YOGA AS A SPIRITUAL PATH by P G Kutty Nair
Ashtanga Yoga or Raja Yoga is one of the six spiritual philisophies under the Vedic authority.
The mention of the word Yoga invokes in us the imagery of someone assuming a body posture, sometimes a very complex one. It is commonly understood as a form of physical exercise for good health and of curative value for certain ailments. These particular aspects have made it very popular even abroad. In India, however, even the practice of Yoga is held by some as a Hindu religious practice and, therefore, antithetical to the tenets of their faith. However, let us keep the controversies aside and take a look at it as a complete scheme of spiritual 'sadhana' (devoted practice).
The word Yoga comes from the root, 'yuj' -- to unite. Yoga aims to integrate the Body, Breath, Mind and Spirit. Hence it is called 'Yoga'. The health benefits, though intended, are secondary.
Ashtanga Yoga is based on Sage Patanjali's Yoga Sutras which are 196 in number. But they delineate an elaborate scheme for bodily and mental health, essential for spiritual attainment. In this process Prana (vital breath) is used as an enabling agent. As the name suggests, Ashtanga Yoga, has an eight-part structure. These eight steps are:
1. Yama (self-control) 2. Niyama (observance) 3. Aasana (body postures) 4. Pranayama (regulation of breath) 5. Pratyaahaara (control over sense urges) 6. Dhaarana (single-pointed concentration) 7 Dhyana (meditation), and 8. Samadhi (state of equipoise).
We will consider each of these parts (or steps) in some essential detail.
1. YAMA
Yama is an effort to achieve self-control by strictly observing certain essential disciplines. They are five in number, namely:
AHIMSA -- It is defined as (a person) desisting at all times from causing injury or discomfort, by thought, word or deed, to any being. ("कर्मणा मनसा वाचा सर्व भूतेषु सर्वदा । अक्लेशजननं प्रोक्तमहिंसात्वेन योगिभी"). In Hinduism observance of all disciplines have these three dimensions - karmana (by deed), manasa (by thought) vaaca (by word).
SATYAM -- Being truthful. [Truth, in Hinduism, has a different connotation in the context of worldly (or practical) life. A person is considered to be speaking truth, when he speaks what he truly believes to be the truth. But he is dishonest if he speaks out anything other than he knows to be the truth. However, interestingly, our scriptural injunctions make a further concession in the case of mundane life. It says, सत्यं भूतहितं प्रोक्त्म्". That which is said for the benefit of a living being is truth. (It implies 'even if it is not truth). The same is retold in Devi Bhagavatam. "सत्यं न सत्यं खलु यत्र हिंसा" (truth is not truth if it causes injury). I have often marvelled at these worldly-wise pronouncements. So, that is the kind of truthfulness we speak of here. Let me stress here that the sages were not justifying falsity. It is just a matter of greater priority given to the realities of life over dogma.
ASTEYAM -- Non-stealing. That sounds easy for anyone to observe; but not when we know its full depth. "Not coveting another's wealth, by thought, word or deed", is Non-stealing.
BRAHMACARYAM -- It is usually understood to be sexual abstinence, which is a shallow interpretation. Abstaining from all that which may become an obstacle to this 'sadhana' (anything that distracts and affects the determination to pursue this path) can be considered as Brahmacarya.(the word itself means 'pursuing the path to Brahman').
APARIGRAHAM -- Rejection. It is 'the rejection of all things (pleasurable objects) other than things which are essential to maintain the body'. This is to keep the cravings in check and eliminate them gradually.
The second step (part, limb) of the Ashtanga Yoga is NIYAMA (Observance of personal disciplines).
As in the case of Yama, Niyama, too, has five parts as detailed below:
SOUCA (शौच) -- Cleanliness, or Purity. Purity of Body, Mind and Word. The definition, however, stresses the purity of mind when it says, "cittamalAnAm-AkshAlanam soucam" (चित्तमलानामाक्षालनं शौचम्") --The cleansing of the impurities of mind is 'soucam'. These impurities are of six kinds.(The Mudgala-upanishad uses the term "shadvargaH" --six categories-- to refer to them.)
They are: 'kAma' (desire), 'krOdha' (anger), 'lObha' (greed), 'mOha' (delusion - a state of confused perception, or misperception), 'mada' (vanity) and 'mAtsarya' (rivalry). The mind is to be cleansed of these pollutants.
(This, perhaps, is the toughest part of the 'sAdhana'. ).
SANTOSHA (सन्तेषः) -- Contentment. The Gita says, "santushta satatam yogi". A Yogi is always happy. He doesn't need any material possessions to make him contented once he has overcome his desire. In what does a Yogi find enjoyment, then? Again, Gita gives us the answer:
"After having discarded all cravings of the mind, one who finds happiness in himself by his Self is called 'self-possessed'." -- Gita II/55.
("प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।")
That is the kind of happiness the Yogi feels and which reflects in his comportment.
TAPAH (तपः) -- Diligence. (A common translation is "Austerity".)
The word Tapah or Tapas denotes a persistent, strenuous effort which disregards personal discomforts and inconvenience in achieving one's goal. Such an attitude is absolutely required to go through the rigours of this process of taming oneself!
SVADHYAYAH (स्वाध्यायः) -- Repeated study of the Vedas and Shastras to become well-versed in the scriptural pronouncements and prescriptions. They are to be the guiding light for the 'sadhaka'.
ISWARA PRANIDHANA (ईश्वरः प्रणिधानं) -- Faith in God with an attitude of total surrender. This gives the 'sAdhaka' the inspiration to continue with his persistent effort to overcome all hurdles he may face from the 'act of God' ("adhi daivIkam), from Nature (adhi bhautIkam), and from self (adhi Atmam). These are known as the "tApatrayA" -- the three sources that can cause interruptions in the everyday efforts.
However, a 'sAdhaka' (practitioner) doesn't leave them behind. He/She carries them as their 'samsakAra' (the essence of character) till they have reached their goal of merging their Individual Self (jIvAtmA) with the Supreme Self (paramAtmA). And that is the culmination of Yoga.
