Every Action makes a Difference

Change is a part of life and change is life! Life has evolved from the one celled amoeba to the complex multi-celled man and the evolution is still on. Lower species of life are changing and evolving into higher species.  Man who is considered as the highest species of life on earth is changing and evolving to reveal his innate Divinity.  By doing so he understands his real identity and his oneness with all creation.This transformation of man into Divine is the highest form of transformation that can take place - for by doing so, we go back to our source. It is the goal of human existence to affect this change. From our very childhood, we are taught by thought, word, deed, actions, books and example of how to live in a manner designed to help us achieve our aim. Every action that we take in life adds up to the sum of our total efforts and helps us achieve our goal.

We generally wait to do great deeds or magnificent efforts to fulfill our goal. We do not like to do regular deeds daily, small acts and actions which help us in our path. Many of us consider the ‘SitaRam’ mantra as insignificant and long stotras or prayers of praise of God in Sanskrit as superior.  Importance is not given to small regular things and small acts.  Regular actions of spiritual practices, though small, yield great results and make a huge difference in our lives. For that matter, any action, makes a difference in our lives and in the lives of others. We must remember that we are connected to all life on earth and every action of ours makes a difference in our lives and in the lives of others. The following story is a wonderful example the difference made by a simple action:

A tourist was walking along a deserted beach at sunset. He noticed that the shore line was strewn with thousands of starfish. The powerful waters of the high tide had pulled in a huge haul of starfish and deposited them on the sands of the  beach. The tides had receded, leaving behind the fish stranded on the seashore. As he walked along, he noticed another man at a distance. He seemed to bend and pick something from the beach and throw it into the water. This man kept repeating this action again and again. He kept picking something and hurling it into the ocean.

The tourist was curious at the actions of the man. He went up to him and asked him: Good evening. I saw you pick up and throw things into the ocean. What are you doing?

The man answered: I am throwing these starfish back into the ocean. You see, it is low tide now and all these starfish have been washed onto the shore. If I do not throw them back into the sea, they will die here on the beach from lack of oxygen.

The tourist replied: There must be thousands of starfish on this beach. How can you save them all? There are simply too many of them. It is physically impossible for you to pick every one of them and save them. Better to go back home and save a backache. Don’t you realize it is not possible for you to make a difference?

The man smiled, picked up yet another starfish and threw it back into the sea: Look, I made a difference to that one!

We are the man on the beach  and the starfish too. Every single action we perform towards a better life and in spiritual practices saves us.  There will be many around us to discourage us from performing any action. They will try to make us believe that a small action is of no consequence and hence to let go. Let us understand that each action adds up to a larger total and takes us towards us goal  of living a fuller and better life on earth and realizing God. Let us follow the teachings of the Guru sincerely and do our daily SitaRam mantra japa and meditation.

The Nature of a Realized Man

The nature of a realized being is very difficult to understand. He breathes and eats and lives like all of us. He wears clothes, bathes, washes,  cooks and enjoys his food. He makes jokes and laughs too. He shows great enjoyment of gifts offered to him and uses them with relish. We have our own preconceived notions about how a Sage or Guru should be. For some of us an ideal Sage or Guru should wear simple clothes and eat the bare minimum food. Others feel that a realized being should give up everything including his loin cloth and be naked. A few others feel that when Gods in the temples are decorated with rich silks and satin and costly gems and gold, why should the Gurus and Sages not wear them? For they too are realized and have become One with God. Yet many others feel that when they offer gifts of clothes or food or jewels to their beloved Master, their Master should wear them or enjoy their offerings.

All of us only look at the external appearance of the Guru or Master. We do not realize their inner being. The nature of a realized man is one of bliss. He is above pain and pleasure, heat and cold, rain and sunshine. He lives in the world like a lotus floating in dirty waters of a pond. He draws sustenance for his body from the world but is not of the world. Gold and mud are the same to him. Yet, the rest of mankind looks not at his reality but his clothes or daily routine and passes judgement on him. The story below teaches us the truth about the difference in the nature of a normal man and a realized being:

The King of a small kingdom used to enjoy the royal pastime of hunting. He would always pass by a Sage sitting in meditation under a particular tree.  The face of the Sage glowed with light and the austerity of his tapas. He seemed unaffected by the rains or the heat of the sun or the cold wind. He was always at peace and his face was calm and serene. The King had observed him over a long period of time and was impressed. He felt he was a genuine Sage and hence invited him to stay with him as a royal guest in his palace for as long as the Sage wished to stay.

The Sage accepted the royal invitation and was escorted to the palace with pomp and splendor and given a luxurious room in the guest section of the palace. The Sage stayed there happily and enjoyed all the Kingly comforts. He wore silken robes and used exotic perfumes. He ate the most delicious dishes and each day a variety of them was served to him for breakfast, lunch and dinner. He relished the vast array of fruits and juices too. He read newspapers, books and magazines. He rarely discussed religion, philosophy or God. He did not perform any worship or meditation.

The King observed the behavior of the Sage for several months and was disturbed. He felt that he had made a mistake regarding the saintliness of the Sage. He went to the room of the Sage and found him reclining on silken cushions and satin sheets. He said to him: O Sage, I find that there is no difference between you and me in our lifestyle. In fact, I am better than you as I do some state work daily. You are idle all the time and are always wallowing in luxury. You are here since several months but have not even once wanted to go anywhere else or leave this place. Can you explain your behavior   The Sage laughed and said: I will discuss with you and offer you an explanation for your queries. But in meantime, please come for a walk with me.

The King agreed and the Sage and the King set off for a walk. The Sage stopped by the Ganges river and filled a pot full of the sacred waters. It was afternoon and they walked at a brisk pace. Soon they entered the jungle and the Sage kept on walking. The sun had set and it was dark. They had no candlelight or matches. 

The King was exhausted. He stopped walking and said: O Great One, I have never walked so much in my life. Let us return back to the palace and rest.

The Sage said: No, no, we are going to Rameshwaram. I wish to worship Sri Ramnath there. I carry the sacred Ganges for that. It may take a few months but I know the way. So let us keep walking.

The King was taken aback. He said: It is impossible. I have not informed my wife or ministers. I have not made any proper instructions for administration in my absence. We do not have money or provisions. Rameshwaram is in the other  tip of India. I cannot walk several thousand miles. And for what are we doing this? Just for offering Ganges water to the Shiva there?

The Sage laughed and told the King: This is the answer to your questions. I can live like you in comfort and luxuries. I can also leave it in a moment. You are highly disturbed by the very thought of going to Rameshwaram.  For me, it does not matter where I go and why. I require no purpose for my actions as I have no purpose to achieve in this world. I hope you understand now. I just wanted to test your faith and sincerity. Goodbye. 

Having said that, the Sage walked away without a backward glance. And the King understood the true nature of a Sage.

The lives of great ones are above human logic or understanding. The role played by each Master is unique.  Each Master or Guru is special and teaches us different things by the example of his life. Hence it is not possible or right to compare the life of one Guru with another. We should drop our preconceived notions and sit at the feet of the Guru with open mind, sincerity, faith and devotion. Then we can garner the treasures of his teachings. Let us stop judging others, specially our Guru. Let us follow the practices of SitaRam mantra, meditation, and the teachings of the Guru and find the light within us.

Maya – Illusion - Sri Ramakrishna – Parable of the fishing net and fish

This world we live in is very beautiful and attractive. The variety of colors and shapes of life forms and natural forms are alluring and the dazzling colors are mind boggling.The touch of the various plants, flowers, fruits and life forms   are different and appealing to us. We enjoy their textures and feel. And the taste of various foods, fruits, vegetables keep us wanting more.  The variety of sounds both natural and  artificial is appealing to our ears.  Our sense of smell is titillated by the various fragrances of flowers, fruits, the earth etc. All of the world and its contents are experienced by us through our five sense organs. Our pleasure at the experiences that we have through our sensory organs is so strong that we are always craving for more and more. We never realize how much we are caught in this world of senses and craving till it is too late and we are trapped in the cycle of births and deaths and suffering endlessly. We are so caught up in our enjoyment of world of senses that we do not realize that we are in a prison of our own making. Sri Ramakrishna explains this trap of maya or illusion with the example of the parable of fishing net and fish.

