Types of Yoga
Bhakti Yoga
Gyan Yoga
Hatha Yoga
Karma Yoga
Kunadalini Yoga
Mantra Yoga
Purna Yoga
Ashtanga Yoga
Bhakti yoga
Definition of Bhakti Yoga or the Love of God
Types Of Bhakti Yoga
Definintion Of Bhakti Yoga Or Yoga Of Divine Love
The yoga of divine love or Bhakti yoga is considered to be the shortest path towards attainment of divine God. This form of yoga believes that the path to God is strewn with various difficulties that present themselves in the garb of worldly affairs. And if one wants to truly unite with the divine he or she has to overcome these difficulties with single-minded attention. Bhakti yoga is a way of attaining God through pure love towards God.
The word Bhakti is derived from the Sanskrit word 'Bhaj' meaning to pray. This form of yoga is practiced by diverting all attention to achievement of fulfillment through the divine. The yogi or the devotee considers God to be an almighty ocean of everlasting love and beauty and prays and worships him in the hope that He will give him a place in His divine consciousness. It is believed that human soul has a chord that unites him with the God consciousness. This is the voice of human conscious. Bhakti yoga should not be interpreted in terms of religion alone, because it is about strengthening this chord of consciousness and ultimately feeling an unbreakable bond with God. Almost all the different religions have a way of telling this reality through their religious scriptures. The message always remains the same. It is all about invoking the God consciousness by way of whichever medium the devotee chooses to practice. Bhakti yoga is the base of this kind of Godly devotion. It is about developing a direct communication with the creator.
The devotee or the yogi believes in the purity of his love and uses it as a channel to reach the divine. This is based on the foundation that love is the purest feeling experienced by human beings. It is also the highest form of emotion which is reserved exclusively for the humans. Some animals belonging to higher degree of intelligence also feel and respond to love in some ways. But the feeling of love experienced by humans is truly a gift bestowed upon them by the divine consciousness in order to raise them over and above the rest of the plant and animal kingdom.
Love in its best way is experienced in a succession of faith, attraction or admiration and then adoration. Love is a feeling that is experienced in all human relationships. It is even existent between human and animal relationships. It is also existent between human and inanimate objects example a human being may be very much in love with his material possessions. Love is a chord that binds everything that exists in this world. Love is a creative force. Love is an energy that generates the necessary inputs for all creations. Love between human creates new life. Love between human and inanimate objects creates beautiful art, poetry, literature even technology. Yes, technology is the ultimate creation that comes into a reality by the creator's passion for new development. In fact the force of love has made the world survive all calamities and made it move in the direction of future through the ages.
Bhakti yoga relies on love for the attainment of ultimate enlightenment. The love of God is the purest form of all love because it is not driven by any negative feelings or emotions. It is love with no attachments. It is love for the divine without any greed, jealousy, fear, expectancy of rewards or even sense of achievement. Love for God is the passage and it is the destination also. Love of God is the means and it is the ultimate reward. Bhakti yoga propagates this kind of love and devotion to God that the person indulging in it rises above the rest and attains supreme satisfaction of his being one with the divine consciousness. Different religions and different cultures propagate it in different formats but the essence remains the same for each and every one of them.
The essence of Bhakti yoga should not be interpreted as pure emotion based practice. It is thorough discipline of controlling the mind and body to achieve purity of soul. It is an experience of deep soul-searching. It is developed with great regulation and sense of supreme obedience to the will of God. It is about submitting one's desires, commitments, responsibilities and aspirations to the will of God. This is certainly not an easy process and requires complete surrender to the almighty denouncing all that is evil. It is a path that starts generally with idol worship and culminates at the realization of oneness with God.
The ancient texts describe the path to be followed keeping in mind the following actions:
Abhyasa: It means practice. This step is about focusing the mind that ordinarily has numerous thoughts, concentrated on the thoughts of God only.
Viveka: It means discrimination or wisdom to decipher the right from the wrong.
Vimoka: Developing a sense of yearning for God and liberating the mind of all other desires.
Satyam: It means truthfulness in all thoughts and actions, always and every time.
Arjavam: It means straightforwardness in all thoughts and actions.
Kriya: It means actions free of greed, selfish desires and goodness towards others.
Kalyan: Thoughts of well wishes for every individual under all circumstances.
Daya: It means kindness towards all.
Ahimsa: It means non-violence and not hurting anyone emotionally and physically.
Daan: It means indulging in acts of charity towards the poor and deserving.
Anavasada: It means cheerfulness and optimism towards life while doing all the above.
Gyana yoga
Path of Gyana Yoga
Meaning of Gyana Yoga
Meaning Of Gyana Yoga
In Sanskrit the word Gyana means knowledge. Gyana yoga therefore is described as the path of yoga through the wisdom of divine intelligence. This is certainly not an easy pathway and requires thorough discipline and prudence. This branch of yoga deals with realization of God consciousness in everything and every being. But it is different from Bhakti yoga as the path is not of blind faith in God and servant attitude. It is about experiencing God in every way by way of gathering knowledge about his existence.
The ancient texts describe the Varna system as an integral way of dividing the society as per the tasks performed by various people who participate in making the society as it was. The society was thus divided into four Varnas. These were:
Brahman: The people who were devoted to a life of learning and teaching the other sects of society.
Kshatriyas: These were the warriors and protectors of the society.
Vaishyas: They were the business class people who looked after all the trade and commerce related activities.
Shudras: These were the worker class who looked after all the daily routine chores that made up a considerably important part of every society.
The ancient texts recognize the Brahman as the sole embodiment of all knowledge and wisdom. This should however not be interpreted as Brahman as a class of birth. The Varna system identifies the Brahman as somebody who devotes his life to learning and gathering of knowledge. He is the educationist of society who is a torchbearer of all wisdom. The system has been misinterpreted many times over by many people throughout the period of history. So much so that in present day and time it has been reduced to understanding of something akin to caste in which a person is born by default.
This is not however as it was intended in the times when the Varna system was first introduced. Then the society was divided into four classes as per the capabilities and requirement of duties to be performed by everyone who formed a part of the society. It was quite probable for a person to have all characters and capabilities of a Shudra even though he may have been born as a Brahman. The vice versa of such a situation was also a recognized reality.
In the years that followed many biases and personal interests crept in all strata of society and this system of dividing the society according to one’s inclinations and capabilities slowly degenerated. So much so that in the present day society a person may be considered a Brahman just because he is born into a Brahman family, even though he may display all characters of a Shudra. The statement is certainly not to denigrate any sect of the society but to highlight the fact that this differentiation in society was task and duty based rather than birth based.
The system worked very well and had its merits. Gyana yoga is based on the belief that Brahman was supposed to not only devote his life to learning and propagating his knowledge, but was also responsible to seek answers to the questions of deeper spirituality and thus help in the general upliftment of the society. This was considered a very significant task and could not be given to anyone with lesser inclinations or capabilities. This could not be given to anyone who was very prone to distractions and did not have the capacity to control the mind and keep it free from vices.
Gyana yoga was a means to this end. It is a way to experience the divine consciousness by devoting one’s life to the process of learning and educating oneself. It is about equipping oneself with all the wisdom in order to be able to unite oneself with the divine. Just like in Bhakti yoga the pathway taken is of prayers, here the pathway taken is that of knowledge and wisdom.
Gyana yoga recognizes the importance of a guru or a guide who can lead a pupil to the path of ultimate deliverance or salvation from the cycle of birth and death. There are various practices to be strictly followed on the path to Gyana yoga.
Gyana recognizes the importance of a state of association or dissociation between the two entities that exist everywhere. These are the entities of Brahman and Maya. While the Brahman is the learner and educator, Maya is the distraction present in the pathway of learning. There are diversions everywhere which attract the senses and these become very apparent when a person is headed towards the path to salvation. The control of senses is a very difficult task and requires perfect concentration and immense practice that is why Gyana yoga is considered the branch of yoga that is most difficult to attain.
