Yoga: Path to Stillness and Samadhi

This essay aims to explore the meaning of yoga by delving into the essence of the sūtra: yogaḥ citta vṛtti nirodhaḥ (YS 1.2). By examining the key terms within this sutra- yoga, citta, vṛtti, and nirodha, we will gain a deeper understanding of the foundational concepts that reveal the profound significance of yoga as a practice. This exploration will highlight the essential goal of yoga: to still the fluctuations of the mind to experience the bliss of samādhi.

This sūtra gives us the definition of yoga. It explains the meaning of yoga and translates as follows: Yoga is the cessation of mental sensations.

Meaning of Yoga:

Yoga is the integration of the body and mind with the supreme consciousness. According to Mahaṛṣi Vyāsa, Yoga is samādhi.

yoga: samādhiḥ saḥ ca sārvabhaumaḥ cittasya dharmaḥ^[1].

bhūmi means ground, state, situation.

sārvabhaumaḥ means, in all states.

He elaborates that samādhi is an inherent aspect present in all states of the mind. Vyāsa associates the term yoga with samādhi. The word yoga originates from the Sanskrit root word yujir, signifying “to join.” The concept of yoga’s connection with contemplation, focus, absorption, or a state of union is derived from the term “yujir samādhau.”

Building upon the above mentioned sūtra, yoga is defined as the cessation of fluctuations or modifications of the mind. It is attained when the mental and emotional oscillations come to a halt. Another term used to elucidate yoga is “yuj saṁyamāne,” suggesting that yoga involves self-control or the practice of restraint. Yoga entails the control of mental and emotional fluctuations, which, through consistent practice (abhyāsa), can naturally lead to the cessation of vibrations, resulting in the experience of samādhi. Vyāsa explains that there are five states of mind: kṣiptaṃ, mūḍhaṃ, vikṣiptam, ekāgraṃ, niruddham.

In the kśiptam state of mind, individuals are characterized by high levels of disturbance, and restlessness and are predominantly influenced by the rajas guṇa. In mūḍham, individuals are distracted because they are primarily under the influence of tamas guna. They lack energy and motivation and exhibit critical and resentful tendencies. The majority of us fall into the category of vikśiptam state of mind, experiencing disturbances to a moderate extent due to the interplay of rajas and tamas guṇas. In contrast, those in an ekāgra state of mind are focused, have clarity and are primarily influenced by the sattvic guṇa. Ekāgram or a focused state of mind is absorbed in one object. In the niruddham state, individuals possess a mind that is completely still, free from any mental sensations or distractions.

Among these, the vikśiptam state of mind is deemed ineligible for samādhi because in this state mental afflictions overpower the potential for samadhi rendering the mind unsuitable to experience the true goal of yoga and the fundamental, inherent state of the mind. In states of ekāgra and niruddham, mental activities and resultant vibrations come to a halt. Sabīja samadhi occurs when the mind is wholly engrossed in a single object, a state achieved through complete focus or ekāgra. Nirbīja samādhi on the other hand, is characterized by total tranquility, with the mind devoid of any content except for an intense awareness of the self. This profound experience arises when the mind reaches the niruddham state.

Only in such serene conditions does one truly grasp the mind’s intrinsic nature, experiencing the profound bliss known as saccidānanada. Individuals recognize their true essence and integrate with the supreme consciousness, characterized by eternal bliss. Hence, it is accurate to assert that yoga entails quieting the mind’s fluctuations, as it is in this state of samādhi, the innate nature of beings, that ānanda or bliss is revealed which is the ultimate aim and purpose of yoga. The endeavor is to gather and unify the scattered mind, aligning it with the path towards integration and self-realization.

Meaning of citta:

It’s essential to recognize that the mind doesn’t solely process external information. It also engages in making resolutions (saṅkalpa) and exploring various options (vikalpa). This perpetual seeking and desiring different things explains why the mind is rarely content with just one thing for an extended period.The term citta refers to the mind in yoga philosophy, adopting the epistemology of Sāṃkhya where both citta and manas denote the same thing. In Vedānta, citta is viewed as the repository of memories and impressions, while manas processes information and facilitates deliberation. However, in Sāṃkhya and Yoga, the mind, encompassing both citta and manas serves as the storage facility for all experiences and also carries out processing functions as a unified entity. Citta forms a component of the internal organ, or antaḥkaraṇa in Vedāntic Sāṃkhya, which also includes “buddhi” responsible for decision-making and “ahaṃkāra” generating the sense of ‘I-ness’. Together, citta, buddhi, and ahaṃkāra constitute the internal sense organ known as antaḥkaraṇa.

It’s essential to recognize that the mind doesn’t solely process external information. It also engages in making resolutions (saṅkalpa) and exploring various options (vikalpa). This perpetual seeking and desiring different things explains why the mind is rarely content with just one thing for an extended period.

Meaning of Vṛtti:

Vṛttis involve the fluctuations or sensations arising from the diverse array of thoughts and emotions triggered by the activity of the citta, or the mind. The state of the mind is influenced by the three guṇas – sattva, rajas, and tamas which give rise to various vṛttis or vibrations. While it may initially seem that addressing vṛttis involves solely quieting negative thoughts and emotions, yoga aims for the complete cessation of all mental activity and modifications, encompassing both pleasant and unpleasant perceptions.

Perceptions prompt a whirlwind of mental activities, ranging from distressing or bothersome to non-painful or even pleasing. Vṛttis represent the patterns of the mind associated with its cognitive processes in understanding and processing information. The ultimate aim of yoga is to gain mastery over all types of mental fluctuations, regardless of their nature, thereby achieving control over the mind’s incessant movements.

Meaning of Nirodhaḥ

The term ‘nirodhaḥ’ has a few connotations such as control, the absence or cessation of mental fluctuations. It refers to the process that begins with the effort to manage or regulate the modifications of the mind or ‘citta vṛttis’ and culminates in the complete cessation of the mental activities.

Conclusion

As per the teachings of Sage Patanjali, the objective of yoga is to eliminate the vṛ̣ttis, to pacify the restless nature of the mind or to quiet the incessant chatter of the monkey mind. The ultimate aim is to reach the pure substratum of consciousness to become aware of the true nature or essence of the Self or Brahman, which is bliss. This true and inherent nature of the Self is revealed to us only when the disturbances in consciousness cease, that is when the citta vrttis cease (nirodhaḥ) thus paving the way for a serene, tranquil state of mind. In the vikśiptam state, although the mind has heightened awareness and is able to discern, it continues to be impacted by vṛttis and continues to be influenced by rajas guṇa. In the ekāgra and niruddham states, the citta vṛttis have completely ceased, the mind of a person is no longer affected or impacted by his guṇas, the person experiences freedom despite the presence of the guṇas. It is in these states that the goal of yoga, samādhi, can be realized.

[1] Kuldip Dhiman, The Yogasutram of Patanjali, 6.

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Studies have shown the positive effects of children growing with a shared spiritual relationship during their childhood.