When a fisherman casts his nets in the water, many fishes are trapped in the nets. Some of them try to break through the net and escape. They make a dedicated effort to find a way out and escape. Some fishes are careful by nature and they do not get caught. Some of the fishes try to hide under the mud not realizing that they are still in the net and there is no place to hide and they will be pulled out when the net is pulled in by the fisherman. The vast majority of the fishes which are trapped in the net are hardly aware that they are trapped; they are unaware of the net or the imminent death.

Sri Ramakrishna tells us that this world is like a fishing net. Men are the fish and God is the fisherman. God has created this world with His Power of Illusion – Maya. The fishes are all entangled in the Maya and think that this world is real.  There are some fish which try to tear through the net in order to get their freedom. They are like men striving for liberation. But not all the fishes who strive are able to escape. Only a few fish escape. In like manner, only a few men attain liberation. Some fish are very careful by nature and do not get trapped. We find some beings of a perfect class like Sage Narad who are never caught in worldliness. 

Most of the fish are trapped and are not conscious of the net or the fact that the fisherman is going to pull the net out. Death is dancing in front of them and they are totally unaware. Some of the fish dig into the mud trying to hide. They do not try to break out from the net and flee. They sink deeper and deeper into the mud along with the net. And they think they are safe. Most of us are these fishes. We bury ourselves in daily routine of worldly activities, of earning wealth, name, fame, fulfillment of desires and lust. We sink more and more into these activities totally unaware that we are going farther away from reality and God. Death awaits us and we have done nothing in life to prepare ourselves to face it. Only those who have risen above the material desires and lure of senses know the truth that the world is not what is seems and can forever bind a man unless he fights his way out of it.

The experience that we have of the world through our  five senses is an incomplete one. A blind man ‘sees’ the world in a different way and the world is experienced differently by a deaf person. Those who have their sixth sense operating see the world in an entirely different way. They see it as reality of God – His Blazing Light in every atom of Creation. The world can be experienced in a limited way through our minds and senses as both mind and senses are limited. So we sink into the mire of this world more deeply. To go beyond the mind and senses and escape the ‘net’ we need to do our SitaRam mantra, meditation and follow the teachings of the Guru. Then we can tear through the net of Maya and become one with the Light.

Where is God?

Where is God? Where can one find Him? What are the qualities or characteristics which point out to Him or define Him by which we can recognize His Presence? How can we recognize a divine manifestation? 

The answer is very simple: God is found everywhere and in all things. There are no limits to His manifestations.  He is the cause of all causes. In Bhagwad Gita, Sri Krishna lists out to Arjuna His special manifestations and opulence. The Infinite Glories of the Ultimate Truth of God are given in the chapter of Vibhuti Yoga In Bhagwad Gita. Sri Krishna says:

I abide in all beings. I am the beginning, middle and end of all creation. I am  Vishnu among the Adityas. Among the bright objects I am Ravi the Sun God. I am the moon among the stars.

Among the Vedas I am Saama Veda. Among the Devas I am Indra. I am the mind among the senses, and consciousness of the created beings. I am Shankara among the Rudras, Kubera of the Rakshasas, and Meru among the mountains. 

I am Brihaspati among the priests, Skanda among the generals and the ocean among water bodies.

Among the rishis I am Brgu. In forms of meditation  I am  Japa.  Among  the  mountains I am the

Himalayas. 

I am Ashwatta (peepul) among the trees; Narada among the devarishis; Chitraratha among the Gandharvas; and the Muni Kapila among the siddhas.  I am Ucchaishravas among the horses; know me to be born of the eternity; I am Airavata among the elephants; among men I am the king.

In the weapons class I am Vajra; among the cows I am Kamadhenu; I am Manmata among the progenitors; Vasuki among the poisonous snakes.  Among the nonpoisonous snakes I am Ananta (who bears Vishnu in his coils in the Padmanabha icon). Varuna among the Yadasas; I am Aryama among the forefathers; and Yama among the controllers. 

I am Prahlada among the Daityas; among the animals I am the lion; and Garuda among the birds. I am the Wind God among the purifiers; Rama among the soldiers ; Among the fishes I am the shark; among the rivers I am the Ganga. 

Among the Vrishnis I am Vaasudeva and among the Pandavas I am Arjuna; Among the Munis I am Vyaasa; among the poets Usana. 

Finally Sri Krishna sums up the divine manifestations : Wherever one finds brilliance, prosperity and durability recognize the same as a divine manifestation. I pervade the whole Universe and sustain it as my singular manifestation.

We   may not know or recognize many of the names given by the Lord in His list of manifestation. But we can surely understand that anything,  any form, any quality which is supreme, strong, beautiful, powerful, awesome, has grace, glory and energy  are all manifestation of God. We are surrounded by God in His various forms everywhere. When we live in awareness, we can feel and see endless signs and forms of His Glory around us. With  constant remembrance of God, we live in eternal smaran and we absorb His Divine Qualities and Glories within us.  Our being bows down to His unrivalled sovereignty, indomitable will and unparalleled power. Our mind becomes clear and pure and we are aligned with Divinity. Bhakti grows and reaches unique heights. Bhakti at such levels transcends human existence and merges with Divinity and the bhakta becomes One with his Beloved. The highest goal of human existence is achieved.

We need not search for God in temples or places of worship. He is found in every atom of creation and all things big and small and all that is around is only Him and His. Let us train ourselves to see and live in the awareness and presence of God everywhere and within us and  live in the reverence and bhakti of His Universal Presence. The practices of SitaRam mantra, meditation and following the teachings of the Guru are very helpful.

How to Overcome Obstacles in Spiritual Practices – Part 2

(contd from part 1.....)

The enemy to our spiritual progress is not from outside. It is from within. We are our own hindrance to our progress. Ignorance, lack of motivation, lack of support system, wrong thinking and our own ego are hindrances in our spiritual path. We want the results of our practices without any effort or less effort on our part and we want them at once!

Avirati (Worldly-mindedness): We experience the world and its pleasures through our sense organs. Our sense organs are all the time attracted by the external world and its pleasures. Rati means to enjoy. Avirati means worldly minded or attracted towards the pleasures of the world. When our senses are constantly pulled in all directions by objects of the world, the mind also runs after the senses and yoga and spiritual practices become difficult. Letting go of the attraction to worldly pleasures and having self control is virati or virakti.  We need to cultivate self control or virakti.

Bhranti (Hallucinations): When we do spiritual practices, we have some unusual experiences of light, sound, darshan etc. If we interpret these experiences wrongly, we will stop the practices or we stop our progress. We either get scared or we get too egoistic. Unless one is on path of Kundalini yoga and the Guru gives Shaktipat, the Kundalini Shakti does not awaken. If we imagine our experiences to be the awakening of the Kundalini and even self realization  we lose track and progress. We must take guidance from the Guru and move steadily on our path to the final goal.

Alabdhabhoomikatva (Non achievement of a stage): During different stages of our spiritual practices, certain results are expected and experienced. Some of us get quick results and some of us take more time. This depends on our past karma, the sincerity and regularity of our daily practices. When we see others experience wonderful results and we are unable to get them at the same time, we become disheartened and stop the practices. The mind tell us to conveniently give up as spiritual practices are not for us and only for them – those who get quick results. We should overcome this habit of comparing and continue with our practices steadily. The results always come.

Anavasthitattva (Instability): During spiritual practices and yoga, we get glimpses of certain stages and experiences. We wish to reach that level and be stable in it. Sometimes, it takes time to reach that stage and then stabilize in it. How quickly we reach the stage and become firm in it depends on our faith and intensity of sadhana. When we are unable to reach that stage despite getting glimpse of it or remain steady a stage without further progress, then we become disheartened and lose hope. We give up our practices. Unwavering faith in Guru and God and in path helps to remove this hindrance of instability. 

Rishi Patanjali has given nine types of hindrances. We experience these in our daily spiritual practices. We should learn these well and be conscious of our mental reactions so that we can counter them. We must make sincere efforts to overcome these hindrances.