Let us now take up the third step of Yoga called Asana.
III. ASANA
That which gives the body stability (स्थिरता) and comfort (सुख) is called 'Asana'. This is the first step towards conditioning the body. This conditioning is necessary for achieving balance and stability of the body as well as its wellness.
'Stability' has a very important role in spiritual practice. In Yoga the body and mind are conditioned to remain steady and stable. The breath (prANa) is conditioned to perform with ordered regularity. This is how the integration of Body, Breath and Mind is achieved.
There are a number of AsanAs. In fact hundreds of them. In the spiritual practice of Yoga, however, only those which are conducive and comfortable for sitting for long hours in meditation and for the practice of 'prANAyAma' are used -- like Padmasana, Vajrasana, Sukhasana etc.--In the initial stages, however, a person may practice several other Asanas as part of conditioning and toning up the body for balance, stability and strength.
After practising this stage, one enters the fourth step -- prANAyAma.
IV. PRANAYAMA (प्राणायामः ) -- Regulation of breath.
'Prana' is the manifestation of life, and it is the sustainer of the living body. All movements are withing the control of Prana, and the Pranic energy is the basis of our vitality and strength.
The Upanishads narrate a story to illustrate the overwhelming importance of Prana for the physical body to exist. A dispute arose between the sense organs (ears, skin, eyes, tongue and nose) as to who is superior in a body. They approached Brahman to settle the dispute. Brahman said, "The one without whom the body cannot exist is superior; therefore, prove your superiority". The eyes left the body, but the body still lived though blind. The same was the case with others, and the body only felt the absence of a particular faculty. Then Prana entered the scene and declared, 'here, I am leaving'. Within moments all the senses became dysfunctional and the body was on the verge of death. So they all requested in unison for Prana to come back, and they accepted his superiority.
That tells us how vital Prana is as an agent of Life.
Prana is a bridge between the inner body and the outer body. It has control over both, which is why it is vital to Mind-Body Integration. Prana is vital breath. Yet another peculiarity we can see about breath is that it is both 'involuntary' and 'voluntary' function. We are well aware of our voluntary functions, but we know nothing about what is happening in our internal organs and, therefore, we cannot have any control over their functions. Therefore, Prana, being amenable to voluntary control, can be a medium through which our internal functions can be accessed and regulated.
The inner body is a beehive of activity. The outer body exists because of the well co-ordinated flurry of activities that take place in the vital organs such as brain, heart, lungs, organs of digestion, assimilation and excretion, glandular functions and last, but not the least, the mind itself.
The Mind, in fact, is the Controller; and Prana (vital breath) is the Enabler.
Prana is divided into five distinct personalities based on the bodily functions they help to perform.
1. Prana Vayu (प्राण वायुः ): This particular Prana is said to control the higher thoughts, positive emotions, spirituality, function of the heart, etc. It is the chief Prana, and is the in-breath. (Some consider out-breath as Prana Vayu, but I go by the opinion of Swami Chinmayananda, whom I consider my spiritual guru through his books). It is said to reside in the Heart.
2. Apana Vayu (अपान वायुः ). This is out-breath. (see note above). It helps primarily the 'ejection' and 'excretion' process. It manifests as the force we exert while lifting or pushing a heavy object. It is said to reside in the Anus.
3. Samana Vayu (समान वायुः ) It helps in the digestive process and is said to reside in the naval region.
4. Udana Vayu (उदान वायुः ). Udana helps glandular functions, sound (vAk). It is associated with the upward movement (as Apana is associated with downward movement). Therefore it is said to assist a Yogi to push his bio-energy upwards into higher realms in the body (which will be explained later). It resides in the Throat.
5. Vyana Vayu (व्यान वायुः ). Vyana moves throughout the body aiding in the process of blood circulation and cellular supply of nutrients.
[ Here's a sUtra vAkya, which will help you remember the names of the Vayus and their positions in the body:
ह्रुदिः प्राणो गुदेSपानः सामानो नाभिदेशगः
उदानो कण्ठदेशे स्याद् व्यानः सर्वशारीरगः ]
What is evident here is that the 5 Pranas are associated with certain locations and corresponding functions in the body. They are not just going in and coming out like through a hollow pipe! I have come across such silly statements mocking at the Yoga teachers, like: "They teach us to breathe!", implying that breathing comes to us naturally. Those semi-literates do not deserve any mention, but I alluded to them only to show how little people know about matters which are products of the highest wisdom!
The locations which are high energy centres of the body are called the Seven Lands (सप्तभूमि) of Yoga. They are known as "Chakras".(A Chakra is a Plexus).
Chakras -- There are seven Chakras located along the spine, starting from the top of the cranium to below the last bone in the spinal column. Their names and locations are given below (in the ascending order):
1. mUlAdhAra Chakra (मूलाधार चक्र:), or the Root Chakra - Located in the area between the genitals and the anus ('guda' -- you will recall that is the residential address also of 'apAna vAyu). It is said to be the seat of Kundalini (the Primal Energy visualised as a coiled snake), in Kundalini Yoga. (The Yogi, through constant practice of breath control and meditation, strives to lift the energy upward to the top of his head --where the Sahasrara is situated-- in order to unite it with Brahman or Pure Consciousness which is none other than 'God' in Hindu Philosophy.
[Interestingly enough, in her book Power Pranayama, Dr Renu Mahtani M.D. calls a Chakra as a junction of Consciousness and Physiology. More importantly, she says that a person's consciousness tend to reside at a particular Chakra, whereby the person displays the characteristic attributes associated with the Chakra. Which suggests that a Chakra has an influence even in a person's depth psychology. As the person moves up in his mental scale, his consciousness selects a correspondingly higher Chakra.]