Hatha Yoga
Art And Science of Hatha Yoga
Practices of Hatha Yoga
Art And Science Of Hatha Yoga - Hatha Yoga Poses and Positions The philosophy of Hatha yoga believes in practicing the control on Prana and perfecting the body by maintaining the practices of yogic asanas. This is considered to be the most apparent form of yoga and is practiced by many people all around the globe. In fact this seems to be the most acceptable form of yoga in the Western countries. Hatha yoga seems also to be the embodiment of all that yoga is understood to be. This however is a very superficial interpretation of yoga as a complete methodology of attaining the ultimate wisdom. Hatha yoga mainly deals with the tools that are prescribed in the whole art and science of yoga to cater to the purification and control of the body. Hatha yoga actually has very little to do with developing the mind so that the thought process gets directed towards the path of complete release.
The science of Hatha yoga is based on the fact that the mind cannot be fully receptive to the divine wisdom until and unless the body is ready as a fertile ground to receive the seeds of wisdom. This follows the age old axiom that a healthy mind lives in a healthy body. For strengthening the body a two fold methodology is practiced. One path is to arouse the Prana or the vital air that enters the system. This is a process of controlled breathing called Pranayama. The vital air is the chord of life that runs through all the living beings and unites them. It is the sole characteristic that separates a living entity from a non-living one. The other pathway is of strengthening all the systems of the body by practicing yogic asanas.
Yogic asanas are not just any exercise forms. They are scientifically designed postures that give the body capacity for great endurance and sustainability. These postures are scientifically designed according to the basic infrastructure of the body. The yogic asanas are also believed to be having great therapeutic value but many doctors do not agree to prescribe them as a cure for diseases. This may either be due to their ignorance of yogic practices or a general disinterest in the process of yoga. Although the ancient texts do not make any therapeutic claims regarding the yogic asanas it is a well known fact that the yogic asanas stretch and exercise pressure on the body in such a way that enhances the natural fortitude and survival capacity of the body. For instance the yogic asanas exercise such pressure over the vertebral column that it strengthens the spinal cord thereby strengthening the nervous system. Similarly the digestive gets benefited tremendously by practicing yogic asanas. The same is true for all the other systems too.
Hatha yoga is practiced and generally prescribed to purify the mind and body by the gurus of Raj yoga to their students who qualify as Madhyama and Adhama Adhikaris. These are classes of aspiring students of yoga who are not yet prepared in mind and body to receive the messages of the supreme consciousness. They have to increase their physical capacities and mental faculties so that they can be ready to attain the ultimate divine consciousness. This is found to ultimately prove true in numerous situations. The people who practice Hatha yoga for some time start realizing the invoking of Kundalini or Chakras. This is the ultimate movement of energy positions from the navel of the body to the forehead and finally creates the merger of the consciousness of the self into the divine consciousness. Many people claim this experience after some years of practice of Hatha yoga. There is firm scientific foundation for these experiences.
Hatha word is made up of two syllables. 'Ha' syllable means the sun and 'Tha' syllable stands for the moon. They stand for Pingala nadi or right nostril and Ida nadi or left nostril also, which again is indicative of positive and negative energy. This is analytical representation of incorporation of elements of sun's energy or the positive energy and the moon's energy or the negative energy into Hatha yoga practices. This further means that the methodology of Hatha yoga relies upon combining the elements of negative and positive energies found in the human body and bringing the whole energy bracket on a balanced platform of optimum existence.
Indeed, Hatha yoga prepares the body for the ultimate realization of God consciousness, but this certainly is not the sole reason for the popularity of this form of yoga over the others. The reason for the immense popularity is mainly because people get all sorts of health related relief through the practice of Hatha yoga almost instantly. This kind of benefit is to be seen immediately rather than the benefits of union with the divine powers, which is not so easily achieved.
Karma Yoga
Practice of Karma Yoga
Universal Law of KarmaPractice Of Karma Yoga - Yoga Poses and Positions The practice of Karma yoga is based on the simple ideology of doing good actions under all circumstances and believing them to be directed towards the divine consciousness at every step of execution. It embodies the factor of selflessness in all actions. This means that all actions are performed with no hidden desires or feeling of receiving anything in return. This is the path of Karma yoga, which emphasizes that all human actions are bringing the person closer to God every time.
Actions are necessary to be taken. Actions have a purifying quality to them. This can be experienced in our everyday lives. When a person performs a certain duty in the right fashion he feels light and his conscious is cleared. He feels a sort of burden lifted from him. This is exactly what the practice of Karma yoga is. In the ancient texts this philosophy has been propounded and discussed in great details. This feeling of ridding the conscious with the burden is defined as something that is akin to experiencing Godliness. If the person continues to indulge in good deeds he will come closer and closer to experiencing this divine consciousness.
Karma yoga is considered to be the basic step before any other form of yoga can be practiced. This is the form of yoga that makes the mind fertile for impregnation with the seeds of further advancement on the path of attaining divine wisdom. Any yogi who wants to proceed further in his quest of supreme experience has to follow the path of Karma yoga. His practice and all efforts in other directions will remain completely futile if he does not follow the principles of Karma yoga in all his daily actions.
This certainly proves the basic misconception of yoga being a practice of renouncing the world and indulging simply in the service of God wrong. If all yoga practices for their fructification have to be dependent first and foremost on performing one's all duties responsibly, then yogic methodology has to begin with correct actions only. This brings to light many so-called propagators of yogic philosophies and their fallacies as well. There is a huge discord between what is being put forward and what actually the reality is. The practice of Karma yoga is based on Nishkaam karma which means performing actions without any self interest, greed, jealousy and desire for a reward, and also considering that every action is one step taken closer to God. Many present propagators and teachers of yoga may probably fail to qualify as teachers on the basis of this initial discriminatory stage.
Selfless service is the only way to proceed further on the path to quest of the divine. Many people make the mistake of going straight to the path of Gyana yoga or even practice Hatha yoga but they cannot get the divine until and unless they purify their souls with the practice of Karma yoga. The aspirant to the wisdom of yogic knowledge will qualify as a true aspirant only when he concentrates on his actions and awakens the consciousness of his self. Then he truly becomes an Adhikari or real aspirant to further wisdom and can be called a Karma yogi.
This is a stage when he becomes free of all egos. Human ego is the first barrier to attainment of salvation. For further progress the ego has to be resigned and the self should be made completely devoid of it. This is indeed a very difficult thing to do. But all the ancient texts and practices of yoga consider this as the first step and the foundation. So for beginners it is essential to understand that if serious learning of yoga has to be done this necessarily has to be the first stage.
This again brings us to the fact of many different teachers and propagators available to us these days. The person who can really qualify to be a guru has to be free of all egotisms, greed, selfishness, warped thought processes, prejudices and other such derogatory feelings.
Another basic qualification for the practice of Karma yoga is that a person should have sufficient courage. It is a reality of this world that the right action cannot be taken by many because of lack of courage. This is a necessary step towards practice of Karma yoga because the practice of right actions is an intense act of bravery. But at the same time the karma yogi has to keep away from other vices like arrogance and prejudice. So he has to maintain a difficult balance of socially acceptable behaviour and at the same time be assertive in all his actions. This is certainly not an easy task and requires lot of innovative thinking as well. In the modern times many people fit this definition of true karma yogis. In India the person who perhaps comes closest to this is Mahatma Gandhi.
Karma yoga is a dynamic practice and not a static one. It is a devotion that should run for a lifetime for ultimate fulfillment.
Kundalini Yoga Chakras and their Arousal Philosophy And Practice of Kundalini YogaKundalini Yoga - Chakras and their Arousal Chakras are formed as a result of interwoven occurrences of Nadis as described in detail in the Philosophy and Practice of Kundalini yoga. These are high energy zones and are considered to be the resting points of the Kundalini when it starts rising through the Sushumna Nadi. Many physicians of the modern medicinal practices refuse to accept the existence of Chakras. Their argument is that the autopsy of a dead human body does not reveal any such structures that can be called Chakras.