Our body and mind are the causes of all hindrances. Our body needs practice for doing yoga asanas, pranayama and sitting in one place for long periods of time for mantra japa and meditation. When we do not get immediate results, we are disappointed. We do not push ourselves further. We want to give up at once. We must focus on the goals of our practices, on the grace of God and Guru and push ourselves steadily in our practices. Our faith in God, Guru, the practices and our regular and disciplined effort in our daily practices will help us overcome all hindrances and reach the goals of our practices successfully. Keeping in mind the possible hindrances, let us overcome them and do our daily practices of SitaRam mantra, meditation and following the teachings of the Guru.

How to Overcome Obstacles in Spiritual Practices – Part 1

Yogas chitta vritti nirodhah  - Yoga is the individual discipline that leads to the cessation of the fluctuations of the mind. Whenever we practice any form of yoga – mantra yoga, japa yoga, hatha yoga, dhyana yoga etc, we aim at clearing the negativities of the mind and emotions and arriving at a peaceful calm state of mind.  We all start with great intentions and practice sincerely. Within a short time, we face many hindrances and simply  give up our spiritual practices and get immersed in the material world again. We sabotage our own happiness and growth by ourselves.  

It is essential to know about these hindrances or obstacles in the path of  yoga so that we are able to understand them and overcome them and continue with our progress in yoga.  Patanjali Rishi who codified all systems and rules of yoga gives nine disturbances or obstacles:

Vyadhi or disease:  Most of us suffer from diseases. A disease is a disturbance in our normal state of healthy body or mind. Certain changes occur in our bodies and mind which are harmful. We are forced to give up our spiritual practices due to our sicknesses as we have to use the full force of all resources available to us for healing ourselves. We find ourselves unable to practice pranayam or breathing exercises, hatha yoga postures or exercises for body, japa or meditation as we are unable to sit for long periods of time. Diseases come as there is an imbalance in the elements of the body, the doshas, the five sensory organs and the organs of action and mind. When the balance is restored, the diseases vanish. The yogic procedures help in retaining the balance. Hence we should not give up yoga and continue with our practices.

Styan (Languor): We are by nature very lazy. Our mind does not like to work or do action. We prefer not to do anything but simply laze. So we stop our spiritual practices as they are weary and cumbersome and involve too much of effort.  We prefer to live our regular routines as it involves no change or effort.

Samshay (Doubt): We always have doubts about everything in life.   Especially when it comes to matters which require effort by self, self change and involves long processes and time, we wonder if we are fit or qualified to undertake such a task. Such doubts are a major hindrance in any venture. We cannot succeed in anything without having self confidence and the faith in self that we can put in efforts and achieve success. Mental strength is far more important than physical strength and it fuels our physical strength. But when our minds are full of doubts and queries, we falter even before we start. Doubts and queries have quality of self growth and mushrooming into huge quantities. When doubts grow, our efforts are totally wasted. Then we give up our spiritual practices and just let go of everything. Doubt is a major hindrance in the spiritual path.

Pramad: (Carelessness) When we wish to undertake an important task, we first try to understand its implication and the benefits it gives us. Our mind understands the strategy of work and the extent of effort involved and time taken.  It also understands the importance of the task. Yet no action is taken and the work is abandoned. This is pramad or carelessness. We know that when we undertake spiritual practices, the benefits are enormous and they affect all the areas of our life and bestow multiple advantages. Yet we do not take action to do the necessary regular practices due to our carelessness. 

Alasya (Laziness): Our body and mind lean more towards laziness. Even if  disease, languor, doubt and carelessness are overcome, if there is laziness, then no action is taken and there will be no progress. In yoga and spiritual practices, many procedures are repeated again and again daily. When we are lazy, we do not like to do work and we definitely dislike repeating action. We need mental strength and will power to follow spiritual practices.  Progress is possible only then.

                                                                                                                                   (contd....How to overcome obstacles in spiritual path - 2)

Samadhi – Ashtanga Yoga

What is the purpose of this life? Why are we given human birth? Where do we go to from here? All these questions plague us throughout our lives and we spend our entire lives searching for the answers. We are created by God and are a part of Him. Nothing apart from Him existed before nor exists now, nor will exist in future. All creation is from the Divine Consciousness and will submerge back into it. This is the truth of life. Realizing this truth is the goal of life. It is submerging the individual consciousness into Universal Consciousness. In the state of meditation, the individual soul – Jivatma merges with the Supreme Soul – the Paramatma. It is a state of Super bliss and joy where the expanded consciousness within ourselves becomes one with the Universal Consciousness and there is only One.  This is the state of Samadhi – the eighth limb of the Ashtanga Yoga. 

Realization of God or Realizing that all is Brahman ( Pure Consciousnesses) is the ultimate achievement of Human birth. There are 84,00,000 species of life on Earth and the human species is the highest of all as man has the capacity to think and work towards the goal of self realization. The Hindus believe that as per the operation of law of Karma – we move up and down through the different species of life depending on our qualities and desires of past lives. It is not easy getting the human body. Having got the same, we must make the best use of it to achieve the highest goal of existence – self realization. For this we need to meditate and attain the state of Samadhi.

Sage Patanjali gives two categories of Samadhi: Savikalpa or Samprajnata and Nirvikalpa or Asamprajnata.  In Savikalpa Samadhi, we experience great bliss for a short period of time and we have body consciousness. We hold on to the inner state of reality or bliss with effort.  In Savikalpa or Sabija, there is Triputi or the triad (knower, known and knowledge). Savitarka, Nirvitarka, Savichara, Nirvichara, Sasmita and Saananda are the different forms of Savikalpa Samadhi. Nirvikalpa Samadhi is the highest transcendent state of consciousness. In Nirvikalpa Samadhi, Nirbija Samadhi or Asamprajnata Samadhi there is no triad. In this state there is no longer mind, duality, a subject-object relationship or experience.All the differences fade and the object becomes one with the subject. We see everything as One. There is only pure awareness and it is perfect. Samadhi is bliss and the only stable unchanging reality. All other things are temporary and do not bring everlasting happiness or  peace.

Those who attain Nirvikalpa Samadhi stay there effortlessly but have to come back to ego consciousness. When the body and mind are prepared by systematic yogic practices, getting back into the body is easier. Else this highest level of Samadhi leads to nirvana or total unity which means that the body drops as the soul merges with the Soul which is death of the person. We can also see many great souls who remain in the state of Nirbikalpa Samadhi and are fully functional in this world.  Trailinga Swami, Ramakrishna Paramhamsa, Dhyanyogi Madhusudandasji, Sri Ramana Maharishi were all one with Divinity and yet lived in the body and performed earthly functions for helping mankind.

We need determination, strong will and discipline to meditate regularly.  When we have a Guru to help us, it is much easier.  The Guru motivates us through his own life and teachings and it becomes easier to follow his example.  When we are stuck in any place, he can give the requisite push to move ahead.  There are many patches of problems in the path of meditation. Doubts in self, lack of confidence in path, inability to cope up with the negatives in self, the self imposed discipline of following the yam and niyam can all be too much and most people who start on the path of meditation give it up after some time. Only when we are with like-minded or with a Guru, are we  inspired and strengthened to stay in the path of meditation and move on despite all hindrances. The Ashtanga Yoga starting with the Yam and Niyam culminates with merger of self with God in Samadhi. Attaining this state is the goal of mankind and we should all strive for it.

Dhyana – Ashtanga Yoga

Dhyana is the seventh limb of the Astanga Yoga. Patanjali’s Ashtanga Yoga is a scientific system devised to lead the seeker systematically to self realization.    When we practice the first six limbs of the Ashtaga yoga - yama (universal observances), niyama (personal attitudes and principles), asana (physical postures), pranayama (breathing techniques), pratyahara (withdrawal of the senses), and dharana (concentration) we are lead easily to dhyana or meditation. 

Dhyana is the culmination of following the first six limbs of the Ashtanga Yoga. When we practice Yam, Niyam, Asan and Pranayama, we develop principles of social and personal conduct , ethics and moral  and physical flexibility, strength, energy and  vitality. Our body and mind are strengthened and made clean and we are made ready for the next two limbs of the Astanga Yoga – Pratyahara and Dharana.  By practicing Pratyahara and Dharana, we learn to withdraw our senses within and concentrate in a limited area. We can withstand external stimuli and focus within.  Our consciousness becomes inwards and permeates our body and mind. Then we slide into Dhyana or meditation.