2. svAdhishThana (स्वाधिष्ठान) Chakra, or the Sacral Chakra. This is located at the base of the tail bone (coccyx), about two inches above the Muladhara. .Dr Renu Mahtani (RM) associates it with basic instincts, sexuality, creativity.and reproductive function. An individual's consciousness established in this Chakra is obsessed with thoughts related to sexual activity. It is very difficult for a person, ordinarily, to overcome this Chakra, in his effort to move his consciousness to the higher levels.
3. manipUra (मणिपूर) Chakra, or the Solar Plexus Chakra, located at the naval region. According to Dr RM it is associated with (unrefined) emotions (we are familiar with feeling the effect of emotional disturbances in our gut first, aren't we?), vitality, dynamism, ego and intellect. At the physical level, it is concerned with digestion, assimilation and conversion of nutrients to energy. (Remember, it is the seat of Samaana Vayu.).
[ "These three levels of consciousness prevail throughout the animal kingdom. Much of society's ills are a result of an imbalance in these chakras. The biggest step in human development is an ascent from this level of consciousness to a higher level via the other four chakras." --Dr Renu Mahtani.]4. anAhata (अनाहत) Chakra:
Also called the Heart Chakra, it is located in the heart region. You will remember that is the location of Prana Vayu, as well. ("It is related to higher emotion, compassion, love, equilibrium and well-being." --Dr RM). It is in communication with the Thymus gland, which controls the immunity mechanism. Dr RM says that a person whose consciousness is established at this level has a higher level of awareness and is less selfish, and sympathetic to the feelings of others. (Large-heartedness is a term we use in our everyday language. The symbol of 'love' is heart-shaped. And we use expressions like "I love you with all my heart", "My heart-felt condolences" etc.).
It is interesting to note that in psychology the general term 'Mind' is functionally divided into two parts -- Mind (the Emotional mind) and Intellect (the Rational mind).
In Sanskrit these are called "manas" and "buddhi".
The Emotional mind is associated with the Heart, and the Rational mind with the Head. (We are familiar with the expression, "Feel with your heart and think with your head").
The Kathopanishad says, "buddhi" is higher than the "manas" ("मनसस्तु परा बुद्धिः "). The same is re-asserted in Gita -- III/42.
"manas" is incapable of distinguishing between good and evil, and it will admit all kinds of thoughts without screening them. It is an open ground without fencing. It triggers impulsive actions, where reason and judgment are not applied, and are led purely by emotions.
"buddhi", on the other hand, transforms the impulse into prudence, called "vivekam" in Sanskrit. Our urges for action need to be sifted through the intellect in order to avoid untoward results. This is why Buddhi is higher on the mental scale. (I am much tempted to quote here Daniel Goleman, author of Emotional Intelligence, from his description of the 3-fold structure (triune) of the human brain. But I would rather not, for fear of verbosity and overlength. Those who have access to the book would do well to read it).
5. visuddha (विशुद्ध) Chakra, or the Throat Chakra. It is located at the throat, which is the seat of Udana Vayu, as well. Some also call it 'visuddhi' chakra. It corresponds with the Thyroid gland and is associated with physical as well as mental growth and maturity, resulting in higher discrimination and wisdom. It is known to purify the evil thoughts that surface without one's 'consent', which means conscious awareness. (In psychology, this process is known as 'sublimation'). What it suggests is that a person who has his self-awareness established at this level has a higher standard of ethics and morality. He is not easily prone to 'fall' (from grace, morality etc.). That reminds us of the name "acyuta' (अच्युत), which has the same meaning, and not surprisingly, the lord of this Chakra is Krishna. This Chakra is associated with self-expression (speech or Vak -- वाक्) and creativity.
When we use the term 'vak', it covers the entire gamut of skills in language, music, communication, knowledge, self-expression etc.
In Vedanta, 'shabda' (शब्द) or Vak is the first of the 5 vishayas (objects -- more specifically, the 5 primary objects through which the visible universe is manifest to us, and which are the 'food' --something that is experienced-- for our 5 sense organs (viz. Ears, Skin, Eyes, Tongue and Nose).
There is an interesting point to note here. Sound (शब्द) is the attribute of the first of the five great elements (AkAsa, vAyu, agni, ApaH, prithvi -- Ether or Space, Air, Fire, Water and Earth, respectively which is the order of evolution as described in Taittiriya Upanishad). The Visuddha Chakra is associated, naturally, with Aakasa in its relationship to the Panchabhootas. The 2nd element Vayu is evolved from Aakasa, thereby establishing a close connection between 'chakra' and vayu or 'prana'.
Saint Thyagaraja, in one of his compositions, describes the progress of the origin to manifestation of sound as "nAbhi-hrid-kanTha-rasana & nAsA" (navel-heart-throat-tongue & nose).
(See how far and wide and deep these concepts run in the Hindu way of life!)
6. AjnA (आज्ञा) Chakra, or the Command Chakra. Also called the Third Eye (The Inner Eye). It is located in the area between the two eyebrows joining the top of the nose bridge.
This Chakra is associated with intuition, insight, clairvoyance and extraordinary psychic powers and experiences. Bringing up consciousness to linger in this chakra is said to produce "siddhis" (or mystical powers).
However, a true Yogi is concerned with Self-realization, rather than superhuman powers. When he has lifted his awareness and established it in this Chakra, he is in a supramental world. In that state he can free himself from the physical awareness. The importance of this point in the body for meditation is emphasised in the Gita in Verse VI/13. ("Holding the body, head and neck straight, still and firm; looking at the tip of nose, without paying any attention to the surroundings,,,").
Concentrating one's gaze at the tip of the nose, naturally activates the AjnA chakra.
The AjnA chakra is associated with Higher Knowledge, or knowledge that relates to Spirituality. Conversely, pursuit of corporeal matters is considered Lower Knowledge. ('parA vidya and aparA vidya).
A Yogi who is established in this Chakra is closer to the culmination of his Yogic Sadhana.
7. sahasrAra (सहस्रार) Chakra, or the Crown Chakra.