Why Spirituality for Youth

Introduction

“Spirituality is the central organizing principle of inner life in teenagers,” says Dr. Lisa Miller, Professor of Psychology and Education at Columbia University. Children are naturally spiritual and are closest to the rhythm of the universe.¹ They are filled with a sense of wonder — the Rasa of Vismaya — for all things new and dynamic, be it nature, animals, or man-made technological wonders. 

Religion and Spirituality are not two separate concepts. Similarly, yoga and spirituality are not separate concepts. When there is a leap of faith in something beyond the body and mind that makes us who we are, there is a seeker in us. When there is a faith in the rhythm of nature and its laws to take care of everyday life, there is peace within us. Practices such as worship and rituals, asana practice on the mat, or a seated meditation are all different paths of yoga and spirituality to reach Moksha, the highest freedom and supreme happiness. 

Dr. Lisa Miller has also shown in her research studies that children who grow up with spirituality and religious practices in the household are better at coping with difficulties in life; better than children who have no religious background. 

Adolescence – the cusp of life

Emotionally, adolescence is the most difficult stage of human life. As children turn into adolescents, they try to individuate and find their own identity. However, they lack the life skills and the strength of character needed to take complete responsibility for their lives. They are at the cusp of needing parents and wanting to be free from parental patronage. This brings duality in both the adolescent and the parent. Spirituality offers emotional resilience to be able to handle this confusion. Spirituality also helps adolescents build healthy relationships with their peers and keep an open communication with their parents.

As the child grows to be a teenager, their sense of wonder and curiosity turns into creativity and innovativeness, along with adventurous and risk-taking behaviours. They like to try everything new, whether it is positive or negative. They are prone to making mistakes, being impulsive and careless, and defy the rules set by the parents and by the community. 

Toxic environment

Adolescence is the time of life when one needs their entire “village” for support and encouragement if one wishes to grow up to be a healthy and happy individual. A positive spiritual experience with a family member or a mentor can bring a total inner transformation to the life of an adolescent. Dr. Lisa Miller notes in her book, “Spiritual Child”, “Even a single powerful childhood experience of spiritual awareness can be a lasting source of guidance through adulthood”.

However, youth today are growing up in dangerously difficult environments. The competitive atmosphere where they are pressured to outperform their peers brings a toxic environment where they are forced to develop jealousy and a judgemental nature towards their peers. It also forces them to seek unethical shortcuts to beat the competition. Social bullying is perhaps one of the side effects of this toxic environment. A few decades ago, youth were bullied in school during break time or after school. However, when they were back home, they were free of this humiliation. With social media weighing down on today’s youth, they are in a pressure chamber of being judged or bullied constantly. This ghost of a bully does not leave the teenager even at night. 

According to Center for Disease Control (CDC), 8.9% of American high school students surveyed attempted suicide and 18.8% of high school students “seriously considered” attempting suicide. This number is higher in competitive atmospheres such as within Asian families. 

Boredom and Restlessness

With a surge of technological advancements, youth are bombarded with devices to distract them. The pace of life has gained so much speed that every minute, the youth need something new and exciting to keep them busy. They are easily bored.² It is true that teenagers generally have raging hormones that make them restless. If they are not taught to handle this energy, they can easily get into trouble. 

Acting out

Youth are seeing their identity, but this is a slow process during their adolescence. They need leisurely time and space for trial and error before they know who they are or want to be. They will be unpredictable and impulsive because that is how they figure out their identity. However, this stage of psychosocial development where there is identity versus role confusion is exacerbated by peer pressure and parental expectations.

As a result, they tend to “act out” instead of being genuine and honest about themselves. This acting out can initially be seen as a show they are putting up for others. If this behavior continues, however, it can lead to self-denial and self-deceit. If they are not taught to be true to themselves, and express their vulnerability, they may become complex individuals with personality disorders and can develop anxiety and depression.

It can affect their growth, career, relationships and their social wellness. Youth need a safety net where family, friends, a yoga teacher, a mentor, or a guru is holding that space for them. We need to give them freedom to explore.

Addictions

We all seek happiness in the objects outside. Youths are no different. Adolescence is the most unhappy and restless period of our lives, owing to the identity-seeking that this period compels us towards. When the teenager is not trained to find happiness in the right way, they take to substance abuse or develop sexual irresponsibility. However, one should understand that the only attempt that the teenager is making is to become happy. If they are not properly guided, they can get into pleasure seeking substances compulsively.²

Sacred Relationship 

Youth need an environment to become authentic and to be willing to share their vulnerability with a mentor. While the West has developed the entire field of psychotherapy for this reason, it does not offer a sacred relationship. Almost half of people drop out prematurely (Swift, J. K., & Greenberg, R. P. (2012).³ And Western psychology is beginning to acknowledge the importance of “Therapeutic Relationship” for client compliance.

Yoga brings a relationship of reverence and an environment of ethical coziness for the youth. Here ethics (Yama and Niyama) are explored but not mandated. Patanjali’s yoga sutras start with ethics as the basic foundation to calming down the mind (Chitta Vritti Nirodha). The entire Ashtanga Yoga is centered on mastering the mind. Rituals such as namaste, bowing down, a little prayer/mantra before and after the class, or a simple Aum chanting are all followed, but never forced on anyone.

Divine and sacred blessedness is present, but there is no scope for debate of confusion about “my path” or “your path”. It is a purest form of religion that the ancient Hindu sages have nurtured from time immemorial.

Such a sacred relationship alone can enable the adolescent to be able to share their vulnerabilities and seek solutions. Let us provide our youth with such a space.

Yoga for the Youth

Yoga helps with the overall development of youth. It teaches patience and tolerance to the high achievers who might need to be in a class which is slower than their pace. On the other hand, yoga teaches will power, confidence, and concentration to those who are struggling. Mental awareness during their studies helps develop memory retention, and relaxing after every learning session helps them develop associative memory where they develop the ability to think deeper, associate concepts with real life situations, and develop intuition. 

Techniques to Build Concentration and Awareness

Gazing helps students to improve their focus and attention. In fact, one of the tests that is done for children to measure their attention span is by asking them to gaze on objects as instructed. An observed characteristic of some ADHD individuals is their inability to follow simple instructions related to focusing visually on two objects in succession. Classic Vriksasana (Tree Pose) helps them gaze at one point as they stand on one leg. With repeated practice, they will learn to stand still, gaze fixed and focus on a point. 

Balancing practices help youth develop focus as well. Vrikshasana (Tree Pose) or Veerabhadrasana (Warrior Pose) helps them to stand balancing their body along with giving them physical strength in the legs and the core. 

Chanting – Sound is the other way to calm down the mind, since the mind thinks in terms of chatter. Simple chants of Aum help them calm down the inner chatter. Chanting Bhramari in shashankasana (Child Pose) is shown to help with ADHD. 

Challenging Yoga poses – Practicing yoga helps youth strengthen their body and mind. A strong body makes a strong mind. When they regularly practice yoga as a weekly regimen, their awareness improves. It also sets the stage towards a healthy lifestyle as adults. A benchmark of health and happiness once tasted, will always be a thing to look forward to as they grow up.

In Summary

• Spirituality is necessary for children to grow up to become healthy and happy adults. Studies have shown the positive effects of children growing with a shared spiritual relationship during their childhood.
  
