Reminiscing Via Ancient Texts

Years ago, a friend of mine and I worked on ancient texts and somehow summarized some common philosophies involved in Yoga for the benefit of anyone who was interested (most texts still available via her website http://www.yogafound.com). That friend moved on to establish a foundation for practitioners in the Philippines and have since then evolved into one of the mainstays of the said practice. Anyhow, reminiscing by the pool area and sandboxkid intently focused on learning tidbits of the different spiritual paths, I could not help but come up with a condensed write-up on the Eight Limbs in Raja Pantanjali’s (http://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali) Yoga Sutras (See Footnote¹: in Sanskrit is derived from the verb siv-, meaning to sew (these words, including English to sew and Latinate suture, all derive from PIE *syū-). It literally means a rope or thread, and more metaphorically refers to an aphorism (or line, rule, formula), or a collection of such aphorisms in the form of a manual. In Hinduism the ‘sutras‘ form a school of Vedic study, related to and somewhat later than the Upanishads. They served and continue to act as grand treatises on various schools of Hindu Philosophy. They elaborate in succinct verse, sometimes esoteric, Hindu views of metaphysics, cosmogony, the human condition, moksha (liberation), and how to maintain a blissful, dharmic life, in a cosmic spin of karma, reincarnation and desire.

In Buddhism, the term “sutra” refers generally to canonical scriptures that are regarded as records of the oral teachings of Gautama Buddha. These teachings are assembled in the second part of the Tripitaka which is called Sutra Pitaka. There are also some Buddhist texts, such as the Platform Sutra, that are called sutras despite being attributed to much later authors.

The Pali form of the word sutra is sutta, and is used exclusively to refer to Buddhist scriptures, particularly those of the Pali Canon. [Wikipedia.org]).

Having said this, the post is more concerned on the style of Yoga known as Ashtanga Yoga (Ashtanga Vinyasa Yoga), as taught by Sri K. Pattabhi Jois of Mysore, India. Ashtanga means eight limbs and this particular style tries to access all of the traditional eight limbs of Yoga as expounded in the teachings of Raja Pantajali.

THE EIGHT LIMBS OF YOGA
(Quoted from: Master E.K., The Yoga of Patanjali Kulapathi Book Trust ISBN 81-85943-05-2 [http://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali#The_Eight_Limbs_of_Raja_Yoga])

[Begin Quote] As defined The eight “limbs” or steps are: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. A number of commentators break these eight steps into two categories. Yama, Niyama, Asana, Pranayama, and Pratyahara comprise the first category. The second category, called Samyama is comprised of Dharana, Dhyana and Samadhi. The division between the two categories exists because in latter three mentioned steps there is no cognizance whereas in the first five steps cognizance exists.

“Since there is no cognizance to these three stages (ed. Dharana, Dhyana, Samadhi), they are not bound by time or succession. The result is that they exist independently and also exist simultaneously. Any one, two or three can exist at the same time. When the three stages exist simultaneously then it is called (ed. Samyamah) the simultaneous existence.”

Taken from the commentary on Patanjali Sutra III.4 by Master E.K.

Patanjali divided his Yoga Sutras into 4 chapters or books (Sanskrit pada), containing in all 195 aphorisms, divided as follows:

Samadhi Pada (51 sutras)

Samadhi refers to a blissful state where the yogi is absorbed into the One. The author describes yoga and then the means to attaining samadhi. This chapter contains the most famous verses: “Atha yoga anusasanam” (”Yoga begins with discipline”) and “Yogas citta vritti nirodha” (”Yoga is control of citta vrittis” - i.e., thoughts and feelings).