The ancient texts recognize the presence of Chakras in the human body as a part of the Linga sarira or the astral body existing inside all the beings. It is a part of the body but it is not a visible part. It exists in conjunction with Sthula sarira or the gross physical body. Sukshuma Prana move in the nervous system of the Linga sarira and Sthula prana move in the nervous system of the Sthula sarira. These two are existent in the human body together, one in its visible form and the other in its invisible form.
In the physical body the structures formed at the places where the nerves cross each other are called plexus. Similarly in the astral body the Nadis cross each other and form zones called Chakras. The physical plexus known to the medical practitioners are as follows Hepatic, Cervical, Lumbar, Sacral, Brachial, Coccygeal, Cardiac, Pulmonary, Epigastric, Esophageal, Pharyngeal, Lingual, Prostatic and many more. The Sushumna Nadi has many centres that are corresponding to various systems of the physical body. These are centres of the astral energy these are centres of vital force or Prana energy also called the life force or Chaitanya. These centres are also known as Chakras also known as Padmas or Lotuses.
The Chaitanya element of each Chakra is corresponding type of Tattva or Guna or element which is significant of the characteristics of that particular Chakra. Each Chakra is denoted by an animal figure. This denotes the basic characteristics of that particular Chakra. When the Kundalini is awakened it moves as per the direction of the yogi and extreme Ananda or bliss is experienced wherever it reaches. When it reaches the head the yogi experiences perfect bliss and enlightenment.
There are seven Chakras found in the human body. Their descriptions and details are as follows:
Muladhara Chakra: This Chakra is situated near the base of the genital organs and the anus. This is the first and most basic Chakra and is the support base of the entire serpentine path of the rise of the Chakra. Complete knowledge of Kundalini arousal can be achieved by concentrating on this Chakra. A person has perfect control over mind, Prana and semen discharge if he controls this Chakra.
Svadhisthana Chakra: This Chakra is at the root of the reproductive organs and controls the abdomen, kidneys, and reproductive organs of the physical being. It is believed that this Chakra controls the water element of the body. A person who attains mastery of this Chakra can control the water of the body and has no fear of water even in the most disastrous forms.
Manipura Chakra: This exists near the navel on the physical body. This is the centre of Agni or fire element of the body. This Chakra controls liver and stomach of the physical body. Controlling this Chakra can make a person completely free of any kind of fear of fire. It is believed that such a person can walk unharmed out of blazing fire also.
Anahata Chakra: This Chakra corresponds with the cardiac plexus in the physical self. Controlling this Chakra can make a person very likeable and loveable. This Chakra controls the Vayu Tattva or the air element of the body. This is supposed to make a person close to the cosmic energy of the divine.
Vishuddha Chakra: This Chakra's place of station corresponds to the throat of the physical body. This chakra controls the Akasa tattva or the ether element of the body. The person who has mastered enough control over this Chakra attains immense knowledge and wisdom.
Ajna Chakra: This situation of this Chakra corresponds to the centre of forehead between the two eyebrows. The exact corresponding position in the physical self is at the cavernous plexus. Concentration on this Chakra gives divine bliss and enlightenment to the Sadhak.
Sahasrara Chakra: This Chakra is situated at the crown of the head in the physical body. This Chakra is the house of Lord Shiva. When the Kundalini is aroused and taken to this level the experience of Parama Ananda or eternal bliss is garnered.
Lalana Chakra: In addition to the above mentioned seven chakras some people believe in the existence of an eighth one also. This is called Lalana Chakra. Out of the above mentioned seven, leaving the Sahasrara Chakra which is the chief Chakra rest are a part of Shat Chakras. The Llana Chakra is situated between the Ajna and Sahasrara Chakras.
The Kundalini when aroused moves from Muladhara Chakra to Sahasrara Chakra. A person feels great warmth in that portion of the body where Kundalini is taken through concentration. When the Kundalini leaves a certain portion of the body to go another Chakra the part of the body becomes very cold.
Mantra Yoga Positions
Practical Guide to Mantra Yoga
What is Mantra or Japa Yoga
Mantra Yoga Poses - Practical Guide To Mantra YogaYoga Poses and Positions
The practice of Mantra yoga is a practice of accuracy of recital with the correctness of attitude and proper channelising of the mantra energy towards the divine consciousness. The process requires certain practices that have to be followed to the core in order to attain fulfillment of the ultimate goal of salvation.
These guidelines are as follows:
Arrangement of a proper seat and a peaceful place to practice Mantra yoga.
Seated preferably in Padmasana, Siddhasana or Sukhasana whichever can be retained comfortably by the Sadhak for at least three hours or so. This posture should not be changed in the process as it will interrupt the process and divert the attention.
Mantra yoga is best practiced in the early hours of the morning or in the evenings when it is more peaceful and it is easier to concentrate.
It is necessary to be feeling fresh and taking a bath is a preferable way of doing this. The freshness of the body also keeps the mind fresh and in a better position to concentrate. This is however not mandatory and a person can do Mantra yoga after washing his feet and hands and face if he feels able to concentrate by doing so.
It is preferable to do mental recital before doing the voice intonations of the mantra. This guides the thought process sufficiently and makes the process of concentration easier. This is called Manasik japa.
A rosary or Tulsi bead mala or Rudraksha mala can be used to keep a count of the number of mantras. The number enchanted is as per the laid down rules for a certain mantra. It is believed that following this rule of mantra numbers is mandatory.
Mentally the image of the deity should be visualized while reciting the mantras. This helps in controlling the mind from wandering aimlessly in different directions.
The voice intonations should be properly followed with accuracy of pronunciation so as to be able to generate the sound waves having the same kinds of vibrations with the same maintained energy levels.
It is very important to maintain constancy of practice while doing Mantra yoga. This is true for other forms of yoga as well. This is mainly because yoga is a practice of dynamics. It yields results with repetition. So it is important that a person does the same practice at the same time of the day every day.
It is also important to keep the mind from any desires during the practice of mantra recital. The mind must not be focused on asking anything from God in return. This is not just a way of offering prayers. It is more about experiencing the supernatural by combining various levels of energies.
The Mantra yoga is generally practiced under the guidance of a guru. The guru gives a certain mantra to a certain Sadhak. It is believed that it is decided as per the capabilities of the Sadhak. It is also believed that the Sadhak should not be disclosing this mantra to anyone for it to retain all its power. It is also believed that the Sadhak should recite just this mantra and nothing else.
At all times all distractions should be completely avoided so that the mantras can be properly recited and their divine potential is experienced.
After the mantra recital is over the Sadhak should not be in a hurry to get back to his daily activities. He should take his time and continue with silent recital of the mantra or some other prayer and slowly take time to absorb and assimilate all the energy generated by his recitals. Then he should slowly get back to his activities.
The Mantra Yoga Sadhana is believed to be a constant process and it is believed that during many times a day the mantras can be recited silently and same effects can still be created and experienced.
Mantras should always be recited with deep feeling and emotions without making any mistakes. This can be easily achieved after practicing a few times.
In terms of modern times the fundamental nature of Mantra yoga can be interpreted not only by the scientific nature of the sound energies generated in the process, but also by the intense faith exhibited by the Sadhak in the process of trying to attain the ultimate deliverance. God is more about experiencing the creative energy in every entity rather than being a vision. When the Sadhak recites the mantras with complete faith he automatically starts aligning his subconscious toward the supreme conscious.
The Kundalini when aroused moves from Muladhara Chakra to Sahasrara Chakra. A person feels great warmth in that portion of the body where Kundalini is taken through concentration. When the Kundalini leaves a certain portion of the body to go another Chakra the part of the body becomes very cold.