• Emotionally, adolescence is the most difficult stage of human life. They need to individuate and find their own identity. Unfortunately, adolescents of today are in a toxic environment of peer pressure and intense competition. The problems of adolescence include hormonal surges leading to boredom and restlessness, addiction tendencies, and acting out to seek validation from peers, teachers, and parents.
  
• Youth need an environment to become authentic and to be willing to share their vulnerability with a mentor. They need a positive shared relationship with a guru or a yoga teacher.
  
• Spirituality practice as family rituals can help them grow spiritually. Also, the practice of different yoga practices such as balancing poses, gazing practices, strengthening and challenging asanas, pranayama and meditation can help youth develop self-confidence. Healthy body can bring forth a happy mind. Then the youth does not have to seek happiness in substances outside.

Acknowledgements

1. The Spiritual Child: The New Science on Parenting for Health and Lifelong Thriving by Dr. Lisa Miller.
   
2. Harvard Graduate School of Education – Bored Out of Their Minds By Zachary Jason https://www.gse.harvard.edu/news/ed/17/01/bored-out-their-minds
   
3. Swift, J. K., & Greenberg, R. P. (2012). Premature discontinuation in adult psychotherapy: A meta-analysis. Journal of Consulting and Clinical Psychology, 80(4), 547–559. https://doi.org/10.1037/a0028226
   
4. https://en.wikipedia.org/wiki/Psychotherapy_discontinuation

Cover Image Source: Pixabay

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A Rejuvenating Journey

 Hindu University of America’s inaugural Ayurveda Wellness Retreat

The Hindu University of America (HUA) recently hosted its enchanting Ayurveda Wellness Retreat, nestled in the serene Pine Lake Retreat near Orlando, Florida. This four-day experience, from Thursday, March 28 to Sunday, March 31, 2024, offered a soulful blend of Ayurvedic wisdom, yoga practices, and the healing power of music. The retreat’s theme centered around Ayurveda, Yoga, Chakras, Marma, Nadi Pariksha, Raga Chikitsa, and Sattvic Vegetarian Food, creating a harmonious blend of knowledge and wellness practices.

Faculty Excellence

Guided by a distinguished panel of experts like Dr. Mahadevan, Dr. Shriram Sarvotham, Vaidya Rupali Panse, and Vaidya Kanada Narahari, participants delved deep into the ancient sciences of Ayurveda and Yoga. Guest lecturers Vaidya Heena Bhatt and Vaidya Aparna Bapat brought their specialized knowledge to the table, enriching the experience with their insights on Marma and Nadi Pariksha. The laughter yoga sessions with Mr. Suresh Gupta added a joyous dimension to the healing practices.

Our Excellent faculty (From L to R): Raaga Chikitsa exponent Vaidya Kanada Narahari, Yoga expert Dr. Shriram Sarvotham, Ayurvedic Vaidya Dr. Rupali Pense, and Organizer of this event, Dr. Mahadevan.

A Day-wise glimpse into Wellness

Day 1 kicked off with a warm welcome and orientation by Dr. Mahadevan, followed by a rejuvenating Yoga Nidra session with Shriram Sarvotham. The evening culminated in a Raga Chikitsa theory session and a captivating sitar concert, setting the tone for the days to follow.

Day 2 began with the sun salutations and yoga sessions led by Dr. Shriram Sarvotham, interwoven with potent slokas and pranayama exercises. Vaidya Rupali Panse took the participants on an exploratory journey into Dinacharya and understanding Prakruti and Doshas. The day ended on a musical note with more Raga Chikitsa and a sitar concert.

Day 3 continued the educational saga with deeper dives into Ayurveda Diet and Nutrition and Chakras. Special guest lectures on Marmas and Nadi Pariksha brought new perspectives, followed by an uplifting session of laughter yoga. The day concluded with a discussion on feedback and a kirtan along with a sitar/tabla concert.

Day 4 marked the concluding sessions with insights into the growth of HUA over the past five years and a tour of the facility. The retreat concluded after a nourishing lunch.

Holistic Schedule and Sattvic Diet

Each day was meticulously organized, starting with a wake-up call at 6 AM and lights off by 10 PM. The retreat provided Sattvic Vegetarian meals, with breakfast at 8:30 AM, lunch at 12:30 PM, and dinner at 6:30 PM, supporting the body’s natural rhythm. Yoga sessions commenced at 7 AM, with Yoga Nidra post-lunch to rejuvenate the spirit. The afternoon classes spanned from 3:30 PM to 6:30 PM, offering an in-depth understanding of Ayurvedic principles. Music sessions and Kirtans at 8 PM each evening provided a soulful close to the day.

Snapshot of the Retreat Schedule

Concluding Remarks

The Hindu University of America’s Ayurveda Wellness Retreat was a transformative event, providing each participant with a unique blend of education, practice, and self-discovery. It proved to be a nourishing ground for body, mind, and spirit, fostering personal growth and inner peace.

As we gathered our thoughts and belongings on the final day, the air was thick with a sense of fulfillment. The reflections shared during the concluding session were overwhelmingly positive, with many expressing profound gratitude for the knowledge and practices they had absorbed. The heartfelt testimonials highlighted transformative experiences, a testament to the retreat’s profound impact on individual wellness journeys.

The feedback collected was a resounding affirmation of the retreat’s success, with participants already expressing anticipation for the next gathering. They spoke of newfound clarity in their daily lives, a deeper connection to Yoga and Ayurvedic principles, and an eagerness to continue their practice. The promise of growth, learning, and community drew a unanimous look forward to reconvening under the tranquil of Pine Lake.

In closing, the retreat not only achieved its aim but also sparked a collective eagerness to delve deeper into our ancient wisdom of Ayurveda and Yoga. The commitment of HUA to foster holistic well-being was palpable, and as participants, there was a shared commitment to carry this wisdom forth until we meet again for the next rejuvenating retreat.

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Yagña

What is Yagña?

In Yoga, yagña explains every microcosm reflects the macrocosm, which means harmony must exist within and this can nurture harmony with everything around us. A cooperative enterprise that brings things together is called yagña. Truly, with all complex systems in nature, well-being emerges from coordination – not competition – among  the constituent parts. 

A Family is a good example of yagña. The husband wants the best for his wife. The wife wants the best for her husband and together they want the best for their children. Each reaches the heights of respective success by supporting one another and being in harmony.

Body is another example of yagña. Each component, be it an organ or faculty, serves not for its own glorification but to uplift the whole through synergy. Just as eyes guide feet and hands clear obstacles for smoother passage, so too must mind and body communicate as allies. Only through such cooperation does one thrive; alone, each risks atrophy. 

Mother Earth is also in yagña constantly. This blessed Earth nurtures all beings equally, making no distinction – for all are Her children. And in Her perfection, not a single form lacks purpose. Nothing in this universe is redundant or going to waste. From the minute fungi to the giant shark everything has its place and beauty to the universe. Mother Earth is in constant yagna and provides beauty, nourishment, oxygen, places to live, places to travel, and things to build.

Then how do we resolve discord?

