we were some months ago would not be the same now and won’t be the same tomorrow.

Great Sage of Arunachala - Sri Ramana Maharshi

It is said the whole Vedanta can be compressed into the four words, deham, naham, koham, soham. This stanza says the same. In the first two lines (words), it is explained why deham is naham, i.e., why the body is not `I' or na-aham. The next two lines (words) say, `If one enquires ko-aham, i.e., Who am I? i.e., if one enquires whence this `I' springs from and realises it, then in the heart of such a one the omnipresent God ... will shine as `I', as sa-aham or soham: i.e., he will know `That I am,' i.e., `That is "I".'

http://bhagavan-ramana.org/ramana_maharshi/books/dbd/dbd076.html

As all living beings desire to be always happy, without misery, as in the case of everyone there is observed supreme love for one's self, and as happiness alone is the cause for love, in order to gain that happiness which is one's very nature and which is experienced in the state of deep sleep where there is no mind, one should know one's “Self”. For that, the path of knowledge, the enquiry of the `Who am I'? is the principal means.

1. Who am I?

The gross body which is composed of ...; the five cognitive sense organs, viz., the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz., sound, touch, colour, taste, and odour, I am not; the five cognitive sense organs, viz., the organs of speech, locomotion, grasping, excretion and procreation, which have as their respective functions, speaking, moving, grasping, excreting and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five functions of inbreathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functionings, I am not.

2. If I am none of these, then Who am I?

After negating all of the above mentioned as `not this', `not this', that Awareness which alone remains -- That I am.

3. What is the nature of Awareness?

The nature of Awareness is Existence-Consciousness-Bliss.

More: http://bhagavan-ramana.org/ramana_maharshi/books/coll/cw004.html

Also peruse the link: “Nan Yar - Who Am I” explained by Sri Ramana

http://www.happinessofbeing.com/nan_yar.html

YOU - THE INFINITE!

Upanishads - The Maha Vakyas

The word Brahma comes from the root brha or brhi, which means expansion and all-pervasiveness, i.e. Supreme state of Consciousness. It is that which alone exists; in which there is the appearance of the entire universe. Brahman or Brahma means the absolute reality, that which is eternal; not subject to death, decay, or decomposition.

There is one Upanishad in each Veda that summarizes and conveys the entire Knowledge. Hence, there are 4 such Upanishads identified and each is summarized in the form of a Vakya (sentence). The 4 Vakyas are known as Mahavakyas (Great Sentences). If the 4 Mahavakyas are understood correctly and meditated upon, then the Ultimate Truth (Consciousness) can be realized easily.

• From the Aitareya Upanishad, in the Rig Veda, comes “Prajnanam Brahma”, known as abhyasa vakya. Prajnanam consists of two words. Pra and jnanam. Pra means highest and jnanam means knowledge; i.e. the highest knowledge (Consciousness) is Brahma.

• From the Chandogya Upanishad, in the Saama Veda, comes “Tat Twam Asi”, known as upadesa vakya. Tat = That, Twam = You, Asi = Are, i.e. You Are That (The Consciousness).

• From the Mundaka Upanishad, in the Atharva Veda, comes “Ayam Atma Brahma”, known as mukti vakya. Ayam=Am, Atma and Brahma (Consciousness) is the same.

• From the Brihadaranyaka Upanishad, in the Yajur Veda, comes “Aham Brahma Asmi”, known as anubhava vakya. Aham = I, Asmi = Am, i.e. I Am Brahma (Consciousness). Here I also stand for Consciousness which we all are a part of like a drop of Ocean.

If you are true seeker, the deeper meaning will come to you provided if you are prepared to walk the path! And that is the challenge of this life that we all have to realise!

http://brahmaahamasmi.blogspot.com/2010/09/upanishads-maha-vakyas.html?showComment=1321916131423#c2106331160753264776

Why is it so important to know, “Who Am I”?

It becomes important prima facie to delineate our goals for the life and I am sure that everyone will equivocally assert that they want to be peaceful and happy in their life with one or the other worldly aims of some sort. Sri Satya Sai Baba has succinctly put in the following words:

“Everyone seeks and strives to be at peace (and happiness) with himself and with the community around. People have tried to get this peace by accumulating wealth, which gives power over others and the ability to command conveniences and comforts. Some have sought positions of authority and influence, so they can shape events suited to one’s aims and fancies. Unfortunately, these paths are beset with fear, and the peace that is secured thereby is liable to quick and sometimes violent extinction. Real Peace (Shaanthi) can be achieved only through Love! It is the fruit of the tree of life. This fruit with the sweet essence is encased in a bitter skin (cf. orange). The bitter skin is symbolic of the six evil passions that encase the loving heart of man: lust, anger, greed, attachment, pride and hate. Those who remove the exterior through hard and consistent discipline attain the sweetness inside - the much desired peace; this peace is everlasting, unchanging and overwhelming.”

- Divine Discourse, Jan 1, 1971.

Peace has to be attained through spiritual efforts, that is to say, through

spiritualising every thought, word and deed. - Baba

In the next section, I shall try to dwell into the scientific expositions as the current physicists and other scientists have been able to discover that relates to the vital concept of human consciousness. It has profound implications for the various fields e.g. physicists, sociologists, psychologists, philosophists, and various other scientific branches including the medicine especially in anesthesiology and psychiatry. We shall have a glimpse in the next part.

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of spiritual and socio-political analytical science as a part of service to humanity.)

Is Yoga Science or Religion Part VIII C?

2012-01-06T15:04:00.000-08:00

Pragmatic and Practical Considerations in Pratyahara

Dr. O. P. Sudrania

“When Arjuna prayed that Krishna must tell him the true characteristics of a Sthithaprajna, the Lord explained that a Stithaprajna is free from all desire and is stable in the knowledge and awareness of the Divine (Atma) alone. This state can be attained by two processes: first negative and then positive. The former is to give up all the promptings of desire in the mind and the latter is to implant therein ever-present joy. In the negative process, remove all the seedlings of wrong and evil from the mind; and in the positive process, grow and reap the crop of attachment to God. The pleasures the senses draw from the objective world are weeds; the crop is attachment to God. The mind is a bundle of wishes, and unless these wishes are removed by destroying their roots, there is no hope of vanquishing the mind. When the mind vanishes, the Stithaprajna is made.”

- Geeta Vahini, Ch 5.

How to purify the mind? By starving it of the bad food it runs after, namely objective pleasures. And by feeding it (mind) the wholesome food of the thought of God. - Baba

“Learn how to quiet your mind. Learn how to make your mind quiescent like a motionless lake. A motionless lake can attract, or image, reflect the sun, the stars, the moon, trees, grass. A lake that is noisy cannot reflect anything. So when you learn to quieten your mind you reflect yourself, and yourself is always harmony, always bliss, always sat-chit-ananda, always the absolute reality, always absolute oneness. That's your real self. That's who you really are.” - Robert Adams

What lies behind us and what lies before us are tiny matters compared to what lies within us? - Ralph Waldo Emerson

At the stage of Pratyahara, aspirants learn to control the obstacles or the “tentacles” of the consciousness which are called indriyas in Sanskrit, discussed threadbare in earlier section VIII Part B. This allows one to achieve the ability to see in subtle and the subtlest layers of multi-dimensional space, as well as to exit from the material body into them and settle in them, accustoming oneself to their subtlety, tenderness, and purity.

Unfortunately the concept of Pratyahara is a difficult one even to the Indians. Even in translations by the Indian scholars they substitute the word indriyas with the word senses loosely; by doing this they naively reject or dilute the immense methodological significance of Pratyahara concept completely and the principles of work behind it at this stage. Westerners translate Pratyahara as “control over the senses”. These issues have been extensively covered in the earlier two sections of this series - Parts VIII A and B.

http://www.religiousbook.net/Books/Online_books/Eco/ecopsychology_32.html

http://www.swami-center.org/en/text/ecopsychology.pdf

Withdrawal of the senses - Pratyahara -

The ten senses turn inward: For meditation, it is necessary to withdraw, or turn the ten senses (the karmendriyas and jnanendriyas) inward. Often a student of meditation will wonder such things as:

• How do I sit still, without fidgeting?

• How do I let go of this tension I'm holding on to?

• How do I quieten this gossiping mind and the train of thoughts?

• How do I let go of this itching and pins and needles sensations?

• How do I turn off my eyes and ears?

• How do I control my irritable horse or monkey in the mind?

Each of these is a question related to Pratyahara - the turning inward, or withdrawal of the ten senses, or Indriyas. It has been amply covered in the Part VIII A as expounded by Patanjali (See Yoga Sutras 2.54-2.55) and the role of Indriyas in Pratyahara in Part VIII B. It comes after the limb 3 (Asanas) and the limb 4 (Pranayama). Limb 1 is the 5 Yamas (Don’ts), which deal with our relationship with the world. Limb 2 is the 5 Niyamas (Do-s), which deal with self-regulation. Pratyahara comes just before Limbs 6, 7, and 8, which are concentration, meditation, and samadhi. This recapitulation is just to emphasize its pivotal position as a bridge in the Yoga development between Bahirangas and Antarangas.

Queen bee shown by red arrow:

http://www.bees-online.com/HelpMeFindHer.htm

The ten senses follow the queen bee:

In commenting on Patanjali's description of Pratyahara in the Yoga Sutras (2.54); sage Vyasa gives a great description of the process, saying Pratyahara is like the way bees will follow the queen bee. Similarly, the Indriyas, or senses, will follow the mind in the same way; the bees follow the queen bee as seen in the photo marked with red arrow. Where the mind goes, the senses will follow like the bees. Thus, the key to withdrawal of the senses is the one-pointedness (ekagra; see Yoga Sutra 1.32) of the mind. It is not so much that withdrawing the senses leads to regulation of the mind in a passive negative retrograde fashion. Rather, it is a case of focusing the mind actively bringing the senses inward i.e. dynamic activity by brain-mind-sense complex.

Unwillingness to withdraw the indriyas:

It is very common for people to complain that their mind is completely unwilling to withdraw the senses, being even recalcitrant at any suggestion to do so to come back on the track. Clinging to the senses does not just mean that we are engaged with the objects of the external world. On the other hand, withdrawal of the senses for meditation does not just meaning closing the eyes and sitting in a quiet room is an enough sign of withdrawal of Indriyas either.

The clinging has to do with attachment to the process of sensing itself, and withdrawal of the senses literally spells the cessation of seeking the sensing experiences through those senses, in relation to both external physical objects and internal mental objects. It means suspending all use of the inner instruments of smelling, tasting, seeing, touching and hearing, whether directed to the outer or the inner.

The willingness or unwillingness to be open to this withdrawal is a significant dividing line between those who experience the depths of meditation and those who merely achieve some degree of mental relaxation. Very few will opt for the depths of meditation, which comes with sense withdrawal or Pratyahara; it is due to lack of awareness and proper understanding in this ephemeral world.

Why Pratyahara after all or Controlling the Senses is Important?

"There are those who think that the world exists and that the world is real. There are others who think that the world does not exist and that the world is not real. Rare indeed is that blessed one who does not think, but who is ever calm, abiding in the absolute." Sage Astavakra to King Janak

The Essence of Self Realisation, after knowing that nothing else remains to be known – is or should be the aim of knowing that “Ultimate Knowledge” which has neither tag nor an identity but is beyond all these names, forms and qualities.

The ultimate aim of our every information must be our transformation that will impart us the highest knowledge and purity. For such transformation, it is essential that our thoughts must be rendered absolutely still to the point that our mind becomes thoughtless to concentrate. This is why Pratyahara is important before proceeding to the limb of ‘Dharana’. It will help render the mind vacuous and thoughtless. In AntarangaYoga (the ‘highest yoga’), the yogi endeavours to completely shut out this disturbing ‘external world’ so that he/she will or could transcend above his/her ‘monkey mind’.

In ... Yoga ..., the yogi endeavours to completely shut out this ‘external world’ so that s/he will have his/her mind alone to deal with.

… Why? ...it is within the depth of the subconscious mind that the origins and roots of all our humanly limitations or expansions exist.

Until we can control the senses (the vehicles of our mental distractions) we will be unable to concentrate… and hence unable to arrive at the higher stage of Dhyana (meditation), which is what we are ultimately pursuing in our yoga practice.

http://www.discover-yoga-online.com/raja-yoga.html

Pratyahara comes naturally with preparation:

Pratyahara, withdrawal of the senses, rests on the foundation practices of purifying the mind through regulating lifestyle with exercise of the four limbs of Patanjali Yoga Sutra; dealing with the body and mind. It involves exploration and focus on the ten senses themselves, as instruments, as described in the sections earlier. Then, the withdrawal of the senses come naturally with its correct understanding, and leads to concentration, which, in turn, will lead to meditation with more practice. The more intense and the more one-pointedness of concentration, the faster and better will be the results of “Enlightenment” (Sadhana).

Pratyahara in practical life:

Let us think of a football player who gets a cut on his leg and was yet unaware until the football game was over. During the examinations, you are so engrossed in your reading that you prefer to completely retract yourself so that your mind becomes totally cut off from the external stimuli. Even more so inside the examination hall while writing the answer book; your entire mental process is fully in one pointed concentration. To that end, a student eats less to avoid sloth. This helps us to ward off all other external stimuli to withdraw all thoughts inwards. Yet another good example is in driving a motor vehicle requiring full concentration and pratyahara, at the same time needing a tension free life.

In other words, in all such activities, the thoughts become introverted and you work in the best of Pratyahara state. The more you are cut off from outside and withdrawn inwards and concentrated, better you are established in Pratyahara. This is the best example of our worldly life when we live and work in Pratyahara.

This same principle applies in Sadhana when our thoughts are directed inwards for a different and a little higher purpose, i.e. spiritual cause. The technique is far more elaborate, precise and dynamic. In practice, the principle remains exactly the same in all the situations. In fact it is highly advised for all the worldly mental workers of every denomination to try to practice this very simple and easy technique to help them build up their concentration power; which is so essential in our everyday activities. This is Pratyahara in practical life at its best. It also gives relatively stress free life.

We can make it a weekend or holiday alternative group retreat instead of indulging in a spree of eat-drink-be merry that lead us nowhere except to its fleeting headaches of hang overs and more craze, more desires, more passion. It will certainly be a good pastime and better constructive alternative to the social life. Another better substitution may be to a club culture where yoga exercise can be combined with some social rendezvous.

First the posture and breath come:

Sense withdrawal or pratyahara rests on the solid foundation of a steady comfortable asana posture (2.46-2.48), and smooth, deep, quiet breath that has no pauses (2.49-2.53) or encumbrances in the long sittings. Without these two steps i.e. comfortable Asana and smooth breathe i.e. pranayama, practice of pratyahara may be a struggle. With good posture and the breath regulated, pratyahara becomes much more natural and it also boosts the self confidence. It must be a conscious, voluntary and well informed exercise to his or her conscience.

Withdrawal of Prana or Prana Pratyahara

Control of our senses requires mastery over the flow of prana, as that is what drives our senses. To stop the scattering of valuable vital energy of the body or prana, we need to seek control over its flow, and harmonize it. This is done through various pranayama practices as we studied them earlier.

When Arjun implores in verse 6:33 and asks Lord Sri Krishna that whatever you have stated on Yoga is difficult to comprehend for me due to my wavering and unstable mind. He further exhorts piteously in verse 6:34 that I find the mind so stubborn that it is even worse than controlling the wind. This testifies the importance of Pratyahara; so vital both in ephemeral as well as spiritual lives. It could not be stressed better.

The Role of the Senses (Indriyas)

The Indriyas are our conduits to the external world. They allow the world around us to come into our minds, which is obviously important in the life, e.g. if we want to make a sandwich, cross the street without getting run over, or otherwise successfully negotiate our way through our day-to-day lives.

But in this day and age, the onslaught of sensory input can be a dangerous affair also. We’re all absorbing a startling amount of images and inputs at a relentless pace these days — many of which are projecting messages into our subconsciousness that are far from wholesome and nurturing, instead just the opposite - quite damaging.

A child learns how to think, how to feel, and what attitudes to take about the world from the messages it receives via the senses — and it is very troubling to see just what kind of messages these innocent young ones are constantly being bombarded with. TV at home with busy mothers to keep their children silent is one such damaging instrument that starts its spell right at the very tender age.

Senses are like mirrors:

… After all, the senses are like a mirror — turned outward they reflect the outside world like the surface of the Sea beseeched with the turmoil of waves of tides; turned inward they reflect the purity and peace of the ‘Higher Mind’ in internal world like the steady bottom of ‘Heavenly Sea’ reflecting calm and tranquillity.

… So one should not be surprised at the increasing degradation of moral and ethical values in the world today, along with rising psychological and emotional instability in successive generations of the modern age… a direct result of our inability to control the sensory inputs, withdraw from the often relentlessly negative influences of our external environment. The only way to redeem the World from an impending inevitable holocaust is to turn the society ‘inward’ toward ‘Higher Consciousness’.

This culture is also a part of the increasing cyber crimes and messages propagated through the social international media, mobile phones, palmtops and laptop computers; are a serious cause for concern for the social managers. Extremist terrorism is able to spread fast and easy even at the international level. Yoga philosophy has become directly relevant in such an unbridled hostile and unstable international environment.

http://www.discover-yoga-online.com/pratyahara.html

Like breaking a bad habit:

Think of some undesirable or bad habit you want to break e.g. smoking or drinking. If you just stop the external action, the continued inner desire is bound to lead to frustration. It is better that the mental habit or craze is broken first and then the physical action part of the habit comes naturally as a result of the mental control. In other words, if the sensory (mental) engagement does not happen, the physical craving will not be either; or else it will become smooth.

Breaking the connection between the senses and their objects allows the attention to be able to focus and go inwards. This development of mental abstraction may take time but it is wise to prepare the mind actively before actually undertaking the very exercise. You may see people who may have stopped smoking several times in their life but unsuccessfully. This is a torture instead of the Pratyahara practice. Successful Pratyahara would mean first to prepare the mind positively for the event.

I myself used to smoke heavily to the tune of eighty to ninety cigarettes a day over two odd decades. It took me about six months before I finally gave it up in July 1982 or so. Next three months were really tough. For next one year, I used to smoke in dreams. Now I cannot even stand the smell of cigarette smoke.

Over the long period, one develops dependence due to some personal daily activities like smoking before opening bowels or before going to bed etc. In the same way, many people start drinking due to some kind of mental stress that doesn’t allow relaxing or sleeping. These are common causes leading to such habits apart from many other psychological reasons.

How to control the monkey mind:

How Sri Ramakrishna-Vivekananda Society puts it; some excerpts:

How hard it is to control the mind? It has been compared to the maddened monkey, rightly so? There was a monkey, restless as they all are by their own inherent nature. On top of that someone made him drink wine freely, making him still more restless. Then a scorpion has stung him. So the poor monkey found his condition worse than ever. To complete his misery a demon entered into him. Human mind is even more restlessness than that of this saddened tale of monkey?

The human mind is incomparable parable even beyond the monkey, incessantly active by its own nature; then it becomes drunk with the wine of desire, thus increasing its turbulence. After desire takes possession comes the sting of the scorpion of jealousy at the success of others, and last of all the demon of pride enters the mind, making it think itself of all importance. How hard or easy is to control such a mad mind? This is aptly linked to our internal foes of Mind-Soul complex which pulls it into ruin viz - greed, lust, jealousy, anger, pride or arrogance, attachment, delusion and ego. These thiefs of our “Inner Self” or Soul has to be actively shunned by Pratyahara.

http://www.ramakrishnavivekananda.info/vivekananda/volume_1/raja-yoga/pratyahara_and_dharana.htm

B K S Iyengar’s Views on Pratyahara are explained superbly. One way to test how difficult pratyahara is, he says; is to go for a walk and at the same time try not to comment or judge or even name what you see hear or smell: "Even on a country walk, though you might be able to stop yourself from saying "beautiful" it will be almost impossible not to let yourself name the objects -teak tree, cherry tree, violet hibiscus, thorn bush, etc."

Pratyahara is.... concerned with taking us from the outside to the inside, with withdrawing the senses, so that the yogi, like an inner-naut, can travel within and find the Self.

Maybe more upsetting to me was to hear his description of how we are not really receptive at all, and how we are unable to greet, say, a sunset, to let it in. Rather our senses look out with inquisitive fire, naming, owning what they see "as if life was a nonstop shopping spree (for sensual gratifications)". Ouch, that hurt; probably because it is so true.

http://earthyogi.blogspot.com/2011/03/10-things-to-know-about-pratyahara.html

Swami Krishnananda of Divine Life Society is more candid on his explanation of pratyahara and expresses in the following excerpt:

... What is sense perception? What are the senses doing? And, where are they? You may think that the eyes that see, the ears that hear, etc., are the sense organs. They are only organs, but not sensations. You have sensations, without which the organs will not get animated. A dead body also has these organs. It has eyes and ears but it has no useful sensation, so the eyes may be open, but there will be no seeing in a corpse. The seer (who has left) is not the physical eye, but a sensation of visualisation, a form taken by the mind itself.

What does the mind do in this condition? The one integrated mind that it really is; ramifies itself into five different rays, - as sunlight, allowed to pass through the mouth of a pot with five apertures at the bottom, will be seen to project itself in five different channels. But, if the holes are fitted with certain lenses of a different structure and colour, the same sunlight which passes through the inside of the pot will project itself through these five apertures in five different manners. These five different manners of the projection of a single integrated mental process are called the sensations. So, we see colour through one sense, sound through another, etc.

Actually, the basic substance of colour, taste, sound, touch and smell is one and the same. There are not five different things here inside us. They look like five different things because of the different lenses through which the single light passes. Thus, they give a wrong picture of things. If these contorted light rays through the five apertures are allowed to project further upon things outside, then the seer inside, which is the mind, will see the world of five-fold perception in a totally different manner from what the world really is. This is what has happened to us. We cannot see things as they really are. We see, we hear, we touch, etc., through the senses which are already conditioned by the structure or the avenues of perception.

In order that you may not be tempted by these Disneyland-like presentations due to these distortions of sensations, you have to practise a process called pratyahara, which means the abstraction of the sensory operations, and centring the energy of these sensations in their source, which is the mind itself. Difficult is this process. The sensations are rebellious. Illustrations are given in the Bhagavad Gita, telling how difficult this method is - though it is very simple to hear. Wild elephants, roaring lions, terrible tigers, bursting tornadoes and cyclones may be compared to the operations of the senses.

Sri Satya Sai Baba puts desires and sensual pleasures allegorically:

Bondage

“In the thick forest of life, a wild elephant, the mind of man, will be roaming about. This mind, which is roaming about becomes thirsty for sensuous pleasures. To quench that thirst, it begins to drink in the lake of worldly activities. The moment the elephant puts its foot in the lake, the crocodile of attachment catches hold of its leg. The elephant cannot free itself. With this attachment, the elephant struggles until it becomes weak. When it becomes weak, it prays to God and asks to be saved. When such a prayer in desperation, is made to God, the grace of God will descend on the person. When the elephant’s vision turns towards God, God’s vision also turns towards the elephant.”

The elephant represents the sensually thirsty person in the worldly pleasures getting caught into the quagmire of various tentacles. No sooner s/he introverts the mind i.e. practice Pratyahara, the bondage from the quagmire of worldly tentacles is released; thereby liberating from its bondage i.e. attaining “Enlightenment or Self Realisation”.

Yagnavalkya gives us four different definitions of pratyahara.

[1] “Conscious effort is said to be pratyahara.

[2] Whatever you see, look upon all of it as [being] in the self, and as the self. This is also called pratyahara by great people who have realized [the essence of] Yoga.

[3] For all beings, the mental practice of the daily duties that are prescribed (by the Vedas), through mind, devoid of external actions – this is also said to be pratyahara. This pratyähära is the greatest yogic practice and is praised and followed by yogis always.

[4] Having drawn the prana from one point to another, holding in the 18 marmasthanas is spoken of as pratyahara. The Ashwini Kumaras who are the best among physicians of the devas have spoken thus of the vital points in the body, for the attainment of liberation through yoga.” (Yoga-Yajnavalkya, VII. 2-7)

“I shall explain all of them in an orderly manner. Listen, One who adheres to the Veda. The big toes, the ankles, and in the mid-shanks, the root of the calves, the knees, middle of the thighs, the root of the anus, then the center of the body (Dehamadya), the generative organ, the navel, the heart (hrdaya) and neck pit, Gargi. Then, the root of the palate, the root of the nose, circular orb of the eyes, the point between the eyebrows, the forehead, and the crown of the head, best among sages (Gargi), these are the vital points. Listen to their measurement one by one.” (8-11)

“One must focus and retain the prana, by the mind, in these vital points. For one who does pratyahara, drawing the prana from one point to another, all diseases are destroyed. For him yoga attains fruition.” (Yoga-Yajnavalkya, VII. 20-21)

Yajnavalkya list 4 types of pratyahara. The Gherunda Samhita takes the subject from a fifth angle focusing on direct withdrawal of the senses and mind. Gherunda teaches how pratyahara has the ability to destroy desire.

Gherunda said: Now I shall tell you about the great pratyahara. By such knowledge will all passions like lust, etc will be destroyed (4.1). Whenever the chitta (thinking principle) wanders away, attracted by various objects of sight, bring it back under the control of the Self (4.2).

When faced with praise or censure, good or bad speech, withdraw your mind from these and place it under the control of the Self. (4.3)

From sweet smells or bad smells or from whatever odour, withdraw your mind and place under the control of the Self. (4.4)

From honey-sweet or sour tastes, from bitter or any other by which the mind may be attracted, withdraw it and place it under control of the Self. (4.5)

One of the results of pratyahara is the destruction of desire through the control of the senses. This improves health as one of the biggest factors of disease is Prajnaparadha, ‘the mistake of the intellect'. You know you've had enough but you have more because it tastes so good. You know you are tired and should take rest but you want to see more. When we are free from sense desire, we have the freedom to follow our internal knowing.

[6] Yagnavalkya mentions another technique called Yoni Mudra (when focused on the Ajna) or Shanmukhi Mudra (when done with pranayama), which is considered a primary technique of Pratyahara.

“Thus is the means for mastery over prana, One with a beautiful Countenance (Gargi)! Having assumed a posture that one is capable of [staying in], with a focussed mind, then having drawn by force the senses away from sensory objects and completely controlled them, the wise one, pulling the apana upwards, having controlled the mind using the pranava, restrain the ears and other senses with the hands. Close the two ears with the thumbs, the eyes with the pointers, and the nostrils with the middle fingers, [and having thus restrained the senses,] focus on the crown of the head, till the state of Ananda is experienced.” (VI.50-53)

Mudra is generally considered a means of Pratyahara. Swami Satyananda Saraswati says that “once the dissipation of prana is arrested through the practice of mudra, the mind becomes introverted, inducing states of pratyahara or sense withdrawal and dharana, concentration. Because of their ability to redirect prana, mudras are important techniques for awakening kundalini (Author: The alternative path for Enlightenment).”

According to Yoga, the senses take prana out of the body and can deplete the body of its vitality. It is this loss of prana that makes you tired at the end of the day. Mastery of pratyahara is one of the main yogic techniques for rejuvenating the mind-body. Preventing depletion is easier than fixing it.

The regular practice of pratyahara keeps the mind-body rejuvenated, young and healthy. Early morning is the most rejuvenating time of the day and for the most powerful rasayana (rejuvenating) results it is best to have a morning practice. Take time every morning to conserve energy, and spend time with the internal self. Use technique number three in your morning practice. Take time at the end of every sadhana (yoga practice) to rejuvenate with pratyahara. Use technique number four in shavasana. Develop a strong ability to create pratyahara before your meditation, use technique number six. Become aware of technique number one in your daily activities, watch the mind as it naturally withdraws the senses to it focus on a single task. In daily life practice technique number two in order to reach the final goal of Yoga.

This brings us to the conclusion of this very important Limb on Pratyahara and also to the Bahiranga section of Patanjali’s Yoga Sutra philosophy or the technique. In the next section, I shall try to first elaborate on the very need of “Antarangas” and define the oft repeated words - “Who Am I”?

Having done that, I shall go on the next Limbs of Patanjali’s Yoga Sutras on Dharana, Dhyana and Samadhi step by step.

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of spiritual and socio-political analytical science as a part of service to humanity.)

Is Yoga Science or Religion Part VIII B?