The 'sahasrAra' is visualised as a thousand-petalled lotus.(A poetic description, perhaps, of the many creases of the brain). It is located at the crown of the head. A 'crown' signifies also the acme of glory. That is the highest. Nothing beyond. And that, perhaps, says everything about this Chakra.
A Yogi who merges his Kundalini Energy or the life force (jIvAtma), in the Pure Consciousness of this Chakra, (the Nirguna Brahman) becomes a "jIvanmukta', one who has transcended the ego sense even while living. He has achieved Self-realization by becoming one with Universal Consciousness. He is in a state of permanent, unwavering bliss (sat-chit-aananda).
We will deal with the 5th Step of the 8-part Yoga now.
V. PRATYAHARA (प्रत्याहारः )
'pratyAhAra', literally means 'not eating'. In the context of spiritual practice, 'enjoying' ('bhoga' -- भोग ) is synonymous with 'eating'. Even 'enjoying' is a word normally used to indicate the pleasure of experiencing something, but here it simply signifies letting the sense organs linger on an object, whether it is out of like or dislike.
In Hindu philosophy, our sense organs are said to seek out their sense objects; i.e. the sense organs are the 'first party' (or the Subject) in the process of experiencing. They reach out to the sense objects, not the other way round. The sense organs, not their respective sense objects, are responsible for creating an experience and a corresponding reaction in us.. This is contrary to the outlook in our everyday life where we blame the object for distracting us. 'pratyAhAra' means withdrawing the sense organs from their respective sense objects, or controlling their urges with conscious effort. Another term for this is "indriyanigraha".
It is the aim of a Yogic practitioner to reduce his thoughts and activities to a minimum in order to achieve mental concentration. The mental energy is normally diffused because of various distractions. When concentrated it has unimaginably great potential. For example, if you keep a wad of cotton exposed to sunlight, it will only heat up; that, too, very slowly. But if you hold a magnifying lens over it, sending over it a concentrated beam of the same sunlight, it will burn in a few seconds. Similarly, a focussed mind is many times more powerful than in its diffused state. And to stay focussed,. distractions have to be avoided.
However, there is more to 'avoiding' distractions.
Some distractions are beyond your control. If you are staying near an airport, for example, you can't avoid hearing the noise of the aircraft taking off or landing. However, the 'ears' can't hear unless the mind associates itself with it. (Or else, a dead body should be able to hear, see, feel, taste and smell!). But, at the same time, the mind normally cannot but recognize a sensory input. So, in this case, it is important to train the mind to "accept" passively all that is happening in the surroundings. Our Art of Living teacher told us: "The more you try to resist a thought, the more it will persist". Thus, "Concentration" is not an act; it is the result.
Philosopher Eckhart Tolle ('Power of Now') gives us three options to deal with an annoying situation: Change it, Avoid it, or Accept it. Therefore, acceptance is a good way of avoidance of disturbance.VI. DHARANA (धारणा)
"deshabandha cittasya dhAraNA" (देशबन्ध चित्तस्य धारणा), says the Yoga Sutra. --the mind fixed in a certain location is Dharana--.
At this stage the practitioner tries to fix his mind at a particular Chakra. He starts with the 'mUlAdhAra'. He contemplates his life force as residing in this Chakra, and its characteristic attributes are keenly observed. Just as we climb up a ladder, we have to start with the lowest step, and then go higher step by step. At each step we have to ensure the stability, or we suffer a fall.
In Hindu philosophy, the individual unit of life is considered as a miniature replica of the totality of life, known as the 'virAt', or the Universal Being. These are also known as the 'microcosm' ("vyashti" in Sanskrit) and the 'macrocosm' ("samashti"), respectively. This means that by studying the microcosm, you can arrive at conclusions about the nature of the macrocosm. (To find out whether the rice is well cooked, it is enough to take just one grain and test it). We will see how this microcosmic-macrocosmic similarity is applied to the Chakras in the human body (vyashti) to its universal analogue (samashti).
The Taittiriya Upanishad describes the order of evolution (note that it is not "creation") of the great elements ('pancha bhUtAs) thus: "From the Great Self emerged AkAsa (Ether or Space); from AkAsha, vAyu (Air); from vAyu, agni (Fire); from agni, ApaH (Fluids or Water), and therefrom, prithvi (Earth)". This order of evolution is important because from the Subtle (sUkshma) emerges the Gross (sthUla). The reverse does not happen. This is the law. Dr. Amit Goswami, quantum theorist, calls this "Downward Causation" (ref. "God Is Not Dead").
We shall now see which of the Natural principles the contemplation at each Chakra ('desa') corresponds to:
Muladhara corresponds to Prithvi (Earth). The basic support.
Svadhishthana corresponds to Apah (Waters). Support of life.
Manipura corresponds to Agni (Fire). The digestive fire.
Anahata corresponds to Vayu or Prana. (Air). Vital energy.
Visuddha corresponds to Aakasha, which manifests in the human body through its characteristic attiribute of Sound as Vak, the faculty of Speech.
(The First Sound, according to Hindu philosophy, is AUM. Akasa is the subtlest of the Panchabhutas, and closest to the God Principle, the beginning and end of all. ("अहमात्मा गुडाकेश सर्वभूताशाय स्थितः / अहमादिश्च मध्यं च भूतानामन्त एव च //) --I am the Self, O Arjuna, established in the hearts of all. I am the beginning, middle and the end of all beings.-- Gita X/20.)
Ajna corresponds to Will. The mind-power to control oneself. Also considered by some as the Universal Mind, or what is described as 'Mahat' in Sankhya philosophy. The totality of all minds and the source of intelligence, knowledge etc.
Sahasrara corresponds to the God Principle.The 'cidAkasha" (or the Mind-space) where every thing, including the Ego ('ahamkar' or the I-sense), is dissolved.
These connections will make it evident why a Yoga practitioner begins with his contemplation from the lowest and moves gradually to the highest chakra, step by step, in his Yoga Sadhana. It follows the reverse order of evolution (or 'creation', if you like). He is going back home!