Some see differences as reasons for discord, wisdom knows our shared hopes far outweigh all else. Though paths may vary, destinations need not divide if we lift each other to our highest rather than judge from below. With compassion as compass, solutions arise and problems disappear. Understanding that in uplifting ‘others’, we uplift ourselves to spur each to build bridges. For when each Jīvātma recognizes itself as inextricable from the collective family of existence, self-interest gives way to shared wellbeing. In such a system, serving others arises not from duty but joy – for their joy is our joy, their growth our growth. With compassion, communities thrive organically as extended families, where each member’s brilliance nourishes all in turn. And no burden weighs heavy when borne together through understanding that in uplifting another.

When in yagña, every individual holds significance and plays a vital role. In the natural world, most beings have learned to coexist harmoniously, except for human beings. Unlike a tiger, which hunts solely for survival and sustenance, humans are unique in their tendency to harm and destroy one another for personal gain. True success cannot be measured by material wealth acquired through deceit, exploitation, or the destruction of others. If one gains riches by hoarding money obtained from others, it does not equate to success. Unfortunately, many fail to realize that these actions go against the principles of universal harmony and the interconnectedness of all beings. As human beings, it is essential for us to reflect upon our actions and strive for a harmonious existence. We must recognize the value of empathy, compassion, and cooperation in fostering a society where success is measured not by personal gain, but by the well-being and harmony of all individuals. By disregarding the concept of the yagña, or collective well-being, we ultimately bring harm upon ourselves. It is only through collective effort and a shift in mindset that we can create a future where our actions align with the principles of universal harmony or yagna and ensure the well-being of both us and the planet.

How can you start engaging in yagña today?

Help communities grow. Participate in group yoga and group meditation activities. Avoid fostering any business or commodity that supports mistrust or lies or cheating. Kīrtana is yagña and even Havan is yagña. Support your fellow beings in nurturing their yagña. Together build a collective karma towards a marvelous future one that includes your success as well as others.

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Until one awakens to the possibility of mokṣa.

In the Bhagavad Gītā, Krishna holds out the possibility of a radical dissociation of one’s inner disposition from one’s outward circumstances, exemplified by the ideal of the sthita-prajña^[7] whose abiding peace is centered on the Self alone (ātmanyevātmanā tuṣhṭaḥ)^[8] and is unconcerned with the anxieties of acquiring and protecting (niryoga-kṣema ātmavān)^[9] material things. Without this awakening of a desire for mokṣa, and thereafter jñānam, neither jñānayoga nor karmayoga, as two lifestyles (dvividhā niṣhṭhā)^[10] have any relevance. Sanyāsa as a lifestyle, actively and deliberately embraces tremendous physical and financial insecurity i.e., no income, no medical insurance, no savings, and no retirement plan—at least that is how it ought to be—–notwithstanding the many sanyāsins, who seem to continue to have worldly business interests. Yet, in the midst of this physical and financial insecurity and uncertainty, the (vidvat) sanyāsin abides in a settled and almost unperturbed inner security, or that is how he or she ought to be. Indeed, there are very few people who can attain this equipoise in the face of the crushing burden of economic insecurity, while still pursuing mokṣa and jñāna (vividiṣa sanyāsa).

Even though we may develop an awareness of all of these attachments being temporary and time bound, (anityam), it is not easy to walk away from it all—giving up the security and comfort of a life as we know it, in favor of a life that is entirely unknown and uncertain. The transition from gṛhastha to sanyāsa is not easy to make. In Hindu thought, vānaprasthāśrama is structured as a stage in life which is transitional, when one gradually extricates oneself from worldly interests. The vana (Forest) symbolizes a retreating away from the hustle and bustle of the everyday kurukṣetra that each of us find ourselves in. And karmayoga is the critical shift in attitude^[11] that enables this transition and can even constitute a committed lifestyle as an alternative to sanyāsa. Making and viewing pleasure and pain, gain and loss, victory and defeat as essentially the same (sukha-duḥkhe, lābhālābhau, jayājayau, same kṛitvā)^[12], prepare for battle (yuddhāya yujyasva)^[13] says Krishna—once again articulating a paradox. How does one engage deeply with the battles of the world, if at the same time, one does not care in the least for how they turn out?

The critical ingredient that transforms karma into karmayoga is the discernment of mokṣa as the singular and final commitment in life, to the exclusion of all other interests. There is a certain clarity (niścaya) that has arisen in the mind, regarding the transitory nature of existence in the world, (nitya– anitya vastu viveka) that is no longer easily shaken by the entanglements with the world (nistrai-guṇyo bhava)^[14] where innumerable outcomes, experiences, and desires can easily carry one’s buddhi away (avyavasāyinām)^[15]. The evenness of mind, (samatva)^[16] that is at the heart of karmayoga^[17], in the face of success and failure, (jayājayou)^[18] pleasure and pain (sukhaduḥkha)^[19], profit and loss (lābhālābhau)^[20]—which are of a material nature (prakṛti– trai-guṇya)^[21] arises from three sources: first, the practical recognition that as a human being, we have jurisdiction (choice, authority, power – adhikāra)^[22] over the realm of action alone, (karmahetu)^[23] but not over the realm of results of those actions (karmaphala hetu)^[24]; second, the assimilated understanding that the results of our actions are governed by laws of this world, both seen and unseen, not within our own jurisdiction but of that of Īśvara; and third, in any case, we are no longer yearning for results within the material sphere (trai-guṇya), and that our commitment to mokṣa has assumed a singular and unshakable priority in our lives i.e., we wish to know (jñāna) and be more fully that which we have come to know—an ātmavān.^[25] Without the discernment of mokṣa as our ultimate purpose of human existence, and its attendant end to all other forms of seeking^[26], one is still embroiled in worldly life—pursuing various ends and enjoining Īśvara to actively join in the task of accomplishing the results that we are aspiring for, which is the condition of most human life. Our karma and our attachments to the karmaphalam may be tempered by prasāda buddhi^[27] but is yet to fully transform into a karmayoga.

[1] Bhagavad Gita, Chapter 2, Verse 41, Gita Home Study Program, Page 256
[2] Bhagavad Gita, Chapter 2, Verse 39, Gita Home Study Program, Page 249
[3] Bhagavad Gita, Chapter 2, Verse 43, Gita Home Study Program, Page 262
[4] Ibid.
[5] Ibid.
[6] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[7] Bhagavad Gita, Chapter 2, Verse 55, Gita Home Study Program, Page 310
[8] Bhagavad Gita, Chapter 2, Verse 55, Gita Home Study Program, Page 310
[9] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[10] Bhagavad Gita, Chapter 3, Verse 3, Gita Home Study Program, Page 373
[11] Bhagavad Gita, Gita Home Study Program, Page 254
[12] Bhagavad Gita, Chapter 2, Verse 38, Gita Home Study Program, Page 248
[13] Ibid.
[14] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[15] Bhagavad Gita, Chapter 2, Verse 41, Gita Home Study Program, Page 256
[16] Bhagavad Gita, Chapter 3, Verse 48, Gita Home Study Program, Page 282
[17] Ibid.
[18] Bhagavad Gita, Chapter 2, Verse 38, Gita Home Study Program, Page 248
[19] Ibid.
[20] Ibid.
[21] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[22] Bhagavad Gita, Chapter 2, Verse 47, Gita Home Study Program, Page 270
[23] Ibid.
[24] Ibid.
[25] Bhagavad Gita, Chapter 2, Verse 45, Gita Home Study Program, Page 266
[26] Bhagavad Gita, Gita Home Study Program, Page 269
[27] Bhagavad Gita, Gita Home Study Program, Page 281

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Pranayama is about disciplining the breath, so as to simply be able to follow the prāṇā.