Dhyana can be done in many ways- by chanting a mantra, or watching the breath etc. Whatever method we use, the main principle is to watch the mind without reacting. This means whatever stimuli is provided externally, whatever noise or smell or feel we get from outside does not disturb us. Nor are we disturbed by the posture of the body. We watch the mind as a third party and do not react to it. We see how our mind works and the quality and speed of thoughts that race through it. We become aware of the negativities and vices within us. But we do not react. We sit as mere watchers and observe. When we become observers, the mind becomes tired of racing around and after some time, the speed of thoughts reduce and the mind becomes still for a short period of time. In the beginning it is for a few seconds, but with practice, this period lengthens. Through dhyana, we gain freedom from the monkey tricks of the mind and free ourselves from its slavery.

When the mind stills and there are no thoughts within us, we are present in the state of I AM. Dhyana is a state of pure expanded consciousness which leads us to the last limb of Astanga Yoga called samadhi which is enlightenment. Dharana (concentration), dhyana (meditation), and samadhi (enlightenment) are the internal, subtle path of yoga called Samyama.

With the help of Pratyahara (withdrawal of the senses) the fifth limb of yoga, we create bridge between the external and the internal world. Through pratyahara, we learn to detach ourselves from the everyday world, but remain aware and observant. This is commonly referred to as “being in the world but not of it.” Without this detachment, it is not possible to meditate.

In meditation,  we fix our attention on a single object like breath or a thing like mantra.  As our concentration and involvement with the object deepens, our understanding of the object grows. Then the object becomes the subject! This is the state of samadhi where we merge as One with the Light. Then we realize the unity of all creation.

Dhyana may sound difficult but it is not so. The main battle in dhyana is between our desire for self improvement and the hold of the vices and mind over us. When we practice the Ashtanga Yoga systematically, we can overcome the difficulties in meditation. We need patience, dedication and commitment to dhyana. The results of regular practice is improved living and realization that all life is interconnected and is One; that we are not alone but all creation and God is with us. Then the yearning for love and to belong goes away as we belong to all and love all and all belong to and love us.

Dharana – Ashtanga Yoga

Our mind is restless and is wavering. It rarely stays in one area but keeps rushing around. When we engage our mind in a particular area, it is called Dharana.  In Dharana,the mind is trained to wander around in a limited area but not cross that boundary. Dharana is the sixth limb of Ashtanga Yoga. Usually the last three limbs  - Dharana, Dhyana and Samadhi -are referred together. They are collectively called Sanyam or Control. Dharana, Dhyana and Samadhi are progressively advanced stages of concentration. The highest level of mental concentration as given by modern psychologists corresponds to the levels of Dharana. Dharana is the primary stage of concentration given by Patanjali. While practicing Dharna, the stage of Dhyana is attained and when Dhyana is attained, Samadhi occurs. Each stage progressively leads to the other automatically.

In Dharana, the mind is restricted to a particular subject but is permitted to wander in that area. For example, if the breath is observed, the mind watches the ingoing breath and the outgoing breath. It is permitted to measure the length of the breath, the heat of the air passing when it touches the nostrils, the changes in the length of breath, the pauses in breath and the speed of breathing. The mind is free to wander within the periphery of the area of breath but not cross the boundary. The Rishis understood that it was not possible to just put a brake on the wanderings of the mind. So they devised Dharana whereby the mind is trained slowly to restrict its wanderings and remain in a certain area.

In order to stabilize our mind, attention should be paid as to how to reduce sensory perceptions. The place where we sit for Dharana is important. It should be a pleasant place. There should be no external disturbances. The general noises and sound, strong breeze, different smells, bright light are disturbances which should be avoided. Once theses disturbances are removed, the mind has less cause to be distracted and roam out. We should sit in a comfortable seat in padmasana or sukhasana. We should be physically comfortable in that pose, else the mind will get diverted to the pain and stress in the muscles. Then we should start our Dharana.

When we practice Dharana, in the beginning stages, all the time is spent in bringing back the mind to the object of focus. With regular practice, we are able to retain the stage of Dharana for few minutes and rest of the time is spent in reining in the mind. As we progress, we are able to spend more time in the stage of Dharana. Patience and perseverance are required to practice this stage. Then we achieve concentration without disturbance and get ready for the next stage of Dhyana.

Dharana affects the mind and reduces the wandering of the mind. The mind is held to one area and the disadvantages of the restless and wavering mind get reduced. The strain on the mind is less. Because of this, mental strength increases. When Dharana is practiced on regular basis, concentration becomes habitual and our work is done efficiently and effectively. When the indecisive mind becomes focused in one selected area, there is a great peace and this peace is with us throughout the day. We have greater awareness in us and  can chose areas of focus and concentration. Dharana helps to achieve a mental state where the mind, intellect and ego are controlled. The fluctuations of the mind cease and the mind gets purified. We are able to focus our concentration on any point. By doing so, we can overcome anger, restlessness and expectations. We remain in a peaceful and balanced state and have clarity of thoughts. Dharana leads to the next stage of Astanga Yoga – Dhyana.

Pratyahara – Ashtanga Yoga

We have learnt the ethics and principles of living in society and cultivation of good habits in ourselves through Yam and Niyam. Through Asana and Pranayama, we have learnt to keep our bodies strong and energetic and our minds fresh. But our attention and energies are still scattered outside through sensory inputs and attractions of the material world.  We need to withdraw our senses from the external world and bring out attention inside us. This is Pratyahara.  Pratyahara is the 5th limb of Ashtanga yoga and it is about taking ourselves from the outside to the inside. It is withdrawing the senses from the external world so that the yogi pilots himself within and can find the Self.

Pratyahara literally means "to draw toward the opposite".  The normal movement of the senses is to flow outward towards the material world.  Pratyahara is all about going against the normal nature of the sense and moving in the opposite direction – within ourselves. It is a difficult thing as we are going against the grain or the nature of the senses. We have to bring the outgoing senses together and change the direction of the movement of sense towards the core of our being.

Pratyahara is practiced by withdrawing all our senses and focusing on the inward and outward breath. With practice, the senses withdraw from outside and are focused inwardly. It can also be done by closing the eyes and withdrawing the senses to focus on the third eye. Doing mantra japa with eyes closed and all attention on the mantra is also a form of Pratyahara. When we close our eyes,  and make intent of focusing within, we shut our ears too and we reduce external stimuli. Hence it becomes easier to focus within. 

Pratyahara is not easy to practice in the beginning as we have spent all our lives, till that point of time, indulging in external stimuli. Our sense organs are used to running around like wild horses without any control whenever there is attraction. When we start practicing Prayahara, we are creating new habits. We are training our senses to let go of all external attractions and move within. This “reining-in” of senses is not easy as the senses have always been uncontrolled and have ruled us superseding the warnings of common sense and the voice of conscience. We have always been slaves to our senses and where senses are concerned, we have no independence or say in the matter. With practice of Pratyahara, we take a giant step towards freedom from the senses and their illogical subjugation. Only with practice of Pratyahara, we can internalize our awareness and understand what is happening to us mentally. Only when we understand our mental reactions, working of the mind, thoughts and ego, we are able to overcome and let go of many wrong notions that we have about our self image, our nature, mind and self. Pratyahara helps us by detachment from the ups and downs of life. Through this practice, we can overcome and transcend the trails and sufferings of life. We are enabled to see such trails and challenges in a positive manner and this helps us to face them with courage and solve our problems. We prepare  ourselves to shape our mind into a powerful tool to help us in life and in our spiritual practices.

According to Patanjali, Pratyahara is a bridge between the external aspects of yoga and internal aspects of yoga. The external aspects of yoga are Yam, Niyam, Asana and Pranayama. The internal aspects of yoga are Dharan, Dhyana and Samadhi. Pratyahara is the center point of cross-over from the external aspects to internal aspects of Yoga. During Pratyahara, we internalize our consciousness, so that the sensations of taste, touch, sight, smell or hearing do not reach their respective centres in our brain. When these the sensations take place, we do not register them and we are not disturbed or stimulated. When we reach this level, we go the next levels of Dharana – concentration, Dhyana – meditation, and Samadhi – mystical absorption within self.