2011-12-22T09:22:00.000-08:00

Indriyas and Koshas in Pratyahara

Dr. O. P. Sudrania

“Desire is storm, Greed is whirlpool, Pride is precipice, Attachment is avalanche, and Ego is volcano.” - Sri Satya Sai Baba

*When we think, "I just want peace of mind above all else," we overlook the fact that the very first word in the sentence is an 'I' that is trying to get something for itself. Its desire is noble, but it's still a desire for the mind made self-image. True peace can only exist in the 'I'’s absence. The peace's loving stillness has been obscured by the 'I'’s very presence!*

-Michael Jeffreys

“I” stands for “Ego” in worldly sense, which inspires “Desires” in us to arouse our six inner foes within us that activate our “Indriyas” loosely translated as senses as we shall see later. To satiate our Indriyas, we take the low roads in the labyrinthine world appearing falsely “True”. It is the Indriyas that incite us (our body) to commit the crimes to satiate its passion relentlessly. Desires are two edged weapons. On fulfilling, they lead to more desires; if not fulfilled - they invite its army of our inner foes - greed, jealousy, pride, delusion, hatred, anger, ego etc. There would be no reprieve but ruin, in desires, both ways.

“Indriyas” is a term that is not in the western concept. Though it has been translated loosely as senses but it goes beyond the mere sensory level. It involves a many more faculties and we shall explore its true dimension as we go. At the same time, we shall also relate its role in Pratyahara and how does it affect it?

Indriya, etymologically is derived from two words viz Indra + aayaa. Indra is the god of thunder and rain and a great warrior, a symbol of courage and strength. “Indra" in the Sanskrit and Pali term stands for physical strength or ability also in general, and for the five senses more specifically. He is the chief deity in the Rig Veda and lord of Tāvatiṃsa heaven, is the king of the gods; hence connoting supremacy, dominance and control, attested in the general meaning of "power, strength" in the Rigveda. And "aayaa" means a maid or midwife. The term literally means "belonging or subservient to Indra".

In Buddhism, the term refers to multiple intrapsychic processes and is generally translated as "faculty" or, in specific contexts, as "spiritual faculty" or "controlling principle."

More at: http://en.wikipedia.org/wiki/Indriya

Indriyas consist of three parts and all of them are intricately inter-related:

(1) Karmendriyas = Senses of Action or expression

(2) Gyanendriyas or Jnanendriyas = Senses of Knowledge or cognition

(3) Manas = Mind (guardian, custodian or gate keeper on above two)

They also form Manomaya Kosha. The 'body' consists of five koshas or sheaths in Yogic terms. Besides this, there is another Kosha called Vigyanmaya Kosha: denoting Intellect or Intellectual Sheath, Buddhi or Higher Mental Body. In central core of koshas lie the “Self” peacefully.

There are three more Koshas. I enlist them in orderly fashion for the sake of my readers hereunder as body and indriyas are inextricably interwoven.

Courtesy: http://swamij.com/koshas.htm

The Yoga path of Self-realization is one of the progressively moving inward paradoxically to view the outward more vividly, through each of those lampshades, so as to experience the purity at the eternal center of consciousness, while at the same time allowing that purity to reflect through our individuality. These five levels are called koshas or covering or sheaths narrated hereunder from outside in:

Physical - Annamaya kosha

Energy - Pranamaya kosha

Mental - Manamaya kosha

Wisdom - Vijnanamaya kosha

Bliss - Anandamaya kosha

Self - Atman

Koshas are like the lampshades covering the light. Maya means shadow or appearance, as if something appears to be, but is not in reality. The Advaita Vedanta suggests that you imagine a dark night in which you think seeing a man, only to find an old thick post that was hard to see at first; that is maya or a shade or false appearance.

Here, it means that each of the sheaths or koshas is only a maya or an appearance. In truth, all of the levels, layers, koshas, or sheaths of our reality are only a shadow or appearance or maya (while also very real in the sense of dealing with the external world), and that underneath all those appearances in its central core, we are divine, pure, eternal consciousness, or whatever name you prefer to call or give it. This is one of the fundamental principles of Advaita Vedanta philosophy.

Now we get back to our initial discussion on Indriyas.

Pancha Karmendriyas

Literally translated, karmendriya means ‘organ of action’ – that which facilitates our sensory contact with the outer world — or that which enables us to interact with the material objects of the world. These five exit doors are five means of expression or exporters (means to send us to outside world), which are called karmendriyas. (Karma means action. Indriyas are the means or senses.) These 5 organs of action are:

• Pada (feet, motion) — for locomotion

• Pani (hands, act, grasping) — for dexterity

• Payu (rectum and urinary passage,) — for excretion, elimination

• Upastha (genitals,) — for reproduction

• Vak (word, mouth) — for speech

Pancha Jnanendriyas

Jnanendriya comes from the roots jnana (wisdom), and Indra who was the God of the ‘sensory’ heaven in Hinduism. These are the 5 lower sense organs — those which allows one to perceive the world around them. The five entrance doors are five cognitive senses or importers (means to send or refer us to inward world), which are called jnanendriyas. (Jnana means knowing or knowledge. Indriyas are the means or sense organs.) They are:

• Shotra (hearing) — ears

• Chakshu (vision, seeing) — eyes

• Grahna (smell) — nose

• Jivha (taste) — tongue

• Tvak (touch) — skin

Sri Satya Sai Baba: The Body (Koshas) and the Indriyas -

In an excellent enlightening session of questions and answers format with Sri Satya Sai Baba; I hereby reproduce the entire interview that explains the composition of Body and Indriyas relative to each other briefly --

Q. Why is the human body said to be composed of “Five Elements” - the “Panchabhuthas”?

A. Since it is a product of the Five Elements.

Q. What exactly are the Five Elements?

A. Akasa, Vayu, Agni, Jala and Prithvi, which are usually referred to as ether, air, fire, water and earth respectively.

Q. From where did these originate?

A. Each subsequent element originated from the previous one.

Q. Which is the cause of the first and therefore of all the five?

A. Brahmam (or Supreme Consciousness), the unmodified, the fixed, the Basis.

Q. What is the relationship between these Five Elements and this human body?

A. From Brahmam originated Yathna and Mahath (Effort and Cosmos); from these was born Akasa, from Akasa was born Vayu, to Agni; from Agni, Jalam; and from Jalam, Prithvi. The human body is the result of the combination of all these five.

Q. In what form do these elements persist in the body?

A. Each element has again become five-fold and has gone into the composition of the body.

Q. The first - Akasa, what are the five which it has become?

A. The cogniser (Jnaatha), manas, buddhi, ahamkaram, panchakam.

Q. Speaking as "in the body" how are these indicated?

A. They are recognised as the "inner senses".

Q. Now, what are the five forms of the next element Vayu (air)?

A. Samaana, Vyaana, Udaana, Praana, and Apaana.

Q. And, in the body, what are they called?

A. The Pancha Praanas, the five vital airs.

Q. And Agni? - The Fire element?

A. That element became the sensory organs: the ear, the skin, the eye, the tongue, the nose.

Q. And how are they demarcated?

A. As Jnanendriyas, the organs of knowledge.

Q Tell me, what are the Jalapanchakas (Jala = water; panchakas = five), the five which the water-element became.

A. Sabda, Sparsa, Rupa, Rasa, Gandha (Sound, Touch, Form, Taste and Smell).

Q. Have they too any special name?

A. They are known as Pancha Thanmaathraas - the Five Subtlenesses.

Q. The Earth-element remains out of the Five. How does it appear in the body?

A. The vocal organs, hands, legs, genitals and the excretory organs.

Q. And they are known as…?

A. As Karmendriyas - the organs of action.

Q. Instead of considering this human body, constituted in this manner by the elements as a single unit, the Vedanthins say there are many units in it! Is that true?

A. There are not "many", but three. Some say, there are four!

Q. Oh! What are they? What are they called? The third and the fourth?

A. Sthula deha (the gross body), Sukshma deha (the subtle body) and Kaarana deha (the causal body). Some aver that there is a fourth called, Maha Kaaranadeha (the Super-Causal Body) also.

Q. What exactly is meant by Sthula deha, the gross body?

A. It means the body constituted of the 25 elemental principles mentioned by me already.

Q. What then is the Sukshma body?

A. The 5 Jnanendriyas, the 5 Than-Maathras, the 5 Praanas, the Manas and the Buddhi - these 17 categories combine to constitute the subtle body.

Q. Is this called Sukshma deha only or has it any other appellation too?

A. Why should it not have? It has. It is known also as Thaijasa.

Q. And is it marked off as belonging to any state or Avastha?

A. Yes, it is.

Q. And what is the name of that?

A. The Dream State.

Q. Do you mean to say that the Gross Body has no state assigned to it?

A. Of course, it has.

Q. Tell me the name of that state.

A. That is the wakeful state, the Jaagrath.

Q. What is the Causal, the Kaarana deha?

A. There, the Chiththam or Consciousness is in association with the Knower, the Knowing Principle, the Jnaatha.

Q. What is it known as?

A. The Praajna.

Q. And the state?

A. The state is Sushupthi, Deep Sleep.

Q. Tell me also, what they mean by the Super-Causal Body, the fourth.

A. The Pure Consciousness unmixed with any Thathwa or elemental principle, the Witness Eternal, the Self Luminous. They refer to it as the Maha Kaarana Deha.

Q. Has it a name, like the rest?

A. It is known as Hiranyagarbha.

Q. And the state?

A. It is stateless, it is beyond all states of consciousness and so it is described as A-kshara Purusha.

Q. Coming back to this Gross Body, what are the specific products attributable to the Five Elements that have united to form it?

A. Of the Earth - bone, skin, flesh, veins, hair.

Q. Of water, Jala?

A. Blood, urine, saliva, phlegm, brain.

Q. From Fire?

A. Hunger, thirst, sleep, sloth, comradeship.

Q. The element Vayu (winds or air) produces….?

A. Activity, movement, speed, shame, fear.

Q. The element Akasa (ether, sky) in the body must be responsible similarly for some consequences.

A. Yes; for lust, anger, greed, pride and envy.

Q. Man has much travail, is it not? Do these consequences of his composition have anything to do with his travails?

A. You seem to have some doubts. The reason for all his agony is this group of gross qualities. The travails, too, are not many though they may appear so. They are only of four types. They are called Vasanas.

Q. What are the four Vasanas?

A. The body, the mind, wealth and sex; though there are others, all are ultimately based on these.

Q. Man in his pride struts about blindly; what is this egoism that prods him on? How many varieties of egoism are there?

A. There are four types: vanity of clan, vanity of wealth, vanity of youth and vanity of scholarship. Though there are other types too, they can be grouped under these.

NB: I have slightly edited the eastern terminologies with their English translation for my western readers to make it comprehensible to them.

http://askbaba.helloyou.ch/prasnottaravahini/prasnottara01.html

"I" is independent of actions and senses:

As we come to see that the actions and senses are only instruments (though very good at their jobs), we increasingly see that "Who am I is independent of my actions and sensory input and fulfillment". It does not mean that we do not enjoy life, and its actions and sensory experiences. Rather, these are enjoyed more fully, in a spirit of wisdom, freedom, and non-attachment.

When we see through direct experience of observation how the ten senses are subservient doors in the service of the Indweller, we thus increasingly become aware of the true nature of that Indweller.

Manas (Mind) is like a building with Ten Senses doors -

In traditional Yoga philosophy and practice, the human body is seen like a building with ten doors (senses). Five are exit (export) doors, and five are entrance (import) doors; all of them actively consciously and intently witness our Sadhana and “Sadhana in Action” through the Antarangas.

The Ten Senses are like the employees in the factory of life, and they receive their instructions from mind - their master apparent. This is an important part of the practice of meditation in action and witnessing our inner processes. Being able to see that this is how the actions and senses operate helps a great deal with the cultivation of non-attachment, vairagya, thus Pratyahara.

Withdrawing the senses and sitting still at meditation time naturally come much more easily as a result of an ongoing mindfulness of the working and activities of the ten senses or Indriyas.

Reliability of Sense instruments:

Senses cannot be relied upon for experiencing detachment from the indriyas (which pull us into worldly quagmire) to allow one to establish in pratyahara. Always remember that desire, anger, greed and hatred can never co-exist with Divinity like the beast and a man. As Satya Sai Baba observes, “A tasty dish will become inedible, if a drop of kerosene falls on it. One bad thought or action is sufficient to spoil (both) the spiritual discipline (as well as the worldly life), built painstakingly over the time. Have the Divine Name ever in your thoughts and you can brave any calamity.” - Sathya Sai Speaks, Jan 29, 1965 (slightly edited).

Awareness leads one inwards:

Realizing that the senses are unreliable to progress towards Sadhana path should lead the seeker inward to a more pure form of direct experience. Hence to turn inward in this way is better by first being aware of the senses and their modus operandi. Then the attention can be withdrawn from the senses; like withdrawing your hand from a glove or a tortoise. Since the prey and predator can’t exist together, same way the Divinity and Desires with its senses can’t exist together.

Witnessing the senses silently leads toward non-attachment:

Witnessing the ten senses silently is a practical tool in coordinating and stilling the mind. By witnessing the ten sense doors, try to be a neutral witness without reacting to them as long as you can, to all of the inner activities of the mind, and thus be more able to find rest in the silence and peace beyond the mind. This is an important part of our cultivating the non-attachment.

Witnessing the active senses or Karmendriyas:

Sitting still for meditation is cessation of the act of moving i.e. suspension of the use of the active sense, or karmendriya of motion.

The practice of relaxation is not an act unto itself, but it is actually a practice of cessation of that act of holding or grasping (a cup), which is suspension of one of the karmendriyas (e.g. a thought arising in mind).

At meditation time it is common complaint that mind is gossiping; often people getting into quarrel with the mind over this. The act of quieting the mind is not actually an act in itself. Rather, it is the absence of an act i.e. suspension of the act of speaking and cessation of articulating words.

Same way abstinence or diversion from the sexual desire and ensuring an empty bowel and bladder will also be helpful exercises for concentration.

By being aware of each of the five active senses, karmendriyas, one at a time, and that you are temporarily ceasing to use those abilities for now, attention will naturally move inward, in the direction of concentration. As your attention moves through the five active senses, your attention might naturally be drawn to the physical parts of the body that symbolizes the particular karmendriya but only to ignore them as a silent witness.

Witnessing the cognitive senses or jnanendriyas:

The section above described the witnessing of the active senses. In the similar way, you can also practice witnessing the five cognitive senses. The ability of sense of smell draws attention to the nose and the sense of smell itself. One is not trying to smell anything in particular, but by awareness of the smell, set it aside.

The sense of taste draws attention to mouth, where the taste buds are located. As one become aware of the ability to taste then set it aside.

Awareness of the sense of sight including the inner eye; draws the attention to eyes. You become aware of the ability to see then set it aside.

On becoming aware of the sense of touch, the sense draws attention to some part of the skin. As one become aware of the ability to feel the touch then set it aside.

The sense of hearing draws attention to ears. As you become aware of hearing, then set it aside.

Thus set aside the cognitive or passive jnanendriyas also to move ahead.

'Truth' is beyond the indriyas:

With a little reflection on this, you can understand the way in which the yogis are asserting that the senses are not really the accurate perceptual instruments. Because their field of action is diametrically opposite and work in a centrifugal fashion, incompatible to Yoga experience. The best example is mistaking a rope for a snake in dark or caught into it unawares. Knowing this defect of indriyas may help to clarify the varieties of ways in which the senses might operate, and experience reality differently. This can further help to understand how it is that the yogis say that Truth must be found within, or beyond the senses which are inferior grade gadgets; hence the practice of pratyahara will be easier.

Interplay between active and cognitive senses:

The two sets of Indriyas, the active and cognitive senses, have a great deal of interplay between them. Once the active expressions are stilled somewhat, the cognitive senses seem to be more noticeable. On the other hand, often the active senses of expressions (karmendriyas) are so busy, that the cognitive senses are subdued and less easily witnessed. In other words, if you're having trouble sitting still and the mind is wandering, it is hard to sit quietly and work with the practices of seeing, feeling, hearing, and observing sensations internally; thus concentrating (Dharana).

Some meditation schools emphasize one Indriya over others:

One currently popular school of meditation places its main emphasis on this sensory awareness of touch, and how this is experienced in the physical body as a reflection of the mental process. Some other well known schools of meditation emphasize the sense of touch of the air at the nostrils when breathing. Still others emphasize using the senses to see some visualized object or hear an internal mantra. Or, some teach the practice of seeing into the no-thing-ness, or listening into the silence. In the Yoga meditation of the Himalayan tradition, all of these uses of the jnanendriyas are practiced, and are considered natural stages along the inner journey to the center of consciousness. While exploring them all, an individual practitioner may emphasize a particular sense, following his or her predisposition. The message is, any technique that suits you is the best as long as you can concentrate. But stick to it once selected. This is highly important; today touch and tomorrow hearing and yet another sensation next day, will be highly detrimental and unproductive.

Pratyahara or sense withdrawal:

In the ladder of Ashtanga Yoga, there are eight steps, the fifth of which is pratyahara. Following that are dharana (concentration), dhyana (meditation), and samadhi (deep absorption). This withdrawal of the senses is often mistaken to mean simply the process of closing your eyes for meditation. It is actually deeper than that. In practice, one may choose one of the senses, usually seeing or hearing, and focus that one sense on an inner object of meditation. To focus sight on an external object is called external trataka. Same way if the focus of attention is directed to an internal object, it is called internal trataka.

Subtler than active Indriyas are the cognitive Indriyas:

There are five exit or export doors and five entrance import doors. The exit doors are the means of expression or active senses (karmendriyas). The five entrance doors are the cognitive or passive ‘knower’ senses (jnanendriyas). The active senses express outwardly, and the cognitive senses guide the information inwardly. In meditation we are trying to systematically bring attention inward, through the levels of our being to the center of consciousness.

First still the karmendriyas:

Therefore in the systematic process of Yoga meditation, attention is first brought to the active senses (karmendriyas) and then to the cognitive senses (jnanendriyas). Notice how naturally you first work on having the body still in a meditation posture, which means stilling the karmendriya of motion; then letting go of the karmendriya of grasping or holding on.

Then still the jnanendriyas:

Then your attention quite naturally moves inward to the awareness of sensations, both of the external sounds and the internal senses, such as little itches or pains. This is the awareness from the cognitive senses (jnanendriyas). Thus, we once again see the systematic process of our sadhana or meditation getting ever deep into the levels of our being.

Personalising to suit it to you:

By cultivating awareness of the ten senses or Indriyas, both at meditation time and in daily life; the whole of the science of Yoga meditation will be more greatly understood in your own direct experience; thus personalise it to suit you. This awareness goes a long way in serving to break old habits and to create new habits or experiences that support the whole of your individual style in spiritual life.

Chakras and the Elements -

Chakras are a totally different concept called ‘Kundalini Shakti’, though interrelated to Sadhana but it is unlike the Ashtanga Yoga Sutra; still the ultimate goal remains the same, i.e. “Self Realisation”. However I include a brief reference to it hereunder for a curious student. Kundalini Shakti is also called the “Serpentine Energy” that ascends upwards along the spine. It may be just useful to have some preliminary information on it also.

The ten Indriyas operate from the first five chakras (root, genital, navel, heart, and throat), along with the five elements: Like Pratyahara, the sixth Chakra viz Ajna or Aagyaa Chakra serves as a bridge between the five lower Chakras and the seventh highest Chakra called “Sahasrara” or its Anglised terminology - “Thousand Petalled” Chakra.

Courtesy: http://swamij.com/indriyas.htm

The mind, operating from the 6th chakra that is experienced in the space between the eyebrows - Ajna or Aagyaa Chakra, is the coordinating center for the lower five chakras. From this 6th Ajna chakra, the mind is the recipient of the information imported through the five doors of jnanendriyas, and their physical counterparts. From this 6th chakra, the mind is also the giver of the instructions through the five doors of karmendriyas, and their physical counterparts to its highest 7th Chakra.

Consciousness itself is operating from the 7th chakra, providing the fuel or energy for the mind to activate, and in turn illuminate the other five, through its storage battery at the base of the subtle spine.

By being ever more mindful of the ten Indriyas, or ten senses, the mind comes into greater awareness and control, which prepares the pathway upwards to the pure Consciousness. Thus mastery over one system gets you to reach the goal or achieve the aim.

The Indriyas operate with their absolute control on our sensual activities that affect us in our every endeavour in life, indirectly or directly and thus affect the practice of Pratyahara starting from our everyday ephemeral life to more enlightened higher vision of a more evolved life worthy of being called an Ascetic or a Saint or a Prophet.

With this introductory essay on the brief details on Indriyas, I shall try to relate it more in its relations to Pratyahara in the next part; although I had also tried to define the Pratyahara in its earlier version in Part VIII A. In the next part VIII C, I shall try to examine its more detailed relationship in a more pragmatic and practical considerations on Pratyahara.

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of spiritual and socio-political analytical science as a part of service to humanity.)

Is Yoga Science or Religion Part VIII A?

2011-12-13T07:22:00.000-08:00

Meaning and Patanjali on Pratyahara

Dr. O. P. Sudrania

Every second you spend looking for something outside yourself is another second you spend away from your true self.

–Michael Jeffreys

Sage Vasishtha instructs Sri Ram on “Mind” in the Yoga-Vasishtha: "You can drink the whole ocean, you can shake the root of the mountain, you can drink fire, but you cannot control the mind." Sri Swami Krishnananda from The Divine Life Society equates it to binding the air in a little bag is like the attempt to control the sense organs.”1

Sage Vasishtha was the Guru of the legendary Spiritual Monarch cum Avataric redeemer, Lord Sri Ram in the ancient Indian epic Ramayan. The “Human Mind” is a most complicated instrument not easy to tame it and very difficult to comprehend. This makes the human being equally complex and the most unreliable creature.

The section on Pratyahara is split in three parts. It is important to fully comprehend the importance of this bridging rung between Bahiranga and Antaranga because it forms the determining factor; if the students of Yoga practice will find interest in proceeding further or not.

(1) Part A, Meaning and Patanjali on Pratyahara;

(2) Part B, Indriyas and Koshas in Pratyahara;

(3) Part C, Pragmatic and Practical Considerations in Pratyahara;

Internet gives a medley of various versions which are sometimes it is so difficult to evaluate on their veracity and authenticity. I have tried to present a sufficient balanced view of this most interesting as well as the most intriguing aspect in Yoga as well as our ephemeral life.

“Ego-Senses-Mind” forms an intricate complex that can determine our ‘Bondage’ or ‘Liberation’. Understanding it can be very helpful even in our worldly life to bestow lasting happiness and ward off problems.

After one has worked hard on the four limbs of Yoga, i.e. Yama, Niyama, Asana and Pranayama; we come to the fifth limb called Pratyahara that starts to deal with the mind directly. Put it simply it forms a hinge of union between the external seen worlds on one hand and the vast internal unseen worlds with its uncharted blissful beauty on the other hand.

Pratyahara, as translated in English by different scholars has been defined as: Sense or indriya control; Sense withdrawal; Indriya pratyahara; Introversion of the senses; Withdrawal of prana or prana pratyahara; Removing the indriyas from material objects; Withdrawing the senses away from the external surroundings and distractions; Controlled withdrawing of the senses; Abstraction of senses; or Retraction of senses, and etc; like the tortoises shown here.2

How they withdraw - Tortoises Cf. Pratyahara

Etymologically, Pratyahara is derived from two Sanskrit words: prati and ahara; ahara = food or anything taken into ourselves, and prati = away or against. Together they mean "weaning away from ahara". It is a Wikipedia version and David Frawley seems more to concur with it. ‘Prati’ has several meanings e.g. a throw, in, each or per, copy, for or print etc, but for our practical purpose, we shall like to select two meanings i.e. ‘throw inside’ meaning to turn in. Feeding the mind to turn the thoughts inwards is Pratyahara verily. Here the ‘food’ must be subtracted for mental (thought) processes including Indriyas.

David Frawley who is said to be an expert in Indian scriptures and Yoga philosophy; reckons Pratyahara as the most important limb of Yoga even going as far as lamenting, “Pratyahara: the Forgotten Limb of Yoga”. He himself quotes Swami Shivananda, “Pratyahara itself is termed as Yoga, as it is the most important limb in Yoga Sadhana.”3

Sage Patanjali codified it into his Ashtanga Yoga Sutra for the lasting, divine pleasure of the posterity. It is a sincere attempt to present it in the simplest possible concise, pristine and transparent manner for the beneficial understanding of the global community in the fast day to day competitive stressful life. We are faced with a stressed individual on the one side versus the larger confused disoriented masses with highly stressful communities and the rapacious political leadership which is confronted with the most difficult era in the human history laced with the most destructive war machinery, corrupted mind and nuclear weapons on the other side of the spectrum.

Ideology of love has become incarcerated and the hate reigns supreme. Religion has become another name for oppression, intolerance and its warring defence; the religion of hate has to be converted into a religion of love if the humanity as well as this globe has to survive. Under such a complex global socio-religious milieu, a correct understanding and practice of Pratyahara and Yoga Philosophy has become highly relevant and important.

With this preamble, we shall begin to explore the inspiring core limb of Pratyahara, its meaning, its why, how and when questions in its three parts. First I shall try to detail the Sanskritic verses as told by the Sage Patanjali in this ‘Part A’ alongwith some theoretical discussion. I am sure the inquisitive readers will find them very useful with their translations and their esoteric meanings. Knowing these will facilitate to generate more interest and clarity to follow the advanced practices. I have split it in three sections with this very aim.

Thought, indeed, is the basic product of the mind. The thought `I' is the first wave in the mind; that is egoism. It is from that ‘I’ whence egoism originates, the breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind may become quiescent, the breath does not stop since it is the very basic pranic energy controlled by the “Spirit” that keeps us alive. If the sleep is disturbed by the dream state, its turbulence or otherwise will affect the breath also pari passu.

In the state of waking and in samadhi, when the mind becomes quiescent the breath is also controlled. Breath is a gross form of mind and subtle form of spirit. Till the time of death, the mind and breath stick to the body. When the body dies, mind and breath die with it but not the ‘Spirit’, just as the electric current doesn’t stop if the gadget fails. Either a repair or renewal of the gadget will resume its functioning. Hence the ‘Spirit’ is like electric current; it needs a gadget to declare its existence. Therefore, the exercise of breath control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa). ‘Mano’ = mind; ‘nigraha’ = to control or discipline; and ‘nasa or naasa’ = to destroy.

Once the mind is rendered quiescent, practice of pratyahara becomes easy, spontaneous and automatic. It is an active process to be rendered passive by conscious withdrawal of the cravings for the things that are unnecessary for the requirements of living. However it should also be clearly understood that it is not a process to acquire by sitting on the mat with eyes closed to contemplate on something.

It has been seen and observed on certain posts on the internet being shown with photos of a person in sitting pose with eyes closed. Its practice though, has to be a continued dynamic technique even through the sixth, seventh or eighth rungs of Ashtanga Yoga. And further beyond; lifelong for a Yogi. It is not just a technique but a way to live for a Yogi. Once one has become accomplished or established in the Sadhana or become an Enlightened Soul, one will be established into it. You become yourself the Jesus, Buddha, Krishna, Jehovah, Zarathustra, Moses, Judas or Yehudah, Tao, or whatever else as an Apostle in your new identity; like so many more Saints who arose in their fields and communities or sects and will keep evolving incessantly.

Pratyahara is the thought process that has to be cultivated before that sitting to contemplate. It must be clearly understood. Although this thought process can go hand in hand while the earlier four stages of Yama, Niyama, Asana and Pranayama are being practiced, exercised and developed; thus facilitating the limbs of Antarangas. At the same time, it has to be borne lifelong by the Yogi with a missionary zeal to maintain their competency and the spiritual prowess.

Thus Pratyahara constitutes the most important concept for a Yogi but in turn it confers the unlimited boons of spiritual strength that compensates for this trivial apparent evanescent ephemeral loss in favour of greater collossal gains immeasurable, limitless in fiscal or sensual terms.

Pratyahara in our everyday life:

It is interesting that we live in Pratyahara every day. While doing the little things, we concentrate on it, i.e. we withdraw our senses from other things and concentrate on it, e.g. while writing a letter, studying a book, listening to a lecture, operate or design a machinery, carry out serious researches, drive a motor vehicle, cook a meal and so many more day to day chores one can go on adding to this list. The more one concentrate on the job at hand, stronger is the Pratyahara and better will be the ultimate outcome.

Hence Pratyahara i.e. sense retraction or withdrawal is an important and dynamic daily affair. It should not be a cause for alarm to anyone to leave the worldly life of home and hearth to practice it. In fact this simply adds another dimension to our success in worldly life also. It is a universal, perennial and a constant companion in all weathers. I shall discus more in Part C about it.

Since it involves the withdrawal of the complex negative traits and forces of Mind called “Indriyas” in Yogic language, a separate section has been devoted to it in ‘Part B’ for its better comprehension. Senses, Mind and Indriyas are not just quite synonymous, although loosely it has been the case.