Pranayama

What is the relationship between Hanuman, Garuda and Bhima? Why are they specifically mentioned in the verse that is taught to children in many Indian households, while putting them to bed?

रामं स्कन्दं हनुमंत वैनतेयं वृकोदरम्।

शयनेयस्स्मरेनित्यं दुःस्वप्नस्तस्य नश्यति ।।

They are all related through the vayu tattva: Hanuman is Vayu putra; Bhima is born to Kunti through Vayu ‘s blessing; Garuda, an Eagle, the strongest, most powerful bird, which can reach great heights and see long distances, has mastery over its medium of travel – air. All these characters represent immense power and strength; they are forces of nature.

Hanuman single-handedly took on the entire Lanka when he went there to search for Sita, and then proceeded to causally survey Lanka, and eventually burned it down, striking terror in the hearts of the asuras. He represents the conscious mind which is an amazing tool that humans are blessed with, that has the capability of going into the depths of our darkness and coming out unscathed! He was crucial to the victory of Rama’s, the jiva. Even the Sankhya theory indicates a reference to the mind being born out of the breath. Hanūmān is Vāyu’s son.

Bhima was the only one among the Pandavas, who killed all the ‘evil’ aspects – Bakasura, Jarasandha, Kicaka, and the hundred Kaurava brothers – and literally with his bare hands. He is protective of Draupadi, who is representative of the prana sakti within the breath – the vayu carries the prana sakti. It is because he protects her, that he destroys every asura aspect that disrespects her. So does our breath, with all the aspects within us that harm the sakti within us.

Garuḍa represents an evolved state – fighting Iṇḍra (the senses) and all the other obstacles to obtain the Amrita – the nectar of immortality. However, he did not have any desire to partake of the nectar himself, thus practicing astēya. His only goal was to deliver on his promise to deliver the amruta to the snakes, thus displaying immense integrity by his rootedness in satya. He gained admiration of Śriman Nārāyaṇa Himself with his commitment and mastery over the Yamas! Garuḍa is the vehicle that transports Lord Viśnu and His consort (Love and Abundance). Viśnu is called vāyuvāhana. One can access Viṣṇu and becomes His vehicle simply through their breath!

Pranayama is about disciplining the breath, so as to simply be able to follow the prana. The yoga sutras define pranayama as

तस्मिन् सति श्वासप्रश्वासयोः गतिविच्छेदः प्राणायामः ।।

Having achieved harmony in āsana, prāṇāyama is that which interrupts the erratic/disturbed flow of breath. It brings discipline to the breathing. After having achieved स्थिरम् sthiram and सुखम् sukham in āsana, the yoga practitioner automatically turns towards the breath. They harmonize the breath in the āsana practice and feel it flow with the body movements, with the mind simply observing both the body and the breath. The mind is still being trained to be dependent on both these tangible aspects. When they pause, it pauses. As the practitioner progresses, the mind is trained to become independent of, first, the body – through staying/holding still in the postures while focusing on the inflow and outward flow of the breath. Then the mind is trained to become independent of the breath – through holding of the breath itself, kumbhaka, in various still postures. But since the mind has been initially conditioned to move with the body and breath and stop when they do, it is now able to hold still without the support of the body or the breath. At this point the निरालम्ब nirālaṃba mind is ready for ध्यान dhyāna.

Pranayama, working with the breath, is considered to be the most powerful of the बहिरङ्ग bahiraṅga practices – namely, yama, niyama, āsana, Pranayama and to some extent pratyāhāra, where the senses lose interest in the external attractions and are drawn inward. In reality, all of these practices can become meditative and hence अन्तरङ्ग antaraṅga practices.

The breath is naturally involuntary to begin with. It is part of the parasympathetic system of the human body which controls all the involuntary functions like respiration, digestion, circulation, etc. We have no control over the parasympathetic system, unlike the motor muscles, for example, that we can exercise control over voluntarily. The breath is the only involuntary aspect that we can access, thereby giving us a path into our involuntary inner world. When the breath is rapid, all the systems are in high gear, and just as in a fast race car, systems tend to get worn down easily. When the breath is slowed down, all the systems relax, and ample time is available for exchange of gases, food, waste, rest and repair, and the body works more efficiently. By consciously controlling the breath and slowing it down, we allow the body to work in its most efficient zone.

At a deeper level, prāṇāyama is said to burn up the impurities in the body. That includes the saṃskāras we are born with. When one starts paying attention to the body and breath in their practice, they start observing their own habit patterns of their mind manifest on the body as various imbalances, blocks, tendencies, compulsions, etc. The moment one becomes aware of a pattern, it starts transforming in some way.

When one does the deep breathing in the recommended way, involving the diaphragm to draw the breath in as well as to expel the breath, it is said that the जठराग्नि jaṭharāgni gets involved in the whole process. During the inhalation, the fire is blown by the downward flowing air, towards the मूलाधारचक्र mūlādhāracakra at the base of the spine, and during the exhalation, as the diaphragm pushes upward to expel the air, it pulls the mūlādhāracakra closer to the flame. This process causes three things to happen. First, the breath slows down considerably and reaches deeper. Second, the jaṭharāgni is stoked, which means metabolism, circulation and energy levels improve. The third is something deeper. The mūlādhāracakra is said to contain all the aspects of what makes us who we are. It is the root of the spinal column, along which all our imbalances manifest, and that attracts the imbalanced situations and experiences that we go through – situations that are tailor-made for each one of us because of our make-up. Imagine, situations tailor-made to torture us or to please us, if we allow them to! When we perform yogic practices in the right way, all our tendencies start to become dormant. Yet, there is a possibility that they can arise at any time. Through practice of prāṇāyama, when the seeds of क्लेशाः kleśās in the mūlādhāra are burnt though, those dormant tendencies are vanquished. This takes lifetimes to achieve! (And as a side note, it truly offends me when people who casually practice yoga call themselves yogis!!)

When we achieve that level of mastery over our breath, our asuras (the nocturnal creatures that show up in our bad dreams and nightmares) are vanquished (दुस्स्वप्नस्तस्य नश्यति dussvapnastasya naśyati – bad dreams are destroyed). These are nothing but our own shortcomings, sprouting from the seeds of impurities in our mūlādhāracakra. Thereafter, we are able to breathe in pure Love and Abundance (Lord Viṣṇu and Lakṣmī Devi) carried through us by our breath (our वायु अंश Vāyu amśa – Garuḍa).

Staying with our breath gives us strength, power, commitment and mastery over the Yamas that these Vāyu aspects stand for.

Cover Pic Credit: Tim Goedhart – Unsplash

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Svādhyāya is ‘self-study’, recommended by the Yoga Sūtras, and is an integral part of Kriyā Yoga defined in its second chapter. 