Pranayama - Ashtanga Yoga

‘Prana’ means the breath or vital energy of the body.  ‘Ayama’ means to control. Pranayam means control of breath. Prana is not oxygen or physical breathing. Prana represents the subtle pranic energy responsible for the life force in our body. The movement of pranic energy in our body can be controlled and regulated through the specific patterns of physical breathing. This is Pranayam. By doing Pranayam, we can control the pranic energy in our body and achieve a healthy body and mind. 

There are five types of prana which control the pranic activities in our body. They are Prana, Apana, Vyan, Udana & Samana. 

Prana- This moves upward in the body. 

Apana- helps in the ejection of unassimilated food and drinks. This moves downward in the body.

Vyana - moves in all direction and pervades the entire body as nervous current.

Udana -Which operates in the throat, is to help the soul and subtle body pass out at the time of death. 

Samana - Helps in digestion; it also carries nutrition through the body. 

Out of these Prana and Apana are most important. Practice of Pranayama achieves the balance in the activities of these pranas, which results in healthy body and mind.

It is necessary to understand the process of breathing before learning Pranayama. The breathing process  involves two activities, viz., inhaling and exhaling. Inhaling is called "Puraka" and exhaling is "Rechaka". We inhale and exhale non-stop right from the birth to our death. When we consciously halt our breath in between inhaling and exhaling it is called ‘Kumbhaka’.  The halt of breath after inhaling - Puraka is called "Abhyantara Kumbhaka" and after exhaling- Rechaka is called "Bahya Kumbhaka". 

Breathing is also classified into different types according to the speed of breathing: The smooth breathing that continues naturally without any effort -Quiet Breathing; The extending breathing which is caused by deliberate slowing down of the breathing -Deep Breathing; The quick breathing which is caused by deliberate increase in the speed of breathing -Fast Breathing.

Different types of Pranayams are: Quiet Breathing; Deep Breathing;  Fast Breathing; Tribandha and Pranayama; Nadi Shuddhi Pranayama or Anuloma - Viloma (Alternate nostril breathing) ; Suryan Bhedan Pranayama (Right Nostril Breathing);Ujjayi Pranayama; Bhramari Pranayama; Surya Bhedan; Bhasrika; Ujjayi; Shitali ; Sitkari; Bhramari; Murchh; Plavini Pranayama etc.

A very important note of warning regarding Pranayam – it must be learnt and practiced under a teacher who can teach it scientifically. If it is practised without proper guidance, it can harm our body and systems. Pranayam is not difficult and can be easily learnt and practiced under an expert yoga teacher and we take the benefit of its wonderful blessings.

Breath and mind are interconnected. When the breathing is fast, the mind is disturbed and when the breathing is slow and deliberate, the mind calms down.  The speed of breath and life span are also interconnected. The normal human breathes 15 times a minute and has a life span of 60-70 years. The restless monkey breathes about 50 times a minute and has a life span of less than 20 years. The whale breathes at rate of 3 times per minute and lives for more than a hundred years. With  regular practice of systematic  Pranayam, the breath can be regulated and slowed down. This increases the life span of the person.

Patanjali  mentions that pranayama  is a  means of attaining higher states of awareness. During meditation our breath slows down unconsciously and in deep meditation it becomes very slow. In the state of Samadhi, the yogi breathes 1-2 times a minute.  This refreshes and restores the system and rejuvenates the yogi. With proper breathing, we receive sufficient oxygen and all the toxins in our body are thrown out. This refreshes our body and mind and helps us to function better. Hence Pranayama is very important.

Asana – Ashtanga Yoga

Robust physical health and vitality are essential for a good life. When we are fresh and energetic and our body is flexible and strong, we are able to perform our daily duties efficiently.  Good physical health helps in controlling stress as we are less tired and less irritable.  A strong and steady body is essential for spiritual practices as we can sit steadily for a long time and do japa or dhyana.  The Rishis of India gave importance to good health and freedom from bodily pain. They devised a series of bodily movements which help to bend, stretch and flex various body parts systematically. These series of movements are called the Hatha Yoga.  Asana or yoga posture is the third limb of Patanjali’s Ashtanga Yoga. . Patanjali defines them as steady and comfortable poses. Though asana involves bodily movements, they are not aerobic exercises. They are slow and controlled movements and the steadiness, comfort and relaxation of the poses and movements are maintained and stressed upon. 

Surya Namaskara, Matsyasana, Halasana, Naukasana, Shavasana, Padmasana etc are Hatha Yoga Asana. Asana are taught in four levels: When a pose is done, the body is maintained in that asan for a longer duration to achieve stability of the muscles which are stretched or relaxed at that moment. This is the first level of Asana.

Once the stability is achieved for a certain period of time in any asana,  the body is made comfortable in that position.  The body should be able to maintain the asana comfortably and feel the ease. This is the second level of Asana.

Once ease and comfort are achieved in a position, the body is made to relax more. With greater practice, the body gets stability and comfort in the position. Once the body is relaxed, the mind also becomes calm and relaxed. A calm mind can focus inward in a better manner. This is the third level of Asana.

The mind is readied and calm now and can easily focus on mantra or breath and go into meditation. Higher stages of experiences of inward focus are realized  Physical experience of comfort and ease in position is translated into  a calm focused mind which can meditate easily. This is the final level of Asana.

Any Asana is practiced with these four levels of progression. When we can maintain an Asana for three hours without discomfort, it is mastery at physical level. When we can maintain focus of mind on any one object – mantra or breathing- during this period, it is mastery at mental level.

The natural condition of the body and mind is a relaxed state. With our own desires, follies and vices, we bring upon ourselves, physical and mental stress. The Rishis have understood the physical body and mind are interconnected and by bringing the body to a relaxed state, the mind is influenced and  it becomes calm and peaceful. When we consciously relax our body anywhere – at home or work or while travelling, our mind becomes peaceful. We can achieve sound health, stability and lightness of body and mind with Asana.

The effects of the Asana are felt throughout the day in our lives as we experience increased ease of movement, energy, easing off bodily aches and pains, more energy and stamina, improved immunity, better attitude and calm mind

Hathayoga has become synonymous with Yoga today and people often tend to understand that Yoga means the bodily positions and poses. These exercises or positions undoubtedly offer great health benefits and tone up the body. But Asana is one of the eight components of Astanga Yoga. By just performing  Asana , we do not become a Yogi. Asanas improve our looks, internal systems, give a strong flexible body and more energy. But performance of theses Asana cannot turn us into better human beings. We need to practice the Ashtanga Yoga in its entirety for that.

Niyam – Rules for personal development- 3

Contd from previous blog- Niyam 2

Hri – Modesty: It is giving up pride and pretension. It includes showing shame and remorse for wrongs done knowingly or unknowingly. We must recognize our errors and rectify them. We must admit our errors to ourselves. Else we cannot transform ourselves. In many situations, we must admit our error to the other person and apologize   We must apologize sincerely when we hurt someone  through our words or deeds. We must constantly check our thoughts, words and deeds and welcome correction as means of improving self. We must be modest in behavior and shun boasting.

Dan or Donation: It means giving in charity and giving generously without thought of a reward. All religions teach us to tithe a portion of our income – generally 1/10th as offerings to temples, ashrams or spiritual organisations. We should offer a part of our earnings to our Guru for the grace and blessings bestowed on us. We should feed the poor and needy. We must offer our help by way of cash, time, physical efforts, talent and organisational skills to others without expectations of reward. We should treat the guest as God and take good care of him. When we offer something to someone without regard for our own needs – we perform the ultimate dan.

Aastikya  or Theism: It is a firm belief in the existence of God, in the greatness of the Guru and faith in the path of enlightenment.  We must have unshakable rock-like faith in God, Guru and our spiritual practices. We should trust the word of the Guru and follow his teachings fully. We should have trust in the sacred scriptures and ancient texts and traditions. We should be loyal to our lineage and Guru. We should not mix with those who are Guru drohi or betrayers of Guru or those who speak against the Guru or the practices. We should avoid despair and doubt. We should live in peace and with great love for God and Guru.