Purna Yoga -
Poses and Postures
Philosophy of Purna Yoga Or Integral Yoga
Practice of Purna Yoga
Philosophy Of Purna Yoga Or Integral Yoga - Yoga Poses and Postures Yoga Poses and Postures
Purna yoga is also known as Integral yoga. The philosophy of Purna yoga is based on the recognition of importance of perfect integration of the human being with the divine consciousness at all levels of existence. This is a very difficult pathway of yoga and requires complete dedication and support of a guru. The people seeking only a few yogic benefits should not try to attempt this style as this would not be beneficial to them in any way.
Purna yoga is a way of integrating the being with the divine at many levels. These are integration of the inner self with the divine, integration of the human psyche with the divine and integration of the soul with the ultimate divine consciousness. This is a dynamic form of yoga and incorporates many other forms also at least in part, if not as a whole. The pathway is certainly not easy and it involves the usage of all human faculties and goes even beyond the human body to integrate the self and the divine. This is rather a complicated process and has to be understood completely before attempting.
In the modern times Sri Aurobindo in the main educator of this age old practice of yoga. With the tireless efforts of this guru new dimensions and new definitions to this ancient practice of yoga were made possible. He made it comprehensible and accessible to the common man.
Purna yoga is based on the self affirmative action which reaches out to the search of the divine incorporating all the human senses and ultimately the soul also. It includes a pathway of positive action of Karma yoga. It is also the pathway of deep devotional love as in Bhakti yoga. It amalgamates all the knowledge as in Gyana yoga but still it is not about forceful detachment of mental faculties to direct them towards God. It is yoga of complete integration of the self through action, wisdom, peace and love. Integral yoga sees love in the spiritual form as the highest sense of achievement and experience of the divine in itself. The experience of such love leads the path to wisdom that is divine in its fundamental nature. Integral yoga suggests that action alone is not possible to purify the soul that could lead the Sadhak on the path to salvation. Action, wisdom, love and knowledge have to be used as a means of self purification of the soul.
The object of Integral or Purna yoga is to allow the self to become an instrument for the divine to manifest. All the human faculties are given to an individual for this greater cause only. The instrument of the human body is made available only to get absorbed into and experience the divine in every way. The consciousness of the self should be awakened so that the divine can descend upon it. This has to be done for the sake of the divine alone, not as a reason of upliftment of the self. The self is just an instrument to reach the divine. The passage towards the divine consciousness happens first at the stage of the body, then at the stage of the mind and then at the stage of the soul and ultimately the self becomes completely integrated into the divine so that there remains no difference between the self and the divine.
The Purna yoga insists on submitting the self completely to the service of the divine and to nobody else. It embellishes the importance of transcending all the physical, mental and emotional barriers so that the power of supernatural can descend with all his divine glory into the self. This can happen only when complete submission happens between the self and the divine.
This yoga believes in complete renouncing of the world for the sake of achievement of the integration with the divine. It recognizes the world as the path of distraction which will not allow the descent of the divine and almighty into the self. Many steps have to taken in order to make this descent possible. It is not a task that can happen in quick succession of events and within a short while. The Purna yoga philosophy believes that normally a human being lives in a very superficial stage of conscious existence where he performs all his actions with a certain routine monotony. In this stage of consciousness he cannot achieve integration with the divine even if he continues to pray each and every day of his life.
This superficial stage of consciousness has to be awakened into something that is mystical in its essence. It is experiencing the beyond, which is a level up and above the basic state of existence. At this stage, and the further stages to follow, the being becomes receptive to the divine. Then the passage of smooth descent of the divine is actually made possible. This stage is of awakening to the reality of existence of self, which takes birth for the sole reason of becoming an instrument of integration with the divine. The human birth has the opportunity of divine realization, which is not possessed by lower forms of births. This instrumental characteristic of self is to be recognized for the sake of better harmonization of this life and to realize the real purpose of the existence.
Ashtanga Yoga
Philosophy and Methodology of Astanga Yoga
Sprituality with Raja Yoga
Philosophy And Methodology Of Raja Yoga - Yoga Positions and Poses Yoga Poses and Positions
Raja Yoga is also called Ashtang Yoga because the eight limbed practices of Ashtang yoga come under Raja yoga. It is considered the royal way of doing yoga. It is basically based on the principles of controlling the mind and achieving the salvation and total deliverance from the world by controlling the energy generated by the thought processes. Ashtanga yoga was in the ancient times used for the sole purpose of grooming the princes and princesses of royal families and others of lower birth were not given any exposure to it. Thus the yogic practices of Raja yoga were exclusive to Rajas or kings, hence the name.
Ashtanga yoga is a path that can be accessed today by anyone and it is a way of yoga that has access to all the other forms of yoga, exclusively decided for a certain kind of individual according to his or her understanding of principles of yoga and basic temperament. It can therefore be patterned according to one's disposition and essential nature. It makes use of asanas and meditative practices but all the practices are firmly placed on the strong foundations of thought energies. This means that the Sadhak or yogi is supposed to control his thoughts and direct them towards dissociation from the worldly matters while he is serving and looking after all his duties. It is not complete bodily detachment but a form of mental dissociation that the worldly affairs and material objects do not disturb or even attract him. He realizes the importance of self.
Raja yoga believes in the entity of Prakriti, which is the nature extending to the highest precincts of the universe. This has large influence on the Purush or the self, which is the other entity, in all aspects of his life. The purush gets manipulated by the power of prakriti in every event of his life and everything that he does. Thus he gets swayed from his path from time to time under the power of Prakriti entity. Purush on the other hand has been endowed with all the power of the third entity that is Ishvara, or God himself. Thus if the purush controls this influence of prakriti over his self through control over his thought processes he can unite with Ishvara and experience the merger with the divine consciousness.
Ashtanga yoga is a practical way of approaching the path of enlightenment. In his lack of Viveka or state of Aviveka, which is a condition of not understanding the true nature of entities due to lack of wisdom, the purush considers himself dependent upon the prakriti. He thinks that his existence is solely dependent upon the prakriti. He feels tremendously drawn towards the prakriti and feels attached with all its objects. This is a state of Moha. He gets involved deeply into the cycles of prakriti and gets more detached from the truth and reality.
And the reality remains that he and his self are the sole entities that are part and parcel of the Ishvara. He is not different from divine. He has all the power to do everything that he wishes to as he is the essence of divine himself. All he needs to do is to detach him from the bonds of prakriti and that will automatically bring him closer to the Ishvara. He has to open his eyes and realize that his own attachment towards prakriti is the main detriment to his own progress to the path towards the divine consciousness, which is the path to salvation.
The methodology of attainment of salvation through Ashtanga yoga is based on one's personal capacity and grasping power of the ultimate. Raja yoga or Ashtanga yoga recognizes and defines three kinds of pupils and the path of learning is decided upon the category in which a person falls. These are:
Uttama Adhikari: He is the first class aspirant. He starts with Vairagya and Abhyasa and soon attains Samadhi. He starts with Citta Vritti Nirodha, which means thought process control and modifications.
Madhyama Adhikari: He is the middle class aspirant as prescribed three kinds of practices of Kriya yoga to raise his level to the first class aspirant so that he can attain Samadhi. These practices are:
Tapas: It is practice of asceticism with complete egoless ness. The person follows all his actions with complete detachment from selfish interests.
Svadhayay: It is the study of literature and scriptures to calm the mind and gain wisdom and knowledge about the divine and self.
Ishvarapranidhana: This is complete surrender to the will of God by admitting and believing in mind, spirit and bodies His complete influence over the self.
Adhama Adhikari: This is the lowest kind of aspirant and is prescribed the path of Ashtang yoga. Ashtang yoga is the eight limbed practice of yoga. These are:
Yama: Practicing the eternal vows of Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha.
Niyama: Observing the behaviour of Shoucha, Santosha, Tapas, Svadhayay, Ishvarapranidhana.
Asana: Doing the postures prescribed by yoga.
Pranayama: Practicing the control of vital prana.