Svādhyāya: Self-Study

Svādhyāya is ‘self-study’, recommended by the Yoga Sūtras. The second chapter of Yoga Sūtras defines Kriyā yoga as “तपः-स्वाध्याय-ईश्वरप्रणिधानानि क्रियायोगः”. Svādhyāya is an integral part of Kriyā Yoga Svādhyāya is ‘self-study’, recommended by the Yoga Sūtras. – because one is not in yoga if they are not observing themselves and learning from it. Svādhyāya is also the 4^th Niyama (rule) recommended by the Yoga Sūtras. In addition, Svādhyāya is mentioned in various other chants in our tradition.

Svādhyāya may include: (i) simple self-observation during āsana-prānāyama practice; (ii) observing one’s interactions with others; (iii) observing oneself with respect to studying the śāśtras, itihāsas and purāṇas; or (iv) viewing oneself in the light of authoritative texts. Through interactions with self, others, as well as the śāśtras, one is able to improve themselves and evolve spiritually. Although Svādhyāya means simply observing objectively, the act of observing itself changes one’s behaviors. Svādhyāya is always an objective observation. It is the training that the mind undergoes everyday to get to the state of Upekśa or Sākṣi bhāvana – a state of equanimity where the mind is not tossed about helplessly by the vicissitudes of life.

The yoga sūtras talk of Upekśa being one of the subtle states recommended to be practiced in order to help calm the mind, along with Maitri, Karuna and Mudita. The sūtra says to practice these for चित्तप्रसादनम्, soothing of the mind, from the various emotions (negative as well as positive) that arise…

मैत्री करुणा मुदितोपेक्षाणां सुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥ (YS – 1.33)

Upekśa is the attitude to be practiced during svādhyāya. When one is able to simply observe without judgment, the other three attitudes come into play automatically – one starts to understand, appreciate and love oneself. Obviously, it is difficult to be in this state all the time in this modern world, but it all can start on the mat. If we can train consistently, every day, and be in this state starting with ourselves first, even for that short time, then at the very least, the amplitude of the mind’s swings is tempered.

Observer or being objective in the Western sense is very different. It means not bringing emotions into the picture or keeping one’s emotions out of the picture.  

In Indian culture, getting to the state of an objective observer, or sākṣi, is so much deeper, and a longer process too– one evolves to a state where those emotions/reactions do not even arise within. This means that something happening on the outside has absolutely no effect on the state of mind.

समः शत्रौ च मित्रे च तथा मानापमानयोः ।

शीतोष्ण-सुख-दुःखेषु समः सङ्ग-विवर्जितः ॥ (BG – 12.18)

Being equally unaffected by whether someone cares for you or does you harm, in honor or dishonor, cold or heat, etc. This and many other verses from the Bhagavad Gita, especially in Chapter 2, talk of the importance of being in a state of equanimity. This is in the true sense of “sākṣi” or loosely, a witness. A lot of chants other than the Bhagavad Gīta and the Yoga Sūtras, also mention sākṣi as the highest state to be in, because when the mind is undisturbed, and cannot be pulled outward by external triggers, it rests within, at the Source of all Creation.

How then do we go about training?

• During your yoga practice observe, observe, observe! Objectively watch your breath and body movements alone. Take their support to help the mind stay inward. Look at yourself in wonder; this machinery we have been blessed with is so intricate, so complex, yet so simple. The processes that happen within, in themselves are not magic, they are simple processes like diffusion, ion transfers, and catalyzed chemical reactions; yet they all happen so beautifully, so well-choreographed, like a perfect symphony – and that is what makes it so complex. While we may not see all the intricate processes, the results of those processes are evident on our bodies – in terms of the urge to take an inhalation or exhalation, the heat generated during āsana practice, the sensation of thirst, the extension/flexion of muscles as we will ourselves to do an āsana, etc.
  
• Know that the patterns of the mind manifest on the body. Observe how you are performing your āsanas. See if you are compensating for weaker body parts, by buckling other parts, not stretching as much as your body will allow, or trying to practice more difficult āsanas before mastering simpler ones. All of these indicate the patterns of your mind. Maybe you rush in to compensate where others fall short? Maybe you take on burdens that are not yours? Maybe you use too many shortcuts? Do not analyze, because then the mind is not present. Allow the insights to come by themselves.
  
• Never push your body beyond its limits. Always respect your body and breath, always listen to your body tell you that enough is enough. If that is difficult, then listen to your breath, which gets tighter when you are pushing. Practice the āsana in the prescribed way, ensuring you are not pushing beyond your body limits. A lot of people “hear” things that are unsaid – when the instruction “forward bend” is given, they hear “touch your toes”. Listen to the instructions carefully. A succinct verse in the Haṭhayogapradīpikā says in no uncertain terms, “यथा सिंहो गजो व्याघ्रो भवेद् वश्यः शनैः शनैः। तथैव सेवितो वायुः अन्यथा हन्ति साधकम् ।।”, Just as lions, elephants and tigers get tamed slowly…slowly, so also the same goes for the breath. If the animals are agitated/pushed in any way when they are not fully ready, they will kill the trainer, so also when the breath is pushed, it will kill the sādhaka. I have experienced that similarly, the body also does not like being pushed.
  
• The mind operates in different modes – assessment, analysis, memory, imagination, identification, sleep and observation. Only when it is the observation mode is it truly present in the here and now.
  
• Observe that the inhale and exhale, each operate on different parts of the body in the same āsana.
  
• Both the inhalation and exhalation enhance and deepen the āsana – if this is not happening, then the āsana is not being done properly.
  
• When the mind is active, observe the breath as it flows in, and you will notice a lot of disturbance in the breath, a lot of flutter – you can feel this on your upper lip. Just continue to observe this and notice that the flutter slowly passes, and the mind follows the breath and becomes calmer.
  
• Observe that in asymmetric āsanas, we feel differently on each side. We might not be able to bend as much on one side as on the other or rotate to one side the same way as the other. This is by design. Simply observe it all. It’s like when we travel in a fast-moving vehicle that hits a curve, we have to tilt sideways, yet we are balanced. Hence, do not try to make both sides equal or “balanced” as they do in some new-fangled gyms. We have our unique patterns that make us who we are; we are designed for a specific purpose, and I believe our so-called imbalances help us achieve that in unique and creative ways.
  
• Balancing postures are always challenging. Especially on the days we are flustered. Just focus on your breath as you move into the posture though and notice how beautifully you can balance. When the mind is focused inward, it is balanced because it is not pulled in different directions by duality.
  
• When the mind is active or agitated, you need an active practice, and when the mind is calm you need a calm practice. Sounds strange or counterintuitive? Think about it – when mothers have to deal with hyperactive children, do you think they send them to meditation, or soccer practice/kickboxing? We have to go along with the mind, not against it. An active āsana practice helps to channel out the excess mental energy, and thereafter it can settle down for a calm meditation.
  