Ashtanga Yoga or Raja Yoga is one of the six spiritual philisophies under the Vedic authority.
The mention of the word Yoga invokes in us the imagery of someone assuming a body posture, sometimes a very complex one. It is commonly understood as a form of physical exercise for good health and of curative value for certain ailments. These particular aspects have made it very popular even abroad. In India, however, even the practice of Yoga is held by some as a Hindu religious practice and, therefore, antithetical to the tenets of their faith. However, let us keep the controversies aside and take a look at it as a complete scheme of spiritual 'sadhana' (devoted practice).
The word Yoga comes from the root, 'yuj' -- to unite. Yoga aims to integrate the Body, Breath, Mind and Spirit. Hence it is called 'Yoga'. The health benefits, though intended, are secondary.
Ashtanga Yoga is based on Sage Patanjali's Yoga Sutras which are 196 in number. But they delineate an elaborate scheme for bodily and mental health, essential for spiritual attainment. In this process Prana (vital breath) is used as an enabling agent. As the name suggests, Ashtanga Yoga, has an eight-part structure. These eight steps are:
1. Yama (self-control) 2. Niyama (observance) 3. Aasana (body postures) 4. Pranayama (regulation of breath) 5. Pratyaahaara (control over sense urges) 6. Dhaarana (single-pointed concentration) 7 Dhyana (meditation), and 8. Samadhi (state of equipoise).
We will consider each of these parts (or steps) in some essential detail.
1. YAMA
Yama is an effort to achieve self-control by strictly observing certain essential disciplines. They are five in number, namely:
AHIMSA -- It is defined as (a person) desisting at all times from causing injury or discomfort, by thought, word or deed, to any being. ("कर्मणा मनसा वाचा सर्व भूतेषु सर्वदा । अक्लेशजननं प्रोक्तमहिंसात्वेन योगिभी"). In Hinduism observance of all disciplines have these three dimensions - karmana (by deed), manasa (by thought) vaaca (by word).
SATYAM -- Being truthful. [Truth, in Hinduism, has a different connotation in the context of worldly (or practical) life. A person is considered to be speaking truth, when he speaks what he truly believes to be the truth. But he is dishonest if he speaks out anything other than he knows to be the truth. However, interestingly, our scriptural injunctions make a further concession in the case of mundane life. It says, सत्यं भूतहितं प्रोक्त्म्". That which is said for the benefit of a living being is truth. (It implies 'even if it is not truth). The same is retold in Devi Bhagavatam. "सत्यं न सत्यं खलु यत्र हिंसा" (truth is not truth if it causes injury). I have often marvelled at these worldly-wise pronouncements. So, that is the kind of truthfulness we speak of here. Let me stress here that the sages were not justifying falsity. It is just a matter of greater priority given to the realities of life over dogma.
ASTEYAM -- Non-stealing. That sounds easy for anyone to observe; but not when we know its full depth. "Not coveting another's wealth, by thought, word or deed", is Non-stealing.
BRAHMACARYAM -- It is usually understood to be sexual abstinence, which is a shallow interpretation. Abstaining from all that which may become an obstacle to this 'sadhana' (anything that distracts and affects the determination to pursue this path) can be considered as Brahmacarya.(the word itself means 'pursuing the path to Brahman').
APARIGRAHAM -- Rejection. It is 'the rejection of all things (pleasurable objects) other than things which are essential to maintain the body'. This is to keep the cravings in check and eliminate them gradually.
The second step (part, limb) of the Ashtanga Yoga is NIYAMA (Observance of personal disciplines).
As in the case of Yama, Niyama, too, has five parts as detailed below:
SOUCA (शौच) -- Cleanliness, or Purity. Purity of Body, Mind and Word. The definition, however, stresses the purity of mind when it says, "cittamalAnAm-AkshAlanam soucam" (चित्तमलानामाक्षालनं शौचम्") --The cleansing of the impurities of mind is 'soucam'. These impurities are of six kinds.(The Mudgala-upanishad uses the term "shadvargaH" --six categories-- to refer to them.)
They are: 'kAma' (desire), 'krOdha' (anger), 'lObha' (greed), 'mOha' (delusion - a state of confused perception, or misperception), 'mada' (vanity) and 'mAtsarya' (rivalry). The mind is to be cleansed of these pollutants.
(This, perhaps, is the toughest part of the 'sAdhana'. ).
SANTOSHA (सन्तेषः) -- Contentment. The Gita says, "santushta satatam yogi". A Yogi is always happy. He doesn't need any material possessions to make him contented once he has overcome his desire. In what does a Yogi find enjoyment, then? Again, Gita gives us the answer:
"After having discarded all cravings of the mind, one who finds happiness in himself by his Self is called 'self-possessed'." -- Gita II/55.
("प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।")
That is the kind of happiness the Yogi feels and which reflects in his comportment.
TAPAH (तपः) -- Diligence. (A common translation is "Austerity".)
The word Tapah or Tapas denotes a persistent, strenuous effort which disregards personal discomforts and inconvenience in achieving one's goal. Such an attitude is absolutely required to go through the rigours of this process of taming oneself!
SVADHYAYAH (स्वाध्यायः) -- Repeated study of the Vedas and Shastras to become well-versed in the scriptural pronouncements and prescriptions. They are to be the guiding light for the 'sadhaka'.
ISWARA PRANIDHANA (ईश्वरः प्रणिधानं) -- Faith in God with an attitude of total surrender. This gives the 'sAdhaka' the inspiration to continue with his persistent effort to overcome all hurdles he may face from the 'act of God' ("adhi daivIkam), from Nature (adhi bhautIkam), and from self (adhi Atmam). These are known as the "tApatrayA" -- the three sources that can cause interruptions in the everyday efforts.
However, a 'sAdhaka' (practitioner) doesn't leave them behind. He/She carries them as their 'samsakAra' (the essence of character) till they have reached their goal of merging their Individual Self (jIvAtmA) with the Supreme Self (paramAtmA). And that is the culmination of Yoga.