Sadhana Pada (55 sutras)

Sadhana is the Sanskrit word for “practice”. Here the author outlines two forms of Yoga: kriya yoga (action yoga) and ashtanga yoga (eightfold yoga). Kriya yoga, sometimes called karma yoga, is reflected in the philosophy of the Bhagavad Gita, Chapter 3, where Arjuna is encouraged to act without attachment to the results of action. It is the yoga of selfless action or as some have observed, of service. Ashtanga yoga consists of the following levels:

Yama = abstentions (These are 5 in number)

ahimsa = abstention from violence = non-violence to all beings

satya = abstention from lying = truth

asteya = abstention from theft

brahma charya = abstention from sexual activity = continence

aparigraha = abstention from possessions

Niyama = observances

These also are 5 in number:

Saucha = purity

Santosha = contentment

Tapas = austerities

Svadhyaya = study

Ishvarapranidhana = surrender to God

Asana - Postures of the body.This is also a title applied as; One made gracious by God as in Asana Bodhitharta

Pranayama - Control of prana or vital breath

Pratyahara - Abstraction; “is that by which the senses do not come into contact with their objects and, as it were, follow the nature of the mind.” - Vyasa

Dharana - Fixing the attention on a single object; concentration

Dhyana - Meditation

Samadhi - Super-conscious state or trance

Vibhuti Pada (55 sutras)

Vibhuti is the Sanskrit word for “power” or “manifestation”. This book describes the “higher” states of awareness and the techniques of yoga to attain them.

Kaivalya Pada (34 sutras)

Kaivalya literally means “isolation”, but like most Sanskrit words, used technically, this translation is misleading. In this sense it means emancipation, liberation, used interchangeably with moksha (liberation), which is the goal of Yoga.[End Quote]

Now focusing on the practice (Sadhana) of Yoga we have the following:

• YAMA – ethics

• NIYAMA - religious observances

• ASANA - physical exercises, postures, bandhas or locks, and mudras or gestures to gain mastery over life energies, and the body.

• PRANAYAMA - breathing exercises to gain control of the vital breath.

• PRATYAHARA - withdrawal of senses from objects; stilling the modification and fluctuations of the mind.

• DHARANA - progression in concentration, mental control.

• DHAYANA - meditation, working with various nerve centers, steadying the mind.

• SAMADHI - continued practice at achieving and maintaining superconsciousness.

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YAMAS AND NIYAMAS:

The application of the Yamas and Niyamas are multidimensional. Our behavior affects our internal environment: the mind, and the body, while our behavior affects our external environment: people, society, and the physical world. Here are the principles and a few examples of the broad spectrum of their application:

• Ahimsa - non violence:

  • applies to self - not taking drugs

  • not wishing ill or getting angry

  • applies to environment - not creating garbage.

• Satya - truth - peacefulness in thought and action:

  • avoiding hurtful speech- abuse, obscenity, falsehood, ridiculing the sacred

  • applies to others- not causing disturbance.

• Asteya – non-covetousness:

  • avoiding misuse, greed, misappropriation in thought and deed

  • avoiding breaches of trust, mismanagement

  • austerity in needs, freedom from craving

• Brahmacharya - self restraint, celibacy, non-attachment to social association, saving and directing personal energy.

• Aparagriha - non-hoarding / collecting of unnecessary things, not accepting things without working for them.

  • applies to self- keeping mind free from unnecessary thoughts

• Saucha - purity of the self, the intellect, the emotions, the body, the diet, the environment, towards a state of self-study (svadhyaya), benevolence (saumanasya), lucidity (ekagrata) and mastery of the senses (indriya- jaya).

• Sentosa - cultivation of contentment. Equilibrium towards concentration.

• Tapas - goal oriented self-discipline and austerity: Applies to body and mind. Illumination of life by higher aims.

• Svadhyaya - self-education. Responsibility of self- betterment through study, particularly one’s heritage and religion.

• Isvara Pranidhana - Mind to the Divine. God centered goal orientation towards illumination (tejas) of purpose.

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ASANAS:

[From Wikipedia.org:

Asana is Sanskrit for “seat”. It is no accident that this word be chosen to describe the “posture” of Yoga. The idea of the “seat” in this context refers not only to the physical position of the body, but to the position of the spirit in relation to Divinity. This idea is often referred to as the “One Seat”, by Yogis and Buddhists alike.

Modern usage of the word asana in reference to the practice of Yoga generally intends the lesser definition; a physical posture or pose. Patanjali, in the Yoga Sutra describes asana as sitting meditation, where meditation is the path to a realization of the Self. Looking at these two ideas in contrast, we see the idea of asana as both simple posture and a path to the unity of spirit.]