Withdrawing the senses:

Pratyahara is thus withdrawal of the senses (indriyas) from both the external world and the images or impressions arising in the mind (2.54) internally de novo. The senses follow the mind in the same way the hive of bees follow the queen bee. Wherever she goes, they will follow her. Similarly, if the mind truly goes inward in the beehive, the senses will follow racing behind.

Gaining mastery over the Indriyas:

Our indriyas seem to drag us around in the external world, whether pursuing material objects, food, pleasing the fiancé/e or circumstances related to our daily professional, social, or economic life. Through the routine practice of pratyahara, we gradually gain positive control (2.55) over the mind which obsessively races towards all the mundane objects, sometimes needlessly. This is a further refinement of the objective desires of the mind (2.1-2.9). This should remind us of third aspect of Niyama that is ‘Tapas’ or penance; another name for the training of our crazy senses (2.43).

Following are the verses described by Sage Patanjali:

2.54 When the mental organs of senses and actions (indriyas) cease to be engaged voluntarily with the corresponding objects in the mind, this forms the base for pratyahara. Senses are the gate-posts of mind; when the ego wants to contact the external world, it opens the gate-posts. Ego, notorious as it is, creates its own channels of cognition and operation; indriyas work as its slaves.

(sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam pratyaharah)

• sva = their own

• vishaya = objects, region, spheres, realms, fields

• asamprayoge = not coming into contact with, non-conjunction, cessation of engagement

• chittasya = of the mind field

• svarupe = own form, own nature (sva = own; rupe = form, nature)

• anukarah = imitate, resemble, follow, be engaged with

• iva = like, as though, as it were

• indriyanam = mental organs of actions and senses (indriyas)

• pratyaharah = withdrawal of the indriyas (the senses), bringing inward

Definition: When the mind is withdrawn from sense objects, the sense organs also withdraw themselves from their respective objects and thus are said to imitate the mind. This is known as Pratyahara. Defined in a bit different way, Pratyahara (retraction) is that by which the senses do not come into contact with the objects, and follow as it were, the nature of the mind in its unsullied state.

2.55 Through that turning inward of the organs of senses and actions (indriyas) also comes a supreme ability, controllability, or mastery over those senses inclined to go outward towards their sensual objects.

(tatah parama vashyata indriyanam)

• tatah = then, thereby, thence, from that

• parama = highest, supreme, ultimate, perfected

• vashyata = mastery, control, being willed

• indriyanam = of the mental organs of actions and senses (indriyas)

Definition: Thus it claims, “Thence arises complete mastery over the senses or as a result of Pratyahara there is complete mastery over the senses. It needs to be understood that Pratyahara works through the mind and the Pranayama works through the senses. Since controlling the senses through Pranayama will automatically leave mind in peace which can be further subdued by practicing Pratyahara. This also explains the necessity for their systematic practice to achieve their full control.4

Indriyas withdrawal is a dynamic mental function:

Withdrawing the senses does not mean just regulating the “physical sense organs”, such as closing the eyelids or sitting physically still. The Indriyas are a mental function, and whenever that mental function is drawn to the objects of the mind field, there is active engagement of the senses. It doesn't really matter whether that mental object is coming from the outside (such as through the eyes, ears and etc), or arising from the memory internally. It is this internal withdrawal of sensory attention to the mental objects that is the dynamic process of pratyahara.

Let us get back to Yama at this stage to remind us “Aparigraha” or the abstention from the greed and hoarding. It doesn’t mean that we should not have a house for our living; it simply states to avoid greed for another house. This will put a ceiling or limit on our desires; while living still in our one house comfortably, the longing for another house tortures the mind. This way the surface waves of disquiet ceases and eliminates the restlessness in mind field. This is Pratyahara.

Indriyas are senses and actions:

The objects that are withdrawn in pratyahara are called indriyas, and involve both cognition and expression. There are five means of cognition and five means of expression. It is extremely important point to understand that senses or indriyas mean both cognition and expression. There is an indwelling witness and an external world, and we ought to be willing to temporarily suspend all interaction (sensory and expression) with the external, so as to experience the depths of bliss of meditation. In addition to temporarily suspend all external contacts; we also want to temporarily suspend sensory contact with the images and impressions that arise in the mental field internally. This voluntary retraction of senses (indriyas) is the pratyahara that allows the depths of the last three rungs of Antaranga Yoga to come (3.1-3.3).

Cessation of engagement, not suppression:

Sense withdrawal means that the senses cease to arise or be connected to the objects traveling in the train of the mind. It does not mean their suppression, repression, or stopping of those thoughts. They would naturally slow down or decrease to some degree, but the method itself is to break the contact, to cease connecting with the thought patterns. This means allowing thoughts to flow without interruption, while the senses are simply not diverted into those thoughts. Once we stick ourselves to non-attachment or “Aparigraha Yama”; the mind field will become automatically vacant and ready for receiving the next limb of Dharana.

Excuses to withdrawing and clinging to the senses:

It is common for people to be resistant to withdraw the indriyas, even to the point of wrath at the very suggestion of it. We love to cling to our sensory objects and the senses themselves so steadfastly that we discover excuses to overcome our weakness e.g. might insist that being in nature is natural and a part of meditation, such as listening to music, or that having reveries. This is mere self deception and distorted concept, not abstraction or the retraction. Most of the times, such people have a difficult time in their worldly life also. Since these people find hard to adjust to their inhospitable circumstances that are normal to all of us. They easily get in trouble as these situations are not handled aptly.

Clinging to indriyas have to do with the attachment to the process of sensing itself, and withdrawal of the senses literally means the cessation of seeking or craving for sensing the experiences through those senses, in relation to both external physical objects and internal mental objects or images viz suspending the use of all the sensual inner instruments of smelling, tasting, seeing, touching and hearing, whether directed to the outer or the inner sensual milieu; in fact they automatically seize.

Dividing line between true meditation and mere relaxation:

The willingness or unwillingness to be open to the Pratyahara is a significant dividing line between those who experience the depths of meditation and those who merely achieve some degree of physical and mental relaxation. Very few will opt for the depths of meditation, which comes after sense withdrawal or pratyahara. The larger masses are too engrossed in the “worldly engagements”; they will find it of little worth and dismiss it surreptitiously valueless and useless. Others will pretend, even writing books about meditation, while actually experiencing only superficial physical relaxation after a good round of Asana practice and having read some Yoga Books.

Practice reduces sensory inclinations: The repeated practice of pratyahara at meditation time brings a generalized lessening of the inclination of the senses being drawn towards and into the objects of the mind field. As the tendency towards the mental objects decreases with practice, the degree of mastery (vashyata) increases to its highest (parama) level.

How desires spoil mind and pratyahara:

Always remember that desire, anger, greed and hatred can never co-exist with Divinity; like the two banks of a river can never meet. A tasty dish will become inedible, if a drop of kerosene falls on it. One bad thought or action is sufficient to spoil the spiritual discipline, built painstakingly over time. Have the Divine Name ever in your thoughts and you can brave any calamity. (Least of it will be an exercise to draw the mind away from mischief and draw towards a harmless engagement). - Sathya Sai Speaks, Jan 29, 1965, slightly edited.

Thus I conclude this section here and in the next section, I shall explore on the Indriyas and Koshas as it relates to Pratyahara. That should facilitate the understanding of this very interesting as well as the most important rung in the practice of Yoga Science as a whole.

References:

(1) http://www.dlshq.org/messages/pratyahara.htm

(2) http://yoga108.org/pages/show/57

(3) http://www.abuddhistlibrary.com/Buddhism/H%20-%20World%20Religions%20and%20Poetry/World%20Religions/From%20the%20Indian%20Tradition/Teachers%20from%20the%20Indian%20Tradition/David%20Frawley/Pratyahara%20-%20the%20Forgotten%20Limb/Pratyahara%20the%20Forgotten%20Limb%20of%20Yoga.htm

(4) http://swamij.com/yoga-sutras-25455.htm

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of spiritual and socio-political analytical science as a part of service to humanity.)

Is Yoga Science or Religion Part VII B?

2011-12-13T04:34:00.001-08:00

Pranayama - The Life Force: Some Practical Aspects

Dr. O. P. Sudrania

In the last Part VII A, having explored the theoretical aspects of the Pranayama; now I shall try to explain a few Pranayama exercises that will be helpful towards the path of Enlightenment to strengthen the mind further. Those who have explored the ‘Silent Sitting’ sessions also, will know the inexplicable values of Pranayama, “How much lasting peace of mind and tranquility does it give”? The entire process of study of Ashtanga Yoga must proceed side by side lest one confuse it with a step ladder fashion of progress. Yet one must keep the mind open to suit it to individual requirements instead of generalising it.

Younger the age, faster is likely the pickup rate. Once one has mastered to sit in a most comfortable Asana pose for about an hour or so without any kind of physical discomfort or mental distraction, you will be ready to attempt for long sessions. Before that stage, please keep practicing it without any frustration or loosing heart. Rome was not built in a day. But remember that the entire success lies in your own hand; on your final goal, your sincere follow up, the concentration of mind put in.

I might add a cautionary word for those who may think of constraint of time. First and foremost of all, one must learn to get out of the deceptive excuse syndrome of laziness or smartness. Once you set a routine in your whole day’s calendar starting from early rise to going to bed, the amazing amount of physical and mental energy and acuity displayed will be unbelievable. Normally if you were achieving your work in twelve hours or so; you will be able to complete that in about half the time. By investing an hour or so daily it will change the entire life. It will certainly improve and boost the confidence level, which in turn will also help in the day to day life in decision making. That will go a long way to simplify the normally most complicated appearing situations if the aim of practice is merely to worldly level.

Please don’t bother about the religious symbols if it pulls you back. I have a very simple and easy solution to it. Wherever you feel that a religious barrier or symbol has stuck you, learn to substitute that with a name or symbol dearest to you. If nothing else, just substitute your own name. This may solve the problem and there is nothing wrong in it. Above all; if one can perceivably concentrate without any name or symbol (will be very difficult), you don’t have to cling to that either. I shall discuss it more in detail when we come to the Sixth Limb of the Ashtanga Yoga i.e. Dharana (Concentration). The whole essence of investing so much time and energy on studying it is, “How can we be happy and blissful besides to know, Who Am I”? We keep our mind and vision wide open and one pointed as we go along.

Once one has faithfully carried out its practice zealously, will also know the blissful experiences derived out of it. This is a very vast subject. There are innumerable types of Pranayamas; as in this present world most types are impossible to practice, only those that will help Dhyana (concentration) will be adopted. They are Laghu-pranayama or simplified Systems of Breath Control, as explained by Sri Satya Sai Baba.

The word Prana also comes from two roots. Pra means highest or first and na is the nano or subtlest unit of energy as explained by the Sage Sri Rama. Prana is therefore the first and highest breath; the primal or atomic beginning of the flow of energy i.e. the “Highest Subtlest Energy”. Out of this first unit of energy manifests all aspects and levels of the human being.

Ayama means dimension, magnitude or extension. Thus the word Pranayama involves a method for extension of the highest primordial subtlest vital energy that pervades our each and every cellular part of the physical body that also helps in controlling our mind. Its results are immeasurable; hence a study and practice must be done with due diligence and seriousness. It cannot be impressed too more.

Practices by different names:

To avoid confusion, it is useful to note that the collective practice, of which breathing and pranayama are considered a part, is known by different names when used by different teachers. This is particularly true with the practices dealing with the spinal energy and the vigorous practices. The breathing and pranayama practices may be known collectively, or considered to be part of pranayama alone; or hatha Yoga, raja Yoga, kundalini Yoga, Kriya Yoga, tantra, or simply Yoga. Other systems may use the practices as part of a modern trademarked or brand name Yoga practice, such as those containing either a Sanskrit word or a man's name so long as their aim is not totally commercial.

The basic nature of these exercises remains the same in whatever the methodology of Sadhana is adopted. As we saw in the “Asanas” of Eightfold Path, Sage Patanjali did not dwell on the details of each individual technique of Asanas, same way he did not elaborate on the individual techniques of Pranayama. He left it to the discretion of the “Guru and Shishya” (Master and Student) themselves respectively.

Basic Nature and processes of Pranayama:

Pranayama entails the control or regulation of “Life Force” by our daily breathing almost 26,000 times unconsciously. This “Breathing” involves basically two processes. Drawing air in called Inhalation or Purak (Poorak) followed by expulsion of air called Exhalation or Rechaka with a smooth transition in between the two. When the breath is withheld intentionally it is called Kumbhaka. The halt after inhaling, i.e., Puraka is called "Abhyantara Kumbhaka" and after exhaling, i.e. rechaka, it is called "Bahya Kumbhaka". Abhyantara means Internal and Bahya means External. The entire Pranayama processes are governed by various modifications of these breathing exercises as we shall see later.

Air or ambient air is the name given to atmosphere used in breathing and photosynthesis. ‘Dry Air’ is composed of nitrogen (N2) 78.09%, oxygen (O2) 20.95%, and argon (Ar) 0.93%, which together constitute the major gases of the atmosphere. The remaining gases are referred to as trace gases ... such as water vapor, carbon dioxide (CO2), methane, nitrous oxide, and ozone.

More details at: http://en.wikipedia.org/wiki/Air

Breathing of pure O2 is also harmful and its dilution with its major content - N2 balances it. O2 taken in air during Puraka is absorbed in the blood to be assimilated by the tissues and emit CO2 in return which is absorbed in the blood to be carried back in the lungs to be released outside by Rechaka. Details of the study of physiology of Respiration are out of context here.

Pranayama and Mantras:

Like metals purified over fire in the crucible, the slag of Karma is removed by Pranayama and the Mind is freed from contamination. Thus the mind and the body are both rendered pure. There are two types of Pranayama: the one with Manthra or Mantra and the other without it. Without Mantra, it can at best transform the body only, but with Mantra, it transforms the mind also. This can confer the individual great spiritual powers as exhibited by the Yogi Rambhauswami, Fire Yogi of Tanjore who can play with fire without physical injury.

More at: http://nakedtheology.net/fire-yogi-of-tanjore/

http://www.youtube.com/watch?v=La5ZxpbE0s4

Another Sage (male) known by the name of Mataji (Revered Mother) who is now eighty two years old and has not consumed anything for last sixty five years in liquid or solid forms is a living example. More at: http://www.infocera.com/Mataji_healthy_for_65_yrs_without_food_and_water,_special_yoga_played_key_9094.htm

Mantras can be likened to dialling a telephone number and then directly talking to the individual concerned in its most simplistic form. Same way the objective Mantra invokes the “Specific Deity” to confer further miraculous powers to our subjective performance; like polish adds a further glare to enhance its beauty as well as value.

Preparation for Pranayama:

Irregularities caused by the mind: The body, breath, and mind are interlinked. If there are jerks, pauses, shallowness, and noisiness in the breath, they are being caused by the mind. The breath and body simply cannot operate without receiving instructions from the mind. So, if the breath is irregular, it is because of the irregularities in the mind and vice versa.

Let us first start by asking a very vital question, “Do we want to be happy or not”? It is doubtful if anyone will answer it in denial. Then the next question is, “Are there free lunches anywhere”? I suppose the answer again is no - sometimes in cash or kind has to be paid back. But there is a difference between happiness and bliss. Happiness as such may be short lasting but Bliss is a qualified term meaning a long everlasting happiness.

Since the process of Pranayama is concerned with the vital energy force and if done wrongly more so than any other exercise, it may be harmful. This fear may dissuade some from taking up Pranayama and the second reason for its unpopularity may be absence of teachers who can teach it properly and scientifically. Most important of all is the lack of awareness of its value in the modern quick fix world of artificial glamour and mundane desires that has deflected the society from the spiritual and human values. Unfortunately the nescience of our hubris has taken over the conscribed view of modern science as it suits us; with an utter disregard to the alternative valuable teachings.

However where there is a will, there is a way. It does not mean that it is a difficult process that cannot be done by a common person. On the contrary, if it is learnt and practiced under an expert's guidance, one learns soon and experiences the wonderful and unimaginable benefits. Most of the exercises are very simple so much so that it may mislead a simpleton and novice.

Preparation is imperative:

It is easy to read the descriptions in the books about Pranayama to be misled. There seems to be a natural desire, if properly channelled into the motivation to do the practices, can be highly useful. However, it is imperative that one should be prepared for the energy that may be released at any time in such an experience. If one is not ready, it is like passing a high volt of electricity current through a small wire (fuse) that may cause severe physical or mental aberrations.

Hence it is better to be prepared, to make the body a healthy vehicle for the Pranayama to balance the channels of energy, and the mind an intellectually and emotionally stable conduit for the subtle and blissful higher experience. This involves proper diet, exercises, and cleansing practices, including systematic introspection and the various breathing practices. Thus yama, niyama and asanas are essential for reaping full benefits. More the missionary zeal better will be the results.

The Prana Vayus:

There are five types of Vayus i.e. Prana, Apana, Samana, Udana and Vyana. Of particular importance are Prana and Apana Vayus. Prana vayu operates in connection with the respiratory and circulatory systems. Its seat is located near the heart and lungs. Apana vayu operates in connection with the excretory and reproductive systems. The seat of apana is in the anal region. We shall examine their importance later.

Ida, Pingala, Sushumna Nadis and their importance:

Firstly it must be understood that these energy channels have no set anatomically discernible entities just like mind but it exists. Balancing Ida and Pingala, and having Prana flow in Sushumna are extremely important preparations that also bring their own benefits of inner peace.

In Yoga system, Ida is situated on the left side of spine while Pingala is on the right side. Similarly left and right nostril breathing represents the Ida and Pingala nadis respectively. The breath and the underlying Pranic energy usually flow predominantly on one side or other - the left or the right. Breath predominantly in the left nostril is described as cool (Chandra Nadi) or lunar, and sometimes referred to as feminine. Breath flowing predominantly in the right nostril is described as hot (Surya Nadi) or solar, and sometimes referred to as masculine.

When the breath flows through left side, it is said that one should do more idle or easy jobs while during its passage through the right side, more active, hot and outdoor pursuits should be done since it releases more energy to invest. It can be learnt by closing one side of nostril at a time and judge which side is clearer than other. The clearer side represents the particular nadi in predominance at that time. There are other methods described also.

Sushumna nadi corresponds to the central nadi also called as “Silver Nadi” sometimes linked to spinal cord. There are said to be total of 72,000 nadis in the entire body to regulate the flow of vital energy. These should not be confused with nerves. Same way Ida and Pingala should not be confused with the autonomic nervous system, though some describe them equating to the parasympathetic and sympathetic systems respectively. Please do not encumber yourself with these burdensome linguistic jargons lest we lose the essence; though their functional actions are very much similar.

Modern science, for example, has noted that the slow-breathing animals such as tortoises, snakes, elephants, and whales live for a very long time, while animals that breathe more rapidly like cats, dogs, rats, and rabbits have a much shorter life span.

Some merits of Pranayama:

The practices of pranayama purify and detoxify the body and enhance the psychological efficiency of the mind. But ultimately the most prized goal of pranayam is the internalization of consciousness that makes super-conscious perceptions possible by inducing Pratyahara. ‘Breathing’ acts as an important bridge between body and mind.

The life-processes of a living being are carried out primarily through six anatomical systems: the respiratory, circulatory, digestive, excretory, reproductive, and nervous systems. Prana regulates, and coordinates within the sphere of these autonomic processes of life. These vital airs (vayus) operate in designated parts of the body and assume a different name for each of the systems through which they function. The aim of Pranayama is to channelise the vital energy into Ida and Pingala nadis to centralise into Sushumna nadi and help ascend it upwards towards the brain (Sahasrara) whereby the “Highest Consciousness” can be awakened to culminate into “Self Realisation”.

Please also confer the two Yogis indicated above in Pranayama and Mantra subhead exhibiting their magical powers beyond conception of our physical science. This clearly demonstrates the limitations and dimensions of Spirituality and Science. No wonder Sri Satya Sai Baba said, “Where science stops, Spirituality starts”.

Some Practical Breathing or Pranayama Exercises:

A word of caution must be that there seems some variation in the nomenclature of different exercises except some common ones. It is a good precaution to keep in mind while pursuing the different yoga schools or teachers. In some exercises, there may be some variation but the students or sadhaks should follow their initial teacher or the system they teed off with. In the end, it is the body fitness that will matter than the names or tons of theories.

I must exhort my readers that I shall try to briefly indicate certain names that are more familiar and easy to understand. This field of Pranayama is so vast and full of varied nomenclatures that attempt at a detailed description will leave one more confused than educated. Thus after an initial attempt at details, I thought it wiser to keep it concise but clear and conceptual. Hence I shall try to be pragmatic as well as wholesome. I have already dealt the Ida, Pingala and Sushumna Nadis above. With this prelude, I enlist a few exercises as follows:

1. Quiet Breathing, Deep Breathing, Fast Breathing

2. Anuloma - Viloma

3. Bhramari Pranayama

4. Ujjayi Pranayama

5. Others e.g. Shitali, Sitkari, Murchha & Plavini Pranayama, etc.

According to the speed of breathing, it is divided into three parts:

1. The smooth breathing that continues naturally without any effort (Quiet Breathing)

2. The protracted breathing which is caused by deliberate slowing down of the breathing (Deep Breathing)

3. The quick breathing which is caused by deliberate increase in the speed of breathing (Fast Breathing)

More at: http://www.yogapoint.com/info/pranayama.htm

http://www.yogapoint.com/info/pranayama2.htm#Q

Anuloma Viloma or Alternate Nostril Breathing:

These exercises have a variety of methods and some also call them as Nadi Shuddhi or Nadi Shodhan Exercises. It is described in more details by various schools which are equally authentic but some details can be perused at: http://www.yogapoint.com/info/pranayama4.htm

Procedure: Hold your right nasal with thumb, breathe in from left. Now open right nasal and close left nasal with middle and ring finger and breathe out from right nasal. Now breathe in from right nasal. Now close right nasal and open left and breathe out and in from left nasal and so on.

Duration: at least 10 minutes.

Benefits : Helpful for heart, high BP, heart blockage, vat-cuf-pit, arthritis, cartilage, bent ligaments, synovial fluid reduced, Parkinson, paralysis, neural related, depression, migraine pain, asthma, sinus, allergy

Tips : breathe into lungs not to stomach. No organ in stomach absorbs oxygen. Do not hurry. Do it slowly. Rest whenever needed (in any pranayam).

Some more Pranayama Exercises listed below:

1. Bhastrika Pranayam

Procedure: Take deep breaths and then completely breathe out.

Duration: 2 mins atleast. 5 mins maximum.

Benefits: helps in heart, lungs, brain, depression, migraine, paralysis, neural system. increase aabha.

2. Kapal Bhati Pranayam

Procedure: Push air forcefully out. Stomach will itself go in.

Duration: Start with 30 times or 1 min. increase upto 5 mins min. upto 10 mins max.

Benefits: increases aabha and tej. helps in obesity, constipation, gastric, acidity, Croesus(liver), hepatitis B, uterus, diabetes, stomach problems, cholesterol, allergic problems, asthma, snoring, concentration, and even cancer and AIDS.

Tips: heart and high BP patients, and weak people do it slowly.

3. Bhramri Pranayam

Procedure: Close ears with thumb, index finger on forehead, and rest three on base of nose touching eyes. Breathe in. And now breathe out through nose while humming like a bee.

Duration: 10 minutes

Benefits: tension, hypertension, high BP, heart, heart blockage, paralysis, migraine pain, confidence, concentration.

4. Ujjayi Pranayam

Procedure: Sit erect in any comfortable posture. Keep spine erect. Inhale, slowly drawing air by both the nostrils in such a way that while inhaling the touch of air is experienced in the throat and some sound is produced. During inhalation do not allow abdomen to bulge out, let the chest expand. After completing inhalation slowly exhale. During exhalation chest should go inside and abdomen should remain steady.

Benefits: raises body heat, the sound vibrations calm and focus the mind, letting you relax more. Lowers blood pressure and slows heart rate. Effectively used for pain reduction, insomnia, and migraines.

5. Nauli Kriya

Procedure: Stand with legs apart. Bend and hold the thighs with the corresponding hands. Exhale deeply and retain breath outside. Pull up abdominal muscles inward, as far as possible. Maintain this lock as long as the breath is retained outside.

Benefits: Prevents all abdominal ailments. It helps in constipation by toning up the smooth muscles of intestines, and encouraging intestinal peristalsis. Keeps sexual organs in good condition and prevents sexual disorders.

http://knowyoga.org/tiki-index.php?page=pranayama

Surya Bhedan (Right Nostril Breathing or Revitalizing Breath) Right nostril is Pingala Nadi, which represents the physical energy and body. The breath through right nostril is important for many important metabolic processes.

The purpose of the Right nostril breathing is to increase the Praanic energy, the physical energy to revitalize the body. It increases the efficiency of digestive system, also boosts the nervous system, especially the sympathetic nervous system necessary for active work.

Having acquainted briefly with some of the basic Pranayama exercises, now I shall dwell on some other accompanying important exercises that should be practiced with some of the pranic exercises to derive their full potentials. They are called Bandhas (locks) and Mudras (Gestures). In yogic terms, they are very important adjuncts with some Pranayamas and should be learnt carefully to derive their maximum benefits while avoiding their negative health effects.

MUDRAS AND BANDHAS

Mudras and Bandhas are certain postures of the body by which pranic energy is successfully enhanced. In Gheranda Samhita, an ancient, the description of 25 Mudras and Bandhas is given. The following 12 are the most important but only first three will be described in detail:—

1. Mula Bandha

2. Jalandhara Bandha

3. Uddiyana Bandha

4. Maha Mudra

5. Maha Bandha

6. Maha Vedha

7. Yoga Mudra

8. Viparitakarani Mudra

9. Khechari Mudra

10. Vajroli Mudra

11. Shakti Chalana Mudra

12. Yoni Mudra

Many of the above exercises have intimate connection with each other. In one exercise you will have to combine 2 or 3 Bandhas and Mudras. This will be seen in the description.

These exercises when practised regularly in the right way, will surely bestow on you all that you want and it is no exaggeration.

Their benefits:

Dyspepsia, constipation, piles, cough, asthma, enlargement of spleen, venereal diseases, leprosy and all sorts of incurable diseases are cured by Mudras and Bandhas. They are the most effective exercises for maintaining Brahmacharya, without which nothing can be made in the spiritual path.

1. Mula Bandha

Press the Yoni (perineum) with the left heel. Keep the right heel pressed at the space just above the organ of generation (pubes). Contract the anus and draw the Apana Vayu upwards. This is called Mula Bandha. The Apana Vayu which does the function of ejection of excreta has natural tendency to move downwards. Through the practice of Mula Bandha, the Apana Vayu is made to move upwards by contracting the anus and by forcibly drawing it upwards. The Prana Vayu is united with the Apana and the united Prana-Apana Vayu is made to enter the Sushumna Nadi. Then the Yogi attains perfection in Yoga. Kundalini is awakened. The Yogi drinks the Nectar of Immortality. He enjoys Siva-pada in Sahasrara Chakra. He gets all divine Vibhutis and Aishvarya. When the Apana is united with Prana, Anahata sounds (mystical inner sounds) are heard very distinctly. Prana, Apana, Nada and Bindu unite and the Yogi reaches perfection in Yoga. This highest stage cannot be reached by the first attempt. One should practise this again and again for a long time.

The Siddhi in the practice of Pranayama is attained through the help of Bandhas and Mudras. The practice of Mula Bandha enables one to keep up perfect Brahmacharya, gives Dhatu-Pushti (nerve-vigour), relieves constipation and increases Jatharagni. During the practice of concentration, meditation, Pranayama and all other Yogic Kriyas, Mula Bandha can be combined.

2. Jalandhara Bandha

Contract the throat. Press the chin firmly against the chest. This Bandha is practised at the end of Puraka and beginning of Kumbhaka. Generally this Bandha is done during Kumbhaka only. The gastric fire, which is situated in the region of Nabhi, consumes the nectar which exudes out of the Sahasrara Chakra through the hole in the palate. This Bandha prevents the nectar being thus consumed.

3. Uddiyana Bandha

The Sanskrit word “Uddiyana” comes from the root ‘ut’ and ‘di’ which means to “fly up” and Yana = Vehicle. When this Bandha is practised the Prana flies up through the Sushumna Nadi that becomes its vehicle. Hence the significant name.

Empty the lungs by a strong and forcible expiration. The lungs will become completely empty when you exhale forcibly through the mouth. Now contract and draw up the intestines above and below the navel towards the back, so that the abdomen rests against the back of the body high up in the thoracic cavity. This is Uddiyana Bandha. This is practised at the end of Rechaka and beginning of the Kumbhaka.