Let us now take up the third step of Yoga called Asana.
III. ASANA
That which gives the body stability (स्थिरता) and comfort (सुख) is called 'Asana'. This is the first step towards conditioning the body. This conditioning is necessary for achieving balance and stability of the body as well as its wellness.
'Stability' has a very important role in spiritual practice. In Yoga the body and mind are conditioned to remain steady and stable. The breath (prANa) is conditioned to perform with ordered regularity. This is how the integration of Body, Breath and Mind is achieved.
There are a number of AsanAs. In fact hundreds of them. In the spiritual practice of Yoga, however, only those which are conducive and comfortable for sitting for long hours in meditation and for the practice of 'prANAyAma' are used -- like Padmasana, Vajrasana, Sukhasana etc.--In the initial stages, however, a person may practice several other Asanas as part of conditioning and toning up the body for balance, stability and strength.
After practising this stage, one enters the fourth step -- prANAyAma.
IV. PRANAYAMA (प्राणायामः ) -- Regulation of breath.
'Prana' is the manifestation of life, and it is the sustainer of the living body. All movements are withing the control of Prana, and the Pranic energy is the basis of our vitality and strength.
The Upanishads narrate a story to illustrate the overwhelming importance of Prana for the physical body to exist. A dispute arose between the sense organs (ears, skin, eyes, tongue and nose) as to who is superior in a body. They approached Brahman to settle the dispute. Brahman said, "The one without whom the body cannot exist is superior; therefore, prove your superiority". The eyes left the body, but the body still lived though blind. The same was the case with others, and the body only felt the absence of a particular faculty. Then Prana entered the scene and declared, 'here, I am leaving'. Within moments all the senses became dysfunctional and the body was on the verge of death. So they all requested in unison for Prana to come back, and they accepted his superiority.
That tells us how vital Prana is as an agent of Life.
Prana is a bridge between the inner body and the outer body. It has control over both, which is why it is vital to Mind-Body Integration. Prana is vital breath. Yet another peculiarity we can see about breath is that it is both 'involuntary' and 'voluntary' function. We are well aware of our voluntary functions, but we know nothing about what is happening in our internal organs and, therefore, we cannot have any control over their functions. Therefore, Prana, being amenable to voluntary control, can be a medium through which our internal functions can be accessed and regulated.
The inner body is a beehive of activity. The outer body exists because of the well co-ordinated flurry of activities that take place in the vital organs such as brain, heart, lungs, organs of digestion, assimilation and excretion, glandular functions and last, but not the least, the mind itself.
The Mind, in fact, is the Controller; and Prana (vital breath) is the Enabler.
Prana is divided into five distinct personalities based on the bodily functions they help to perform.
1. Prana Vayu (प्राण वायुः ): This particular Prana is said to control the higher thoughts, positive emotions, spirituality, function of the heart, etc. It is the chief Prana, and is the in-breath. (Some consider out-breath as Prana Vayu, but I go by the opinion of Swami Chinmayananda, whom I consider my spiritual guru through his books). It is said to reside in the Heart.
2. Apana Vayu (अपान वायुः ). This is out-breath. (see note above). It helps primarily the 'ejection' and 'excretion' process. It manifests as the force we exert while lifting or pushing a heavy object. It is said to reside in the Anus.
3. Samana Vayu (समान वायुः ) It helps in the digestive process and is said to reside in the naval region.
4. Udana Vayu (उदान वायुः ). Udana helps glandular functions, sound (vAk). It is associated with the upward movement (as Apana is associated with downward movement). Therefore it is said to assist a Yogi to push his bio-energy upwards into higher realms in the body (which will be explained later). It resides in the Throat.
5. Vyana Vayu (व्यान वायुः ). Vyana moves throughout the body aiding in the process of blood circulation and cellular supply of nutrients.
[ Here's a sUtra vAkya, which will help you remember the names of the Vayus and their positions in the body:
ह्रुदिः प्राणो गुदेSपानः सामानो नाभिदेशगः
उदानो कण्ठदेशे स्याद् व्यानः सर्वशारीरगः ]
What is evident here is that the 5 Pranas are associated with certain locations and corresponding functions in the body. They are not just going in and coming out like through a hollow pipe! I have come across such silly statements mocking at the Yoga teachers, like: "They teach us to breathe!", implying that breathing comes to us naturally. Those semi-literates do not deserve any mention, but I alluded to them only to show how little people know about matters which are products of the highest wisdom!
The locations which are high energy centres of the body are called the Seven Lands (सप्तभूमि) of Yoga. They are known as "Chakras".(A Chakra is a Plexus).
Chakras -- There are seven Chakras located along the spine, starting from the top of the cranium to below the last bone in the spinal column. Their names and locations are given below (in the ascending order):
1. mUlAdhAra Chakra (मूलाधार चक्र:), or the Root Chakra - Located in the area between the genitals and the anus ('guda' -- you will recall that is the residential address also of 'apAna vAyu). It is said to be the seat of Kundalini (the Primal Energy visualised as a coiled snake), in Kundalini Yoga. (The Yogi, through constant practice of breath control and meditation, strives to lift the energy upward to the top of his head --where the Sahasrara is situated-- in order to unite it with Brahman or Pure Consciousness which is none other than 'God' in Hindu Philosophy.
[Interestingly enough, in her book Power Pranayama, Dr Renu Mahtani M.D. calls a Chakra as a junction of Consciousness and Physiology. More importantly, she says that a person's consciousness tend to reside at a particular Chakra, whereby the person displays the characteristic attributes associated with the Chakra. Which suggests that a Chakra has an influence even in a person's depth psychology. As the person moves up in his mental scale, his consciousness selects a correspondingly higher Chakra.]