Asanas are an integral part of Yoga. They are physical postures with a distinct form and shape that involve the application of exact stretches, counter stretches and resistances. There are cycles of postures that give a variety of different effects on the body: energizing, stimulating and calming. Asanas are connected by Vinyasa which is a form linking movements that help maintain a high body heat. This constant controlled movement creates a heightened energy level, toning the body into a high level of fitness, and producing remarkable strength with regular practice.

Asanas have a profound effect on the body. The body is oxygenated, decongested, and rested. Circulation, respiration, heart performance, and muscle tone can be improved. Specific areas on the body can be worked on like the joints, liver, kidneys, or the heart.

Practice brings benefits: good balance, agility, and stamina. Many ailments and chronic disorders can be improved with regular Asana practice. Regular Asana practice is a training regimen that creates a vigorous body, well functioning organs, and an alert mind.

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PRANAYAMA:

[From: “The Philosophy, Psychology, and Practice of Yoga”; Sri Swami Chidananda (1984):

“Pranayama is a way of expanding the Sukshma Prana within to which you have no direct access. Prana is a subtle invisible force. It is the life-force that pervades the body. It is the factor that connects the body and the mind, because it is connected on one side with the body and on the other side with the mind. It is the connecting link between the body and the mind. The body and the mind have no direct connection. They are connected through Prana only and this Prana is different from the breathing you have in your physical body. Prana is not Svasa. The respiratory breath that moves within your nostrils is not Prana. It is called Svasa Vayu. Svasa-Prasvasa, inhalation and exhalation, is of air. But then, why is the regulation of the inner breath and the outer breath of the nostrils given the name of Pranayama, when they do not constitute Prana, when they constitute only Svasa Vayu? The process of regulation of breath is given the name Pranayama, because this is the way to ultimately gain control over the subtle life-force that is present within as Prana.”]

Pranayama or the observance or control of prana through the breath, is meant to clear and strengthen the nadis and chakras. The object is to bring the physical body under the conscious control of the mind.

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PRATYAHARA:

[From Wikipedia.org:

Pratyahara is the fifth among the Eight steps of Patanjali’s Ashtanga Yoga. In it, the consciousness, or more specifically, the neural currents, are internalized, so that sensations from the Indriyas, or the five senses of taste, touch, sight, hearing and smell don’t reach their respective centres in the brain, so that the Saadhaka, or disciple, is free to meditate without distractions. The electrical currents in the nerves of even the involuntary muscles are turned off by advanced practitioners through superior willpower and breath-control, or Pranayama. Apart from Pranayama, one device to aid Pratyahara is to concentrate on the point between the eyebrows, or the third-eye, the Agya or Ajna Chakra.]

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DHARANA:

[From Wikipedia.org:

Dharana is the sixth of the eight steps of Patanjali’s Ashtanga Yoga.

Dharana can be translated as “holding steady”, and it is the initial step of deep meditation, where the object being meditated upon is held in the mind without consciousness wavering from it. The difference between Dharana, Dhyana, and Samadhi is that in the former, the object of meditation, the meditator, and the act of meditation itself remain separate. That is, the meditator is conscious that he or she is meditating (that is, is conscious of the act of meditation) on an object, and of his or her own self, which is concentrating on the object. In the subsequent stage, as the meditator becomes more advanced, consciousness of the act of meditation disappears, and only the consciousness of being/existing and the object of concentration exist (in the mind).

In the final stage of Samadhi, the self also dissolves, and the meditator becomes one with the object. Generally, the object of concentration is God, or the Self, which is seen as God itself, though a minority of Yogis perform atheistic meditation on Self alone.]

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DHYANA:

[From Wikipedia.org:

Dhyāna in Hinduism

According to the Hindu Yoga Sutra dhyana is one of the eight methods of Yoga, (the other seven methods are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, and Samadhi).