Pratyahara: Detachment of senses.
Dharana: Practicing intense concentration.
Dhyana: Practicing meditation.
Samadhi: Attainment of state of merger with supreme consciousness.
Gyan Yoga
Hatha Yoga
Karma Yoga
Kunadalini Yoga
Mantra Yoga
Purna Yoga
Ashtanga Yoga
Bhakti yoga
Definition of Bhakti Yoga or the Love of God
Types Of Bhakti Yoga
Definintion Of Bhakti Yoga Or Yoga Of Divine Love
The yoga of divine love or Bhakti yoga is considered to be the shortest path towards attainment of divine God. This form of yoga believes that the path to God is strewn with various difficulties that present themselves in the garb of worldly affairs. And if one wants to truly unite with the divine he or she has to overcome these difficulties with single-minded attention. Bhakti yoga is a way of attaining God through pure love towards God.
The word Bhakti is derived from the Sanskrit word 'Bhaj' meaning to pray. This form of yoga is practiced by diverting all attention to achievement of fulfillment through the divine. The yogi or the devotee considers God to be an almighty ocean of everlasting love and beauty and prays and worships him in the hope that He will give him a place in His divine consciousness. It is believed that human soul has a chord that unites him with the God consciousness. This is the voice of human conscious. Bhakti yoga should not be interpreted in terms of religion alone, because it is about strengthening this chord of consciousness and ultimately feeling an unbreakable bond with God. Almost all the different religions have a way of telling this reality through their religious scriptures. The message always remains the same. It is all about invoking the God consciousness by way of whichever medium the devotee chooses to practice. Bhakti yoga is the base of this kind of Godly devotion. It is about developing a direct communication with the creator.
The devotee or the yogi believes in the purity of his love and uses it as a channel to reach the divine. This is based on the foundation that love is the purest feeling experienced by human beings. It is also the highest form of emotion which is reserved exclusively for the humans. Some animals belonging to higher degree of intelligence also feel and respond to love in some ways. But the feeling of love experienced by humans is truly a gift bestowed upon them by the divine consciousness in order to raise them over and above the rest of the plant and animal kingdom.
Love in its best way is experienced in a succession of faith, attraction or admiration and then adoration. Love is a feeling that is experienced in all human relationships. It is even existent between human and animal relationships. It is also existent between human and inanimate objects example a human being may be very much in love with his material possessions. Love is a chord that binds everything that exists in this world. Love is a creative force. Love is an energy that generates the necessary inputs for all creations. Love between human creates new life. Love between human and inanimate objects creates beautiful art, poetry, literature even technology. Yes, technology is the ultimate creation that comes into a reality by the creator's passion for new development. In fact the force of love has made the world survive all calamities and made it move in the direction of future through the ages.
Bhakti yoga relies on love for the attainment of ultimate enlightenment. The love of God is the purest form of all love because it is not driven by any negative feelings or emotions. It is love with no attachments. It is love for the divine without any greed, jealousy, fear, expectancy of rewards or even sense of achievement. Love for God is the passage and it is the destination also. Love of God is the means and it is the ultimate reward. Bhakti yoga propagates this kind of love and devotion to God that the person indulging in it rises above the rest and attains supreme satisfaction of his being one with the divine consciousness. Different religions and different cultures propagate it in different formats but the essence remains the same for each and every one of them.
The essence of Bhakti yoga should not be interpreted as pure emotion based practice. It is thorough discipline of controlling the mind and body to achieve purity of soul. It is an experience of deep soul-searching. It is developed with great regulation and sense of supreme obedience to the will of God. It is about submitting one's desires, commitments, responsibilities and aspirations to the will of God. This is certainly not an easy process and requires complete surrender to the almighty denouncing all that is evil. It is a path that starts generally with idol worship and culminates at the realization of oneness with God.
The ancient texts describe the path to be followed keeping in mind the following actions:
Abhyasa: It means practice. This step is about focusing the mind that ordinarily has numerous thoughts, concentrated on the thoughts of God only.
Viveka: It means discrimination or wisdom to decipher the right from the wrong.
Vimoka: Developing a sense of yearning for God and liberating the mind of all other desires.
Satyam: It means truthfulness in all thoughts and actions, always and every time.
Arjavam: It means straightforwardness in all thoughts and actions.
Kriya: It means actions free of greed, selfish desires and goodness towards others.
Kalyan: Thoughts of well wishes for every individual under all circumstances.
Daya: It means kindness towards all.
Ahimsa: It means non-violence and not hurting anyone emotionally and physically.
Daan: It means indulging in acts of charity towards the poor and deserving.
Anavasada: It means cheerfulness and optimism towards life while doing all the above.
Gyana yoga
Path of Gyana Yoga
Meaning of Gyana Yoga
Meaning Of Gyana Yoga
In Sanskrit the word Gyana means knowledge. Gyana yoga therefore is described as the path of yoga through the wisdom of divine intelligence. This is certainly not an easy pathway and requires thorough discipline and prudence. This branch of yoga deals with realization of God consciousness in everything and every being. But it is different from Bhakti yoga as the path is not of blind faith in God and servant attitude. It is about experiencing God in every way by way of gathering knowledge about his existence.
The ancient texts describe the Varna system as an integral way of dividing the society as per the tasks performed by various people who participate in making the society as it was. The society was thus divided into four Varnas. These were:
Brahman: The people who were devoted to a life of learning and teaching the other sects of society.
Kshatriyas: These were the warriors and protectors of the society.
Vaishyas: They were the business class people who looked after all the trade and commerce related activities.
Shudras: These were the worker class who looked after all the daily routine chores that made up a considerably important part of every society.
The ancient texts recognize the Brahman as the sole embodiment of all knowledge and wisdom. This should however not be interpreted as Brahman as a class of birth. The Varna system identifies the Brahman as somebody who devotes his life to learning and gathering of knowledge. He is the educationist of society who is a torchbearer of all wisdom. The system has been misinterpreted many times over by many people throughout the period of history. So much so that in present day and time it has been reduced to understanding of something akin to caste in which a person is born by default.
This is not however as it was intended in the times when the Varna system was first introduced. Then the society was divided into four classes as per the capabilities and requirement of duties to be performed by everyone who formed a part of the society. It was quite probable for a person to have all characters and capabilities of a Shudra even though he may have been born as a Brahman. The vice versa of such a situation was also a recognized reality.
In the years that followed many biases and personal interests crept in all strata of society and this system of dividing the society according to one’s inclinations and capabilities slowly degenerated. So much so that in the present day society a person may be considered a Brahman just because he is born into a Brahman family, even though he may display all characters of a Shudra. The statement is certainly not to denigrate any sect of the society but to highlight the fact that this differentiation in society was task and duty based rather than birth based.
The system worked very well and had its merits. Gyana yoga is based on the belief that Brahman was supposed to not only devote his life to learning and propagating his knowledge, but was also responsible to seek answers to the questions of deeper spirituality and thus help in the general upliftment of the society. This was considered a very significant task and could not be given to anyone with lesser inclinations or capabilities. This could not be given to anyone who was very prone to distractions and did not have the capacity to control the mind and keep it free from vices.
Gyana yoga was a means to this end. It is a way to experience the divine consciousness by devoting one’s life to the process of learning and educating oneself. It is about equipping oneself with all the wisdom in order to be able to unite oneself with the divine. Just like in Bhakti yoga the pathway taken is of prayers, here the pathway taken is that of knowledge and wisdom.
Gyana yoga recognizes the importance of a guru or a guide who can lead a pupil to the path of ultimate deliverance or salvation from the cycle of birth and death. There are various practices to be strictly followed on the path to Gyana yoga.
Gyana recognizes the importance of a state of association or dissociation between the two entities that exist everywhere. These are the entities of Brahman and Maya. While the Brahman is the learner and educator, Maya is the distraction present in the pathway of learning. There are diversions everywhere which attract the senses and these become very apparent when a person is headed towards the path to salvation. The control of senses is a very difficult task and requires perfect concentration and immense practice that is why Gyana yoga is considered the branch of yoga that is most difficult to attain.