When practising this Bandha, the diaphragm, the muscular portion between the thoracic cavity and abdomen, is raised up and the abdominal muscles are drawn backwards. If you bend your trunk forwards, you can easily do this exercise. Uddiyana Bandha is the first stage of Nauli Kriya. You should know Uddiyana Bandha if you want to practise Nauli Kriya. Nauli Kriya is generally done in a standing position. Uddiyana Bandha can be practised in a sitting or standing posture. When you do it while standing, keep your hands on the thigh as shown in the illustration.

Benefits:

This exercise helps a lot in keeping up celibacy. It imparts beautiful health, strength, vigour and vitality to the practitioner. When it is combined with Nauli Kriya, it serves as a powerful gastro-intestinal tonic. These are the two potent weapons of the Yogi to combat against constipation, weak peristalsis of the intestines and other disorders of the alimentary canal. It is by these two Yogic Kriyas alone, that you can manipulate and massage all the abdominal muscles, thereby the organs therein. For abdominal exercises nothing can compete with Uddiyana Bandha and Nauli. They stand unique and unrivalled amongst all systems of physical exercises. In chronic diseases of stomach and intestines, where drugs of all sorts have failed, Uddiyana and Nauli have affected a rapid, thorough and marvellous cure.

When you practise Pranayama, you can beautifully combine Mula Bandha, Jalandhara Bandha and Uddiyana Bandha. This is Bandha-Traya.

Uddiyana Bandha reduces fat in the belly. In cases where Marienbud reduction pills have failed to reduce fat, Uddiyana Bandha will work wonders. If fatty persons stop taking ghee and reduce the quantity of drinking water, they will be able to do Uddiyana.

Uddiyana Bandha

I have to contend that this introductory description does help in the goal of your practice on the golden road towards this pious study and ultimately derive the maximum pleasure through your choicest wisdom.

There are a lot of other exercises but I have deliberately omitted them. We only need a few useful ones that will be purpose oriented. I do hope that it should help serve the purpose. In the next column I shall try to expound the next limb i.e. Pratyahara before finally coming on to last part of Antaranga section of Ashtanga Yoga. Pratyahara is another very vital stage in the development of the understanding of Sadhana.

Some references for further guidance:

1. http://www.yogamovement.com/resources/patanjali.html

2. http://www.yogapoint.com/info/pranayama.htm

3. http://www.yogapoint.com/info/pranayama2.htm#Q

4. http://knowyoga.org/tiki-index.php?page=pranayama

5. http://www.swamij.com/yoga-sutras-24953.htm

6. http://www.gurumaa.com/content/prana-energy-pranayama-concept.html

7. http://www.yoga-age.com/modern/mudras.html#_VPID_98

8. http://www.yoga-age.com/modern/kun1.html

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of spiritual and socio-political analytical science as a part of service to humanity.)

Is Yoga Science or Religion Part VII A?

2011-11-04T13:42:00.000-07:00

Pranayama - Controlling The Life Force

Dr. O. P. Sudrania
After the practice of Yamas, Niyamas and Asanas, when the physical body has become strong, mind has been stabilised and geared up positively after shunning the negative traits that otherwise would resist the rigors of further practice of the subtle control of vital energy that sustains our vitality and energises the entire body systems. Thus helps the mind to concentrate one pointedly. A healthy body has the healthy mind, as the old dictum goes.

It is known that man lives by his “Breath”, not by his “Days”. Though Pranayama constitutes the fourth rung or limb of the Ashtanga Yoga of Patanjali, it makes it very important aspect for transition from the “Bahiranga” (outer rungs or limbs) to “Antaranga” (inner rungs or limbs) with Pratyahara (fifth rung) making the intervening final step. With this, we are progressing onto the higher realms of the ladder of subtle knowledge of the “Bliss” that imparts the “Eternal Pleasure” expressed as “Sat - Chitta - Anand” [being or truth - inner being or consciousness - bliss or eternal pleasure devoid of pain] in the Vedic language. This is the very fundamental essence of the profound Sanskritic sentence, “Who Am I”. I shall devote a separate post later on exclusively on this very maxim later on.

Pranayama etymologically consists of two root words. Prana = Life Force and Yama = Control or restrains or regulation or lengthening. Thus it is a technique to regulate the “Vital Energy” that we “Breath” staggeringly almost 26000 times daily. With practice of Pranayama and the Ashtanga Yoga Sutra, it is also a pathway to immortality both physically and spiritually and the life and death can be conquered by its aspirant. One can determine our own life as per his/her desire. We can even eliminate the effects of chronological order on the body and can determine its suffering pattern and the life span. Even after the death one can reincarnate as per will and choose their parents.

The subject of Pranayama is very vast but in this article I shall try to restrict it here as per the description enunciated by the Sage Patanjali adding my little commentary to make it easier for a beginner. There are a lot of techniques described and practiced by various Saints and Sages. But going into the details of those all methods may only be confusing and too taxing for a beginner and making it boring also. For a serious seeker of “Truth” it is advised to initiate him/herself under the guidance of able Guru who is accomplished in these techniques before practicing independently. One does not have to bother to muster all the techniques but enough for his/her practice unless a more advanced training is aimed at.

As the Great Sage from last century - Sri Ramana Maharshi said, “According to the Upanishads, prana is the principle of life and consciousness (in its simplest version). It is the life breath of all the beings in the universe. They are born through it, live by it, and when they die, their individual prana dissolves into the cosmic prana. Prana is usually translated as 'breath' or 'vital breath', but this is only one of many of its manifestations in the human body. It is absorbed by breathing and eating both and by the ‘prana vayus’ into energy that sustains the body. Since it is assimilated through breathing, it is widely held that one can control the prana in the body by controlling the breathing.

According to yoga philosophy, and other schools of thought agree; mind and prana are intimately connected. The collective name for all the mental faculties is chitta, which is divided into:

(a) Manas (the mind), which has the faculties of attention and choosing.

(b) Buddhi (the intellect), which reasons and determines distinctions. It is guided by the subtle force called Atma (Spirit).

(c) Ahankara, the individual feeling of 'I', sometimes merely translated as ego.

Chitta, according to yoga philosophy, is propelled by prana and vasanas (worldly desires) and moves in the direction of whichever force is more powerful. Thus, the yogis maintain that by controlling the breath, which indirectly controls the flow of pranas, the chitta can be controlled and guided appropriately.

Now we shall explore Pranayama by Patanjali Yoga Sutra:

Pranayama and Breath Control - The Fourth Limb or Rung:

Yoga Sutras 2.49-2.53:

2.49 Once that perfected posture (by Asanas) has been achieved, the slowing or braking of the force behind, and of unregulated movement of inhalation and exhalation is called breath control and expansion of prana (pranayama), which leads to the absence of the awareness of both; is the fourth of the eight rungs like a seasoned car driver.

(tasmin sati shvasa prashvsayoh gati vichchhedah pranayamah)

• tasmin = upon that (perfection of meditation posture)

• sati = being accomplished

• shvasa = inhalation

• prashvsayoh = exhalation

• gati = of the uncontrolled movements

• vichchhedah = slowing, softening or braking of the force behind

• pranayamah = expansion of prana, regulation of breath

Slowing the force behind breath:

Imagine that you are driving a car, and that you quickly accelerate by firmly pressing the gas pedal with your foot. Imagine that when you want to slow down, you sharply press your foot on the brake pedal. In both cases there is a firm pressure being exerted. Now, imagine that you very gently press the gas pedal to accelerate, and that you very gently press the brake pedal to slow down. You are using less force in both accelerating and decelerating. That backing off or slowing of the amount of force is what is done with the exertion towards exhalation and inhalation (vichchhedah). Through that slowing process, there is an expansion of awareness of the entire field of prana; this is a good simplified explanation for understanding which is called Pranayama.

Breathing and Pranayama practices:

This sort of slowing, softening or braking of the effort in breath is used with such foundation practices as diaphragmatic breathing, breath awareness, alternate nostril breathing, and two-to-one breathing.

The entire science of breath and pranayama rests on this foundation.

Eliminate the pause:

One of the most important aspects of regulating the breath is the elimination of the pause between breaths. The question of intentional breath retention (kumbhaka) is a separate matter, and is built on a solid foundation of well regulated breathing. By consciously practicing the elimination of the pause, allowing the transitions between breaths to be very smooth, with a backing off of effort, a deep sense of calm comes. This is the preparation for deep concentration and meditation, which is described in sutra 2.53.

Sandhya, ida and pingala:

This deep calm is called sandhya, the wedding of sun and moon, the energy flows of ida and pingala. From this place the mind only wants to be quiet and calm, going inward to meditate, with the opening of sushumna. (See the pages on describing ida and pingala and balancing ida and pingala)

Absence of awareness of breath:

At some point the attention moves inward, past the breath. The senses turn inward (pratyahara, 2.54-2.55) towards concentration, meditation, and samadhi (3.1-3.3), the last three of the eight rungs of Yoga. When this absence of awareness of breath happens, it is as if one forgets he or she is breathing, although it is not a mere forgetting like when one is absent-minded. Rather, it is a case of transcending breath awareness. This is similar to awareness of body (2.46-2.48) falling away when attention becomes absorbed in the breath, and to worldly awareness falling away when attention becomes absorbed in the body and sitting posture. In this systematic process, attention moves inward through all the levels of ones being.

One of the predictable obstacles:

In earlier sutras (1.30-1.32) nine predictable obstacles and four ensuing companions were described, one of which was irregularities in the breath (1.31). Although one-pointedness was introduced as the antidote (1.32) for all of those obstacles, a subtler, more specific approach is being introduced here, which is more intimately involved with the obstacle of irregular breath itself.

Awareness of breath:

One of the finest methods there is to stabilize and calm the mind is breath awareness. This same technique of breath awareness is advised and taught at the Vipassana Research Institute by the contemporary Sage S. N. Goenka in Buddhist style. But one should not get confused by the various tags, instead concentrate on the essence of technique. First, be aware of the transitions between the breaths, and allow them to be smooth, without an abrupt transition, and without pausing between breaths. Consciously practice seeing how delicately smooth you can make the transitions. Allow the breath to be quiet, and to have no jerkiness but smooth.

Elongation of exhalation:

Second, after establishing sound and steady awareness of the breath, allow the exhalation to gradually elongate, such that the amount of time spent exhaling is longer than the amount of time inhaling. The air will move outward more slowly with exhalation than with inhalation. Gradually allow the ratio to be two to one, where the exhalation is approximately twice as long as the inhalation. Pranayama is often translated as breath control. The root ayama actually means lengthening. Thus, pranayama more specifically means lengthening the life force; thus stretching to immortality.

Not rechaka, puraka, and kumbhaka:

There are other breathing practices that include rechaka (exhalation), puraka (inhalation) and kumbhaka (intentional holding of the breath as intervening pause). These practices are not the intent here in this sutra, particularly not the practice of breath retention. Though these may be useful practices at some stage of practice, they are not the subject of this sutra in relation to stabilizing the mind and making it tranquil.

2.50 That pranayama has three aspects of external or outward flow (exhalation), internal or inward flow (inhalation), and the third, which is the absence of both during the transition between them, and is known as fixedness, retention, or suspension. These are regulated by place, time, and number, with breath becoming slow and subtle.

(bahya abhyantara stambha vrittih desha kala sankhyabhih paridrishtah dirgha sukshmah)

• bahya = external

• abhyantara = internal

• stambha = holding, restraint, suspension, stationary, retention, cessation, transition

• vrittih = operations, activities, fluctuations, modifications, changes, or various forms of the mind-field

• desha = place, spot, space, location

• kala = time, period, duration

• sankhyabhih = by these three, number, count of

• paridrishtah = regulated by, observed by

• dirgha = made long, prolonged, slow

• sukshmah = and subtle, fine

Train three aspects of breath:

Three aspects of breath and prana are trained when doing any of the specific breathing practices:

1. Exhalation: Training the exhalation is removing the jerkiness, allowing the flow to be slow and deep, as well as diaphragmatic.

2. Inhalation: Training the exhalation also means eliminating jerkiness, breathing slowly, and using the diaphragm.

3. Transition: Between exhalation and inhalation and between inhalation and exhalation there is a transition, which is experienced as suspension, retention, or cessation, etc. The training of the transition is to make it very smooth, as if there were no pause at all.

Suspension means transition:

When the word stambha is translated as suspension or retention, this can be taken to mean the intentional holding of the breath over some period of time, which is a practice called kumbhaka. However, it is stambha that is used here, not kumbhaka. Between exhalation and inhalation there is a transition when one is neither exhaling nor inhaling. Between inhalation and exhalation there is also a transition when one is neither inhaling nor exhaling. Hence stambha or kumbhaka can occur twice in one breath after each inhalation and exhalation.

Slowing the breath:

A slowing or braking process was described in the last sutra (2.49). This gentle regulation and releasing of effort is very important to understand and practice with all three aspects of breath: exhalation, inhalation, and transition (kumbhaka or stambha).

Regulation by place, time, and number:

During breathing practices, the cycles of breath (exhalation, inhalation, and transition) are witnessed and regulated in three ways:

1. Place (desha= spot, space, location): The awareness of breath or its flow of energy is intentionally focused in some location, such as the diaphragm, one or both nostrils, up and down the spine, throughout the whole body, or with attention placed in one point (navel, heart, or eyebrow centers, etc.). The different points of attention will bring different experiences and different depths of benefit.

2. Time (kaala= period, duration): The timing of exhalation, inhalation, and transition are also consciously regulated. The pause between breaths is gently eliminated, or later, in the case of kumbhaka practices, might be intentionally lengthened. Exhalation and inhalation might be made of equal duration, or exhalation might be lengthened, such as in two-to-one breathing. As the pauses are eliminated, the exhalations and inhalations might become quite slow, transcending the gross breath (2.51), and bringing a great peace to the mind, leading to concentration and meditation (2.53).

3. Number (sankhyabhih, count): One may count the number of seconds or heartbeats associated with inhalation and exhalation, causing the number to be the same for exhalation and inhalation. For example, one may initially count 6 seconds each for inhalation and exhalation, which is a total of 12 seconds per breath, or 5 breaths per minute. With two-to-one breathing, one might exhale 8 seconds and inhale 4 seconds, which is also 12 seconds per breath, or 5 breaths per minute. The counts may be made higher, allowing the breath to be longer. Another way of counting is by measuring the distance below the nostrils at which the flow of air can be felt with the hand or fingers. The further the distance can be felt, the quicker the breath. The less the distance the air can be felt below the nostrils, the slower the breath.

Slow and subtle are the goals:

The goal of the practices are to make the breath slow (dirgha= long) and subtle (sukshmah= micro-cosmic). It is very useful to keep in mind that these two are the goals, regardless of which specific breathing and pranayama practices are being done. It allows the mind to stay focused on why the practices are being done, and how they fit into the scheme of the eight rungs of Yoga (2.29), leading to deep meditation and samadhi (3.1-3.3).

Posture is prerequisite:

To successfully practice and attain the full benefits of breath control and pranayama, it is necessary that it be built on the solid foundation of a steady and comfortable sitting posture (2.46-2.48). Surely one can do breathing practices without the foundation of posture, yama and niyama but the benefits are or will not be as rich.

Diversity of views on pranayama:

There are a wide range of opinions and teachings about breathing and pranayama practices. Some are compatible and some are conflicting, and it seems unlikely that the differences will, or can be completely resolved and integrated. Understanding this allows one to be able to choose wisely about which practices to follow, as well as how and when to implement them. Some of the confusion stems from not understanding the subtler, more internal practices of meditation, and thus believing that pranayama has solely to the more mechanical aspects of muscular breath regulation. The deeper pranayama practices have more to do with awareness than mechanics. Thus an initiate must appreciate this fact clearly which is no different than any other scientific study and the choice of an institution. One good Guru like an institution is good enough and the important point is to steadfastly stick to that Guru with full faith and unadulterated concentration and devotion. Before choosing the Guru, one must make a sufficient enquiry about the suitability and enlightenment of the Guru him/herself. This is more important than later on wavering in the faith. Once the choice has been made, proceed steadfastly and unwaveringly.

2.51 The fourth pranayama is that continuous prana which surpasses, is beyond, or behind those others that operate in the exterior and interior realms or fields.

(bahya abhyantara vishaya akshepi chaturthah)

• bahya = external

• abhyantara = internal

• vishaya = region, spheres, realms, fields

• akshepi = going beyond, surpassing, setting aside

• chaturthah = the fourth

The fourth pranayama: The fourth pranayama is that continuous prana which surpasses, is beyond, or behind those others that operate in the exterior and interior realms or fields. It refers to that pure prana that is beyond the three aspects we know as exhalation, inhalation, and transition between these. It is a process of transcending breath as we usually know it, so as to drop into the energy of pure prana that is underneath, or support to the gross breath. This comes after working with the three pranayamas, and these rests on the foundation of the Yamas, Niyamas, and Asana, which are the first three rungs of Yoga.

Like waves and the ocean: Imagine that you are sitting at the ocean, just where the waves come ashore. When a wave comes, it washes over you and runs up the beach. Then, the wave turns around, and recedes over you, going back to the ocean. Then, the current turns again, and another wave washes over you. Over and over, you experience this cycling process. This is like the breath, which exhales, transitions, inhales, transitions, and then starts the process again. However, imagine that you swam away from shore some distance, and dove down to the bottom (wearing your scuba tank). There, you would sit on the bottom with no waves coming or going. You might feel a very gentle motion, but very slight; you are beyond, or deeper than the surface motion of the waves. So it is also with breath.

The fourth pranayama transcends the waves: Similarly, in the fourth pranayama, your attention transcends the process of coming and going of exhalation and inhalation, as well as the transitions between them. In the fourth pranayama, you experience the prana itself as an ever existing force, beyond the surface currents. Through that pranayama the veil of karmasheya (2.12) that covers the inner illumination or light is thinned, diminishes and vanishes, allowing the inner light to come shining through.

Courtesy: SwamiJ.com -- Traditional Yoga and Meditation of Himalaya Masters

2.52 Through that pranayama the veil of karmasheya (remaining or latent karma) (2.12) that covers the inner illumination or light is thinned, diminishes and vanishes.

(tatah kshiyate prakasha avaranam)

• tatah = then, thereby, thence, from that

• kshiyate = is destroyed, thinned, diminishes, vanishes

• prakasha = light, illumination

• avaranam = veil, covering

Results of the fourth pranayama: Through the experience and repeated practice of that fourth pranayama the veil of karmasheya (2.12), which covers the inner illumination or light, is thinned, diminishes and gradually vanishes. The regular practice of pranayama and the repeated experiencing of the fourth pranayama (2.51) is a most significant part of breaking the alliance of karma, which was introduced in previous sutras (2.12-2.25). Basically this entails the stilling of the mind to allow to withdraw inwards (Pratyahara) for next and final stages of “Antaranga” Yoga practices.

2.53 Through these practices and processes of pranayama, which is the fourth of the eight steps, the mind acquires or develops the fitness, qualification, or capability for true concentration (dharana), which is itself the sixth of the steps.

(dharanasu cha yogyata manasah)

• dharanasu = for concentration, for dharana

• cha = and

• yogyata = fitness, preparedness, qualification, capability

• manasah = mind

Fitness for concentration:

Through these practices and processes of pranayama, which is the fourth of the eight steps, the mind acquires or develops the fitness, qualification, or capability for true concentration (dharana), which is itself the sixth of the steps (3.1). Implicit in this is the fact that pranayama leads to the withdrawal of the senses (pratyahara), which is described in the next two sutras (2.54-2.55).

This description, simple and easy as it may appear on the paper is a very arduous and tedious exercise once one starts to practice. All the stress on these prerequisite and pre-emptory practices of Yamas, Niyamas and Asanas is laid so that first the body is strengthened and then the mind is prepared to undertake the invaluable attainment of the final stage of “Self Enlightenment” and liberation from all the worldly afflictions of pains and misery. An average aspirant does not need to feel scared about its apparent details of requirements. Like in all other spheres of knowledge, we tailor it according to our need.

The above description entails a primer for the beginner to help attain the big gameplan. It should serve as an awakening call for the bigger gains ahead.

There are many more advanced practices to undertake for the full and final experiences and are recommended to learn under the guidance of an enlightened Guru to avoid harm and meandering.

In this Part VII A, I have attempted to describe the basic philosophy of Pranayama as enunciated into the Yoga Sutras by Sage Patanjali. In the next issue of Part VII B, I shall try to enumerate a few practical exercises for the breath control or lengthening and also indicate some of the benefits that may accrue from them. How to posture and use the various techniques for their maximum benefits will be detailed in the next part. However it will not eliminate the need for an initial supervision for the best results.

Further Reading:

(1) Traditional Yoga and Meditation of Himalaya Masters

http://www.swamij.com/yoga-sutras-24953.htm

(2) Patanjali’s Yoga Sutras: By Sadhakas. Yoga institute, Prabhat Colony, Santacruz (East), Bombay - 400 055

(3) Patanjali Yoga Sutras By Swami Prabhavananda, Sri Ramkrishna Math, Mylapore, Madras (Chennai) 600 004

(4) Who am I? Part I. Teachings By Sri Ramana Maharshi - More at: http://davidgodman.org/rteach/whoami1.shtml

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of spiritual and socio-political analytical science as a part of service to humanity.)

Is Yoga Science or Religion Part VI?

2011-10-16T17:05:00.000-07:00

Asanas – their need, value and relevance

Dr. O. P. Sudrania

In the previous article (Part V) having established ourselves in Yamas and Niyamas firmly, the following quote is a befitting reminder:

“Being alive is a simple world. When intellectually understood it could have many significances leading to dialogues and debates, led by the intellect. When experienced ... there is only one... the experience! No dialogue.”

Ashtanga Yoga: Asanas – their need, value and relevance.

This is third limb in the path of Ashtanga Yoga and after the practice of Yama and Niyama; the physical body is ready for the bendy stodgy exercises of asanas. The body tissues and skeleto- musculo-tendinous system (SMTS) is better prepared for stretching itself. The SMTS is now more flexible and suitable to start tuning it through the asanas. The aim of such practice by Sage Patanjali is to strengthen the body to withstand the rigours of further uphill task of getting into practice of Pranayama; which is the technique of control and regulation of breath or the vital energy of life force; finally in quest for ‘Sadhana’ and self liberation.

Traditionally many asanas are practiced, primarily to achieve better physical and mental health. This may be defined as the condition that is experienced when all the body organs function effectively in unison under the intelligent control of the mind. Asanas have an extraordinary capacity to overhaul, rejuvenate and bring the entire system into a state of balance. They have deep impact on entire body and mind complex, it affects different systems in the body like muscular, respiratory, circulation, digestive, excretory, reproductive, endocrine, and nervous system alike. By harmonising them it creates a situation of self esteem, confidence in the individual so that his/her life generates trust; love in and around the practitioners.

Asanas (Pose or Posture) -

Asana is derived from the root word ‘as or asi’ meaning a seat to sit. It is interesting to note that Patanjali summarises his stand on ‘Asana’ in just three verses (slokas) from 2:46 to 2:48. He does not mention a single pose or posture to practice in his treatise. He simply expects us to be fit by practice of asana, so that one can endure to sit for Sadhana for long enough time. First let me state the three Patanjali’s verses as below that will help us to understand better:

2.46 “sthira sukham asanam” (स्थिर सुखासनम्)

The posture (asana) for Yoga meditation should be steady (sthira), stable, and motionless, as well as comfortable (sukham), and this Asana is the third of the eight rungs or limbs of Yoga.

• sthira = steady, stable, motionless

• sukham = comfortable, ease filled and pleasant

• asanam = meditation posture (from the root ~as, which means "to sit")

Steady and comfortable: The two essential characteristics of the sitting posture for meditation are that it must be:

• Steady, stable, motionless

• Comfortable or filled with ease; so that one can sit long enough for meditation and self liberation.

2.47 “prayatna shaithilya ananta samaapattibhyaam”

(प्रयत्न शैथिल्य अनन्त समापत्तिभ्याम्)

The means or attempt of perfecting the posture is by relaxing or loosening of effort, and allowing attention (meditation) to merge with endless or the infinite.

• prayatna = attempt or effort (related to trying to do the posture)

• shaithilya = by relaxing, loosening, lessening, slackening

• ananta = infinite, endlessness or the ‘Divinity’

• samaapattibhyaam = by focusing attention on, by coalescence, coincidence, merging or ending (in divinity).

Patanjali states two means of perfecting steady and comfortable meditation posture:

1. Loosening of tension or effort to sit in the posture.

2. Allowing attention to merge with the infinite.

A still higher degree of steadiness is attained by samyama (3.4-3.6) on the channel below the throat, as noted in sutra 3.32 but this is interpreted by different scholars differently with no consensus. Hence it must be defined carefully but should not be confused, instead the Yogi should concentrate more on the actual practice than its various interpretations. There can be umpteen ways of skinning a cat but it doesn’t matter, “How you skin it, as long as you skin it well”. Concentrate on the experience.

Effortless attitude: Most of us have busy lives in which everything happens because of a concerted effort to "make it happen!" It seems as if we must do something if anything is to happen. Perfecting the pose for meditation reaches not so much by doing but by not doing. Surely we have to put some effort into training the body to sit straight and be aligned. However, after that is accomplished, the next step is to learn to do nothing, allowing the posture to settle in for meditation. It is an active form of doing nothing, of consciously ceasing to place any effort into the posture. This conscious effort to release any form of effort can be felt experientially, internally; akin to a seasoned car driver. You can know for yourself that this really is a valid, useful, and key principle in developing a sitting posture for meditation.

2.48 “tatah dvandva anabhighata” (ततो व्दन्व्दानभिघातः)

From the attainment of that perfected posture, there arises an unassailable, unimpeded freedom from suffering due to the pairs of opposites (such as heat and cold, good and bad, or pain and pleasure).

• tatah = then, thereby, thence, from that

• dvandva = the pairs of opposites, the dualities, dichotomies

• anabhighata = unimpeded freedom from suffering, without effect or impact, cessation of disturbance

I am showing a photo presentation of some acrobatic postures here only to satisfy the curiosity of my astute readers but it must not be tagged or misconstrued as a part of Patanjali Yoga system. Instead I shall try to deliberate on more important issues concerning the practice, its utilitarianism and the various types of Yogasanas.

The following artistic description is edited from an anonymous link shown at the end of it for reference. “..., this ‘Mr. Yogi Something-or-other’ proceeded to fold himself up, limb by limb, piece by piece, inch by unbelievable inch, into a small wooden box no bigger than a piece of standard carry-on luggage. When he finished, the audience shouted ..., “That’s Incredible!”

…. Indeed it was! ...

Where did ‘Mr. Yogi Something-or-other’ come from?

… India of course.

So, What Are Asanas?

All those twisty, bendy, balancing, stretching straining positions you’ve seen glossing the cover of the latest health magazine? Yep, those are asanas. Well, they’re supposed to represent asanas anyhow. But honestly, quite often they are just a beautiful model in a cool-looking pose to get your attention.

You see, yoga asanas have come to be seen as twisty bendy, balancing, stretching, straining positions of all sorts… a plethora of unimaginable bodily contortions that are the mainstay of this trendy thing today called yoga. (Unfortunately – Author)

But yoga asanas are not merely weird looking body stretches.

… As a matter of fact, much of these modern-day ‘yogic exercises’ don’t even come from the yoga tradition itself. As more and more people jump on the yoga bandwagon, we’re seeing an evolution of this ancient practice of yoga asanas to “often absurd extremes”.

How did the yoga position, as we know it today, get here? Let’s take a look at the origins of asana and their evolution to modern times.

The Evolution of Asana

Asana in Ancient Times

In Vedic (ancient) times, asana simply referred to ‘a seat or Gaddi’ – a special seat reserved for the Guru or someone of revered status. It also referred ... to the place where-upon the spiritual practitioner sat for meditation practices or even otherwise.

By Patanjali’s Time

Sage Patanjali, often considered the father of modern yoga, lists asana as the third of the 8 stages of classical ashtanga yoga.

In fact, Patanjali himself only mentions the word asana a scant 4 times throughout his entire ashtanga yoga treaty, the “Yoga Sutras.” … And even so, only in reference to it being a seated and steady posture.

That’s what this ‘Bible of yoga’ (as so many modern yoga teachers call it) says about yoga asanas?

A seated, steady, comfortable, easy position! That’s it?

At any rate, Patanjali’s references are significant in the grand scheme of the evolution of asana, because here (for the first time?) we are seeing the word asana being used to reflect not only ‘place’, but ‘actual form’.

So why does sage Patanjali make this distinction?

Because it was clear to him that the body needed to be made healthy and able to resist strain and fatigue; to gain a fitness that is necessary for pranayama, and to develop willpower in order to withstand physical and mental distraction at the higher, meditation stages of practice.

The seated yoga asana of Patanjali’s time, then, would be the genesis of what would eventually lead us to the modern use of the word ‘asana’.