In the Ashtanga Yoga of Patanjali, the stage of meditation preceding dhyāna is called dharana. In Dhyana, the meditator is not conscious of the act of meditation (i.e. is not aware that s/he is meditating) but is only aware that s/he exists (consciousness of being), and aware of the object of meditation. Dhyana is distinct from Dharana in that the meditator becomes one with the object of meditation and is able to maintain this oneness for 144 inhalations and expirations.

The Dhyana Yoga system is specifically described by Sri Krishna in chapter 6 of the famous Bhagavad Gita, wherein He explains the many different Yoga systems to His friend and disciple, Arjuna.]

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SAMADHI:

[From Wikipedia.org:

The Hindu tradition

Samadhi (pronounced some-ah-dhi /or “same-ad-dhee”/) is Sanskrit term for the practice which produces complete meditation (among “normal” one). According to Vyasa, “yoga is samadhi” deciphered as complete control (samadhana) over the functions of consciousness (better is it so Higher control, that it it Release…). The exact meaning and usage of the term varies among the Indian religious traditions (such as Hinduism and Buddhism) but its meaning is from ’sam’, with (into), together + ‘a’ towards + ‘dha’ to bring (to get, to hold). The result is various degrees of veridical coalescent acquisition of truth (samapatti).

Samadhi is the state of being aware of one’s Existence without thinking, in a state of undifferentiated “Beingness”. Three intensities( depths) of Samadhi Are usually understood 1. Laja Samadhi, 2. Savi(SAN)kalpa Samadhi, and 3. Nir-vikalpa Samadhi. (or Sahaja Samadhi)

Laja Samadhi is latent (”laja”), potential level of samadhi. It begins in deep meditation or Trance - even with movement such as dancing, etc. It is state of joy, deep and general well feeling (Wellness:), peaceful meditative state (also with income from source known as alpha level of brain´s work frequency)…

Savikalpa Samadhi refers to the initial (beginning) state of full valued Samadhi. The mind is still present with work(ing), which is reason for word KALPA (sanKALPA) - which means imagination (sankalpa means wish, which is defined in this example as imagination with will to get it). VIKALPA means “against imagination”, because this level of samadhi goes to quiet and open mind by overcoming work of mind - as imaginations are (more than) result of that work). So that level of Sankalpa leeds to the Truth among any binds of mind (which are mostly imaginations). SA means “with” by that way. So SAvikalpa SAMADHI means “Samadhi (upper meditation) with (tendency to) against or better AMONG imaginations…

Nirvikalpa Samadhi is the end result. There is no more KALPAs (imaginations, wishes or other products from work of the mind, because the mind is finally under control and in this case is quiet…).

In Savikalpa Samadhi we get the taste of Bliss and Beingness but are still attached fast to our erroneous identification with the body as well as to our numerous worldly attractions. There is the Truth to touch it, among all illusions, false meanings and opinions - among all imaginations…

Entering Samadhi in the beginning takes effort. Holding on to a state of Samadhi takes even more effort. The beginning stages of Samadhi are only temporary. But that “effort” does not mean that mind has to work more (as in concentration or so), but it means work to control the mind, to release self I. Note, that normal levels of meditation (mostly the lower levels) can be hold near “automaticaly”, as “being in the state of meditation” rather than “doing meditation”. But that ability giving many positive results (including materially practical) is quit hard to obtain. It is recommended to find some (spiritual) Master, teach about “alpha level” (and higer levels of frequency of brain´s work) and so on…

Upon entering Nirvikalpa Samadhi the differences we saw before have faded and only one and the same Substance is seen with which we then gladly identify. In this condition nothing but pure Awareness remains and nothing is missing to take away from Wholeness and Perfection.

Samadhi is the only stable unchanging Reality. All else is ever changing and does not bring everlasting peace or happiness.

Staying in Nirvikalpa Samadhi is effortless but even from this condition one must eventually return to ego-consciousness. Otherwise, this highest level of Samadhi leads to NIRVANA, what means total Unity with logical end of individual form (end of personal soul and also death or dematerialization of the body). However, it is entirely possible to stay in Nirvikalpa Samadhi and yet be fully functional in this world. This condition is known as Sahaja Nirvikalpa Samadhi. Note that SAHAJA means “spontaneous”. Although, only true Enlighted (spiritual Masters and so on) can be so Spontaneously Free…

Nirvikalpa Samadhi is achieved through the advanced and prolonged practice of Kriya Yoga or other forms of Yoga (or even nonYoga spiritual teaching - see christians “Holy spirit”) and is the state of oneness with the Atman - the true Soul (as entirely consciousness part of the God).