Hatha Yoga
Art And Science of Hatha Yoga
Practices of Hatha Yoga
Art And Science Of Hatha Yoga - Hatha Yoga Poses and Positions The philosophy of Hatha yoga believes in practicing the control on Prana and perfecting the body by maintaining the practices of yogic asanas. This is considered to be the most apparent form of yoga and is practiced by many people all around the globe. In fact this seems to be the most acceptable form of yoga in the Western countries. Hatha yoga seems also to be the embodiment of all that yoga is understood to be. This however is a very superficial interpretation of yoga as a complete methodology of attaining the ultimate wisdom. Hatha yoga mainly deals with the tools that are prescribed in the whole art and science of yoga to cater to the purification and control of the body. Hatha yoga actually has very little to do with developing the mind so that the thought process gets directed towards the path of complete release.
The science of Hatha yoga is based on the fact that the mind cannot be fully receptive to the divine wisdom until and unless the body is ready as a fertile ground to receive the seeds of wisdom. This follows the age old axiom that a healthy mind lives in a healthy body. For strengthening the body a two fold methodology is practiced. One path is to arouse the Prana or the vital air that enters the system. This is a process of controlled breathing called Pranayama. The vital air is the chord of life that runs through all the living beings and unites them. It is the sole characteristic that separates a living entity from a non-living one. The other pathway is of strengthening all the systems of the body by practicing yogic asanas.
Yogic asanas are not just any exercise forms. They are scientifically designed postures that give the body capacity for great endurance and sustainability. These postures are scientifically designed according to the basic infrastructure of the body. The yogic asanas are also believed to be having great therapeutic value but many doctors do not agree to prescribe them as a cure for diseases. This may either be due to their ignorance of yogic practices or a general disinterest in the process of yoga. Although the ancient texts do not make any therapeutic claims regarding the yogic asanas it is a well known fact that the yogic asanas stretch and exercise pressure on the body in such a way that enhances the natural fortitude and survival capacity of the body. For instance the yogic asanas exercise such pressure over the vertebral column that it strengthens the spinal cord thereby strengthening the nervous system. Similarly the digestive gets benefited tremendously by practicing yogic asanas. The same is true for all the other systems too.
Hatha yoga is practiced and generally prescribed to purify the mind and body by the gurus of Raj yoga to their students who qualify as Madhyama and Adhama Adhikaris. These are classes of aspiring students of yoga who are not yet prepared in mind and body to receive the messages of the supreme consciousness. They have to increase their physical capacities and mental faculties so that they can be ready to attain the ultimate divine consciousness. This is found to ultimately prove true in numerous situations. The people who practice Hatha yoga for some time start realizing the invoking of Kundalini or Chakras. This is the ultimate movement of energy positions from the navel of the body to the forehead and finally creates the merger of the consciousness of the self into the divine consciousness. Many people claim this experience after some years of practice of Hatha yoga. There is firm scientific foundation for these experiences.
Hatha word is made up of two syllables. 'Ha' syllable means the sun and 'Tha' syllable stands for the moon. They stand for Pingala nadi or right nostril and Ida nadi or left nostril also, which again is indicative of positive and negative energy. This is analytical representation of incorporation of elements of sun's energy or the positive energy and the moon's energy or the negative energy into Hatha yoga practices. This further means that the methodology of Hatha yoga relies upon combining the elements of negative and positive energies found in the human body and bringing the whole energy bracket on a balanced platform of optimum existence.
Indeed, Hatha yoga prepares the body for the ultimate realization of God consciousness, but this certainly is not the sole reason for the popularity of this form of yoga over the others. The reason for the immense popularity is mainly because people get all sorts of health related relief through the practice of Hatha yoga almost instantly. This kind of benefit is to be seen immediately rather than the benefits of union with the divine powers, which is not so easily achieved.
Karma Yoga
Practice of Karma Yoga
Universal Law of KarmaPractice Of Karma Yoga - Yoga Poses and Positions The practice of Karma yoga is based on the simple ideology of doing good actions under all circumstances and believing them to be directed towards the divine consciousness at every step of execution. It embodies the factor of selflessness in all actions. This means that all actions are performed with no hidden desires or feeling of receiving anything in return. This is the path of Karma yoga, which emphasizes that all human actions are bringing the person closer to God every time.
Actions are necessary to be taken. Actions have a purifying quality to them. This can be experienced in our everyday lives. When a person performs a certain duty in the right fashion he feels light and his conscious is cleared. He feels a sort of burden lifted from him. This is exactly what the practice of Karma yoga is. In the ancient texts this philosophy has been propounded and discussed in great details. This feeling of ridding the conscious with the burden is defined as something that is akin to experiencing Godliness. If the person continues to indulge in good deeds he will come closer and closer to experiencing this divine consciousness.
Karma yoga is considered to be the basic step before any other form of yoga can be practiced. This is the form of yoga that makes the mind fertile for impregnation with the seeds of further advancement on the path of attaining divine wisdom. Any yogi who wants to proceed further in his quest of supreme experience has to follow the path of Karma yoga. His practice and all efforts in other directions will remain completely futile if he does not follow the principles of Karma yoga in all his daily actions.
This certainly proves the basic misconception of yoga being a practice of renouncing the world and indulging simply in the service of God wrong. If all yoga practices for their fructification have to be dependent first and foremost on performing one's all duties responsibly, then yogic methodology has to begin with correct actions only. This brings to light many so-called propagators of yogic philosophies and their fallacies as well. There is a huge discord between what is being put forward and what actually the reality is. The practice of Karma yoga is based on Nishkaam karma which means performing actions without any self interest, greed, jealousy and desire for a reward, and also considering that every action is one step taken closer to God. Many present propagators and teachers of yoga may probably fail to qualify as teachers on the basis of this initial discriminatory stage.
Selfless service is the only way to proceed further on the path to quest of the divine. Many people make the mistake of going straight to the path of Gyana yoga or even practice Hatha yoga but they cannot get the divine until and unless they purify their souls with the practice of Karma yoga. The aspirant to the wisdom of yogic knowledge will qualify as a true aspirant only when he concentrates on his actions and awakens the consciousness of his self. Then he truly becomes an Adhikari or real aspirant to further wisdom and can be called a Karma yogi.
This is a stage when he becomes free of all egos. Human ego is the first barrier to attainment of salvation. For further progress the ego has to be resigned and the self should be made completely devoid of it. This is indeed a very difficult thing to do. But all the ancient texts and practices of yoga consider this as the first step and the foundation. So for beginners it is essential to understand that if serious learning of yoga has to be done this necessarily has to be the first stage.
This again brings us to the fact of many different teachers and propagators available to us these days. The person who can really qualify to be a guru has to be free of all egotisms, greed, selfishness, warped thought processes, prejudices and other such derogatory feelings.
Another basic qualification for the practice of Karma yoga is that a person should have sufficient courage. It is a reality of this world that the right action cannot be taken by many because of lack of courage. This is a necessary step towards practice of Karma yoga because the practice of right actions is an intense act of bravery. But at the same time the karma yogi has to keep away from other vices like arrogance and prejudice. So he has to maintain a difficult balance of socially acceptable behaviour and at the same time be assertive in all his actions. This is certainly not an easy task and requires lot of innovative thinking as well. In the modern times many people fit this definition of true karma yogis. In India the person who perhaps comes closest to this is Mahatma Gandhi.
Karma yoga is a dynamic practice and not a static one. It is a devotion that should run for a lifetime for ultimate fulfillment.