• In an āsana, just hold the posture in complete stillness as much as possible, with absolutely no body movement, and I mean not even the upward movement that we tend to make during inhalation and the downward movement during exhalation to allow for belly expansion/contraction; just stay with the breath, allow the breath to flow as it pleases into the various parts of the body that the āsana guides it to go to. Don’t allow the mind to control this process. An approximate analogy that might help here is that of a balloon, filled with air, not too full though. When you squeeze the balloon with your hands, with no place else to go, the balloon starts pushing itself out between your fingers. So also, allow the āsana to move the prana rather than compensate by raising and dropping. 
  
• When you start observing yourself more deeply in your āsana practice, observe that your mind settles down.
  
• Even emotions that come up can be observed in how they play out on the body. When they are observed, there is a possibility of having clarity about what that emotion is trying to communicate. Emotions are the body’s mode of communication and they manifest as feelings or sensations on the body which we can observe and listen to. When this happens, the emotion passes away and the mind settles down.
  
• The mind needs to be trained every single day. This is also recommended by the yoga sūtras, where the word नैरन्तर्य nairantarya “uninterrupted” is used in the definition of अभ्यास abhyasa.

Keeping track of all the aforementioned points feels overwhelming. Yet, even in trying to do so, even if one does not remember the observations, the mind is still in observation mode and in the present moment – and that is Yoga! The amazing tool that the mind is, it will be able to make all the connections you need, without any effort on your part! Just stay with the breath… 

Cover Picture Credit : Pixabay

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From songs to movies, bumper stickers, tattoos, meditation classes, clothing lines, and yoga sessions, Om is chanted and adorned, but is the meaning of Om actually understood?

To Om or Not to Om?

The symbol Om is used across the globe in highly diverse contexts, and to the typical westerner, carries vague associations with spirituality. From songs to movies, bumper stickers, tattoos, meditation classes, clothing lines, and yoga sessions, Om is chanted and adorned, but is the meaning of Om actually understood? Referring to Om, the Māṇḍūkya Upaniṣad states, “Om is all this. All this is surely Brahman. This Self is Brahman. The Self, such as It is, is possessed of four quarters.”^[1] This expansive definition of Om is explored in detail using catuṣpāṭ, the four quarters model, overlaid on the letters comprising Om: A-U-M.^[2] This offers an analysis of the same person from different perspectives to illuminate the true nature of the Self as identical with Om. In the process of defining Om, another practical prakriyā is delineated. This essay will explain the traditional meaning of Om and the method of exploration of the meaning in the context of Advaita Vedanta.

The Māṇḍūkya Upaniṣad begins describing the first quarter, called Vaiśvānara, as the waking sphere of activity, including all that is tangible and physical in the universe. The self at this state is the knower of objects and knowledge is directed outward. All beings are confused at this level of experience, thinking ‘I’ refers to the body. This prakriyā is reminiscent of the śārīra and kośas methods previously explored, and again points to the practicality of śruti. Śruti then equates Vaiśvānara with the letter A “because of the (similarity of) pervasiveness or being the first.”^[3] In Sanskrit, the letter A is the basis for all further speech. It is the initial sound generated in the throat by opening the mouth and making a sound. It pervades all speech. Similarly, Vaiśvānara pervades the whole manifest universe, thus identifying it with A.

The second quarter is Taijasa, “whose sphere (of activity) is the dream state, whose consciousness is internal…and who enjoys subtle objects.”^[4] Impressions in the mind from waking experiences are impelled to reappear in the dream state. The self is only aware of internal objects as Taijasa, and witnesses cognition by its own luminosity. This sphere of activity is associated with the letter U. The letter U occurs between A and M just as Taijasa is intermediate to Vaiśvānara and the third quarter, Prājña.

Prājña’s sphere of activity is the sleep state, the dreamless state. This is deep sleep, where the person is not enjoying or experiencing anything. In this state, “everything becomes undifferentiated…a mass of mere consciousness.”^[5] This analogy of a mass is meant to convey the idea that the vṛttis in the mind experienced during the waking and dreaming states are totally absent. It is as if a darkness has fallen, covering everything, becoming an indistinguishable mass.^[6] As we have seen in other prakriyās, this is viewed as a state of joy “caused by the absence of the misery involved in the effort of the mind vibrating as the objects and their experiencer.”^[7] In this state we rest in Īśvara as we exist in the causal body and ānandamaya kośa^[8]. However, this is not the bliss of limitlessness itself, because the joy is transitory, not absolute, as well as absolute, and one is not self-aware enough to register one’s freedom from duality at that time.

The letter M corresponds to this third state being the third letter of Om. At the end of the pronunciation of the syllable Om, the letters A and U seem to merge into M and also at the time of origination of Om. This is made sensible by repeating Om. Doing this, the practitioner will realize how A and U merge into M, but also arise out of M to pronounce the syllable again. In the same way, Vaiśvānara and Taijasa merge into Prājña and arise out again as the self moves into the dream and waking states again.

This analysis then leads beyond the letters, the sound, all duality, and any need for attainment to Turīya, the fourth quarter. “The partless Om is Turīya- beyond all conventional dealings, the limit of the negation of the phenomenal world, the auspicious, and the non-dual. Om is thus the Self to be sure. He who knows thus enters the Self through his self.”^[9] Turīya is recognized as what obtains between 2 utterances, oral or mental, of Om. Here is the phala of this prakriyā. Through understanding the meaning of Om and using it as a prakriyā to be meditated on, we are led from understanding ourselves as limited beings, to ourselves as the all-pervasive consciousness, self-existent in all things, all times, all places. Put another way, Om is an upāsanā on Saguna Brahman to bring us back to our svarūpa as ātman, none other than Nirguna Brahman. The Turiya, the silence after the sound of Om, resolves back into the silence of Brahman. But in the same way silence surrounds and pervades the utterance of Om, the Turīya surrounds and pervades the other three quarters. It is always present everywhere. It is not a supra conscious state as some modern Vedanta teachers propose, but rather the ‘I’ that is present in all states. Another way of understanding Om is that the first three states corresponding to A-U-M are incidental, mithyā, and only Turiya, ātman/Brahman, is intrinsic, inheriting in all of them, the satya of all of them. Ātman is satya. This is reminiscent of the definition of Brahman in the Taittiriya Upaniṣad.

The meaning of Om in the Māṇḍūkya Upaniṣad offers a very different understanding of the syllable compared to common usage in western cultures. Om is aligned with catuṣpāṭ as a means of revealing the all-pervasive nature of ‘I’. This also serves as an upasana leading the aspirant to the negation of all duality, to an understanding of Om as the very nature of Brahman itself as birthless, undecaying, without cause, and without dimension. Quoting Gauḍapāda’s beautiful closing verses of the kārikā, “One should know Om, to be God seated in the hearts of all. Meditating on the all-pervasive Om, the intelligent man grieves no more.”^[10]

ॐ शक्ति ॐ

[1] Gambhirananda, Tr. Swami. Eight Upaniṣads, Volumes I with Śaṅkara-bhāṣya. Advaita Ashrama, 1996. Pg. 175.

[2] Ibid. Pg. 214.

[3] Ibid. Pg. 215.

[4] Ibid. Pg. 180.

[5] Ibid. Pg. 181.

[6] Ibid. Pg. 183.

[7] Ibid.