Into the Modern Era

Nowadays, with modern lifestyles being as they are, people are simply becoming physically (and mentally) less and less capable of sitting for meditation. That’s not just true of recent years though. It’s been a process of slow mental and physical ‘degeneration’ that has proceeded over many centuries now…

But the need for efforts to improve physical health has undeniably increased even more so in modern times, especially in Western societies. The average person struggles to even touch their toes, and the maintenance of a steady, comfortable, non-distracted posture for any length of time is a significant challenge for most. (Dare I rightly say impossible)

… So naturally, over time, the physical practices of yoga began to evolve and develop further as well. Enter the age of the yoga pose. Yoga asana has now evolved into many ‘different’ physical positions…

Why?

• To re-create awareness…

• To re-connect the wildly distracted body, mind and emotions…

• To condition the body and mind to be able to sit for long periods of time in and for meditiation.

• A vexatious fast modern life style in this combative competitive world.

• Too much of negativity and tension leading to family disharmony.

In a nutshell, a more conscious and active effort towards developing the physical and mental steadiness and comfort became necessary.

Asana Today

The term yoga asana today has become purely synonymous with a physical pose or posture. But it is important that we consider the yoga asanas to be more than mere gymnastics in our yoga practice even to derive a lasting physical benefit.

Sadly, however, the practice of yoga in modern times is such that in many cases it has become a purely physical gimmick, whereby the primary and often only goal remains on temporary, commercial and physical level. The ‘Asana Yoga Class’ has taken over ‘Yoga’. As Yogacharini Meenakshi Devi Bhavanani writes in her article entitled “Yoga in Modern Times”:

“In recent times the materialistic; consumerist ethos has enveloped the ancient spiritual science of Yoga and has altered it to an almost unrecognizable extent.

The science of Yoga, which was designed to free man of his body consciousness and enables him to rise above it, has now become a vehicle of [exactly the opposite], enhancing body consciousness. The ‘Cult of Flexibility’ has emerged which uses asanas as a means to produce ‘the body beautiful’.

Emphases on hard physical use of the body, achievement, strength, enhanced efficiency, and sexuality, have become the goals of practice. Adrenaline surges stimulated by this hard physical work, become addictive.

Yoga now has become ‘utilitarian’. … It has also become the basis of a lucrative career for some lucky few who have garnered fame as Yoga teachers.”

The Practice of Asana

There is much debate in the modern yoga world about the yoga asanas and their performance. There are scores of yogic asanas being practiced today and an enormous number of variations on each of those as well… enough to make your yoga head spin, especially in absence of any clear guidance by Patanjali!

So, many so-called yoga teachers today have made the ‘perfection of asana’ the be-all and end-all of yoga. In my opinion… no, my firm belief that anyone who teaches yoga asanas, and nothing more, is not teaching yoga. They are just fitness gym instructors in fashionable yoga clothes!

But I do realize that it is difficult to find good yoga instruction these days… and by that, I’m sure you know that I mean guidance not only in the physical aspects of yoga practice, but in all the deeper dimensions as well, along with just what it means to live a true yogic life on all levels.

Yoga is 99% awareness!

The physical practices, such as the hatha yoga asanas, are primary tools for developing that awareness. Besides asanas, yoga has so much to offer. So regard your yoga practice as a tool for transformation on all levels, and you will surely find transformation… on all levels as a better human being in the least and an evolved “Enlightened Soul” at the best!

Part of above statement is reproduced modified and edited from the link:

http://www.discover-yoga-online.com/yoga-asanas.html

Any advertisements of commercial or otherwise yoga products in these links in this column should be carefully evaluated by the practitioners themselves or in case of doubts; it is prudent to consult a suitable yoga teacher. It is not my recommendation and responsibility on that count.

Suitable Place and mat for Asanas:

Any quite place in comfortable ambience neither warm nor too cold or windy with a reasonable good full size mat enough to accommodate the various poses in lying condition with stretched out limbs is good. The mat should be preferably made of a woolen or natural fibre and non-conductor material and shouldn’t be wobbly. Wool should be covered with a cotton cover. During exercises and especially in “Meditation” session, body develops and generates heat and electrical charges from within and imbibed from the cosmic source. It must not be allowed to be dissipated in the earth or ambience by conduction.

It will not only be useless but positively harmful. It not only looses the present bioenergy but may also degenerate the stored bioenergy as well. This will actually weaken the body instead of energising it. Then the mat should not be shared with others as it also imbibes the energy charges and vibrations from others that may interfere or harm your own vibrations or charges as we find in a static electrical charge. Spiritual progression will be like swimming against the water current in all such circumstances.

Dress for Yoga:

A nice full body dress neither too tight nor too flabby and preferably cotton or natural fibre based is ideal. The material may be changed to suit the local weather conditions but a pure synthetic material is not advisable. The following style of dress exposing most of the body is inadvisable as it will cause the loss of heat generated during the exercises faster and result in undue prostration and fatigue apart from looking inelegant and result in distraction. It is better avoided on all counts. It is shown here to help only to avoid it.

Time and meals for Yoga:

Bowels and urinary bladder must be emptied before starting the asanas. As regards meals are concerned, at least three to four hours must have passed after a meal and more if the meal was heavy. In case of doubt, it may be advisable to skip the yoga session to avoid any untoward body problems. Any gaseousness or indigestion or stomach upset will cause difficulty in the safety and comfort of Yoga practice. Therefore a good light vegetarian diet with enough fibre and nutrition is a suitable diet.

“In terms of the effect of one's intelligence on health, in one British study, high childhood IQ was shown to correlate with one's chance of becoming a vegetarian in adulthood. In another British study, high childhood IQ was shown to inversely correlate with the chances of smoking. More at: http://en.wikipedia.org/wiki/Intelligence_quotient

The above reference to diet and smoking applies to the Yoga practice even more and the medical science needs a more detail analytical study. However it is a good beginning to the tip of the iceberg size not known. As our researches in nutrition and dietetics progress, I am sure it will lead us to more and more enlightenment in this yet barren field. In India there is a folk saying that ‘tobacco and alcohol’ should not be used by young people; until the old age.

Duration of Yoga exercises:

In the beginning and depending upon the age, a light and gentle start is advisable. Starting with a gentle ten to fifteen minute routine for a few days or even to learn few basic poses should suffice to tune up the body. A warm up session for a few initial minutes is certainly advisable. One should never overdo; in fact an underdo is better. Total maximum time of one hour daily is more than enough at the peak practice.

Types of Yoga practices:

For most of people in the western modern life style, a sitting posture on the floor may not be comfortable in practice in beginning. Hence it may be advisable to start practicing in sukhasana first before undertaking the even actual session of Yoga exercises. The list of physical poses and postures is long but one doesn’t need to practice them all. Secondly these may be selected specifically suiting any individual for particular illness or disease besides a set of general routine.

The whole aim of these asanas is to prepare the body to endure the rigors of the “This Worldly” (Lower) life to attain the “The Other Worldly” life (Higher) easily. Hence the selection will depend upon the individual and the general considerations in each case. The best way is to initially take some lessons under guidance for one session and then after practice it at home. One can modify them also according to individual requirements. The coordination of breathing with the various positions must be learnt to avoid damage and best gain. Inhalation and exhalation should match the active and passive stages of the poses of asanas respectively.

Classification of Yoga Asanas:

Basically the asanas are divided into four types according to how one starts; (1) Standing position (2) Sitting position (3) Lying position is again divided into two positions i.e. (a) Supine and (b) Prone position. All these four positions have a long list of various poses; one doesn’t have to practice them all. Then there are some easy while others are difficult poses.

The shops as well as internet are full of list of such poses. Lot of modern instructors have also helped to compound the confusion by lending their own marketing brand to our bewilderment. I give a few examples of various poses first and then try to list some more examples in other positions, but the selection must be carried out based on age, physical fitness or illness at the time of start and available time. Other factors in individual case and situation may weigh on it.

Pregnancy is not a contraindication but must be done with due care, diligence, initial and further supervision from time to time. People with uncontrolled hypertension, Diabetes Mellitus, Heart disease, and other advanced diseases should first seek medical advice for fitness to start such exercises. Without due care, it can cause more harm than good.

(1) Standing position:

Veerasana (warrior or valorous pose)

(2) Sitting position: Dhyaan Mudra

(3) In supine lying position: Uttanpadasana with both legs (leg raised pose)

(4) In supine lying position: Halasana (plough pose)

In this position the body looks like a traditional Indian plough pulled by bulls in the fields. Also by practicing this pose one ploughs the body like one digs the earth, making it loose and free.

Taking the asana position

After exhaling fully, lower the leg further down and rest the toes on the floor. Keep the toes stretched and

Exhale and while inhaling slowly raise the legs to a 90 degree angle from the floor.

Exhaling raise the waist and hips, taking the legs over the head, keeping them suspended above the ground.

After exhaling fully, lower the leg further down and rest the toes on the floor. Keep the toes stretched and breathe normally.

(5) In prone position: Saral Hasta Bhujangasana (straight arm cobra pose)

Cobra pose is one of the very powerful backward bending asana in Hatha Yoga. It has a huge amount of benefits which cover all the body systems.

In this position the body takes the position of cobra, raising its body and preparing to strike.

Taking the asana position

Bring both the hands near the chest and place the palms on the ground with the fingers together pointing forward and thumbs pointed towards the body. The elbows should be raised towards the ceiling close to the body. Place the forehead on the ground.

While inhaling slowly raise the forehead, bend the neck backwards and then slowly raising the shoulders, chest and abdomen from the ground until the arms are straight, very slowly, vertebrae by vertebrae, stretching backwards. Continue to maintain the asana, breathing normally.

Now I shall give some examples in various positions; but it should not be treated as a recommendation for individuals. Each of them must first seek guidance under a recommended Guru or teacher or Yoga trainer to start his initial lessons.

(1) Standing positions: Trikonasana (Triangle pose), Vrikshasana (Tree pose), Ugrasana (Ferocious pose), Patangasana (Kite pose),

(2) Sitting positions: Samasana (Balance pose), Padmasana (Lotus pose), Parvatasana (Mountain pose), Vakrasana (Type 1) (Twisted pose), Ardha Matsyendrasana (Half Spinal Twist), Garbhasana (Foetus pose), Paschimottanasana (Half) (Half Forward Bend),

(3) Lying in supine position: Shavasana (corpse pose), Halasana (Plough pose), Pavanamuktasana 2 legs (gas release pose), Pavanamuktasana 1 leg, Sarwangasana (Shoulder stand),

(4) Lying in prone position: Saral Hasta Bhujangasana ((Straight arm Cobra pose), Shalabhasana (locust poses), Dhanurasana (Bow pose), Vakra Hasta Bhujangasana (Bent arm Cobra pose), Makarasana (crocodile pose),

Spacing during Yoga exercises:

This is also important that there should be enough space left in between the each yoga students while practicing yoga asana; especially taking care that there is no physical contact with the neighbour to prevent – first the interference during exercise, secondly to prevent discharge of the electrical bioenergy generated during the asana practices. Hence one must be careful in proper spacing. Overcrowding must be avoided at all costs.

For the same reason to preserve the bioenergy and to prevent its discharge as well as to avoid absorbing negative charges from others; it is important that yoga practitioners should avoid hand shaking as far as possible or practicable especially with people unknown or complete strangers. One doesn’t know their bioenergy quality and if they have a strong negative configuration, there is a danger of losing out your entire positive bioenergy and in return imbibe the negative charges from the other side to break yourself physically as well as mentally including illness.

Unfortunately these changes are so subtle that there effects are not noticeable immediately. It is going to be harmful in the long run. If one is known and their vibrations are matching with yours, then there is no harm in touching each other during normal activities but not during the active yoga practices; be it asana or meditation. Point is, “How is one going to know it in the first place”? Hence better play safe. We shall discuss more as we go along in the next rungs or limbs of Yoga practice. There may be more points to discuss that can be done in the discussion section.

The section of Yoga Asanas, although has been covered in detail, yet it remains as brief as possible to avoid monotony, as it forms the backbone of ‘Yoga’ as is known and practiced globally. I hope that it has been helpful. Now as we progress on the path of ‘Yoga’ in its evolution into the higher realms of “Ashtanga Yoga” that will answer the much sought for question of “Who Am I”?

This is the essence of all the “Religions” and cannot be branded for one particular religion or faith as is the modern science that cannot be claimed as a “Christian or Western” property simply because some Western people discovered it. Thus Yoga can also be practiced by all irrespective of any faith e.g. Hindu, Christian, Muslim, Buddhist, Jain, Sikh, Jews, Parsis, and etc. It will be inclusive of all its stages upto the stage of final ‘Sadhana’.

Effortlessness and the infinite go together: Consciously, intentionally practicing the effortlessness of posture (asana), along with a focus on an object embracing the infinite, bring a natural release, as the attention is ready to move inward to the next rung, which deals with breathing and the pranayama (2.49-2.53). I shall explore that another subtle issue and part of ‘Yoga’ alongwith the Pratyahara in the next article.

Other References:

(1) http://www.swamij.com/yoga-sutras.htm

(2) http://askbaba.helloyou.ch/prasnottaravahini/prasnottara15.html

(3) http://veda.wikidot.com/yama-niyama#toc0

(4) http://www.yogapoint.com/info/yogasana.htm

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of spiritual and socio-political analytical science as a part of service to humanity.)

Is Yoga Science or Religion Part V?

2011-10-16T12:35:00.000-07:00

Yoga To Yoga – Who Am I?

Dr. O. P. Sudrania

Ashtanga Yoga: Yamas, Niyamas – Their Need?

This has been written in four sections for convenience of my readers:

(1) Section A: General considerations

(2) Section B: Yamas

(3) Section C: Niyamas

(4) Section D: Benefits of Practice of Yamas and Niyamas

Section A: General considerations -

In this issue of Ashtanga Yoga, we shall now proceed slowly to explore the eight limbs one by one. In earlier four articles on this topic, we have already covered the initial considerations.

It is interesting to analyse the whole format of compilation of his entire aphorisms; Patanjali do not start his “Ashtanga Yoga” until Chapter 2:29 – “yama niyama asana pranayama pratyahara dharana dhyana samadhi ashtau angani”. A pertinent question creeps up in mind, “What Patanjali did then in his earlier verses in the whole First Chapter of fifty one and the twenty eight verses in Chapter Two do”?

This is the whole essence of the mindset of Patanjali as he starts his First Chapter. In the very first verse he just states, “atha yoga anushasanam” meaning ‘now (getting ready after due preparations) study and practice of Yoga begins’. How he begins? Then in the Chapter 1:2 states, “yogash chitta vritti nirodhah”. This verse perfectly summarises it thus:

• yogash = of yoga i.e. union; (literally means to join; same as the absorption in samadhi)

• chitta = (the consciousness of the) Mind-field

• vritti = Obstacles (operations, activities, fluctuations, modifications, changes) of various forms of the mind-field

• nirodhah = control, regulation, channelling, mastery, integration, coordination, understanding, stilling, quieting, setting aside of

In other words he clarifies, Yoga is the control (nirodhah = regulation, channelling, mastery, integration, coordination, stilling, quieting, setting aside) of the modifications (gross and subtle thought patterns – both negative and positive) of the ‘mind field’. So the entire aim and effort for the design of the “Yoga Sutra” is the process of or for purification of the “Mind” component in the ‘Body, Mind-Intellect and Spirit’ complex to prepare us for transformation into ‘Who We Are’ by “Self Realisation”. Patanjali has gone out of the way to explain the need for training the ‘Mind’ first as a receptacle before elaborating on the actual methods. If the foundation is weak, the erected palace on such a weak foundation will not last long enough.

Colloquially we often say, “Mind is the root cause of all the evils” and “An empty mind is a devil’s home”. Because we are composed of very ‘strong negative forces’ basically what the Indian Seers call ‘six enemies’ surrounding the spiritual heart – Kama (desire), Krodha (anger), Moha (delusion, attachment), Lobha (greed), Matsarya (envy), and Mada (pride) and their captain is Aham (Ego) —"they will, one by one, go completely with proper training and discipline". Therefore it is pragmatic to start the practice of eight limbs with the “Yamas and Niyamas” systematically after his prior painstaking elaborations on its need. Satya Sai Baba said, “Yama and Niyama are the two eyes; without them, nothing can be visualised”. Purity and clarity of mind is essential for every Yogi. And for that, Yama and Niyama are indispensable.” So much so that Sri Satya Sai Baba has stressed on Vedas that both “Yama and Niyama” each have ten sub-limbs instead of five epitomised by Sage Patanjali:

(a) Ahimsa, Sathya, Astheya, Brahmacharya, Daya, Aarjavam, Kshama, Dhrthi, Mithaahaaram, Soucham; these ten are included in Yama.

(b) “Thapas, Santhosha, Aasthikyabuddhi, Daana, Iswara-puja, Vedanthavaakyasravana, Lajja, Mathi, Japam, Vratham; these ten forms Niyama.

Baba said that these are the very foundations of the Mansion of Moksha (liberation); all Yogis must be well established in these; ‘Yama as well as Niyama’. There may be some variations in the terminology as well as the order in the commentaries by various other seers. Firstly some codes Patanjali includes in Niyamas are included in Yamas in Vedic version. Secondly there is a difference in terminology as well as their order in the Vedic directives by various Seers without compromising on the text. But a serious disciple/student should concentrate on the essence and need of the ethical observations repeatedly harped through ‘Yama and Niyama’ as to how vital and important are these vows are to observe for every serious seeker of the divine sacred knowledge to tread on before starting the third limb onwards. These should essentially also constitute the basic human values on which our “Human Rights” should be based.

Section B: Yamas -

Yama’s root word is yam = control or restraint and tell us that one must control or restrain from doing. It is also how we behave with others and according to Sage Patanjali; the five limbs of Yama are evidently self explanatory and need no extra effort to understand, as follows:

Ch.II:30. ahiṁsā satyā 'steya brahmacaryā 'parigrahā yamāḥ

• Ahimsa = non-violence

• Satya = truth

• Asteya or Achourya = non-stealing, or non-cheating

• Brahmacharya (Brahma + acharya meaning Conduct or character) = continence, celibacy, involving self-restraint, regulation and moderation in sexual practices

• Aparigraha or Anaasakti = non-coveting, non greed, non hoarding including no envy, jealousy or unhealthy competitiveness

According to Vedas and also concurred by Sri Satya Sai Baba, Yamas are guidelines for how we interact with the outer world and forms social disciplines to guide us in our relationships with others. The Vedic ten Yamas are: ahimsa, satya, aasteya, brahmacharya, kshama, dhriti, daya, arjava, mitahara and shauca detailed below. It shows their importance.

YAMA 1 — Ahimsa – Non-harming, non-violence

Practice non-harming, not harming oneself and others by thought, word or deed, even in your dreams. Live a kindly life, revering all beings as expressions of One Divine energy. Let go of fear and insecurity, coarse emotions of spite, condemnation, resentment, anxiety; sources which are vicious manifestations of the lower self and abuse. These traits must be removed at all costs. Knowing that harm caused to others unfailingly returns to oneself in the Newtonian law, live peacefully with God's creation including environment. Never be a source of dread, pain or injury to others.

Practice of Ahimsa will make one fearless and courageous and even a lion or a cobra or any predator will never harm, hurt or kill you. On the other hand, they will guard the Yogi or even yell for Yogi’s help in their needy hours. One can see a lion drinking the milk in the company of a Yogi. There are plenty of such examples.

YAMA 2 — Satya – Truthfulness

Adhere to truthfulness, not intending to deceive others in our thoughts, words and actions; refraining from lying and betraying promises. Speak only that which is true, kind, helpful and necessary. Knowing that deception creates distance, don't keep secrets from family or loved ones. Be fair, accurate and frank in discussions, a stranger to deceit. Admit your failings. Do not engage in backbiting or slander. Do not give false witness.

YAMA 3 — Asteya – Nonstealing

It is also called Achourya (a = no, Chourya or Chori = stealing). Uphold the virtue of non–stealing; not thieving, coveting, or failing to repay debt. Control your desires and live within your means. Do not use borrowed resources for unintended purposes or keep them past due. Do not gamble or defraud others. Do not renege on promises. Do not use others' name, words, resources or rights without prior permission. Again this act must be practiced in thought, words and deeds, both in the waking as well as sleeping states.

YAMA 4 — Brahmacharya – Celibacy, continence

Brahma = The Lord Brahma (Creator) and a-charya = Character or Conduct; means divine conduct, controlling lust by remaining celibate when single and faithful in marriage. In fact it simply expects us to reach the divine state where you will not have the urge for sexual desire at all. This is a highest form of evolutionary state but until that point, one ought to be careful in regulation of this vital bioenergy. Before marriage, use vital energies in study, and after marriage in creating family success. Don't waste the sacred energy by promiscuity in thought, word or deed. Be restrained with the opposite sex. Seek holy company. Dress and speak modestly. Shun pornography, sexual humor and obscenity.

Sexual bio-energy is a very strong current of energy waves that flow through our nerves in whole body, essential for our vital functions. It can generate an unlimited powerful electro-magnetic field in and around our body to the tune of several thousand volts enough to burn anything to ashes if practiced in conjunction with other codifications of Yoga by the established Yogi. Such Yogis develop perceptible ‘Auras’ around them.

YAMA 5 — Kshama – Patience, pardon and forgiveness

Exercise patience, tolerance and be cooperative with people. Don't argue, dominate conversations, interrupt others or be in a hurry. Be kind with children and the elderly. Remain equipoised in good and bad times. Cultivate forgiveness as Jesus also said, “Father forgive them for they know not what they are doing”! (Luke 23:24)

YAMA 6 — Dhriti – Steadfastness, to hold on stringently

Foster steadfastness by overcoming fear, indecision and changeableness. Achieve your goals with a firm prayer, perseverance and persistence. Be resolute in your decisions, willpower, industriousness, and overcome obstacles. Do not let opposition or fear of failure result in changing the strategies and never carp or complain.

YAMA 7 — Daya – Compassion, Mercy

Practice compassion, mercy; conquering callous, cruel and insensitive feelings toward all beings. See God everywhere. Be kind to people, animals, plants and the Earth itself. Forgive those who apologize and show true remorse. Foster sympathy for others' needs and suffering. Honor and assist those who are weak, impoverished, aged or in pain. Oppose family abuse and other cruelties.

YAMA 8 — Arjava – Honesty, fair dealing, just

Maintain honesty, renouncing deception and falsehood. Act honorably even in hard times. Obey the laws of your nation and locale. Pay your taxes. Be straightforward in business. Do an honest day's work. Do not bribe or accept bribes. Do not cheat, deceive or circumvent to achieve an end. Be frank with yourself. Face and accept your faults without blaming them on others.

YAMA 9 — Mitahara – Moderate in eating

We must define our goal of eating, “Live to Eat or Eat to Live”! Food is both a nectar and poison. Same food will become poisonous if overeaten injudiciously and indiscriminately and cause indigestion, stomach upset or acidity. Hence be moderate in eating, and better to exercise some ‘Yamas’ or control – “Eat to Live” than otherwise and be ill. Even when you are a nonvegetarian, it is wise to choose a vegetarian diet preferably with sufficient fruits, vegetables, milk, yoghurt, and some meat or fish or eggs can be supplemented but not recommended.

Indian scriptures declare, “As is your food, so is your mind; and as is your mind, so are you a person”. And as Sage Patanjali and Vedas are trying to train our ‘Mind’ to look within to discover our “Inner Self”, they are very particular about the food we consume. Avoid junk food. Drink (Alcohol) in moderation if at all. Eat at regular times, only when hungry, at a moderate pace, never eat in between meals, in a disturbed atmosphere or when upset. Follow a simple diet, avoiding rich, stale or fast foods.

Our food carries the vibrations that translate into our type of thoughts which determine our type of personality, “Others know us from our acts as what we are”! Many people are very cautious about their diet. A full detailed account may be out of place here but suffice to say that a Yogi or even otherwise, if one wants to lead a healthy harmonious life, must watch the food for three things (1) Times (2) Quality (3) Quantity. Wrong times, wrong quality and wrong quantity will be positively harmful. Remember, what suits our mouth in our busy life, doesn’t suit our tail end. The head end (mouth) enjoys but the tail end pays. Yogi tries to take care of his tail end more than the head end. The worldly people like the majority of us do it but the other way.

In a gastroenterology clinic in America, it is estimated that almost seventy percent patients attending the clinic suffer from the functional gastrointestinal disorders. This is a huge toll both in terms of the human sufferance as well as its economical burden. I have particularly devoted a little extra space on diet as it is very important to eat correct food at right times, since any one thing may lead to wrong result. Lastly avoid eating an acidic type of meal or drinks before sleep or preferably at dinner time.

YAMA 10 — Shauca – Purity

Uphold the ethics of purity, avoiding impurity in mind, body and speech. Maintain a clean, healthy body. Keep a pure, uncluttered home and workplace. Act virtuously. Keep good company, never mixing with any adulterers, thieves or other impure people. Keep away from pornography and violence. Never use harsh, angered or indecent language. Worship devoutly. Meditate daily regularly in absolute silent sittings.

Allow yourself the expression of remorse, being modest and showing shame for misdeeds. Recognize your errors, confess and make amends. Sincerely apologize to those hurt by your words or deeds. Resolve all contention before sleep. Seek out and correct your faults and bad habits. Welcome correction as a means to bettering yourself. Do not boast. Shun pride and pretension.

All these ethical codes must be practiced in thoughts, words and deeds both in the waking as well as the dream state. It is easy said than done.

Section C: Niyamas -

Now we proceed to Niyamas which again are of ‘ten’ kinds as expounded in the Vedas but Patanjali epitomised them in five groups. This is how we treat and interact with ourselves – our internal world. The practice of Niyama harnesses the energy generated from our practice and cultivation of the yamas. Niyama is about self-regulation — helping us maintain a positive environment in which to grow stronger. First I shall enumerate the Sage Patanjali’s recommendations before the Vedic version.

Ch 2:32 shaucha santosha tapah svadhyaya ishvarapranidhana niyamah

• shaucha = cleanliness or purity of body and mind

• santosha = contentment

• tapah = training the senses, austerities, ascesis

• svadhyaya = self-study, reflection on sacred words

• ishvara = creative source, causal field, God, supreme Guru or teacher

• pranidhana = practicing the presence, dedication, devotion, surrender of fruits of practice

• niyamah = observances or practices of self-training

All these above codes are again self explanatory. Now I shall enumerate the Vedic version: The ten niyamas are: hri, santosha, daana, astikya, ishvarapujana, siddhanta shravana, mati, vrata, japa and tapas.

NIYAMA 1 — Hri or Lajja – Remorse, Shame,

Allow yourself the expression of remorse, being modest and showing shame for misdeeds. Recognize your errors, confess and make amends. Sincerely apologize to those hurt by your words or deeds. Resolve all contention before sleep. Seek out and correct your faults and bad habits. Welcome correction as a means to bettering yourself. Do not boast. Shun pride and pretension.

NIYAMA 2 — Santosha – Contentment, satisfaction, happiness

Nurture contentment, seeking joy and serenity in life. Be happy, smile and uplift others. Live in constant gratitude for your health, your friends and your belongings. Don't complain about what you don't possess. Identify with the eternal ‘I’, rather than mind, body or emotions. Keep the mountaintop view that life is an opportunity for spiritual progress. Live in the eternal consciousness now.

NIYAMA 3 — Daana – Giving, Donations

Be generous in giving liberally without thought of reward. Tithe i.e. one-tenth (dashamamsha), offerings of your gross income as God's money, to poor and needy, temples, ashrams, churches, spiritual and other social organizations. Donate religious literature. Feed and give to those in need. Bestow your time and talents without seeking praise. Treat guests as God (Atithi devo bhava). This code also helps one to develop aparigraha or anaasakti (non attachment) by promoting charity. Attachment leads to unnecessary collection or hoarding things even one doesn’t need; while it deprives the needy persons also. Charity makes one healthier and happier. Yogi is equipoised; hence neither pleasure nor pain can affect such a soul.

NIYAMA 4 — Astikya or Astika – Faithful, Believer

Cultivate an unshakable faith. Believe firmly in God, Guru and your path to enlightenment. Trust in the words of the masters, the scriptures and traditions. Practice devotion and sadhana to inspire experiences that build advanced faith. Be loyal to your lineage, one with your satguru. Shun those who try to break your faith by argument and accusation. Avoid fault finding, doubt and despair.