Kundalini Yoga Chakras and their Arousal Philosophy And Practice of Kundalini YogaKundalini Yoga - Chakras and their Arousal Chakras are formed as a result of interwoven occurrences of Nadis as described in detail in the Philosophy and Practice of Kundalini yoga. These are high energy zones and are considered to be the resting points of the Kundalini when it starts rising through the Sushumna Nadi. Many physicians of the modern medicinal practices refuse to accept the existence of Chakras. Their argument is that the autopsy of a dead human body does not reveal any such structures that can be called Chakras.
The ancient texts recognize the presence of Chakras in the human body as a part of the Linga sarira or the astral body existing inside all the beings. It is a part of the body but it is not a visible part. It exists in conjunction with Sthula sarira or the gross physical body. Sukshuma Prana move in the nervous system of the Linga sarira and Sthula prana move in the nervous system of the Sthula sarira. These two are existent in the human body together, one in its visible form and the other in its invisible form.
In the physical body the structures formed at the places where the nerves cross each other are called plexus. Similarly in the astral body the Nadis cross each other and form zones called Chakras. The physical plexus known to the medical practitioners are as follows Hepatic, Cervical, Lumbar, Sacral, Brachial, Coccygeal, Cardiac, Pulmonary, Epigastric, Esophageal, Pharyngeal, Lingual, Prostatic and many more. The Sushumna Nadi has many centres that are corresponding to various systems of the physical body. These are centres of the astral energy these are centres of vital force or Prana energy also called the life force or Chaitanya. These centres are also known as Chakras also known as Padmas or Lotuses.
The Chaitanya element of each Chakra is corresponding type of Tattva or Guna or element which is significant of the characteristics of that particular Chakra. Each Chakra is denoted by an animal figure. This denotes the basic characteristics of that particular Chakra. When the Kundalini is awakened it moves as per the direction of the yogi and extreme Ananda or bliss is experienced wherever it reaches. When it reaches the head the yogi experiences perfect bliss and enlightenment.
There are seven Chakras found in the human body. Their descriptions and details are as follows:
Muladhara Chakra: This Chakra is situated near the base of the genital organs and the anus. This is the first and most basic Chakra and is the support base of the entire serpentine path of the rise of the Chakra. Complete knowledge of Kundalini arousal can be achieved by concentrating on this Chakra. A person has perfect control over mind, Prana and semen discharge if he controls this Chakra.
Svadhisthana Chakra: This Chakra is at the root of the reproductive organs and controls the abdomen, kidneys, and reproductive organs of the physical being. It is believed that this Chakra controls the water element of the body. A person who attains mastery of this Chakra can control the water of the body and has no fear of water even in the most disastrous forms.
Manipura Chakra: This exists near the navel on the physical body. This is the centre of Agni or fire element of the body. This Chakra controls liver and stomach of the physical body. Controlling this Chakra can make a person completely free of any kind of fear of fire. It is believed that such a person can walk unharmed out of blazing fire also.
Anahata Chakra: This Chakra corresponds with the cardiac plexus in the physical self. Controlling this Chakra can make a person very likeable and loveable. This Chakra controls the Vayu Tattva or the air element of the body. This is supposed to make a person close to the cosmic energy of the divine.
Vishuddha Chakra: This Chakra's place of station corresponds to the throat of the physical body. This chakra controls the Akasa tattva or the ether element of the body. The person who has mastered enough control over this Chakra attains immense knowledge and wisdom.
Ajna Chakra: This situation of this Chakra corresponds to the centre of forehead between the two eyebrows. The exact corresponding position in the physical self is at the cavernous plexus. Concentration on this Chakra gives divine bliss and enlightenment to the Sadhak.
Sahasrara Chakra: This Chakra is situated at the crown of the head in the physical body. This Chakra is the house of Lord Shiva. When the Kundalini is aroused and taken to this level the experience of Parama Ananda or eternal bliss is garnered.
Lalana Chakra: In addition to the above mentioned seven chakras some people believe in the existence of an eighth one also. This is called Lalana Chakra. Out of the above mentioned seven, leaving the Sahasrara Chakra which is the chief Chakra rest are a part of Shat Chakras. The Llana Chakra is situated between the Ajna and Sahasrara Chakras.
The Kundalini when aroused moves from Muladhara Chakra to Sahasrara Chakra. A person feels great warmth in that portion of the body where Kundalini is taken through concentration. When the Kundalini leaves a certain portion of the body to go another Chakra the part of the body becomes very cold.
Mantra Yoga Positions
Practical Guide to Mantra Yoga
What is Mantra or Japa Yoga
Mantra Yoga Poses - Practical Guide To Mantra YogaYoga Poses and Positions
The practice of Mantra yoga is a practice of accuracy of recital with the correctness of attitude and proper channelising of the mantra energy towards the divine consciousness. The process requires certain practices that have to be followed to the core in order to attain fulfillment of the ultimate goal of salvation.
These guidelines are as follows:
Arrangement of a proper seat and a peaceful place to practice Mantra yoga.
Seated preferably in Padmasana, Siddhasana or Sukhasana whichever can be retained comfortably by the Sadhak for at least three hours or so. This posture should not be changed in the process as it will interrupt the process and divert the attention.
Mantra yoga is best practiced in the early hours of the morning or in the evenings when it is more peaceful and it is easier to concentrate.
It is necessary to be feeling fresh and taking a bath is a preferable way of doing this. The freshness of the body also keeps the mind fresh and in a better position to concentrate. This is however not mandatory and a person can do Mantra yoga after washing his feet and hands and face if he feels able to concentrate by doing so.
It is preferable to do mental recital before doing the voice intonations of the mantra. This guides the thought process sufficiently and makes the process of concentration easier. This is called Manasik japa.
A rosary or Tulsi bead mala or Rudraksha mala can be used to keep a count of the number of mantras. The number enchanted is as per the laid down rules for a certain mantra. It is believed that following this rule of mantra numbers is mandatory.
Mentally the image of the deity should be visualized while reciting the mantras. This helps in controlling the mind from wandering aimlessly in different directions.
The voice intonations should be properly followed with accuracy of pronunciation so as to be able to generate the sound waves having the same kinds of vibrations with the same maintained energy levels.
It is very important to maintain constancy of practice while doing Mantra yoga. This is true for other forms of yoga as well. This is mainly because yoga is a practice of dynamics. It yields results with repetition. So it is important that a person does the same practice at the same time of the day every day.
It is also important to keep the mind from any desires during the practice of mantra recital. The mind must not be focused on asking anything from God in return. This is not just a way of offering prayers. It is more about experiencing the supernatural by combining various levels of energies.
The Mantra yoga is generally practiced under the guidance of a guru. The guru gives a certain mantra to a certain Sadhak. It is believed that it is decided as per the capabilities of the Sadhak. It is also believed that the Sadhak should not be disclosing this mantra to anyone for it to retain all its power. It is also believed that the Sadhak should recite just this mantra and nothing else.
At all times all distractions should be completely avoided so that the mantras can be properly recited and their divine potential is experienced.
After the mantra recital is over the Sadhak should not be in a hurry to get back to his daily activities. He should take his time and continue with silent recital of the mantra or some other prayer and slowly take time to absorb and assimilate all the energy generated by his recitals. Then he should slowly get back to his activities.
The Mantra Yoga Sadhana is believed to be a constant process and it is believed that during many times a day the mantras can be recited silently and same effects can still be created and experienced.
Mantras should always be recited with deep feeling and emotions without making any mistakes. This can be easily achieved after practicing a few times.
In terms of modern times the fundamental nature of Mantra yoga can be interpreted not only by the scientific nature of the sound energies generated in the process, but also by the intense faith exhibited by the Sadhak in the process of trying to attain the ultimate deliverance. God is more about experiencing the creative energy in every entity rather than being a vision. When the Sadhak recites the mantras with complete faith he automatically starts aligning his subconscious toward the supreme conscious.
The Kundalini when aroused moves from Muladhara Chakra to Sahasrara Chakra. A person feels great warmth in that portion of the body where Kundalini is taken through concentration. When the Kundalini leaves a certain portion of the body to go another Chakra the part of the body becomes very cold.