2. svAdhishThana (स्वाधिष्ठान) Chakra, or the Sacral Chakra. This is located at the base of the tail bone (coccyx), about two inches above the Muladhara. .Dr Renu Mahtani (RM) associates it with basic instincts, sexuality, creativity.and reproductive function. An individual's consciousness established in this Chakra is obsessed with thoughts related to sexual activity. It is very difficult for a person, ordinarily, to overcome this Chakra, in his effort to move his consciousness to the higher levels.
3. manipUra (मणिपूर) Chakra, or the Solar Plexus Chakra, located at the naval region. According to Dr RM it is associated with (unrefined) emotions (we are familiar with feeling the effect of emotional disturbances in our gut first, aren't we?), vitality, dynamism, ego and intellect. At the physical level, it is concerned with digestion, assimilation and conversion of nutrients to energy. (Remember, it is the seat of Samaana Vayu.).
[ "These three levels of consciousness prevail throughout the animal kingdom. Much of society's ills are a result of an imbalance in these chakras. The biggest step in human development is an ascent from this level of consciousness to a higher level via the other four chakras." --Dr Renu Mahtani.]4. anAhata (अनाहत) Chakra:
Also called the Heart Chakra, it is located in the heart region. You will remember that is the location of Prana Vayu, as well. ("It is related to higher emotion, compassion, love, equilibrium and well-being." --Dr RM). It is in communication with the Thymus gland, which controls the immunity mechanism. Dr RM says that a person whose consciousness is established at this level has a higher level of awareness and is less selfish, and sympathetic to the feelings of others. (Large-heartedness is a term we use in our everyday language. The symbol of 'love' is heart-shaped. And we use expressions like "I love you with all my heart", "My heart-felt condolences" etc.).
It is interesting to note that in psychology the general term 'Mind' is functionally divided into two parts -- Mind (the Emotional mind) and Intellect (the Rational mind).
In Sanskrit these are called "manas" and "buddhi".
The Emotional mind is associated with the Heart, and the Rational mind with the Head. (We are familiar with the expression, "Feel with your heart and think with your head").
The Kathopanishad says, "buddhi" is higher than the "manas" ("मनसस्तु परा बुद्धिः "). The same is re-asserted in Gita -- III/42.
"manas" is incapable of distinguishing between good and evil, and it will admit all kinds of thoughts without screening them. It is an open ground without fencing. It triggers impulsive actions, where reason and judgment are not applied, and are led purely by emotions.
"buddhi", on the other hand, transforms the impulse into prudence, called "vivekam" in Sanskrit. Our urges for action need to be sifted through the intellect in order to avoid untoward results. This is why Buddhi is higher on the mental scale. (I am much tempted to quote here Daniel Goleman, author of Emotional Intelligence, from his description of the 3-fold structure (triune) of the human brain. But I would rather not, for fear of verbosity and overlength. Those who have access to the book would do well to read it).
5. visuddha (विशुद्ध) Chakra, or the Throat Chakra. It is located at the throat, which is the seat of Udana Vayu, as well. Some also call it 'visuddhi' chakra. It corresponds with the Thyroid gland and is associated with physical as well as mental growth and maturity, resulting in higher discrimination and wisdom. It is known to purify the evil thoughts that surface without one's 'consent', which means conscious awareness. (In psychology, this process is known as 'sublimation'). What it suggests is that a person who has his self-awareness established at this level has a higher standard of ethics and morality. He is not easily prone to 'fall' (from grace, morality etc.). That reminds us of the name "acyuta' (अच्युत), which has the same meaning, and not surprisingly, the lord of this Chakra is Krishna. This Chakra is associated with self-expression (speech or Vak -- वाक्) and creativity.
When we use the term 'vak', it covers the entire gamut of skills in language, music, communication, knowledge, self-expression etc.
In Vedanta, 'shabda' (शब्द) or Vak is the first of the 5 vishayas (objects -- more specifically, the 5 primary objects through which the visible universe is manifest to us, and which are the 'food' --something that is experienced-- for our 5 sense organs (viz. Ears, Skin, Eyes, Tongue and Nose).
There is an interesting point to note here. Sound (शब्द) is the attribute of the first of the five great elements (AkAsa, vAyu, agni, ApaH, prithvi -- Ether or Space, Air, Fire, Water and Earth, respectively which is the order of evolution as described in Taittiriya Upanishad). The Visuddha Chakra is associated, naturally, with Aakasa in its relationship to the Panchabhootas. The 2nd element Vayu is evolved from Aakasa, thereby establishing a close connection between 'chakra' and vayu or 'prana'.
Saint Thyagaraja, in one of his compositions, describes the progress of the origin to manifestation of sound as "nAbhi-hrid-kanTha-rasana & nAsA" (navel-heart-throat-tongue & nose).
(See how far and wide and deep these concepts run in the Hindu way of life!)
6. AjnA (आज्ञा) Chakra, or the Command Chakra. Also called the Third Eye (The Inner Eye). It is located in the area between the two eyebrows joining the top of the nose bridge.
This Chakra is associated with intuition, insight, clairvoyance and extraordinary psychic powers and experiences. Bringing up consciousness to linger in this chakra is said to produce "siddhis" (or mystical powers).
However, a true Yogi is concerned with Self-realization, rather than superhuman powers. When he has lifted his awareness and established it in this Chakra, he is in a supramental world. In that state he can free himself from the physical awareness. The importance of this point in the body for meditation is emphasised in the Gita in Verse VI/13. ("Holding the body, head and neck straight, still and firm; looking at the tip of nose, without paying any attention to the surroundings,,,").
Concentrating one's gaze at the tip of the nose, naturally activates the AjnA chakra.
The AjnA chakra is associated with Higher Knowledge, or knowledge that relates to Spirituality. Conversely, pursuit of corporeal matters is considered Lower Knowledge. ('parA vidya and aparA vidya).
A Yogi who is established in this Chakra is closer to the culmination of his Yogic Sadhana.
7. sahasrAra (सहस्रार) Chakra, or the Crown Chakra.