Mati  or Cognition: Mati is developing a spiritual will and intellect under the guidance of a Guru. It is to strive for knowledge of God and awakening the light within us. When our intellect works with  divine guidance, we understand the profound truths of life and gain knowledge and wisdom. This peculiar quality of intellect is Mati. Mati helps us  overcome desires and the wavering of the mind. It shows us the truth and helps us face criticism with courage. It shows us reality without superimposition of our imagination and suppositions on all happenings around us. We should strengthen the voice of conscience through regular meditation and understanding the subtle sciences and sacred texts.

Vrata or Sacred Vows :  It is fulfilling of religions vows and observances. Our culture and traditions teach us many sacred vows which increase and strengthen our faith, love and surrender to God. When we undertake and fulfil vows such as fasting or reading of sacred scriptures or chanting the name of God, we harness our  human nature and reap the rewards of Divine Grace. Vows like chastity, honesty, marriage, tithing to Guru, non addiction, loyalty to lineage of Guru, vegetarianism, not drinking or smoking should be observed in full and never broken. Fulfillment of vows strengthens our character and principles. 

All of us have love and fear of God. But all of mankind does not make an effort to love God selflessly or work for self realization  It is not possible for the average man to follow the Yam and Niyam to the fullest extent. The aim of the average man is to live a happy and peaceful material life and for this even if he follows the rules of yam and niyam to some extent, he will achieve his goal of peaceful life.  Those who are serious in their goals of self realization must follow the yam niyam to the fullest extent possible to achieve Samadhi of Meditation. All souls are moving towards God in their own pace and each and every one of us will reach the Divine Light and Love in the end.  By consciously following the principles and practices of Yoga, we speed up our journey towards the Light.

Niyam – Rules for personal development- 2

contd from previous blog - Niyam-1

Tapa  or Endurance: It is practice of spiritual austerities like japa and meditation in intense manner over periods of time. We all know that unless we are serious about something and work for it, we will not attain it.  Whether it is obtaining a college degree or building a muscular body – we have to put in regular and intense efforts to get good results.  When we seek the Emperor of the Universe, we must be all the more regular and intense in our daily practices or sadhana. We should follow the guidelines and guidance given by the Guru and perform intense tapas in order to keep burning the fires of cleansing and self transformation.

The 17th chapter of the Bhagwad Gita gives three forms of tapas: Satwic, Rajas and Tamas.  Tapas done with faith and without hoping for the fruits is Satwic. When we do tapas with expectation of status, felicitation etc is known as Rajas Tapas.  The Tapas which arises out of foolishness and which gives  trouble to our body and to others and also is done with intention of creating trouble for others is Tamas Tapas.  

When Tapas is performed, it generates internal heat or fire which  cleanses the inner impurities, vices and negative karma allows the radiance of the soul to shine through our being. The effects of Tapas are seen as love, peace and balance in life and  physically, as the luminous glow on the face and body of the person.  Tapas also bestows blessings of siddhis.

Swadhyaya  or Self Study: We should do regular revision of the teachings of the Guru. It also means following the teachings in daily life in all situations.  Doing of japa and dhyana are also part of Swadhyaya. The Guru gives guidance and shows the way. But we have to walk the path ourselves by regular practice and self study.  Swadhyaya brings about great grace on the sadhak.

Ishwar Pranidhan  or Worship with Complete Faith: Use of normal intelligence and logic tells us with great conviction that there is a Supreme Power which is responsible for the creation, maintenance and destruction of the Universe.  This Divine Power manifests itself as love, knowledge and wisdom. This Divine Strength is beyond our human logic and capacity to understand. To surrender ourselves completely to this Mighty Power is Ishwar Pranidhan. It is to worship this power with selfless love and deep abiding faith and without expectations of any returns.

Bhakti or love of God is expressed in nine ways called the Nava Vidha Bhakti : Shravana, Kirtan, Smarana, Padasevana, Archana, Vandana, Dasya, Sakhya, Atma Nivedana  They are: Listening to stories/lilas of God; Singing the name of God; Remembering God at all times; Serving the Lotus Feet of God; Offering of fragrant flowers and ritual worship to God; Prostrate before God; Considering self to be a servant of God and serve Him; Complete self surrender to God.

We have right only to efforts and not the fruits of work. We must be regular, constant and sincere in our efforts in spiritual practices and love God selflessly. There are times when we find obstacles at every turn and we feel defeated. At such times, when we persist in our efforts and do not give up, Divine Grace breaks all the obstacles and takes us to unexpected heights in love of God and the problems in our daily lives are also solved.

With Ishwarpranidhan,  we live in a state of total surrender and acceptance of  whatever happens to us as Divine Grace. We are at peace and content with life. Under such circumstances, the siddhi of samadhi is obtained and we achieve self realization. 

Contd in the next blog – Niyam 3

Niyam – Rules for personal development- 1

Niyam are rules to be follow by the sadhak who does spiritual practices and yoga. Though listed out in Hindu Texts, these rules are self imposed and followed by virtuous  people all over the world. These are restraints and essential guidelines for those who wish to live a life of dharma, ethics and principles. They are universally accepted as they are commonsense codes of conducts and have been recorded in the ancient Vedas. 

Five niyam  given in the Patajali Yoga Sutras:  

shoucha or purity of body, mind and speech, 

santosha or contentment, 

tapas or austerity, 

svadhyaya or self study or self effort which leads to knowledge about God,

 Ishvarpranidhana or surrender to God.  

The other niyams are

hri or being modest and showing shame for misdeeds, 

dana or giving without seeking reward,

astikya or faith in Guru and God, 

mati or cognition/developing a spiritual will and intellect under the guidance of Guru and 

vrata or fulfilment of scared vows, japa or daily chanting of mantras.

Shoucha  -Purity: Purity here is purity of physical, oral and mental. Physical purity includes cleansing of mouth, nails, hair, body, bathing and wearing of fresh clean clothes. Yogic practices like Dhouti, Basti, Neti, Tratak, Nouli and Kapalbhati are means of internal cleansing and must be learnt properly from a Yoga teacher and then practiced.

Truthful and sweet speech when speech cannot be avoided and practice of mouna or silence are important. Mouna is physical restriction of talking. It is also reducing and then stopping mental chatter. It includes avoiding backbiting, gossiping and use of foul language. Trataka is a method by which we bring about mental purification. 

When we practice Shoucha, we realise the tremendous amount of impurities that our body, mind and tongue have and we stop giving  great importance that we used to give this body. We realise the importance of going within and experiencing the clean and pure bliss of the soul. 

We must understand the importance of a clean and healthy body, as such a body is an efficient and useful tool in performance of daily duties and routines in an effective manner and also in focussed performance of spiritual practices.  Shoucha includes maintaining a clean uncluttered home and surroundings ; clean well organised work place; good company; keeping away from mental filth, violence and pornography; worshipping with faith and regular meditation.  When Shoucha is followed, the purification process brings good physical health,  mental calmness and happiness and lays a strong base for spiritual sadhana.

Santosh  -Contentment:   When we are content, we are joyous and peaceful. We are in a better frame of body and mind to perform our duties productively.  All creatures are engaged in a never ending effort in their day to day lives in order to get mental contentment and peace. We make wrong assumptions that earning and  possession of material things gives contentment. Contentment is independent of all external things or achievements in material world. It is not a reaction to any incident. It is a state of mind. We can be content despite all the incidents around us.

When we aim at contentment in our lives, we make continuous and determined efforts in our work but are happy with what we get. Thus, our suffering in life reduces.  We live in an attitude of gratitude for all the blessings bestowed on us. We do not complain about what we do not possess. We see every situation in life positively as an opportunity for self improvement and as  an opportunity for spiritual progress. We live in the eternal ‘now’ and identify with the immortal ‘You’ and not the short lived body.  The intensity of thirst for possessions reduces and the satwa in us glows. We are in heavenly peace and bliss in this life itself.

Contd in the next blog – Niyam-2

Yam - Principles for Social Interaction – Part 3

Contd from the previous blog

Dhruti  - Courage : It is steadfastness, courage and perseverance which help us in overcoming fear and indecision while journeying through life.  It helps us overcome dithering and wavering in our decisions. In order to achieve our goals, we need to  plan  meticulously, persist in face of hindrances, push with all our might and pray with faith. When we have perseverance,  we go ahead steadily and overcome all obstacles without grumbling or complaining.  Many stop a few steps before the final goal as they lose their courage on the way. We must not give way to emotions of hopelessness  or fear. Instead, we should forge ahead thinking of our purpose, goals and plans and overcome our negative feelings.