NIYAMA 5 — Ishvarapujana – Worship, Devotion to Lord God

Cultivate devotion to Lord God through daily worship and meditation. Set aside one room of your home as God's shrine. Offer fruit, flowers or food daily. Learn a simple puja and the chants. Meditate after each puja (worship). Worship in heartfelt devotion, clearing the inner channels to God and Guru so their grace flows toward you and loved ones. Visit your shrine before leaving the house if there is one and on return. Someone not having such shrine in house may earmark a corner for such divine retreat to contemplate on the God of their choice. It helps build self confidence.

NIYAMA 6 — Siddhanta Shravana – Scriptural or sacred Listening

Eagerly hear the scriptures, study the sacred teachings and listen to the wise of your lineage. Choose a Guru, follow his/her path and don't waste time exploring other ways. Read, study and, above all, listen to readings and dissertations by which wisdom flows from knower to seeker. Avoid secondary texts that preach hate, violence. Revere and study the revealed scriptures, the Vedas and Agamas or any other Holy Book of choice like Bible, Quran or such prescribed devotional texts from any faith one loves.

NIYAMA 7 — Mati – Cognition, Will Power

Develop a spiritual will and intellect under guidance to strive for the sacred knowledge of God, to awaken the light within. Discover the hidden lesson in each experience to develop a profound understanding of life and yourself. Through meditation, cultivate intuition by listening to the still, small voice within, by understanding the subtle sciences, inner worlds and mystical texts.

NIYAMA 8 — Vrata – Sacred Vows or Codes

Embrace religious vows, rules and observances firmly and never waver in fulfilling them. Honor vows as spiritual contracts with your soul, your community, with Gods and Guru. Take vows to harness the instinctive nature. Fast periodically to clean as well as energise the digestive powers by resting the system. It is important that one consumes easily digestible vegetarian food rich in natural fibre after such fasts; since a rich meal will be very harmful after a fast. It is akin to a warming session before the sports and games session. Uphold your vows strictly, be they marriage, monasticism, nonaddiction, tithing, loyalty to a lineage, vegetarianism or nonsmoking or drinking binges. Avoid acidic meals or beverages before dinner to avert reflux esophagitis and its complications.

NIYAMA 9 — Japa – Recitation, Repetition of Holy Name

Chant your holy mantra daily, reciting the sacred sound, word or phrase given by your guru or self acquired. Bathe first to take off the sloth and slumber but not essential; quieten the mind and concentrate fully to let japa harmonize, purify and uplift you. Heed your instructions and chant the prescribed repetitions without fail. Live free of anger so that japa can channelise the bio energy and strengthen your higher nature. Let the japa (chanting holy name) quell emotions and quieten the rivers of thought. It will help in developing nearness to Divinity and help progress in Yoga.

NIYAMA 10 — Tapas – Austerity, Strict Adherence to Codes

Practice austerity, strict disciplines, penance and sacrifice but short of abusing the body because the “Body’ is a ‘sacred’ box harbouring the precious ‘Soul’ inside it which is to be liberated. Be ardent in worship, meditation and pilgrimage if need be. Atone for misdeeds through prayashchitta (penance, self-denial) such as fasting. Perform self-denial, giving up cherished possessions, money or time. Fulfil severe austerities at special times under a satguru's guidance if possible, to ignite the inner fires of self-transformation. But these austerities must not be confused with severe practices to self immolate oneself and suffer astringent body pains, practices or inconveniences that are to be shunned as it is violence against oneself.

Meaning of Ishvara: In the Upanishads, the word Īśvara is used to denote a state of ‘collective consciousnesses’. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one's Individual Consciousness to the Universal Consciousness, it is called Self Realization, for the individual self has realized the unity in diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self Realization (not God). Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to unravel the mysteries of the individual and the universe. (From Swami Rama in the section What God Is from Enlightenment Without God). We are each one a living ‘God’ but due to ignorance (Tamas), we fail to appreciate the reality of ‘Who Am I’? The very core of Yoga is to train us, transcend us and ultimately liberate us from the cogwheel of miseries of this transient, ephemeral world for ever. This will make us our own God.

Section D: Benefits of Practice of Yamas and Niyamas

As one practices the Yamas and Niyamas, it appears that some secondary ability or benefit comes. This process is described as attainment, fruits, acquisitions, etc.. However, it is important to note that, while these are attainments in one sense, they really result from the unfoldment of what is already there, by the removal of obstacles or kleshas.

(1) Ahinsa (non violence) brings peace from others and emboldens the person. Even the most wild and ferocious animal will not only harm but actually protect such a Yogi and even trust them for their own life.

(2) Satya in actions, speech, and thoughts brings whatever is willed. It also generates goodwill in the community in such a Yogi. The Word of such a Yogi becomes command even on the nature and can attain wishful end.

(3) Asteya (non-stealing) brings all treasures automatically to the Yogi.

(4) Brahmacharya brings virya (pure bioenergy and vigor): By remembering the highest bioenergy or force of reality, that energy is not dissipated but multiplies in geometrical progression. It also makes one courageous and truthful. As one is established in meditation, celibacy is automatically deeply entrenched in a Yogi – reversing the cause and effect. It becomes a part of their nature.

(5) Aparigraha brings the subtle knowledge of past and future births: The knowledge of the why and wherefore of past and future incarnations. It can also help in reading the thoughts of others.

(6) Saucha brings disinterest in the physical state through cleanliness and purity of body and mind; the mind begins to drift towards divine and away from the external, physical world. It also brings the following additional benefits.

a. Purification of the subtle mental essence (sattva)

b. Pleasantness, goodness, happiness, high-mindedness, cheerfulness

c. One-pointedness with intentness

d. Conquest or mastery over the senses

e. Fitness, qualification, or capability for Self-realization

(7) Santosha (contentment) brings happiness and joy: From an attitude of contentment (santosha), unexcelled happiness, mental comfort, joy, and unending satisfaction is obtained. It must come from within as the immanent divinity dawns.

(8) Tapas cause destruction of mental impurities and bring an ensuing mastery or perfection over the body and the mental organs of senses and actions (indriyas); these are the instrument of the mind, acting through the vehicle of the body. There is an ancient metaphor of a chariot, in which the senses (indriyas) are like the horses, the reins are the mind (manas), the driver is the intelligence or intellect (buddhi), the chariot is the physical body, and the passenger is the ‘True Self’, the atman. If the senses and mind are not trained, then the horses run in at random, in uncontrolled directions. This control of indriyas is very subtle and can be ruined if due care is not exercised and also ruin the Ascetic.

(9) Svadhyaya (Sva means "one's own," and adhyaya means "entering into" that or study) from self-study and reflection on sacred words or texts help brings inner communion or concert with that underlying natural reality or force towards which we all are predisposed.

(10) Ishvara (God) pranidhana (pranidhana = practicing the presence, dedication, devotion, nearness) brings peace from an attitude of practicing the nearness of the creative source, the state of ‘perfected concentration’ (samadhi) is brought about.

How do these help: It takes away all the physical and mental tensions; thereby help build up a positive mental attitude in relaxing us. This brings flexibility of skeleto-musculo-tendinous system and brings more positive results from the practice of exercises through ‘Asanas’ as well as the other limbs of Ashtanga Yoga practice by generating a positive attitude for Antaranga and concentration. Today in these troubled times and busy lives; all are a victim of sufferings of one or the other kind. A practice of pinch of the above values can help tremendously in family life? Their practice helps embolden the person and quell the physical ailments. It increases trust, harmony, faith among the various family members and colleagues to enrich the life with happiness and love. It will make the life worth living both for one as well as for all others.

Apart from ‘Self Realisation’, if the people practiced these values all over the globe, this earth will transform into a living “Heaven”. Will there be need for another “Heaven, Shangri-La, Eden’s Garden, Utopia, Fountain of Youth, Shambhala, Raam Rajya (Kingdom) and Perpetual Peace and the rest of all”?

Having absorbed assimilated the nectar through these strong vibrations of Yama and Niyama with their Don’ts and Do’s, which is so essential even for a common person in today’s highly tense and competitive world. Next we shall try to throw some light on the Asanas as ‘expounded as well as not expounded’ by the Great Sage Patanjali to help us further in our journey of self exploration both in this World and the Worlds unseen. "No one goes to Hades with all his immense (material) wealth"-Theognis

Other References:

(1) http://www.swamij.com/yoga-sutras.htm

(2) http://askbaba.helloyou.ch/prasnottaravahini/prasnottara15.html

(3) http://veda.wikidot.com/yama-niyama#toc0

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of spiritual and socio-political analytical science as a part of service to humanity.)

Is Yoga Science or Religion Part IV?

2011-10-14T14:17:00.000-07:00

Yoga To Yoga – Who Am I?

Dr. O. P. Sudrania

Section A: Preparatory Considerations

These are no fast food service type of menus nor are there any free lunches and those expecting such an easy result are, with all my humility and civility warned to restrain themselves from these practices. Nor will it confer magic within a limited time frame. Its results are individual sincerity intensity oriented and may vary vastly. Same is the result in worldly pursuits but we do not question them and take them as natural. This is called a - conventional instinct.

In my previous issues, I discussed the basic concepts, philosophy of Yoga and the science of Yoga; now we shall go on to explore Yoga technique and its very need and the brief details of its various pathways to advance on for achieving the ultimate aim of human birth compared to the rest of the animal kingdom. For the purpose of brevity I shall keep using the word “Yoga” for “Patanjali Yoga Sutra”. Root word is ‘Yuj’ (Sanskrit) for Yoga meaning ‘Add or join’. Broadly speaking – To ‘Add’ our ‘Soul’ (individual) to the ‘Highest Soul’ (The Lord Almighty) and know our real identity, “Who Am I”?

We say, “I am a man or woman, I am a daughter, son, father, mother, sister or brother, I am from this or that country, I am the doer of this or that action, I am good or bad, I am happy or sad, I am a seeker, I am a spiritual, I am a lover of God or I am an atheist or non believer.”
We speak of “my home, my family, my friends, my enemies, my job, my stuff, my strengths, my weaknesses, my thoughts, my emotions, my problems, my joy, my karma, my past,
my future, my spiritual path; we, I, you, they or even of my God.”
What do we exactly mean or refer to when one address as “I, we, they, or you?

• What is this I and my who claims to be and own such things?
• Are these things, claims, and identities ‘who I really am’?
• What are all these things, these objects, this world?
• What is the stuff of which they are made of?
• And from where do all these many things arise?
• Who am I, really?
• Who Am I?

A human being is “Three-in-One” i.e. “Body-Mind-Soul” complex. First – what we think we are, i.e. ‘Body’. Second – what others think we are, i.e. ‘Mind’ (from our actions). Third – what we really are, i.e. ‘Soul’ and that is what we really are – is the answer to “Who Am I”? A healthy body has a healthy mind, it is an old saying both in western and eastern societies. Hence the body component has to be made fit and sound before we start exploring the potentials of mind. Satya Sai Baba said, “Master the mind and be Mastermind”. Therefore the correct approach will be to strengthen the body first. Whatever one wants to do, ultimately it is the ‘Mind’ that will accomplish – irrespective of the aim.

Yoga attempts exactly to do this first by correcting ‘Body’, continues to work at the mental aspects at the same time as seen by the step by step progress through its various stages. It is important to stick to its schedule of the prescribed stages seriously for a devoted practitioner or a student like in any other stream. It is further stressed that it is better to undertake its training under the guidance of an accomplished teacher. It leads us to the next pertinent question by priori, “Who could be the ‘accomplished teacher (Guru)’ to teach Yoga”? It depends upon the grade of the student and his/her aim for its study and practice. If one wants to limit to the physical level, then any round the corner studio may suffice. If one intends to go for ‘Higher Studies’, one may have to move away to faraway places in search of a truly evolved and enlightened person or a Guru as one does for the worldly education to travel far away distances. Multitudes of different definitions are given but a simple, short version that defines such a Guru is in the following Sanskrit verse:

Gurur Brahma, Gurur Vishnu, Gurur Devo Maheshwara
Guru Sakshat Parabrahmah Tasmai Shree Guru Veh Namah

Meaning: “Guru is verily the one who is/has him/herself known the ‘Brahma, Vishnu and Shiva’ themselves; (who creates, sustains [knowledge] and destroys [the weeds of ignorance] respectively.) I salute such a Guru”. Here the words – “Knowledge (Light) and Ignorance (Darkness)” has been substituted only for convenience; in place of “The Universe” – i.e. everything that is ‘perceived’. It is also expounded in the other Vedic verse, “Tamaso maa Jyotir gamaya” i.e. ‘Lead me (gamaya) from darkness (Tamaso) to Light (Jyotir)’. It may be a difficult task to locate such Guru but there is a saying, “When the pupil is ready, The Guru arrives”, meaning you have to yearn (even cry or weep) for.

All animals including the Human beings as we like to address this highly evolved anthropological species – Homo sapiens, have all faculties in common i.e. “Body, Mind-Intellect and the Soul”. All animals like the Humans have intellect but there is difference in the degree. It varies in all species including the human beings. Not all human beings have the equal degree of intelligence. We shall try to explore the realms of its practical applicability to unfold the creative side of human life through Yoga. This is what one tries to enhance by suitable education and training in all faculties including the spiritual field.

Srimad Bhagavad Gita (SBG) and the ‘Yoga Paths’:

Although the SBG describes the various ‘Yoga Paths’ e.g. Karma Yoga, Gyan Yoga, Bhakti Yoga and Dhyaana Yoga. It is a concept enunciated keeping in view the broader worldly life of an average person with varied jobs and characters; while enumerating the Classical Eightfold Path as enunciated by the Sage Patanjali briefly in the sixth Chapter of ‘Dhyaana Yoga’ – which is a different route to “Divinity” as compared to other various types of “Yogas” or “Paths”. These are devised keeping in view different pursuants in this “Mundane” world as suits the individual need to attain ‘Divinity’. It is expressed in its simplistic form as “Work is Worship” and “Service to Man is Service to God”. Sri Satya Sai Baba expressed it, “Serve ever and Hurt Never”.

All these ultimately end in the same thing provided we do the “Work” selflessly and dedicate the “Karma” (Duty) to the Lord as the “Divine” offerings without attachment to its fruits (SBG – Ch. 2.47, 48; Ch. 3.19, 26, 29). The following link gives the full details of SBG with its English, Hindi and Sanskrit verses with their meanings. Read more at: http://www.bhagavad-gita.org/

It may sound apparently “Altruistic” but it goes beyond this apparently contradictory and paradoxical statement, also clear from SBG. It simply means that the actions you perform should be dedicated to “God” as part of your service to “God” in conformity to transform the ‘work into worship’; ‘God’ in turn will confer the “Boons” we deserve and how can we determine – what do we deserve? It is possible that we may get far more than we worked for without our expecting it! The Lord is the “All Giver” of everything provided one believes in so called God principle. In a simple earthly model, suppose if one works for a small entrepreneur or a King. We perform the same work in both instances but the reward in both instances may be vastly different. Therefore it goes beyond the altruism.

In SBG Ch. 6 ‘Dhyaana Yoga or Abhyaasa Yoga’, is also called “The Science of Self Realisation”. In this Chapter Six, Lord Krishna reveals ‘Astanga yoga’ without actually using this terminology. And the exact process of practicing such yoga is taught through the entire Chapter consisting of ‘Forty Seven Verses’. He explains in detail the difficulties of the mind and the procedures by which one may gain mastery of their mind through yoga which reveals the spiritual nature of a living entity. I have mentioned it to clarify the differences on Yoga between the SBG and Yoga Sutra for the beginners to avoid confusion. Thus this chapter in SBG is captioned: “The Science of Self-Realization”. For more details at:
http://www.bhagavad-gita.org/Gita/chapter-06.html

In Ch 6: Verse 1; Lord Krishna said: One who enacts obligatory prescribed actions without expectation of the result (fruits) of actions is truly a renunciate and follower of the science of uniting the ‘Individual Consciousness’ with the ‘Ultimate Consciousness’; not one without (his) prescribed duties, nor one who merely renounces bodily activities or the daily ‘Karma’. This ‘Consciousness’ doesn’t bear any hallmark of a particular brand like “Hinduism or Christianity or Buddhism or Baha’i or Judaism or Zoroastrianism or Sikhism or Islam or any other tag. See more at: http://www.bhagavad-gita.org/Gita/verse-06-01.html

The same procedure has been reiterated in details and in systematic manner by Sage Patanjali in his “Yoga Sutra” through one hundred and ninety five or six (195-6) verses succinctly and step by step in his ‘Eightfold Path’(Ch 2:29) spread in four chapters. I had enumerated them briefly in the Part I of this series. I shall try to go in a little more detail to explain the essence of each limb by explaining the gravity of its observance and its orderly fashion, “How it affects the development of our body and mind towards the evolutionary stages into the ‘Yoga’ activity step by step starting from ‘Bahiranga’ (Bahir = Outside and anga=limbs or organs) stages to ‘Antaranga’ (Antara=Inside)”? It may not be possible in one column due to its vast nature but I shall try to make it convenient in several parts for easy assimilation.

Section B: Practical Considerations:
“Don’t build your house on shifting sands”

Etymologically in Ashtanga Yoga, Asht-Anga = Eight-Organs or limbs. (Ch.II:29 Patanjali states, “yama niyamā 'sana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo'ṣṭāv aṅgāni”). In this verse: samādhayo'ṣṭāv aṅgāni; samādhayo = samadhi. (a)'ṣṭāv = eight. aṅgāni = Angas or Paths. Other preceding words are self explanatory and are enumerated below further.

Eight limbs are: 1. Yama 2. Niyama 3. Asana 4. Pranayama 5. Pratyahara 6. Dharana 7. Dhyaana 8. Samadhi. Yama and Niyama are further subdivided in five each branches of ‘Don’ts and ‘Do’s. Don’ts are meant to be cleansing or propitiatory exercises. Then the ‘Do’s’ give the positive commands to add or obey certain practices to adopt. Both together purifies us corporeally of the negativity and annexes positivity respectively.

Then proceeds to undertake the next limb i.e. Asanas to make the body pliant and flexible; while the next limb of Pranayama (‘Praana’ - the ‘life force’ and ‘Yama’ – ‘control’ of breathing) helps to control and purify this very basic principle on which our existence depends i.e. ‘Praana’ (‘Life’). Upto this stage the Yoga is called ‘Bahiranga’ and the next stage of ‘Pratyahara’ forms a transition stage to the next most important phase of ‘Antaranga’. But Pratyahara is included into the Bahiranga because it still remains at the earlier stage of preparation of the ‘Mind’ for the next important stages.

Some Benefits so far i.e. ‘Bahiranga’ practices:

(1) It purifies the blood by proper oxygenation and then reaches the oxygenated pure blood to the various body parts.

(2) It improves the memory, insomnia, giddiness (vertigo), sinus problems, headaches,

(3) Energises the body, enhances the swiftness and working body capacity thereby overall performance is increased tremendously.

(4) It also increases our “Vital Capacity” which is defined in the physiological terms – measured in time capacity to hold our breath. Longer you can hold your breath, better is the vital capacity. This is of particular significance in medical science to the anaesthetists used for the assessment of fitness of a patient for surgical operations.

(5) Body aches and pains, arthritis, joint pains, gout,

(6) Flexibility and stretchibility of body

(7) Lifestyle diseases e.g. obesity, diabetes mellitus, high blood pressure (hypertension), indigestion and functional gastrointestinal diseases of all kinds, acidity problems, gaseousness, bowel problems including colitis (ulcerative), reflux disease, loss of appetite and taste,

(8) Asthma and bronchitis, hackneyed cough,

(9) Endocrinal problems e.g. thyroid disorders, diabetes, improvement in other neuro-endocrinological problems,

(10) Body-Mind compatibility – Perfect treatment for a lot of psychiatric disorders like depression, insomnia, anxiety disorders, sudden mood shifting disorders, concentration problems, enhancement in memory,

(11) Eye disorders like sight problems of need for specks and refractory errors, glaucoma, other general benefits. But such patients need to do the special Yoga exercises meant for eyes and other ear, nose and throat problems like “Traatak, Anulom-Vilom, and other Pranayama exercises. These are well known to cure or improve these disorders but they have to be pursued regularly and diligently.

(12) Can be practiced by all ages and all sexes but initially some trained guidance under an adapt person is advised to avoid harmful effects.

(13) Detoxification of body by eliminating lot of ill defined impurities arising out of our daily irregular habits of eating, drinking, sleeping.

(14) Overall positive effects measured in improved personality and facials. It heals unresolved emotional issues, mental blockages, including anxiety, depression, anger, fear, as well as substance abuse and other dysfunctions.

(15) Prevention of deep venous thrombosis due to improvement of flow of blood in the calf and pelvic veins. In sukhasana pose, it will also help in toughening the walls of veins especially in the calves.

(16) If practiced correctly, one can control and even stop heart beat. But if practiced incorrectly, this feat may result in death also. But mastery over heart can be attained.

(17) Control on body temperatures like exposure to extremes of temperatures will not affect the body adversely and one can easily endure the ice cold weather or high summer or extreme hot weather.

(18) Extraordinary physical feats like bending a thick stout metal rod, pulling a heavy vehicle or weight with teeth or hairs, letting a heavy vehicle or elephant pass over the body with impunity, walking over fire, bury in underground completely for three to four days without breathing etc are some of examples that an apt Yogi can exhibit.

(19) Enables you to find enduring happiness and peace. Thus it may help in preventing or uniting the broken families and help reduce the general family tensions; thereby enhance peace and well being in life.

(20) It will also enhance longevity and reduce or slow down wear and tear of the body. It will definitely bring more satisfaction in life.

These are some of the benefits or powers that a Yogi can acquire from the practice of Bahiranga Yogas enlisted here for the sake of the readers, though the list is unlimited even thus far. Some people can acquire some powers of creating things also and they are called ‘Tantrics’ but these objects are very flimsy, frail, weak and transient. At the same time, exhibition of such powers is equally harmful to the Yogi also in various ways. In the least it causes diminution in the strength of the yogic attainments of their spiritual powers and in the worst, it may lead to mental derailments or physical harms in various ways depending upon their activities. It may also result in death of the yogi in the worst of circumstances.

With the next limb of ‘Pratyahara’ which means the withdrawal of one’s senses from the exterior to interior milieu; we come to a stage of transition phase in the practice of ‘Yogas’ from Bahiranga to stepping into the domain of Antaranga. At this stage one must decide his/her actual goal for the study and practice of Yoga. This is crucial. If one wants to stay at ‘Worldly’ or Lower level, practicing thus far is more than enough. If one wants to progress to the ‘Other Worldly’ or Higher level experiences, then it is appropriate to delve in further deeper studies and practice of the subtle aspects of the most profound and exclusive knowledge of Yoga. This involves shear personal experience of the “Higher Self” that accrues all the benefits one cannot imagine. These benefits include the highest subtle knowledge of everything worldly to the benefit of all and of every level. His/her word becomes command. It will also confer power to know the past and future lives of anyone including him/herself.

Having resolved to go further into the higher realms, one comes to the stages of Dharana, Dhyaana and Samadhi – Concentration, Contemplation and Meditation respectively in its simplistic English epistemology. Patanjali explores these experiences in the third chapter of his Sutras – viz ‘Vibhuti Pada’. This is an individual matter involving personal experience that is beyond linguistic descriptions, qualifications and quantification. Yet it leads us to an experience where one discovers the most important realms of “Oneself” that is beyond “Time and Space. I shall try to deal with them briefly for my readers one by one.

As we cannot deny the fact that modern science e.g. Physics, Chemistry etc is the brainchild of Western world but is there anything Christian in it or the non-western world should not learn just because of its origin? It will be naive to say or do that. Same way, Yoga originated from India in the very ancient past by the untiring efforts of meditating Sages who are today identified as ‘Hindus’ but it will be naive to restrict it to others than Hindus.

This is where the conflict of interest comes between the so called modern ‘Science, Yoga and Religion’. Science stealthily refutes to recognise the phenomenon of ‘Experience’ because it is impossible to reproduce it or verify it under our presently available insufficient scientific knowledge and equipments. Our hubris does not allow us to accept our deficiency so far. We have no means to measure hunger, pain or taste; same way we have no gadget to measure the complex thought process. Until that stage, the science and our revered scientists will have to contain in its observational phenomena, whether we like it or not. This subject has been detailed sufficiently in the earlier Part III.

Certain theologians are trying to portray or identify it with Hinduism but to draw a political mileage. Their act is right but the intention is wrong. I do not mean to mud sling on anyone but the truth must be appreciated in its right earnest. With this general introductory background, I shall try to deal with the each limb in little more detail in subsequent articles one by one starting with the “Yama” (first limb) and finishing with “Sadhana” (eighth limb) culminating in the “Enlightenment or Self Realisation”.

Before I close this discourse, I shall like to add a note to warn or caution my readers against the so called commercial ‘kits or courses’ for a set time for a set amount of fees in the name of “Enlightenment or Self Realisation” techniques with a guarantee of money back. I should not be lured into such studios or shops.

The average person does not know the exact meaning of such strange words especially the naive innocent Western population ignorant of even the very wordings and is bound to get trapped into the luring advertisement packages. Some of them seem to employ the aids of cardiac (ECGs), electroencephalograms (EEGs) or pictures of the brain and body parts to impress their customers with varied marketing gimmicks.

I should exercise caution before involving with such groups in the name of “Enlightenment or Self Realisation”. I suggest a strong word of caution against such establishments. If it is a some kind of “Yoga Asanas”, one may explore for their general well being and it’s all the attendant benefits. Even if it will, only a small experiment but no big loss or cheating. Rest is in the hands of our destiny and ‘Karmas’. God bless.

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of spiritual and socio-political analytical science as a part of service to humanity.)

Is Yoga Science or Religion Part III?

2011-10-14T10:16:00.000-07:00

Science of Yoga

Dr. O. P. Sudrania

In this part, we shall see what do we mean or understand by ‘Science’ and what is ‘Yoga’ in its essential meaning and how does it conform to the scientific methods.

Section ‘A’ - Science defined

In our quest to understand the ‘Science of Yoga’, it may be prudent to first elaborate on the meaning of the word “Science”. Although there is nothing new about it; rather the word has become a time tested as well as an abused shield to use this word – “Scientific or Unscientific” – whichever way it suits; for projecting a point of view in their interest. This has made it both easy as well as difficult for everybody to compare their own views and expound this complex subject of Yoga.

The following sculpture figuratively represents an imaginary personification of “Science” in physical form; while entering, at our left side on the main entrance of the Boston Public Library. Unfortunately and erroneously, it limits the dimension of its significance to the materialistic world having a form that consists of ‘matter’. This is an abuse of the word “Science” to limit it to ‘finites’ – an iatrogenic serious man made flaw responsible for all the erroneous misleading dangerous concepts. It also reflects the prevailing conceptual beliefs on science limited to ‘materialism’.

Personification of "Science" in front of the Boston Public Library

Etymological background:

‘Science’ word is best epitomised in the “Online Etymology Dictionary” and is reproduced here as such as defined in the English speaking world as well as the rest of the European communities.

“c.1300, "knowledge (of something) acquired by study," also "a particular branch of knowledge," from O.Fr. science, from L. scientia "knowledge," from sciens (gen. scientis), prp. of scire "to know," probably originally "to separate one thing from another, to distinguish," related to scindere "to cut, divide," from PIE base *skei- (cf. Gk. skhizein "to split, rend, cleave," Goth. skaidan, O.E. sceadan "to divide, separate;" see shed (v.)). Modern sense of "non-arts studies" is attested from 1670s. The distinction is commonly understood as between theoretical truth (Gk. episteme) and methods for effecting practical results (tekhne), but science sometimes is used for practical applications and art for applications of skill. Main modern (restricted) sense of "body of regular or methodical observations or propositions ... concerning any subject or speculation" is attested from 1725; in 17c.-18c this concept commonly was called philosophy. To blind (someone) with science "confuse by the use of big words or complex explanations" is attested from 1937, originally noted as a phrase from Australia and New Zealand.”

Western Historical background:

In Europe the earlier preaching and teaching of education was carried out by the theologians who controlled both the education as well as the religion until after the period of western renaissance. Perhaps this used to be a global trend. As such any study of a particular subject was connoted under the name of philosophy as also obvious from the statement above like, “Main modern (restricted) sense of "body of regular or methodical observations or propositions ... concerning any subject or speculation" is attested from 1725; in 17c.-18c this concept commonly was called philosophy. To blind (someone) with science "confuse by the use of big words or complex explanations" is attested from 1937, originally noted as a phrase from Australia and New Zealand.” This is a revealing statement.

Anyone falling off or disagreeing with the commonly held belief was dealt with accordingly and severely sometimes it even meant a death penalty e.g. Jesus Christ, Socrates, Sant Kabir, Sir Thomas More who conceptualised ‘Utopia’ are among the few theologians and the various names of scientists has been elaborated below. A graphic depiction of Sir Thomas’s Utopia is given hereunder for a visual picture of what he had expected to achieve. He was not the first or only one to suffer casualty while proclaiming the land of total freedom from any sufferings for the posterity. Truth has been capsized, humiliated and blasphemised repeatedly.