The 'sahasrAra' is visualised as a thousand-petalled lotus.(A poetic description, perhaps, of the many creases of the brain). It is located at the crown of the head. A 'crown' signifies also the acme of glory. That is the highest. Nothing beyond. And that, perhaps, says everything about this Chakra.
A Yogi who merges his Kundalini Energy or the life force (jIvAtma), in the Pure Consciousness of this Chakra, (the Nirguna Brahman) becomes a "jIvanmukta', one who has transcended the ego sense even while living. He has achieved Self-realization by becoming one with Universal Consciousness. He is in a state of permanent, unwavering bliss (sat-chit-aananda).
We will deal with the 5th Step of the 8-part Yoga now.
V. PRATYAHARA (प्रत्याहारः )
'pratyAhAra', literally means 'not eating'. In the context of spiritual practice, 'enjoying' ('bhoga' -- भोग ) is synonymous with 'eating'. Even 'enjoying' is a word normally used to indicate the pleasure of experiencing something, but here it simply signifies letting the sense organs linger on an object, whether it is out of like or dislike.
In Hindu philosophy, our sense organs are said to seek out their sense objects; i.e. the sense organs are the 'first party' (or the Subject) in the process of experiencing. They reach out to the sense objects, not the other way round. The sense organs, not their respective sense objects, are responsible for creating an experience and a corresponding reaction in us.. This is contrary to the outlook in our everyday life where we blame the object for distracting us. 'pratyAhAra' means withdrawing the sense organs from their respective sense objects, or controlling their urges with conscious effort. Another term for this is "indriyanigraha".
It is the aim of a Yogic practitioner to reduce his thoughts and activities to a minimum in order to achieve mental concentration. The mental energy is normally diffused because of various distractions. When concentrated it has unimaginably great potential. For example, if you keep a wad of cotton exposed to sunlight, it will only heat up; that, too, very slowly. But if you hold a magnifying lens over it, sending over it a concentrated beam of the same sunlight, it will burn in a few seconds. Similarly, a focussed mind is many times more powerful than in its diffused state. And to stay focussed,. distractions have to be avoided.
However, there is more to 'avoiding' distractions.
Some distractions are beyond your control. If you are staying near an airport, for example, you can't avoid hearing the noise of the aircraft taking off or landing. However, the 'ears' can't hear unless the mind associates itself with it. (Or else, a dead body should be able to hear, see, feel, taste and smell!). But, at the same time, the mind normally cannot but recognize a sensory input. So, in this case, it is important to train the mind to "accept" passively all that is happening in the surroundings. Our Art of Living teacher told us: "The more you try to resist a thought, the more it will persist". Thus, "Concentration" is not an act; it is the result.
Philosopher Eckhart Tolle ('Power of Now') gives us three options to deal with an annoying situation: Change it, Avoid it, or Accept it. Therefore, acceptance is a good way of avoidance of disturbance.VI. DHARANA (धारणा)
"deshabandha cittasya dhAraNA" (देशबन्ध चित्तस्य धारणा), says the Yoga Sutra. --the mind fixed in a certain location is Dharana--.
At this stage the practitioner tries to fix his mind at a particular Chakra. He starts with the 'mUlAdhAra'. He contemplates his life force as residing in this Chakra, and its characteristic attributes are keenly observed. Just as we climb up a ladder, we have to start with the lowest step, and then go higher step by step. At each step we have to ensure the stability, or we suffer a fall.
In Hindu philosophy, the individual unit of life is considered as a miniature replica of the totality of life, known as the 'virAt', or the Universal Being. These are also known as the 'microcosm' ("vyashti" in Sanskrit) and the 'macrocosm' ("samashti"), respectively. This means that by studying the microcosm, you can arrive at conclusions about the nature of the macrocosm. (To find out whether the rice is well cooked, it is enough to take just one grain and test it). We will see how this microcosmic-macrocosmic similarity is applied to the Chakras in the human body (vyashti) to its universal analogue (samashti).
The Taittiriya Upanishad describes the order of evolution (note that it is not "creation") of the great elements ('pancha bhUtAs) thus: "From the Great Self emerged AkAsa (Ether or Space); from AkAsha, vAyu (Air); from vAyu, agni (Fire); from agni, ApaH (Fluids or Water), and therefrom, prithvi (Earth)". This order of evolution is important because from the Subtle (sUkshma) emerges the Gross (sthUla). The reverse does not happen. This is the law. Dr. Amit Goswami, quantum theorist, calls this "Downward Causation" (ref. "God Is Not Dead").
We shall now see which of the Natural principles the contemplation at each Chakra ('desa') corresponds to:
Muladhara corresponds to Prithvi (Earth). The basic support.
Svadhishthana corresponds to Apah (Waters). Support of life.
Manipura corresponds to Agni (Fire). The digestive fire.
Anahata corresponds to Vayu or Prana. (Air). Vital energy.
Visuddha corresponds to Aakasha, which manifests in the human body through its characteristic attiribute of Sound as Vak, the faculty of Speech.
(The First Sound, according to Hindu philosophy, is AUM. Akasa is the subtlest of the Panchabhutas, and closest to the God Principle, the beginning and end of all. ("अहमात्मा गुडाकेश सर्वभूताशाय स्थितः / अहमादिश्च मध्यं च भूतानामन्त एव च //) --I am the Self, O Arjuna, established in the hearts of all. I am the beginning, middle and the end of all beings.-- Gita X/20.)
Ajna corresponds to Will. The mind-power to control oneself. Also considered by some as the Universal Mind, or what is described as 'Mahat' in Sankhya philosophy. The totality of all minds and the source of intelligence, knowledge etc.
Sahasrara corresponds to the God Principle.The 'cidAkasha" (or the Mind-space) where every thing, including the Ego ('ahamkar' or the I-sense), is dissolved.
These connections will make it evident why a Yoga practitioner begins with his contemplation from the lowest and moves gradually to the highest chakra, step by step, in his Yoga Sadhana. It follows the reverse order of evolution (or 'creation', if you like). He is going back home!