Daya  - compassion: We are  sometimes insensitive ,callous and cruel towards others. When we inculcate and practice compassion, we can overcome this insensitivity towards all  life. It is possible to truly experience love and compassion for all, only when  we experience oneness with God and all creation. But before experiencing this , we can start following this principle on the premises that our rishis and saints taught us the truth that we are one with all creation and God. Compassion help us to be kind to man, animals , plants and Earth itself. It helps us to easily forgive those who apologise and let go of others who do not show remorse. Compassion enables us to understand that ego and ignorance is the cause of their actions.

Daya or compassion is an action in itself, unlike Kshama or forgiveness which is a reaction or response to an action. When we help someone in need, we show compassion. Compassion can be shown physically – by  helpful actions, orally – by kind and encouraging words and mentally- by wishing others well and praying for their help and success. Compassion gives physical and mental peace. Compassion helps us to be kind and understanding to the needs of poor,  the weak, the impoverished, the young, the aged and those in pain. It helps us to fight cruelties and abuse in society and family.

Arjava – Honesty: When we are honest, we are able to overcome deception and our need to be right at all times and at any cost. Arjava is giving up wrong doing and being straightforward in our dealings with ourselves and others.  We must act honorably at all times. Cheating, deceit and changing facts to suit ourselves are not right. We must honor and obey the laws of the land and pay our taxes. We must do honest work for the pay received. We should not bribe or accept bribes. 

Arjava is ability to own up ones fault’s and rectifying errors made. It helps us to face and accept our faults without blaming  others for  wrongs done.  It makes us humble and helps in overcoming ego. Most of our day to day problems are due to ego. Where there is no ego, relationships are very loving and satisfying.  In order to cultivate deep love for God, it is necessary for us to have  a soft, simple and sweet tongue and heart.

Mitahar  or Restricted Diet:  Our body needs fresh nutritious food in moderate quantities. But we generally tend to eat more than our bodily requirements. We eat in excess as we have no control over our mind, our tongue and taste, our cravings and desires and habits. Overeating is harmful for the body and mind. It brings about many diseases, sloth and indolence. As a yogi, we must eat wholesome vegetarian food which  vitalize the body and refrain from eating meat, fish, fowl and eggs. We should eat  up to three fourths of the capacity of our stomach and at regular intervals only when we are hungry.  Food must be chewed well and taken in a good atmosphere. A simple diet is better than rich, oily or spicy foods.

Aparigrah  or absence of Greed:  It means we should not hoard things in excess. We all have a right to stock food and other things for our regular use and some extra for emergency. But storing a large amount of anything means we are denying the use of those things to others.  We should use common sense in deciding how much we need and should store . We should use and enjoy all of Nature’s gifts to us but use  only what is necessary and in a controlled manner. The texts say that the one who follows Aparigrah in entirety gets knowledge of past, present and future.

Yam - Principles for Social Interaction – Part 2

Contd from previous blog

Brahmacharya  or Sexual Continence : The Yoga Sadhak or follower should observe restraint in sexual matters. Bramacharya is sexual purity. It is a proper conduct towards the opposite sex. Sex is enjoyed only with one’s own partner. It is controlling lust while we are single and remaining faithful to partner after marriage.  Before marriage, we are students and are training for a vocation. All vital energies must be utilized for this purpose and not wasted through promiscuous behaviour, speech or thought. We must understand that it is alright to appreciate the beauty and good qualities of others without wanting to possess them or have a sexual relationship with them.  

There is a huge misunderstanding about bramacharya and Yoga. There is no need for us to renounce family life in order to do japa,  meditate or have deep love of God.  When we start on the path of God from a young age, we must follow the principles of restraint towards the opposite sex and after marriage, be faithful to our partner. As we progress on the path and attain  experience and deeper understanding of spiritual laws, there is natural inclination towards self control and self restraint in sex and towards worldly desires.  We do not give up our desires or stop working or earning or saving wealth. Now we control our desires and not let desires ride on our backs. We have full freedom in what we do and we consciously make choices in all aspects and areas of life. Desires no longer have the ability to make us lose our mental balance and affect our physical well-being. 

Modesty in dressing, eating satwic foods, reading of holy books, satsang, keeping company of saints and Gurus help us in keeping bramacharya. We must avoid pornography in all forms – magazines, books, internet sites and online chat. We must avoid sexual humor and violence. 

The sexual energy is very powerful. With regular practices, it gets converted into spiritual energy –  ojas (sexual energy) becomes tejas (spiritual energy/radiance). This is seen as radiance in the face, hands and feet of the disciple.  The aura becomes lighter, brighter and stronger with the vibrations of the practices. The tejas can be felt by anyone who comes near such a person.  The tejas makes the sadhak very charismatic.  

Following the rules of bramacharya are not as difficult as we think. All of us have ethics and principles and following bramacharya fulfils our personal standards of morals. With the right understanding of bramacharya and regular  spiritual practices, as we progress on the path, we find that such rules are no longer externally imposed – we impose them on ourselves naturally  and easily. The one  who observes  sexual control gets illuminated and acquires various siddhis. 

Kshama  or  Patience: Patience is essential when we live amongst people in society as each of us is different in multiple ways. Patience helps us to understand and accept people and circumstances as  they are.  People around us behave in any manner they wish to and circumstances are not in our control.  We are lashed by reactions of anger, insult, jealousy and vengeance. If we hit back and take an eye for an eye, soon the entire world will be blind, including us.  By reacting in same manner as the other person, we lose our peace of mind and calmness. When we are resolute that we will not react to others but think and act, we empower ourselves to be peaceful and balanced and are able to understand the point of view of the other person. The mind becomes calm and the blows which are rained on us are easily warded off.

By our personal example, we teach others not to argue, interrupt or dominate conversations. We are patient and we teach patience. We are able to give a full ear to the opinions of others and can get along better with family, elderly, young and the management. Our stress reduces and we remain poised and balanced at all times.

Contd in the next blog... part 3

Yam - Principles for Social Interaction – Part 1

The Patanjali Yoga Sutras give five Yam: Ahimsa, Satya, Asteya, Brahmacharya and Kshama. Some more are given in other scriptures. On the surface they are like dos and dont’s for the individual. But a closer study shows us that they are principles for social interaction by which an individual interacts and cooperates successfully with his fellowmen in society and does his dharma  or duties towards all. Sage Patanjali says that the yam are not limited by class, country, time or situation. They are the Universal Great Vows for all mankind.

Ahimsa or Non Violence: The literal meaning of Ahimsa is not to kill or harm anyone. Yoga demands ahimsa in totality. It means not to kill or harm anyone. It also means not to hurt anyone verbally. It includes not thinking harm to anyone. It is not just physical but also verbal and mental following of the principle. We must live a life of compassion and respect towards all beings and revere them as expressions of Divinity. By doing so, we let go of fear and insecurity in our lives and the need for abuse. We understand that when we harm others in anyway, it comes back to us as karma payback.  By being established in peace and non violence, we are not a source of dread, pain or injury to anyone. Following a vegetarian diet is also a part of ahimsa. We must train ourselves gradually to follow this principle to the fullest extent possible.

A person who follows ahimsa over a long period of time and is established in it, emits powerful vibrations of peace. These vibrations affect his surroundings and the people who come in contact with him. These vibrations wipe out the need to injure or harm others in the minds of those who come in contact with such a person. Buddha was one such outstanding example. Mad elephants and murderers became calm and peaceful in his presence. In the ashrams of the Rishis of yore, the lion and cow, the peacock and snake lived in peace without harming or hurting each other.

Satya  or Truthfulness – Truthfulness does not just mean not to speak lies. It also means to understand the speech of others in the manner told and not add to it. We should speak out what we see, understand and hear without deviations or additions from our mind and ego.  We must keep the promises we make.  We should be fair, accurate  and frank in our discussion and not deceitful. We should not indulge in slander, gossip or backbiting. Truth should be used for bringing about comfort and peace and not destruction of others. Mahabharata has analysed and classified the truth as under: Silence is better than the speech, true speech is greater than the silence, speech as per one's dharma is the best. True speech according to dharma is that which is pleasurable and useful to others. Such speech is the greatest.