Hereunder is graphics accessed from: http://en.wikipedia.org/wiki/Utopia

This is amply exemplified, in scientific community by the initial appearance of the heliocentric theory of Nicholas Copernicus (1473-1543) in 1514 associated with the private circulation of a manuscript known as the Commentariolus (The Little Commentary) which was published many years later for the fear of retribution from the theologists and church. This opposed the contemporary long held deeply entrenched Aristotelian and Ptolemaic model of geocentricity of the planetary movements till the 15-16th CE.

Legend: Yellow = Sun, Blue = Earth, Red = Moon

On the link: http://en.wikipedia.org/wiki/File:Apparent_retrograde_motion.gif

Georg Joachim Rheticus (1514-1574), a friend of Copernicus and the presumed author, provides an account of the heliocentric hypothesis in his Narratio prima (First Account) in the year 1540. However it was not until 1543 just before the death of Copernicus that his famous epochal book, De revolutionibus orbium coelestium (On the Revolutions of the Celestial Spheres) was published.

During the same year (1543) another famous publication was the anatomical book of Andreas Vesalius (1514-1564), De fabrica (On the Fabric of the Human Body). It was arguably the most important anatomical texts of the century, criticizing the work of the ancients, principally Galen, offering new illustrations based on first-hand observation and fresh dissections.

Copernican theory on heliocentricity and the Anatomical Book by Vesalius put together; if only symbolically, are regarded as the launch of the modern “Scientific Revolution”. It is said to have taken another two centuries for the full recognition and acceptance of the metaphorical Copernican Revolution after the emergence of Galileo Galilei, Johannes Kepler, Isaac Newton and Rene Descartes besides others.

For over a millennium, the Catholic Church had not just been the head of religion, but also politics and science. Hence the trend had become of describing every subject as a part of “philosophy”, although word “science” was also used but in different meaning. Slowly the philosophy evolved taxonomically into two major groups where the (1) study of such objects was called “Natural Philosophy” and (2) the subjects dealing with ethics, metaphysics, epistemology, logics, reason, ideology, aesthetics was called “Moral Philosophy”. In course of time, the natural philosophy was called as “Natural Science” that dealt with subjects like modern physics, mathematics, chemistry, biology and etc.

Events of persecutions of Socrates, Aristotle, Copernicus, Galileo, Bruno and so many more slowly led to a disparaging attitude and a bad taste amongst the evolving scientific fraternity to a point of utter disdain that ultimately prompted people like Karl Marx to oft quoted comment on “Religion”. Karl Marx was a famous nineteenth century German philosopher, political economist, historian, political theorist, sociologist, and a communist. He summed it up in a passage from the preface to his 1843 Contribution to the Critique of Hegel's Philosophy of Right:

“    Religious suffering is, at one and the same time, the expression of real suffering and a protest            against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.    ”

More on: http://en.wikipedia.org/wiki/Karl_Marx

This had led to such a deep rooted division between the two words – “Science and Religion” that in certain socio-political arenas words like “Spirituality and Religion” has been – synonymously - made to look mean, fetish, uncultured, unsophisticated and even immodest to talk of. This is unfortunate because it deprives the society from a very important subject for study and follow that can otherwise be a very beneficial subject matter for the entire humanity irrespective of their cast, creed, colour, sect, religious belief, ethnicity, nationality, political clout or any other affiliation of a domain or faith. It was an example of another vengeful extreme acted upon blindly. It however doesn’t always serve the vested interests of some powerful institutions to their pre-emptive agendas.

No philosophy or science can be wholly perfect or imperfect as no human being is. This gives the dishonest rapacious profane few intelligentsias (lamented by Lord Bacon) that are the root cause of the majority of the maladies in the global human societies irrespective of the colour, caste, religion or political philosophy and their practices. The current world turmoil is a living example of the hypothesis advanced here in these preceding few sentences. This world has seen all various regimes of political beliefs from communism to totalitarian solo regimes to socialism to democracy to republics to military dictators. All have crumbled or are failing one by one.

A Scattered Taxonomy of Science:

While pursuing the unclassified taxonomical details of “Science”, I started collating the list of various subjects designated or tagged with science e.g.: Library science, social science, behavioural science, natural science, moral science, bioscience, biomedical science, medical science, physical science, life science, metaphysical science, computer science, Chemistry and materials science, earth and environmental science, health science, geosciences, engineering sciences, applied and pure sciences, philosophy of science, formal sciences, special sciences, discovery science, E-social sciences, citizen science, cognate science, forensic science, mathematical science, science of happiness, neurosciences, biosocial sciences, colloid and interface sciences, actuarial science, science of biotechnology, library and information science, polymers and material science, general material science, christian science, and if I would have persisted, this list could grow into a boringly lengthy lexicon.

This entire preceding allegorically descriptive list sounds civilised and acceptable to our modern socially enlightened and educated masses in the name and style of the science; yet when it comes to the words “Religion and Spirituality”, it casts a spell of doomsday. This seemingly dichotomous attitude defeats the very core of the concept of the word “Science” (meaning knowledge) ab initio. When we fail to understand a phenomenon, we tend to wash off our hands, more to hide our ignorance, call it a ‘superstition or idiopathic’. I wonder, wouldn’t they have called all these so called scientific developments superstitions during their evolutionary stages? Think of Archimedes who ran from his bathroom naked – “Archimedes then took to the streets naked, so excited by his discovery that he had forgotten to dress, crying "Eureka!" (Greek: "εὕρηκα!," meaning "I have found it!"). The test was conducted successfully, proving that silver had indeed been mixed in.” More at: http://en.wikipedia.org/wiki/Archimedes

Here I might add an alarm to distinguish between “Religion and Spirituality” as against the “Organised Religion”. The former is an occult pure esoteric knowledge based on empiric “Epistemology”; whereas the latter has become transformed into a well organised “Theological Corporation”, just like any other corporate business house. The more the ‘Religion’ got ‘Organised’, worst it became forming practically a ‘God Market’ like a trading institution.

This is certainly heretical, unscientific and hypocritical to my mind and it must change; since this common social attitude makes it abhorrent and puts off the masses from its dignified study and practice. This debars them from all the benefits it has to accrue to the individual as well as the society as a whole.

This antipathy towards the “Religion and Spirituality” in the “scientific world” has a long barbaric and brutal history that has provided a basic fuel to ignite the social fire of passion and repulsion for a political centrifugal force to the detriment of the common people in the various global societies. It took its roots deep with the eighteenth century onwards as indicated above.

Section “B” – Yoga, Religion and Spirituality as a Science

Coming from a reverse side, let us first begin asking, “Is science a religion”? An apparent stupid question and it will suit the rationalists and skeptics and others holding similar views to castigate any one making such statements. It will provoke such automatically generated computer style answers, “S/He doesn’t even know the very basic subject like Science? What else can one expect from such fools?” This is called the conventions, which die hard. Once an idea becomes entrenched, it equally becomes difficult to erase whatever its outcome and scientific community is the hardest one to argue with as they are equipped with the data they have generated to argue their view point – rightly or wrongly. It is aptly said, “Controversy is the backbone of Science on which it thrives”. Hence they suspect and conspire into everything sacrosanct as scientific as they wish.

It reminds me of an American famous Surgeon who cautioned, “We have to strive to keep our mind receptive, and to examine suggestions made by others fairly and on their own merits, seeking arguments for as well as against them. We must be critical, certainly, but beware lest ideas be rejected because an automatic reaction causes us to see only the arguments against them. We tend especially to resist ideas competing with our own.” Seymour I Swartz

Some people have tended to use the word ‘scientific’ even as a fashion like some politicians for trying to impress the innocent masses to seek their favour as a vote bank; while others have their own hidden agendas to misuse this paragon epithet. It also lends an instant impressive credibility to their otherwise misleading hypothesis. They have come to a narrow minded notion of “Science” that if nothing comes out of physics or a chemistry laboratory, it is not science. This makes the vast majority of ignorant people to understand it easily. This is a misuse of intelligent bigotry and is highly objectionable and immoral. This world is governed by nescience today. A bad, inflammatory, sexy, excitable news items sell faster. In this material, glittering and glamorous world everything else become immaterial.

Yoga is a most scientific technique developed step by step by the ancient Sages and Seers through their hard penance and intensive studies experimented and tested through their testimonies on human beings. The Western philosophers are yet to acknowledge its impact due partly to ignorance and partly to apathy and language barriers - perhaps for hubris of colonialism or other reasons made it worst evident from the observations of Lord Macaulay. In those days the entire world was passing through a period of historical evolutionary phase but the ancient Indians had developed a very advanced system long ago. The world passed through the various stages of evolution and the lack of present day technological developments synonymous with so called “Scientific” developments had not taken its roots until the eighteenth century. Indian society remained ingrained in its Brahmanical ancient Vedic concepts of Sanskritic verses and failed to capture the modern world’s mood of changing sensitivities and requirements.

Coupled with this, the moralistic attitudes practiced by the Indian ruling classes did not match with the changing societies in the surrounding world. The gap between morality and immorality slowly narrowed to an extent the Indian society became captive of its old values held dogmatically while they became archaic to the rest of the world e.g. the ‘guerrilla warfare’ was thought to be immoral in India but it became the main tool for modern day warfare.

One of the most venerated and enlightened soul viz. Swami Rama who lived for more than four decades in Himalayas to train himself under his venerated Guru. His revealing biographic book – ‘Living with the Himalayan Masters’, it is true to its name – available free on net; has been one of a very famous biographical sketch. Let us see his views on Yoga: “O man, realize that the kingdom of God is within you, the Lord of life is the highest of all. Anyone who has realized this, would like to go to his innermost self. And there is a way for that. I am not talking about Hinduism, I am not talking about Buddhism, I am not talking about Christianity, I am not talking about Islam. I am talking about something universal. The moment you realize that the absolute truth which is not subject to change, death, and decay is within you, then you attain a freedom, freedom from fears, all fears. That is called the state of enlightenment and that can be considered to be a state of perfection. Therefore, learn to go to the deeper aspect of your being. Everyone should learn to meditate so that he’s free from many, many diseases. That meditation should be simple, a purely scientific technique, without putting any brand, like Hindu meditation, Buddhist meditation, Zazen, Zen meditation, Christian meditation or Jewish meditation. These teachers have destroyed the whole philosophy of meditation. Meditation is a simple method.”

               Swami Rama

          From Conscious Living

More at: http://swamij.com/religion.htm

Indian scriptures proclaim “Vasudev Kutumbakam”. This means that the whole world is our (one) family. Hence in ancient India, whosoever came was made homely and welcome. They were given all kinds of assistance including money and material. Result was that all the various societies e.g. Zoroastrians, Jews, Christians, Muslims and Chinese came here and comfortably settled. India is unique in this respect where all foreigners either religious or business groups coming here settled and lived with the indigenous population harmoniously without any kind of interference. As the time passed, it was overwhelmed by the alien societies who then proclaimed their rulership and it led to establishment of various diverse kingdoms with their diverse beliefs and varied socio-political systems. Two major groups diluted the original Indian socio-political milieu i.e. Muslims followed by the British era.

This historical preface had a profound impact on Vedic knowledge especially during the reign of British when Lord Macaulay formulated the language policy in India in 1835 and the indigenous languages received a setback. It resulted in a systematic decay of all the other epistemological knowledges. Muslim clerics e.g. Sufi Saints had imbibed the “Spiritual” concept in close proximity of old Indian Saints and Sages practicing the systems based on the ancient Vedic knowledge. After arrival of Middle Eastern Societies, the name “Hindu from Hindi” came into existence and earlier native Indians were then after known as Hindus. This also brings one to the ‘Hindu’ roots of Yoga. But it must not be construed to proselytise anybody since the concept behind it is a universal philosophy without any hidden or esoteric meaning. Its origin and ultimate aim has nothing to do with any religious dogma. Religion and Yoga has nothing in common. Yoga has its undeniable Hindu roots yet it has nothing “Hinduism” about it to practice. It merely makes you a better person with a generalised improvement in “Quality Of Life” (QOL).

During the period of British Raj, it had a severe setback to the entire local socio-religio-political system. With this historical backdrop, the “Yoga and Spiritual” concepts gradually declined to the point that they became pejorative terms. The entire system degenerated. Result was that it came to the point of almost extinction. Thanks to the recent revival of interest in Indian ancient socio-religious practices that a ray of light has shone. Indian old customs do not allow promotion of Yoga and other monastic practices in business style to generate a profitable industry but the western society has done it successfully.

In USA, Yoga is a $6 Billion strong per annum industry with about fifteen million people of all denominations practicing it. While it has provided an immense health and other social benefits, it has also been instrumental in helping a lot of people to generate business out of it. Its success has not come without hiccoughs. In US e.g. some Southern Baptists and in other places, it has been opposed on religious grounds. However it has not been able to check its incessant favourable growth due to its profound holistic psycho-social and physical developmental benefits. It also improves the mental faculty that may accrue long term personal and family harmony. It can help emancipate the broken families.

Western societies initially dwelt at ‘body’ level when the medical faculty started developing in the early stages. Psychological derailments in the development of psychiatry took place earlier but the role of psychological problems in otherwise population in the midst of common ailments was still not recognised until the middle of the last century. Then it gave birth to the concept of psycho-somatic medicine. This led to the inclusion of mental aspects in the concept of health but the World Health Organisation has still not finally approved the inclusion of “Spiritual” aspect in the definition of health. Perhaps a religious cause (?) is holding back the universal recognition of Yoga and Spiritual concepts in the global body-mind-spirit complex. Recently it has been observed that an awakening has taken place in medical fraternity on the positive value of Yoga as seen in the Gastroenterology.

This is the reason that Southern Baptists are countering it as anti-Christian. ‘Body’ differs physically but the ‘Soul’ is a Universal primordial seed that is identical in all the creatures. Let us examine this profound statement: “I hope with the help of science, many mysteries are unveiled one by one in due time! Your ears can hear, your eyes can see beyond physical realm."

With that said, allow me to show you the proof...

Einstein's equation, E=MC2

It tells us that all matter is energy. Physicists have proven that metal, plastic, wood and everything else that appears as solid is actually group of molecules. It further breaks down into subatomic particles of energy. So, our bodies, brains and life-force are just energy.

Not only that. All energy is nonphysical in nature and it cannot die. It can only transform into other form. The characteristic of it is infinite.” More at: http://www.hiddenmindpower.com/

This view leaves nothing to armtwisting or doubts on the ‘supernatural’ inexplicable phenomenon of we call “Miracles”; we are only a few steps away before we discover profound truth as ‘Natural and Scientific’. Is ‘Science’ and ‘Philosophy’ ready to embrace each other?

Indo-Sanskritic linguistic background:

In indo-Sanskritic languages, there are three words: (1) Gyaan (2) Vigyaan, and (3) Pragyaan.

"Gyaan" is a simplistic meaning for any general knowledge of every kind like a jack of all trades. "Vigyaan" is a specific knowledge of a particular subject equating it with the word “Science”. Since the western mythology does not fully recognise the concept of “Spirit” clearly; it may be difficult for them to grasp the meaning of the word “Pragyaan” which encompasses the “Highest (Pra=Paraa) Knowledge (Gyaan)”. I have not been able to locate an equivalent word in English that can effectively translate and define it. This encompasses the sphere of “Spirituality”.

After attaining the “Pragyaan”, all other knowledge is automatically attained. Nothing else is left out to know and it is a state of “Self Realisation” or “Self Consciousness”. This particular aspect of Vedic Indian Spirituality starkly distinguishes it from all other religions arising from the “Abrahamic” concepts viz Judaism and Christianity and Islam.

Buddhism, Jainism and Sikkhism are offshoots of the vast ‘Eternal Vedic’ cult that invites us to traverse its infinite corridors having neither a beginning nor an end. “Pragyaan” adds that very vast expanse of knowledge unto us. This forms the very essence of “Spirituality” or “Spiritual Science”.

Yoga as Science –

Let us now examine, “How is Yoga scientific”? What happens when one practices Yoga? It has both physical and mental components involved. Through its “Eightfold Path” by Sage Patanjali starting from “Yama and ending into Samadhi”, it takes us to the stage of “Self Enlightenment” or “Self Liberation” or “Self Consciousness” as it is variously called synonymously.

Like other education curriculum, a student doesn’t automatically attain or reach a similar stage. In worldly education the student pursues the education as per one’s desire or capability. Similarly the progress in this ‘other worldly divine’ knowledge also, one is free to drop at any stage say after ‘O’ level or progress to the unlimited and unspecified stages which – after a point, has no further qualifications to add except that S/He become known by her/his name. That becomes their identity e.g. Jesus Christ, Krishna, Mohammad (PBUH) , Zarathustra, Buddha, Mahavir, Albert Einstein, Newton, Bose, Raman and so on. Having said, we shall now get back to our theme of Yoga as scientific practice.

Starting with “Yama” it first tells us certain things that one must give up to progress in the path of yoga. Then it enunciates values that one should adopt and likewise it goes on to enunciate stage by stage to culminate in the “Highest” stage of “Samadhi”. Word Samadhi is derived from two roots viz. ‘Sama = Equal and Dhi = Budhi or Mind’. It simply means that when ‘Budhi’- Mind becomes equanimous, one is ready to enter into the stage of “Samadhi”. That is the highest knowledge to attain and after that stage – all other knowledge is added unto us automatically. There remains nothing else to attain after that. It is a stage of “Self Consciousness or Christ Consciousness or Krishna Consciousness” and etc.

Benefits of Yoga –

In western societies, the concept of Yoga is limited to its clinical benefits by the practice of its physical exercises. This is the third stage of ‘Asanas’ after one has progressed in ‘Yama’ and ‘Niyama’ simultaneously. This part of Yoga teaches and accrues the physical benefits and prepares the body alongwith ‘Pranayama’ to strengthen both body and mind to undertake its next stages for steadying the mind to “Concentrate and Meditate” till one enter the state of ‘Samadhi’. It sounds very base and simple but it has its profound impact on the practitioner as s/he progress in it. It bestows a lot of supernatural powers as one reaches the higher and higher stages. This is very important to bear in mind as some rapacious misguided disciples are misled in earlier stages and indulges in what is known as ‘Tantric’ manifestations. But it is not advisable as its practice at this stage lasts temporarily only, dissipates after sometime; like you spent what you had earned; but you become the controller of the vast riches of the treasury when you have the unlimited money to spend to spend and the entire ‘Natural Forces’ become at your command i.e. your word is the command in the state of ‘Samadhi’.

Yoga Asana and its clinical effects -

The physical benefits of Asanas are due to their relaxing and stretchability of the skeleto-muscular system and improvement in the vascular supply of the entire body systems that leads to a general feeling of wellbeing that cannot be measured by any meter but like pain is a subjective feeling that can only be measured by a scale of ‘Quality Of Life’. This is a ‘Subjective’ feeling that is manifested in ones’ routine worldly performance and its ‘Objective’ measurement is not possible with our current so called scientific gadgetry. Although recent interest in objective measurements in the neuro-hormonal electro-chemical changes following such spiritual practices has/is helping us expound this hitherto unexplored field.

Can we measure ‘Hunger or Pain’ but can we deny its existence? No. Same ways there are still so many phenomena occurring daily in front of our eyes, yet we ignorantly want to rationalise or quantify by our limited armaments to suit our varied political aims. In so many phenomena, we just have to accept the individual testimony as veracious and authentic. This gives the skeptics or pseudo-skeptics an instrument and means to leverage their hypothesis of ‘Superstition’. Yesterday’s superstition becomes the science of today as our nescience or veil of ignorance is removed.

Now getting back to the medical benefits of Yoga Asanas, I try to enumerate some of the benefits hereunder. By our yet limited scientific means and the interest in its actual positive physical effects which are both preventive as well as curative in a lot of problems that can be measured as well e.g. obesity, diabetes mellitus, benign essential hypertension, certain functional thyroid problems, arthritis, body stiffness, insomnia, lot of psychiatric diseases, and so on.

By its initial physical benefits of relaxation and stretchability, it leads to the mental benefits as attentiveness and speed in our physical actions. This results in increased productivity and work output and its socio-economic gains. At the same time it also imparts an increased ‘Quality Of Life’ that causes an increased internal and external harmony with all the personal and social gains. As the practitioner progresses in its pursuit, it opens up a vast arena for its still higher attainments upto something like ‘D. Sc. or D. Phil.’, and even far beyond upto ‘Enlightenment’.

It makes a befitting post script to quote Sri M: “The metamorphosis of Mumtaz Ali Khan into Sri ‘M’, a yogi with profound knowledge of the Upanishads and deep personal insights, born of first hand experiences with higher levels of consciousness is indeed a fascinating story.

The bonus for those interested in the secrets of yoga, meditation and sankhyan metaphysics is that Sri ‘M’ is still living and easily reachable. He leads a normal life, married with two children, wears no special robes and conducts himself without pomp or paraphernalia.” More at: http://www.magentapress.in/new-release.html

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of socio-political analytical science as a part of service to humanity.)

Is Yoga Science or Religion Part II?

2011-10-14T05:45:00.000-07:00

Philosophy of Yoga

Dr. O. P. Sudrania

It makes a good beginning with a quote from Peg Mulqueen from her column:

Via elephantjournal.com

on Feb 18, 2010

Basic Yoga Philosophy: The Yamas and Niyamas. ~Peg Mulqueen

She states, “We are all programmed to search for meaning. We look to make sense of our world and sense of ourselves, and ultimately how they fit together.

Prior to my life as a yogi, I looked toward institutions for guidance: my church, my education and my profession in psychology. Individually, each held an essential nugget of truth, but (for me) a connection was missing.

It was yoga that ultimately brought the three seamlessly together.

While yoga is not a religion, it is a spiritual quest complete with beliefs universally shared by Jews and Christians, Buddhists, Muslims and Hindus alike.

Yoga is also not therapy, yet every day millions of people find self-fulfillment and enlightenment not on a counselor’s couch, but on a yoga mat.

Yoga is not a school, but I can think of no singular place where I’ve gained more wisdom. In fact, to adapt a phrase: everything I ever needed to know, I learned from yoga.

You see, yoga is literally a unification. And while separately it is neither a religion, a psychology, nor a learning institution, it is an integration of the above.”

She has said it all in nutshell and succinctly.

More on: http://www.elephantjournal.com/2010/02/a-yogis-true-practice-the-yamas-and-niyamas/

India as it is known in the global contemporary tradition is rightfully known as “A Land of Spirituality” and it hopes to regain its lost prideful place as a “World Guru in Spirituality”. I am more than convinced and aware of its future role in shaping the coming events in bringing “Peace” to the World at large; which is torn apart in the violence and intolerance.

Looking back cutely on the events of history during the past couple of millennia, we find that the Indian traditional life has been subjected to a lot of oppression and subjugation by the foreign aliens from time to time. Every invader tried to impose their social customs and traditions including their languages. But unlike the other parts of globe e.g. North America, Australia, New Zealand and etc, these forces could not completely wipe out the local inhabitants in India.

Taking stock of the situation, it appears that except India, all other local inhabitants lived a physical worldly life as compared to the local inhabitants in the ancient India who had a very deeply entrenched Spiritual Life.

The spiritual force encompasses the vital energy that sustains us all in the real life and governs our very breath or “Praanic” force. The traditional Sages and Seers engaged in the “Spiritual Practices” in the lonely places in India like forests and highland hills always wielded such supernatural powers that granted them all level superiority and saved the local society from the invading brutal forces. Their “Word” is a command on “Nature”.

The exact chronology of Indian tradition is besieged with difficulty due to several factors. First and foremost of them all is that they normally did not clamour for self aggrandisement, popularity and publicity. This had always dissuaded them from writing their own accounts. Secondly there was no such tradition of teachers exclusively engaged in writing the history of the society. Thirdly there were no such means and methods of pen, ink and papers to facilitate the writings.

All these traditional obstacles and cultural traditions led to a system of continuing this ancient knowledge of scriptures by “Sruti (Hearings) and Smritis (Remembering)”. The pupils used to ‘hear or listen’ the teachers (Gurus) and then memorise the whole text to further pass it down by the old “Guru-Shishya (pupil) Paramparaa (Tradition)”.

For this reason, the scriptures were passed down from one generation of pupils to another but it never allowed the passing down of the life histories of the Gurus, since they never liked to do so. The enlightened Gurus always avoided their worldly connections or ties including the given family names. This makes their exact date of birth and patriarchial connections difficult to discern compounding the confusion.

This has led to the gross distortion of the current historiology by the Western social scientists; again for two major reasons. For one the lack of exact information and second the hegemonic sense of imperial superiority of the colonising societies creating the mental vibes to project the ‘other’ as ‘low and inferior’. This has constantly led to presume the chronological order as late or recent as possible to minimise its historical importance of a very old indigenous culture – as number one. Today the advertising industry is a multi-billion strong business in contrast to the ancient Indian psyche.

In olden days, the cultural rules of even warfare were followed and adhered to strictly. A king who lost and surrendered himself was pardoned and granted his modified sovereign status as a subject e.g. during the periods of Alexander the Great, Prithviraj Chouhan but as the Canaanite civilisation in Abrahamic period progressed, the barbarism overtook it with a blurring of those social values leading to increase in social violence and chaos. This also resulted in the erosion of the “Human Values” with spiritual degradation and deterioration in the morality in general. There are quite a few other factors to account for as we entered into the twenty first century but beyond the scope here.

However even in these circumstances of increased brutalities and violence the Indian traditional eternal Vedic culture remained unphased; though its followers has shrunken both in numbers and geologically but could not be subjected to extinction like the local races of Red Indies and Maoris. This is again in sharp contrast to those races.

The singular strong reason for this test of civilizational survival is the deep rooted “Spiritual Force” exhibited by its enlightened “Sages and Seers”. Besides that there has also been the descent of the “Avataaric People” (incarnations) called the “Gods” in this land wielding vast supernatural powers, making them difficult to overpower by any physical force.

With this backdrop of a preface, it leads one to a curious priory, “What led to this survival during these hostile turbulent periods”? It is this force that is the subject of intense debate today due to a belligerent ignorance. This is the eternal Vedic philosophy based on a highly subtle and grand esoteric knowledge for “self enlightenment” leading to liberation (Moksha). This esoteric knowledge is called the “Yoga Philosophy”.

While defining the word, “Philosophy" is the study of general and fundamental problems, such as those connected with existence, knowledge, values, reason, mind, and language. It is distinguished from other ways of addressing such problems by its critical, generally systematic approach and its reliance on rational argument. The word "philosophy" comes from the Greek φιλοσοφία (philosophia), which literally means "love of wisdom".

More in: http://en.wikipedia.org/wiki/Philosophy

This love of wisdom is discussed in great detail and length in the ancient Indian culture; call it “Vedic or Eternal or Hindu” culture, as it suits to someone. The names have varied from the time to time but the essence of the knowledge remains the same, except that different scholars have added to confusion with their self styled authoritative hypotheses.

Hindu philosophy is divided into six āstika (Sanskrit: आस्तिक, "orthodox") schools of thought, or darshanas (literally, "views"), which accept the Vedas as supreme revealed scriptures. Three other nāstika (Sanskrit: नास्तिक, "heterodox") schools do not accept the Vedas as authoritative. The āstika schools are:

1. Samkhya, a strongly dualist theoretical exposition of mind and matter, that denies the existence of God.

2. Yoga, a school emphasizing meditation closely based on Samkhya

3. Nyaya or logics

4. Vaisheshika, an empiricist school of atomism

5. Mimamsa, an anti-ascetic and anti-mysticist school of orthopraxy

6. Vedanta, the logical conclusion to Vedic ritualism, focusing on mysticism. Vedanta came to be the dominant current of Hinduism in the post-medieval period.

The nāstika schools are:

1. Buddhism

2. Jainism

3. Cārvāka, a skeptical materialist school, which died out in the 15th century and whose primary texts have been lost.

Please follow on for more on: http://en.wikipedia.org/wiki/Hindu_philosophy

Here we shall deal with the ‘Orthodox School of Yoga’ philosophy that is the subject that confronts us today for clarifying its exact meaning, role, roots and origin. This “Yoga philosophy” has been described by the ancient Hindu monks and sages from times immemorial through various scriptures e.g. there is a description of various paths or Yogas in the most studied and revered treatise called “Sri Madbhagwat Geeta” which mentions “Karma (action) Yoga, Dhyaana (meditation) Yoga, Gyaan (knowledge or cognition) Yoga and Bhakti (devotion) Yoga”. But their dimension is defined to the various duties or acts undertaken by the devotees i.e. from the household to a disciple. Hence everybody is encompassed in this definition of the ‘devotee’.