In Nirvikalpa Samadhi, all attachment to the material world and all karma is dissolved. All awareness is withdrawn step by step from the physical, astral and causal bodies until self-realization or oneness with the soul is achieved. During this process, breathing ceases, the heart stops beating. Aware and fully conscious oneness with soul is then achieved in a most loving way and all cells of physical body are flooded with the Ocean of Divine Love and Divine Bliss for any period of duration - hours, days, weeks until the individual shifts his awareness from the soul back to the physical body. For being full functional in this word, he awareness stay in Connection with the Divine, but stay (back) in the body, which is than normally functional. But some “strange” conditions will be there - better health (near invulnerable), better feelings (even for other person who touches the body with soul atached to the Divine) and “miracles” only by presence, speech (wishes!) and gestures )doings) of the Divine person (also called the Enlighted).

Nirvikalpa Samadhi is a preparatory step to Maha Samadhi and serves as extreme uplifting of all body vibration (see above) and leads to complete healing of karmic wounds to the open doors to God and divine love for further progress on your way to God.

Samadhi is the main subject of the first part of Yoga Sutras called Samadhi-pada.

Maha Samadhi (literally great samadhi) is the Hindi word for a realized yogi’s conscious departure from the physical body at death. Which is also known as Nirvana (see above).

Maha Samadhi is the final conscious abandoning of the physical body. Every infinitesimal piece of attachment or karma is completely surrendered unto God and dissolved into the Divine Ocean of Love. The individual transcends to worlds beyond karma and returns to God to merge into God. = Nirvana

“In the Bhagavad Gita Krishna speaks about Samadhi and about principal stages of Nirvana: Nirvana in Brahman (the Holy Spirit) and Nirvana in Ishvara (the Creator).

But in India the term “Nirvana” became widely used by Buddhists at some point in time and later on this term along with Buddhism, was “forced out” from India by Hindus. Instead of using the term “Nirvana” Hindu schools started to expand the meaning of the term “Samadhi” by adding to it various prefixes. Various schools used these composite words and because of this the term “Samadhi” got “diffused” and lost its unambiguity. This is why it makes sense to get back to accurate terminology that God introduced into spiritual culture through Krishna.”

Samadhi in Bhakti The Vaishnava Bhakti Schools of Yoga define Samadhi as ‘complete absorption in the object of one’s love (Krishna)’. Rather than thinking of ‘nothing’, true samadhi is said to be achieved only when one has pure, unmotivated love of God. Thus even while performing daily activities a practitioner can strive for full samadhi within their heart. The Yogui is in MahaSamadhi before the dead and after the separation of the material body, he returns to a perfect state of trascendental bliss and eternal personal love with god… Which is in true “only” Nirvikalpa Samadhi, because the individual personality still exists (even so purified, that has ethereal relationship with God as with a being at the same level…

Samadhi is also the Hindi word for a structure commemorating the dead (akin to a tomb, but without remains).]

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Going through this, at least the reminiscing brought about a resurgence of being able to look forward into a renewed sense of practice and life. The spiritual journey is often a very lonely path. It entails a lot of study, daringness, constant practice and of course the silence that magnifies the Soul/Spirit’s growth. Every time I see a new student pick the pieces up, be taken and inspired into accessing more of the many spiritual practice available to us, I cannot help but feel the joy that once has taken hold of me. A joy of something about to start, a beginner’s glimpse to a journey that will slowly reveal the true (hidden?) Self.

Note 1Most definitions are taken from Wikipedia.org (http://www.wikipedia.org), a multi-lingual Web-based free-content encyclopedia. It is written collaboratively by volunteers, allowing articles to be changed by anyone with an Internet connection. Most other definitions are taken from http://www.yogafound.com’s About Yoga page.