When we speak to truth over a period of time, we get vachasiddhi. It means we get fluency of speech, we express  information lucidly and clearly and what we speak comes true.

Asteya  or Non stealing – It means we should not steal, thieve or fail to settle our dues and debts. It also includes controlling our desires and living within our means. If we fail to control our desires, we will borrow or steal money or things from others to fulfil our raging desires. We should not use borrow things for unintended purposes or keep them beyond the due time. We should not gamble or defraud others. We should not use the name, rights or resources of others without permission or acknowledgement. .

Steya means theft. Asteya means not stealing anything. It not only means not stealing something that belongs to someone else, but also means not keeping with self anything which does not belong to us. For eg, we find some money on the road and  there is no one around. As we bend to pick it up, our conscience screams that it is not ours and our mind reasons that there is no one around and so let us take it and use it. In this battle between the conscience and mind, our heartbeats goes up, blood pressure rises and we are restless and distressed. When we offer the same money to a poor person or a needy one or temple , we heave a sigh of relief and feel much better. By observing Asteya or non stealing, we save our body and mind from a lot of stress.

Contd in next blog on Yam

Ashtanga Yoga- Importance of Yam and Niyam

Yoga shows man the way to yoke himself to God. Ashtanga yoga is a systematic method of developing self and reaching self-realization. The science of Yoga charts out detailed development of an individual  in all aspects -physically, emotionally, mentally and spiritually.  Yoga also sees his development as an individual and also as a member of society. Man is a part of family and society and has his personal ambitions and desires.  He starts his journey towards God as member of a family and society. He has duties towards his family, society and nation. Yoga focuses on the qualities needed for his complete development. Ashtanga Yoga develops a common man slowly and steadily into a spiritual being and leads him successfully to meditation and samadhi.  

Yam and Niyam are the first two limbs of the Ashtanga Yoga. These are usually understood as dos and don’ts of personal habits and behavior. 

The five Yams are: ahimsa or non violence,  satya or truthfulness,  asteya or non stealing, brahmacharya or self control/celibacy and  kshama or patience.

Other important Yams are: dhriti or steadfastness, daya or compassion, arjava or honesty, mithahara or moderate eating and aparigraha or absence of greed

The five niyams are: shaucha or purity of body, mind and speech, santosha or contentment, tapas or austerity,  svadhyaya or self study or self effort which leads to knowledge about God, Ishvarpranidhana or surrender to God.  

The other niyams are: hri or being modest and showing shame for misdeeds, dana or giving without seeking reward, astikya or faith in Guru and God, mati or cognition/developing a spiritual will and intellect under the guidance of Guru, vrata or fulfilment of scared vows, japa or daily chanting of mantras.

A closer look shows us that Yam teaches the common man how to behave in society and Niyam are guidelines for individual behaviour. Yoga considers society first and then the individual. Ultimately, Yoga emphasises detachment and renunciation but starts the teachings with how to interact with society in an ethical manner and also charts out guidelines for personal development. Asanas and Pranayam come as the third and fourth steps.  Right postures, exercises, bending and stretching, right breathing and breath retention are not the starting point of yoga. Those who start directly with Asanas and Pranayam without learning and practicing Yam and Niyam will not achieve the complete benefits of Yoga.  The importance of Yam and Niyam cannot be emphasized enough. These two steps are the foundation of development of an individual and of yoga. There is no compromising in the learning and practice of Yam and Niyam. Yoga is a science and must be followed systematically.

The starting point of Yoga studies is not Asanas and Pranayam, but the study of Yam and Niyam. If one starts the study of Yoga ignoring the Yam and Niyam, he will not be in a position to experience the results of the studies as expected. Yam and Niyam should be faithfully observed. One cannot negotiate in these aspects and there are no exceptions to them. If the Yam and Niyam are not observed fully, the benefits of the studies will also fail to accrue fully. The example of a dress can be given to illustrate the importance of Yam and Niyam. We can buy  the most expensive and exquisite  material, have it cut by the best tailor to our measurements, but if the different parts are not sewn together, the whole garment will fall apart. The effort of buying the material and get it cut by the most expert tailor are of no use.  Following Yam and Niyam is sewing together the whole effort and exercise of Yoga to give us the desired results as promised by Yoga.

Development and growth of arts and culture in society and development of agriculture, trade and commerce for national development are possible only when the people of the land have inner restraints of right behaviour, ethics and principles. Self imposed moral restraints are far more superior and powerful than rules which are enforced by fines and punishments. Where Yam and Niyam are followed by people to some extent, there will be all round progress and development in the society and nation. Without Yam and Niyam, man has no morals and culture. He controls others around him with cruelty, violence and military strength. So let us understand and follow the principles of Yam and Niyam fully  for all-round development and practice the SitaRam mantra, meditation and teachings of the Guru to get the highest results as promised by Yoga.

Ashtanga Yoga

The eternal quest of man is to know who he is,  where he has come from, what are the goals of his life and where he does go back to. The Seers and Gurus tell us that man is a spark of God and returns back to Him. We are here to experience life and fulfill our desires and experience bhakti and worship God. The systematic practices by which we yoke our souls to God and follow our route back to Godhead is Yoga. Yoga includes all our efforts and endeavors in our self transformation from man to God.

We are full of wants, desires, urges and vices. We also have many good qualities in us. We are a mixture of all the three gunas – tamas, rajas and satwa. The negative layers within us cover the light of the soul within us and the Divine Light within us is cloaked and is not visible internally or externally. We have to make a conscious and systematic attempt in cleansing and overcoming the desires, urges and vices which create a concrete barrier between us and the Divinity within us. Yoga teaches us  how to systematically  undertake and complete this mammoth task successfully.

Yoga is as ancient as creation. From the time, the soul separated from God and donned a new body, it has been trying to get back home. The Rishis of India charted out the various forms of yoga in a systematic manner.   Sage Patanjali codified the eight limbs of yoga and named it Ashtanga Yoga. Ashtanga means Eight Limbs. The eight limbs of Ashtanga Yoga  flow logically into the next one bringing about a systematic and harmonious development of body and mind which leads to merger of self with God.

Eight Limbs of Ashtanga Yoga are :

1. Yam - These are principles or moral code which shape our character. Sage Patanjali mentions these in his writings: Ahimsa - The principle of non-violence ,Satya - The principle of Truthfulness, Asteya - The principle of non stealing, Brahmacharya - Continence / Celibacy, Kshama or patience 

Other important Yams are Dhriti or steadfastness, Daya or compassion, Arjava or honesty, Mithahara or moderate eating and  Aparigraha or absence of greed.

    

2. Niyama  - These are personal disciplines which shape our character. Sage Patanjali gives these five in his Astanga Yoga sutras:  Shaucha or purity of body, mind and speech, Santosha or contentment, Tapas or austerity, Svadhyaya or self study or self effort which leads to knowledge about God, Ishvarpranidhana or surrender to God.  

The other niyams are Hri or being modest and showing shame for misdeeds, Dana or giving without seeking reward, Astikya or faith in Guru and God, Mati or cognition/developing a spiritual will and intellect under the guidance of Guru and Vrata or fulfilment of scared vows, japa or daily chanting of mantras.

    

3. Asana - These deal with  Hatha Yoga Postures which heal and strengthen our body.  A strong healthy body keeps our mind stable. A stable and comfortable posture  helps us to attain mental equilibrium while doing japa or meditation.

    

4. Pranayama - This is the science of  yogic breathing. It has to do with extension and control of breath.

5. Pratyahara -  It means the withdrawal of senses. We prepare ourselves mentally to go within ourselves. Pratyahara increases the power of mind.

  

6. Dharana – Is concentration on object. We focus the mind on one object and its field.

7. Dhyan – Is meditation. It is watching the mind in a detached manner. 

  

8. Samadhi – is a state of super bliss and joy. It is the merger of the individual self into the Universal Self. Realizing that we are One with God and   the Universe is the ultimate achievement of human birth. 

The steps  of Ashtanga Yoga  become a part of our lives and development  at various stages during our journey to God.   The practices of SitaRam mantra, meditation and following the teachings of the Guru are a flow of Ashtanga Yoga.