Pursuing their defined duties, acts and roles sincerely with devotion to the Lord, all are expected to achieve the set goal of liberation through the well known idiom of “Work is Worship” with its inherent variability.

However at some point of times immemorial and preceding the all other prevailing philosophies of Buddhism, Jainism, and etc; The Sage Patanjali composed his famous aphorisms called “Yoga Sutra” or “Patanjali’s Yoga Sutra”. Again as I detailed earlier, its chronology is disputed by various scholars and also confusing it with Buddhism’s “Eightfold Path” or the Jainism’s vows, “The five yamas or the constraints of the Yoga Sutras of Patanjali bear an uncanny resemblance to the five major vows of Jainism, indicating influence of Jainism”.

(More on: http://en.wikipedia.org/wiki/Yoga_Sutras)

By these surreptitious connotations, the over zealots have tried to confuse it with its origin from these much later philosophies either ignorantly or naively. In fact both Siddharth Gautam and Mahavir Swami themselves were Hindus born in devout traditional kingly families. The inference and fact is that they had imbibed the influence of great Patanjali Rishi (Sage) who lived long before both these spiritual leaders. Secondly the detailed descriptions by Patanjali on Yoga are impeccable and incomparable by both other Sages and their aims are different. Aim of Patanjali is “Enlightenment” while the others are “Proselytising” hypotheses.

All these aspects have their applied social repercussions. “The ideas conceived by a society have profound repercussions on what actions the society performs. The applied study of philosophy yields applications such as those in ethics—applied ethics in particular—and political philosophy. The political and economic philosophies of Confucius, Sun Zi, Chanakya, Ibn Khaldun, Ibn Rushd, Ibn Taimiyyah, Niccolò Machiavelli, Gottfried Leibniz, John Locke, Jean-Jacques Rousseau, Karl Marx, John Stuart Mill, Mahatma Gandhi, Martin Luther King Jr. and others—all of these have been used to shape and justify governments and their actions.”

More on: http://en.wikipedia.org/wiki/Philosophy

The life of every creature leads them from “birth to birth” implying rebirth and reincarnations. This also makes it easy to understand the meaning of underlying “Spirit” behind every birth. Every worldly life has its own stories of vows and tribulations. It is this very concept that underlies the “Hindu Yoga Philosophy” which is not a proselytising but liberating force or ideology. It does not behove to change the particularly identified “Path or Religion” other than the one who is already following.

This is the point of contention that is being made to create the division against the $ 6 Billion industry of ‘Yoga’ practice in US that has irked the certain Baptist factions who claim that Yoga as Hindu philosophy is not compatible with the “Spirit of Christianity”.

Earlier some Islamic corners also raised concerns but Islam declares its incompatibility with any other ideology than “Islam” itself, more so with Hinduism, understandably.

What exactly do they mean by the “Spirit of Christianity”? This has to be discussed and defined in the first place.

Since the Western philosophy still do not recognise the existence of “puritanical spirit” and also deny the concept of incarnations. Therefore their claim of “Spirit of Christianity” is doubtful and confusing.

This has also resulted in the narrow view of practicing “Yoga” only for a physical exercise as a relaxation technique and for energising the “skeleto-muscular system”. This leaves it at its very basic steps. But one can not falter it on this ground alone for its practice on a limited premise. We reap the benefit as much as we invest.

‘WHO’ Definition of Health and its Impact

The World Health Organisation since its foundation in 1948, elaborated on the definition of Health but excluding the “Spiritual Aspects”.

“At the time of the creation of the World Health Organization (WHO), in 1948, health was defined as "a state of complete physical, mental, and social well-being and not merely the absence of disease or infirmity".

Only a handful of publications have focused specifically on the definition of health and its evolution in the first 6 decades. Some of them highlight its lack of operational value and the problem created by use of the word "complete." Others declare the definition, which has not been modified since 1948, "simply a bad one."

In 1986, the WHO, in the Ottawa Charter for Health Promotion, said that health is "a resource for everyday life, not the objective of living. Health is a positive concept emphasizing social and personal resources, as well as physical capacities". Classification systems such as the WHO Family of International Classifications (WHO-FIC), which is composed of the International Classification of Functioning, Disability, and Health (ICF) and the International Classification of Diseases (ICD) also define health.

Overall health is achieved through a combination of physical, mental, and social well-being, which, together is commonly referred to as the Health Triangle.

More on: http://en.wikipedia.org/wiki/Health

From the above statement, it is clear that “Health Triangle” does not consider the “Spiritual Aspects”. It was stated in the Part I where in the famous psychiatrist Carl Jung had said about the relationship of ‘spirit’ with the mental illness. This definition by WHO can be safely assumed to be the mirror image of the mind of Western philosophers and theologians.

No wonder that the Southern American Baptists have raised this issue of Yoga being incompatible with the Christian Spirit. It has to be emphasised that every living creature is “Three in One”, i.e. “Body, Mind and Spirit”. Out of the three, the “Body” is a “finite perishable” commodity; while the “Spirit” is an “infinite eternal” transcendent force or energy that remains unchanged and unaffected by the cosmic erosive elements.

It is amply defined in the most venerated statement by Jesus himself but hardly appreciated enough. Satya Sai Baba says, “Worship Jesus by following His ideals. Jesus pointed to three stages: the first one is “I am the Messenger of God”; He wanted to propagate the message of God. The second one is, “I am the Son of God”; the son has a claim to father’s property. What is the property of God? Truth, love, forbearance, peace, and righteousness are the properties of God. So, you must strive to attain these qualities. You must practice, experience, and propagate these virtues. Only then do you deserve to be called Son of God. The third one is “I and My Father are one”; this stage is attained when the principle of unity is realised. Jesus was always blissful and was prepared for anything because He understood that the body is merely a vesture and God is the indweller".

Sri Satya Sai Baba is a living legendary figure and a Master multi-faith exponent through the ancient Vedic culture. He is born in a Hindu family.

Here Jesus has said three things during his life time, which to novice may be confusing enough. He said so, as he progressed higher on his spiritual path. His first statement indicates his loving “Physical Relationship” as a messenger; in his second statement, he shows his ascent further on the spiritual path on a “mental level” identifying himself as ‘His Son’. This depicts his mind getting nearer at the thought level but still there is a blend of physical element.

In His third statement, the last stage of “Experience or Anubhooti”, there is complete transcendence from physical level to the “Spiritual Level” where He says that I and my Father are “One”. Now He looses completely the difference between the two “Body” distinctions and there is complete merger. It is exactly as the river looses her identity after merging in the “Ocean”. It is all only Ocean.

Christian and Hindu Philosophy revisited:

In Bible we find that the “Spirit” element has been expounded in the following exposition.

And The Word Was God

"In the beginning was the Word, and the Word was with God, and the Word was God." (John 1:1)

More on: http://www.bibletopics.com/BIBLESTUDY/16.htm

The “Word” represents the vibrations of the “vital force” called “Spirit” but its understanding is difficult to comprehend for some Western theologians while the others have attempted to successfully comprehend and implement it. They seem to be at home with the Yoga practices.

A lot of Churches in US are advocating these Yoga practices, e.g. “Old Stone Church (Presbyterian) in Cleveland (Ohio) offers “No-sweat Yoga” and describes Hatha Yoga as “a gentle practice that assists in releasing internal pressures”. Class is “held in the Chapel - a beautiful space filled with candlelight and stained glass - a peaceful place for meditation and relaxation”.

Sunbury United Methodist Church in Sunbury (Ohio) offers class which focuses “on learning a series of poses to form the foundation of a personal practice”. “Yoga stretches improve circulation, muscle tone, joint and muscle flexibility and balance”, it points out.

In the same article Rajan Zed asserts, “Welcoming the widespread interest in yoga, Hindu statesman Rajan Zed, in a statement in Nevada said that although introduced and nourished by Hinduism, yoga was a world heritage and liberation powerhouse to be utilized by all. One could still practice one’s respective faith and do yoga.

Yoga would rather help one in achieving one’s spiritual goals in whatever religion one believed in.

Zed, who is President of Universal Society of Hinduism, further said that yoga, referred as “a living fossil” whose traces went back to around 2,000 BCE to Indus Valley civilization, was a mental and physical discipline handed down from one guru to next, for everybody to share and benefit from.

According to Patanjali who codified it in Yoga Sutra, yoga was a methodical effort to attain perfection, through the control of the different elements of human nature, physical and psychical. Yoga was based on an eightfold path to direct the practitioner from awareness of the external world to a focus on the inner (world), Zed added.”

More on: http://hiindiaweekly.com/zoomin.aspx?pageID=18&edition=12/03/2010

Now coming back to Patanjali Yoga Sutras (Aphorisms) which has been divided in broad four Chapters or Padas:

(1) Samadhipaada – Yoga and its aims

(2) Saadhanaapaada – Yoga and its Practice

(3) Vibhutipaada – Powers

(4) Kaivalyapaada - Liberation

We find that in its first chapter, it starts with a perfect “calling attention motion” type of “Aphorism” 1:1; what we modern scientists claim as a systematic method.

It says, “Ath Yoganushasanam” meaning, “This is the beginning in the discipline and instruction in Yoga”. This also gives an idea that how sensitive and methodical were the “Saints and Seers” in those days of early civilisation in India.

In the same Chapter Patanjali further states that “Tasya Wachaka Pranavah” meaning, “the primordial sound thus expresses (Him)” 1:27. This is the equivalent of the “Word” in Bible.

Patanjali further elaborates on the success of the entire exercise in the following aphorism: “Mridumadhyadhimaatratwaattatoapi visheshah”. It is difficult to translate it exactly due to paucity of matching letters in English and Hindi languages but I shall hope that my astute readers will cover up this deficiency with their own diligence. This means that success varies according to the means and intensity adopted to obtain it – mild, medium or intense.

Scientifically speaking, if we hold a convex lens in the sunlight and try to focus the sun rays on a piece of paper but the rays do not concentrate on “focal point”. Can we expect to cause it to burn the paper, however long we keep the lens holding in the sun over that paper? Then we ask that there is no intensity in the sunrays to cause the paper to burn? The fault lies neither in the sunrays nor in the lens; but the person holding the lens himself. Same law applies to the spiritual seeker.

On the other hand, we have another person who knows to concentrate the sunrays exactly on its focal point; within no time will the fire ignite and burn the paper. This is a perfect example applicable to the spiritual practitioners.

Both these examples sufficiently elaborate on the necessity of concentrating the sunrays; which in terms of devotion indicates the “power of concentration of mind”.

The more intense the devotion, the more intense will be the concentration and the faster the achievement of the final goal of “Self Realisation” or “Enlightenment”.

This is the core of the basis of the underlying Yoga philosophy which has been a precious gift of the olden time (Hindu) monk Patanjali for the benefit and enlightenment of the entire “Human race” irrespective of their particular “Hallmark or Brand” of religious caste or creed connotation.

This core belief has to be applied to the benefit of the Human race. How do we do that is the scientific technique; we shall examine in the next part.

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of socio-political analytical science as a part of service to humanity.)

Is Yoga a Science or Religion Part I?

2011-10-14T04:06:00.000-07:00

It is unfortunate that a vicious campaign against yoga practice has started in some parts of the globe. There are two human weaknesses. One is sex and other is religion (to be more precise organised religion) that can be very easily exploited to gain mass support for any cause. With an additional season of the fiscal sauce will ensure the desired result. If you want to exploit or defame for exploitation of someone, label him/her with some kind of sexual misconduct/libel and it immediately invokes a good public support paving the way in your favour. Then you can easily litigate on or publicly punish the persona.

Same way, the religious sentiments can also be equally exploited to utilise a mass uprising, as is being done in various parts of the globe. Could it be a similar exploitation being warped against the “Yoga” that is followed by about fifteen million Americans involving an industry with a turn over of about $ 6 Billion per year? This is quite a wryly significant socio-fiscal involvement to create some religious panics in the highly orthodox groups finding it a veiled threat to their number game. It is based obviously on a misinformation campaign.

The Common Psychology

The average common individual in any society or belief, by and large, is a simple house holder concerned mostly with personal daily life of "eating, drinking and be merry". They only think or are made to think by the modern propaganda machinery of media and etc inclusive of the religious institutions’ (mis)information campaign, as they want to swing the masses. It is all business after all.

The modern way of whole religious practice is concerned with the business aspects of religion, which in turn involves the number game. The recent sex scandal in Church did explain its corporate nature with full fledged monetary benefits of pay scales, other amenities and post retirement pension benefits. Some religions have organised themselves more while others less. Current competition is fierce in this God-market.

The Common Yoga Exercises

Hereunder is a simple line chart of a few “Yoga” exercises that are advised in practice to use for the physical exercises for fitness of the “Body” and the “Mind” in turn. It is an old English saying, “A healthy body has a healthy mind”. In modern parlance, it equates to physiotherapy if one wants to limit its uses to simple physical exercises only.

Epistemology of “Hindu” terminology

Hindu word is a recent discovery in the anthropological epistemology after the western conquests of the new worlds as they call it or its exact origin is very ill understood and is a subject of intense debate. Before that, Hindu word did not exist.

In Arabic world even today, they use "Hindi" word to denote all the inhabitants of Indian subcontinents irrespective of any identity including the Muslims or any other community. Please mark the difference between "Hindi and Hindu". Perhaps this may also be a manifestation of regional versions of pronunciation as one finds in the spelling and pronunciation of the word Muhammad or Mahmoud or the likes of umpteen variations depending upon the region one hails from.

It is also said that Alexander the Great came to east for his conquests but after his bitter fight with Porus, he was badly depleted of his resources. His Army revolted, he also became exhausted; hence he retreated back from the western side of Indus River handing over the charge of the Kingdom back to Porus. Some believe, Alexander addressed the people on east side as Indi, Hindi or Hindu. Some add Sindi/Sindu, while others have their own versions. Alexander the Great lived some two to three centuries before the Common Era.

The gist of the matter is that “Hindu” is neither a religion, nor a caste or a community or a society. There is nowhere any such word stated in the millennia old scriptures. This has come to stand to denote the Indian society adhering to the Vedic culture in the modern context. This is how the word “Yoga” is being framed to link as “Hindu” for petty propaganda.

The Origin of major Religions

The so called Hindu religion (Sanatan Vedic tradition) exists for far longer period counted at least for 4-5 millennia even by western historians. Although the exact periodicity is still a matter of conjecture, as some believe it is far older. But the “West” was in dark ages at those times.

The origin of Christianity is reckoned since the birth of Jesus or his enlightenment at best, that is reckoned to be somewhere around two millennia being born in Jerusalem in a devout Jewish family. The spread of Christianity in West is much later than this period making Christianity even younger than apparent.

Islam took its roots after the advent of Prophet Mohammad (PBUH). He is dated back to around fourteen hundred years or so. Muslims believe that He is the last Prophet to arrive on this planet and thrust this “Truth” by a very forceful ideology of “Fatwa and Jihad”. They consider that anything other than Islam is blasphemous and impure. Hence Islam is considered as most sacrosanct philosophy, according to them.

The Origin of Yoga

The “Yoga” practices are mentioned in the ancient Vedic treatises and the further generations of wise men called Saints and Seers developped this technique with greater details for the overall benefit of the posterity.

The most important Saint who developped this method is called “Sage Patanjali”. His exact age as well as Name is a misty memory. The treatise he wrote is famously called “Yoga Sutra” or better known as “Patanjali Yoga Sutra” through his “Eightfold Path” or eight limbs.

The Ancient Indian Philosophical Psychology

The ancient Indian Sages and Seers did not want any publicity or personal advertisements in this mundane world, which they considered as “false or temporary world” full of miseries. There are Saints even now in and around the Indian peninsula in remote places engaged in selfless services for the sake of humanity.

For this very reason, they even used to change their family names also and leave their worldly homes and hearths to live a secluded life. Swami Vivekanand was Narendra and Sri Satya Sai Baba is Satynarayana Raju; while the family name of Saint Kabir and Sri Shirdi Sai Baba is not known at all to this world. If they were ever asked about their worldly and family connections, they will avoid and discourage such discussions.

This tradition still continues. This makes the exact details of the historiology of the ancient Indian people and its culture vulnerable to gross misinterpretation.

The Purpose of Yoga Practices

These Yoga practices were devised only to deliver the people from their misery from/in this world in the ancient Vedic tradition. However it must not be confused that “Yoga” is a proselytising philosophy or method or technique towards a religious conversion. In fact the people following the Vedic culture never ever thought the need for such practice as it was thought that there is neither a need nor they thought it to compete with any other philosophy. The Religion was not a sellable commodity unlike today. During those days, there was no competition in the “God Market” as we find it today.

The Basic Concept behind Yoga Philosophy

It has been said that our body consists of three parts. Body, mind and soul, though the western concept of religion is confused on the soul aspect of the body. That is the reason that World Health Organisation does not include the word "Spirit" in its definition of "Health". But it is long overdue to do that.

Carl Jung had said that in my long 60 yrs of practice of psychiatry, I had never seen even a single person who believed in "Spirituality", as a psychiatric patient. It must not be construed with "Yoga" as a Hindu religion. For the practice of "Pure Spirituality" has no Hindu hallmark or copyright on it.

Yoga has two initial components - one body and second mind aspect. Once you have healed the both, then the third component of "Pure Spirituality" to heal the “Soul” comes but only if one wishes.

Here comes the catch. The catch is that once you have come off the by-lanes to catch the highway, it depends upon you, which highway to take. If you want Jesus highway, get in the Church supermarket. If you want Islam, get in the Islamic supermarket and so on. The healing of body-mind complex does not or should not compel one or force upon one to take a particular highway. In that case, I would only say that the fault is in the finder, not in the highway if he lands into a wrong track.

Most important of all, after that stage of “Enlightenment”, one has no desire of a “Trademark”. This leads one to “His/Her” own mark in this “Trade”.

In some interesting explanation of the venerable Patanjali concept of Yogas in his typical eightfold paths or limbs in the following descriptions from an anonymous blog is reproduced hereunder, slightly edited:

What is Traditional Astanga Yoga?

In his classical yoga text, the Yoga Sutras, sage Patanjali has outlined the various stages of practice along the yogic path. So in a way, yoga can be seen as a progressive process, where one must follow certain steps in order to reach the ultimate goal strictly systematically.

Ok, perhaps the word ‘steps’ doesn’t completely convey the full idea either. But what Patanjali is trying to teach us is that in order to grow as human beings; to rise above the problems of our daily lives; to find real peace, harmony and understanding in life… and to ultimately transcend all of our worldly limitations, we must deal with many often overlooked and unknown “layers” of ourselves.

How Do We Do This?

Well, that process is the very science of yoga itself! In his Yoga Sutras, the definitive Ashtaanga yoga book, the great sage lays out the eight practical stages of yoga for health, harmony, wellbeing and ultimate self-realization. Patanjali’s eight limbs of yoga narrative involve:

1. Yama

The yamas can be thought of as the ethical restraints that are necessary for achieving harmony with other beings. In other words, the “Don’t-s”.

2. Niyama

The niyamas are the actions necessary for achieving balance within oneself. In other words, the “Do-s”.

3. Asana ( yoga pose )

These are the Ashtaanga yoga poses (or postures) so commonly made the focal point of many types of yoga today… It is this physical part of Yoga, the ‘Third Limb or Path’ that is the focal point of this intense debate.

4. Pranayama

Pranayama is the practice of breath control, a fundamental aspect of the Ashtaanga yoga system…

5. Pratyahara

Pratyahara is the stage of withdrawal of the attention into oneself. It is the state of re-sorption into the self of all the senses… i.e. withdrawal from all worldly negative traits. This prepares one from the “Outer side to the Inner side” of “Yoga” – i call it “Milieu Interior”, “The Real Ultimate Knowledge. A stage for metamorphosis.

{NB: OUTER and INNER Yoga
These first 5 limbs are referred to as the Bahiranga Yoga, or the ‘outer practices’ of yoga. (Bahir = Outer, Anga = Part)

The final 3 stages, known as Antaranga Yoga, (Antar = Inner) or ‘inner yoga’, are higher stages of the practice of yoga. These final 3 stages are also referred to as Samyama Yoga.}

6. Dharana

Dharana is the act of concentration of the mind. It can be said that it at this stage where ‘real yoga’ actually begins!

* Without concentration of the mind, there is no yoga (in its advanced stages)!

7. Dhyana

Dhyana is meditation, an unbroken stream of consciousness whereby very little sense of the ‘Self’ (body sense) remains…

8. Samadhi

This is the stage of ‘mystic absorption’, where knowledge of the ‘essential Self’ is attained. It is the state otherwise referred to as nirvana, jivana mukti, sartori …

This stage of “Consciousness” is referred by different streams in different style and their way of versions but the actual state of “Experience” achieved remains the same. Also referred to as “Self Consciousness or the Self Realisation or Jesus Consciousness or Krishna Consciousness” and can be similarly extended to other self suiting versions by anybody.

The Real Nature of Yoga

Yoga is much more than a system of physical exercises for improved health and wellbeing. Yoga is a magnificent “Science of Life” – one that can take us into the vastly uncharted territory of our inner selves… if we dare to go there.

This website is dedicated to giving you a glimpse at some of the many aspects of Ashtaanga yoga… to intrigue you… to inspire you… to motivate you to look deeper into this thing called yoga… to see what it is really all about and what it can truly bring to you.

More on: http://www.discover-yoga-online.com/ashtanga-yoga.html

It is my utmost sincere desire to attempt to clarify the ambiguity waged in this most useful practice and knowledge highly beneficial to the humanity. It can be used at the physical level as well as to proceed to attain the most advanced knowledge of the “Science of Self Realisation”.

Let us not deprive the society of this benevolent self serving scientific technique devolved for the service to the humanity from the ancient times, the exact chronology of which may never be understood due to natural obstacles.

It has, though nothing of a religious hallmark but it can not be denied that it was discovered in this ancient pristine tradition in this ancient land by the Sage Patanjali through his monumental monograph of “Yoga Sutra”. Anything else on this subject is only next to this.

I may also refer in passing that the “Noble Eightfold Path” stated in Buddhism has nothing to do with this “Yoga” tradition. At the same time, it must not be forgotten that Buddhism arose from this very land where Lord Buddha was born to a devout King in India who followed the Vedic tradition in a missionary zeal and was brought up till his adulthood there.

Buddhism has also bifurcated in two major sects and the sect preached by “Dalai Lama” is the sect called “Mahayana”, very close to what is referred to as “Hinduism”. The other branch is being evolved as more orthodox puritanical rigid cult.

Lastly the other words used by some other traditions e.g. Hatha Yoga or Raj Yoga are variants but the “Path” described by them all is abridged from the Patanjali method and named differently to maintain their own brand. But none can match the original sacred technique enumerated in “Yoga Sutra”.

Answering the stark question of “Yoga” being a “Science or Religion”, perhaps both; depending on our interpretation and how do we take it. It is something like taking “Water”. In whatever sense or language or its manner one take it, the basic nature of “Water” does not alter.

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of socio-political analytical science as a part of service to humanity.)

2010-03-03T07:53:00.000-08:00

Hello the offsprings of “Mother Nature”,

Have you known that a 'Mother' can be as 'cruel' as 'loving' too? If not, know it and that is “The Mother Nature” itself. This ‘Mother’ generates, nurtures and finally annihilates too.

All these ‘World Wars’ so far fought, are her cruel means of the last action, i.e. “Annihilation”. This World is silently being watched by the same “Mother Nature” for your “Delinquent” behaviour. She is now fed up from atrocities and outrage on “Her Modesty” by this ‘Delinquent’ – ‘Human or Who-Man’ child. S/He is going all haywire. She has decided on "Her Surgical Operations"e.g. Wars, Earthquakes, Tsunamis, Draught, Floods, Hate and etc. Are you seeing it all happening?

This finally brings me to my prophesy. The WW III, is now knocking the doors of this delinquent child. She has to create the situation for it. Martin Kramer at Harward is only a link to her cruel designs of annihilations. So far, you all know that the causes of wars, on this globe has been three: “Women, Wealth and Land”. But this will be a ‘Unique’ war fought for a ’cause’ which is supposed to “Unite”.

Can you guess? What could be this dichotomous reason which is supposed to ‘Unite’ in the first place, will be such an extreme cause to ‘Divide’ to a point of pushing them to a War?

Have you had your pick?

Well – Well, it is The “R—–E—–L—–l—–G—–I—–O—–N”. Yes, The Religion. I repeat, it will be the Religion. If Prof. Richard Dawkins happen to see my this view here, he may not believe it. Because normally, I am an exponent of “Religion”. But yes, I am prophesying it, not for its right reason, but for its wrong use and practices.

I give you an example. We buy a ‘Knife’ for cutting vegetables and so many other good uses to put it into. But the same can be, and is used for manslaughter and other criminal purposes too. Can you say that the ‘Knife’ is “Wrong”?

Unfortunately, the “Knife of Religion” has also been put into a “Wrong” practice of uses for “Man Slaughtering”. However, this discussion will not prevent the next “Holocaust”. It is too late.

The WW III will be fought on the “Coffin of The Religion” used and advanced for its contemporaneous wrong reasons and utility. The “Business of Religion” will die, but the “Spirit of Religion” will re-emerge as an “Eternal Rejuvenated Force”.

Eat, drink and be merry till then.
Dr. O. P. Sudrania

The King can do no wrong ( L. Rex non potest peccare )

2009-10-06T12:43:00.000-07:00

                             The BOSS
               His 21 Commandments

1. Boss is never late.  He is busy elsewhere
2. Boss is never angry. He is only administering
3. Boss never lies.   It is only a slip of tongue
4. Boss is never lazy.  He only relaxes
5. Boss is never wrong.  He is misunderstood
6. Boss never commits mistakes.  He is mitaken
7. Boss never advises.  He only orders
8. Boss never throws lavish dinners.  It is only a business meet
9. Boss never takes holidays.  He is on a study tour
10. Boss never romances.  They are his tour office secretaries
11. Boss does not request.  His word is a command
12. Boss does not admonish.  He only expresses tactfully
13. Boss is not meak.  He is just being respectfull
14. Boss does not advertise.  He just educates the masses
15. Boss does not sleep.  He is charging his battery
16. Boss does not eat.  He just tastes
17. Boss does not spend.  He only socialises
18. Boss does not talk.  He only speaks
19. Boss is listening quietly.  He is passing on a silent message
20. Boss is ignoring you.  He is pointing to your ignorance
21. Boss is not pulling leg.  He is just training

                             "OBEY        HIM"
    'Your Only Hope For Emancipation and Compensation'

              Now You Know The Boss

He is a pain in the neck, yet something we can not do without him. Just as well 'Grin, Bear and Enjoy Him'. As the saying goes,"Either fight or befriend". Take and make your choice to act.

                 "That is Life, love it"

The caption, 'The King can do no wrong ( L.- Rex non potest peccare ) is a medieval concept, considered as the idea of a sovereign or governmental immunity. In a general sense it means the king/Queen ( or Crown ) can never be claimed to have done something legally wrong. Now it is mostly obsolete in most of the civilised modern world, where constitutional law is practiced through elected legislative assemblies. Although, it is still practiced in certain archaic monarchies in some of the lesser known worlds, where the rule of law is effected by the sovereignty.

This is besides, nontheless in everyday practice, both at home and away, we all face some kind of a Boss (a rogue) whom we have to endure to get away from. That's what is life like. The rule of law is overtaken by rule of society and convention.

The Three Mothers

2009-09-28T06:18:00.000-07:00

« Hello world!A Mother – Define
Posted by osudrania on September 21, 2009

There are three mothers:
(1) The Mother gives birth to all of us
(2) The Mother Tongue – The Language we learn from parents
(3) The Mother Land – The Land where we are born

All three deserve our respect and adherence. Whereas we should all love our own mothers, never commit the mistake of pointing fingers at othres’ Mothers. Remember, when we point fingers at others, we point one at others and three at ourselves. It is not just philosophical but true in practice. That is why, it is said that do not engage in slander, disparage and libels against others.

Why Mother is important:
(1) The First Mother gives us birth and suffers the agony of bearing us in her womb till we are mature enough to deliver safely into this hostile world.
(2) The Second Mother confers on us our identity.
(3) Lastly, the Third Mother nurtures and sustains us for the rest of our life.

All three are equally important and deserves our respect. It is wisely said: PARENTS = PAY RENTS. We can do it by showing our respects and by loving and serving them reverentially for the rest of their and our lives. The obligation and debt is so heavy that it can not be reimbursed and indemnified by repayments, either in cash or kind for the rest of our worldly sojourn. This determines our moral and human values, which are so important for a peaceful coexistence in the society wherever we live.

I now leave you with this little thought provoking spiritual odyssey. Please do send me your valuable feedback and comments. God bless you.

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