[8] Swamini Agamananda Saraswati. 2020. Seminar 18. Lecture Notes. Freedom and Reality: An Introduction to Advaita. Hindu University of America. Delivered December 6th, 2020

[9] Gambhirananda, Tr. Swami. Eight Upaniṣads, Volumes I with Śaṅkara-bhāṣya. Advaita Ashrama, 1996. Pg 221-222.

[10] Ibid. Pg. 225.

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When you start experiencing your breath viscerally, it is easier to move deeper into the asana and experience स्थिरम् sthiram and सुखम् sukham in the posture, as mentioned in the Yoga Sutras.

Allow Your Breath to Take you Deeper

At some point or the other in our respective yoga practices, we all have felt restricted in forward bending पश्चिमोत्तान asanas or arching पूर्वोत्तान asanas or inversion विपरीत asanas or rotating परिवृत्ति asanas by our…let’s say… adipose “tissue” – to put it euphemistically.

When you focus on your breathing – and I do not mean the air as you imagine it just before it enters your nostrils, because that’s not within your space, I mean the process happening in the body, the sensations in the body caused by the flow of air (the coolness, warmth, movement as felt on/in the body, etc) , the movement of organs/muscles etc that you actually feel in your body – then it takes you deeper into the asana.

The diaphragm moves down to create space to draw air in and moves up to push air out of the body. There is some intelligence beyond logic that knows when to start this movement of the diaphragm at the time of birth and when to stop the movement, at the moment of death. But between the two events, this is the process.

In modern times, we think in logical terms of “we breathe in air, it goes into the lungs, and from there it is taken by the blood into various parts of the body, then the air rich in CO2 is exchanged back into the lungs and expelled through the exhalation”. Yes, tangibly and technically, that is the process. Yet, each time I sit for my asana or pranayama, there is also something deeper that I experience.

When I do my forward bends, or back arches or rotations or inversions etc., there is one part of the body that is contracting and another part that is expanding. The self-limiting thoughts in my western-educated mind cause me to feel restricted in my breath. “If I bend forward, I cannot take a full breath” – of course, because I am restricting my thoracic space, “If I rotate, it hurts to breathe fully” – of course, because my body is in a twist, “If I arch, I cannot exhale fully” – of course, because the thoracic area is expanded fully, etc!! Very logical, right?

Yet, as I breathe, if I simply follow the movement of ‘something’ that I feel in my abdomen, I can actually feel it drop as I inhale and rise as I exhale, as the space in the abdomen shifts around to allow for this movement. This drop and rise is somehow never restricted by asana. And it is not just a simple drop or rise anymore either – it is as if the asana guides the ‘space’ into the area that can allow for that expansion – in fact, that is exactly the function of that asana. To direct the ‘prana’ (I can no longer call it the breath because we are not talking of lungs and air here anymore) into specific parts of the body.

When the mind is able to let go of the idea of a fixed space, then the fluidity or mobility of the space enhances the forward bends, supports the back arches, and deepens the rotations, etc. When the lungs and breath are not restricted, when you start experiencing your breath viscerally, it is easier to move deeper into the asana and experience स्थिरम् sthiram and सुखम् sukham in the posture, as mentioned in the Yoga Sutras. In that state, you are able to go beyond the body and connect with that space or the शून्य or the prana or whatever else you want to call it, that moves with the asana and brings in healing. The function of the asanas is therefore, to move that space or that शून्य around – to bring stillness to various parts of the body, that are plagued everyday by the vrittis of my hyperactive mind, which constantly tries to apply logic to things that cannot be explained logically.

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Yoga is derived from the ancient system of sankhya. One of the key founding theory behind all of the eastern schools of thoughts, sankhya propounds the concept of dualism consisting of purusha, the sentient principle and prakriti the manifested material world. Prakriti is nothing but nature with its evolutes such as mahat or cosmic intelligence; tanmatras, the attributes such as sound, sight, etc; and the basic elements of Satva (illumination), Rajas (activity), and Tamas (inertia) as the attributes of both cosmic intelligence as well as of the mind. Yoga builds on Sankhya and helps one look into the constituents of mind. Patanjali, the father of yoga, along with the sages such as Vyasa, Katyayana, and others have systematically explained mind and its states; the disturbances of the mind; the factors responsible for mind’s disturbances; the techniques and ideas to calm down the mind; and how to raise oneself to the higher states of consciousness. 

Yoga at its core also explains the concept of five sheaths called Pancha Kosha. These are the five interconnected dimensions that make up the human system — annamaya kosha (the physical body that is nourished by food), pranamaya kosha (the vital body nourished by prana), the manomaya kosha (the emotional mind), the vijnanamaya kosha (intellect sheath) and anandamaya kosha (the pure consciousness). It also explains the five prana-s, the vital forces responsible for carrying out every aspect of the physical and mental functions. When there is some imbalance or distress in any part of the body, it naturally influences the mind and conversely, any agitation or distress in the mind somatises to affect the body. It is for this reason that Patanjali, in his Yoga Sutra, emphasizes that illness or vyadhi can be a significant deterrent in our quest for clarity and discernment, and has to be addressed if one has to gain freedom from the cycles of pleasure and pain.

Yoga, in its therapeutic application, offers a wide range of strategies and interventions that are suitable for individuals of different ages, abilities, professions, and backgrounds. At the heart of yoga is the awareness that good health is not merely the absence of disease but a positive state of well being at all the five sheaths, the Pancha Kosha-s. It further states that chronic disease —Adhija Vyadhi — is the condition that results when one goes through persistent stress for long periods.  Stress is the result of one’s reaction to external circumstances. Hence, per yoga, stress is not necessarily a helpless condition that everyone must suffer.  With proper education and practice, one can learn to react in a way that inner stress can be minimal, in spite of the stressful situations. As Adi Shankara puts it “kartum akartum anyatha kartum samarthah’ — we have the freedom to react, not to react, and to react in a third way. Yoga helps in cultivation of a strong and stable mind that is able to think and reason with clarity, without being influenced by the klesa-s (impurities) that obscure judgment and the ability to have a pleasant and stable mental disposition while also having the resilience to face up to the multiple challenges presented by life.

The practices of asanas (postures), bandhas (yogic locks), kriyas (cleansing techniques), and mudras (hand gestures) help at the physical level; pranayama helps bring vitality and harmony; the concept of love and devotion which is termed Bhakti yoga helps bring peace at the emotional level and the yogic contemplation and meditation helps bring harmony at the intellectual level. Yoga is a holistic healing system that enables and empowers the individual to bring healing from within.

Yoga Bharati is a non-profit, 501 c(3) organization with a vision of enhancing Health, Happiness, Knowledge, & Peace in life through a holistic approach to yoga. We are a yoga education institution offering Yoga Teacher’s Training and Yoga Therapy courses. We are affiliated with the Swami Vivekananda Yoga Research Foundation (SVYASA),  Bangalore, India, since our inception and have recently established an affiliate relationship with the Hindu University of America. SVYASA is one of the premier Yoga Universities and yoga research institutes in India with its rich background in research on yoga’s healing effects for various ailments and has published over 500 research papers in scientific journals.

For details visit: yogabharati.org

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