Purna Yoga -
Poses and Postures
Philosophy of Purna Yoga Or Integral Yoga
Practice of Purna Yoga
Philosophy Of Purna Yoga Or Integral Yoga - Yoga Poses and Postures Yoga Poses and Postures
Purna yoga is also known as Integral yoga. The philosophy of Purna yoga is based on the recognition of importance of perfect integration of the human being with the divine consciousness at all levels of existence. This is a very difficult pathway of yoga and requires complete dedication and support of a guru. The people seeking only a few yogic benefits should not try to attempt this style as this would not be beneficial to them in any way.
Purna yoga is a way of integrating the being with the divine at many levels. These are integration of the inner self with the divine, integration of the human psyche with the divine and integration of the soul with the ultimate divine consciousness. This is a dynamic form of yoga and incorporates many other forms also at least in part, if not as a whole. The pathway is certainly not easy and it involves the usage of all human faculties and goes even beyond the human body to integrate the self and the divine. This is rather a complicated process and has to be understood completely before attempting.
In the modern times Sri Aurobindo in the main educator of this age old practice of yoga. With the tireless efforts of this guru new dimensions and new definitions to this ancient practice of yoga were made possible. He made it comprehensible and accessible to the common man.
Purna yoga is based on the self affirmative action which reaches out to the search of the divine incorporating all the human senses and ultimately the soul also. It includes a pathway of positive action of Karma yoga. It is also the pathway of deep devotional love as in Bhakti yoga. It amalgamates all the knowledge as in Gyana yoga but still it is not about forceful detachment of mental faculties to direct them towards God. It is yoga of complete integration of the self through action, wisdom, peace and love. Integral yoga sees love in the spiritual form as the highest sense of achievement and experience of the divine in itself. The experience of such love leads the path to wisdom that is divine in its fundamental nature. Integral yoga suggests that action alone is not possible to purify the soul that could lead the Sadhak on the path to salvation. Action, wisdom, love and knowledge have to be used as a means of self purification of the soul.
The object of Integral or Purna yoga is to allow the self to become an instrument for the divine to manifest. All the human faculties are given to an individual for this greater cause only. The instrument of the human body is made available only to get absorbed into and experience the divine in every way. The consciousness of the self should be awakened so that the divine can descend upon it. This has to be done for the sake of the divine alone, not as a reason of upliftment of the self. The self is just an instrument to reach the divine. The passage towards the divine consciousness happens first at the stage of the body, then at the stage of the mind and then at the stage of the soul and ultimately the self becomes completely integrated into the divine so that there remains no difference between the self and the divine.
The Purna yoga insists on submitting the self completely to the service of the divine and to nobody else. It embellishes the importance of transcending all the physical, mental and emotional barriers so that the power of supernatural can descend with all his divine glory into the self. This can happen only when complete submission happens between the self and the divine.
This yoga believes in complete renouncing of the world for the sake of achievement of the integration with the divine. It recognizes the world as the path of distraction which will not allow the descent of the divine and almighty into the self. Many steps have to taken in order to make this descent possible. It is not a task that can happen in quick succession of events and within a short while. The Purna yoga philosophy believes that normally a human being lives in a very superficial stage of conscious existence where he performs all his actions with a certain routine monotony. In this stage of consciousness he cannot achieve integration with the divine even if he continues to pray each and every day of his life.
This superficial stage of consciousness has to be awakened into something that is mystical in its essence. It is experiencing the beyond, which is a level up and above the basic state of existence. At this stage, and the further stages to follow, the being becomes receptive to the divine. Then the passage of smooth descent of the divine is actually made possible. This stage is of awakening to the reality of existence of self, which takes birth for the sole reason of becoming an instrument of integration with the divine. The human birth has the opportunity of divine realization, which is not possessed by lower forms of births. This instrumental characteristic of self is to be recognized for the sake of better harmonization of this life and to realize the real purpose of the existence.
Ashtanga Yoga
Philosophy and Methodology of Astanga Yoga
Sprituality with Raja Yoga
Philosophy And Methodology Of Raja Yoga - Yoga Positions and Poses Yoga Poses and Positions
Raja Yoga is also called Ashtang Yoga because the eight limbed practices of Ashtang yoga come under Raja yoga. It is considered the royal way of doing yoga. It is basically based on the principles of controlling the mind and achieving the salvation and total deliverance from the world by controlling the energy generated by the thought processes. Ashtanga yoga was in the ancient times used for the sole purpose of grooming the princes and princesses of royal families and others of lower birth were not given any exposure to it. Thus the yogic practices of Raja yoga were exclusive to Rajas or kings, hence the name.
Ashtanga yoga is a path that can be accessed today by anyone and it is a way of yoga that has access to all the other forms of yoga, exclusively decided for a certain kind of individual according to his or her understanding of principles of yoga and basic temperament. It can therefore be patterned according to one's disposition and essential nature. It makes use of asanas and meditative practices but all the practices are firmly placed on the strong foundations of thought energies. This means that the Sadhak or yogi is supposed to control his thoughts and direct them towards dissociation from the worldly matters while he is serving and looking after all his duties. It is not complete bodily detachment but a form of mental dissociation that the worldly affairs and material objects do not disturb or even attract him. He realizes the importance of self.
Raja yoga believes in the entity of Prakriti, which is the nature extending to the highest precincts of the universe. This has large influence on the Purush or the self, which is the other entity, in all aspects of his life. The purush gets manipulated by the power of prakriti in every event of his life and everything that he does. Thus he gets swayed from his path from time to time under the power of Prakriti entity. Purush on the other hand has been endowed with all the power of the third entity that is Ishvara, or God himself. Thus if the purush controls this influence of prakriti over his self through control over his thought processes he can unite with Ishvara and experience the merger with the divine consciousness.
Ashtanga yoga is a practical way of approaching the path of enlightenment. In his lack of Viveka or state of Aviveka, which is a condition of not understanding the true nature of entities due to lack of wisdom, the purush considers himself dependent upon the prakriti. He thinks that his existence is solely dependent upon the prakriti. He feels tremendously drawn towards the prakriti and feels attached with all its objects. This is a state of Moha. He gets involved deeply into the cycles of prakriti and gets more detached from the truth and reality.
And the reality remains that he and his self are the sole entities that are part and parcel of the Ishvara. He is not different from divine. He has all the power to do everything that he wishes to as he is the essence of divine himself. All he needs to do is to detach him from the bonds of prakriti and that will automatically bring him closer to the Ishvara. He has to open his eyes and realize that his own attachment towards prakriti is the main detriment to his own progress to the path towards the divine consciousness, which is the path to salvation.
The methodology of attainment of salvation through Ashtanga yoga is based on one's personal capacity and grasping power of the ultimate. Raja yoga or Ashtanga yoga recognizes and defines three kinds of pupils and the path of learning is decided upon the category in which a person falls. These are:
Uttama Adhikari: He is the first class aspirant. He starts with Vairagya and Abhyasa and soon attains Samadhi. He starts with Citta Vritti Nirodha, which means thought process control and modifications.
Madhyama Adhikari: He is the middle class aspirant as prescribed three kinds of practices of Kriya yoga to raise his level to the first class aspirant so that he can attain Samadhi. These practices are:
Tapas: It is practice of asceticism with complete egoless ness. The person follows all his actions with complete detachment from selfish interests.
Svadhayay: It is the study of literature and scriptures to calm the mind and gain wisdom and knowledge about the divine and self.
Ishvarapranidhana: This is complete surrender to the will of God by admitting and believing in mind, spirit and bodies His complete influence over the self.
Adhama Adhikari: This is the lowest kind of aspirant and is prescribed the path of Ashtang yoga. Ashtang yoga is the eight limbed practice of yoga. These are:
Yama: Practicing the eternal vows of Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha.
Niyama: Observing the behaviour of Shoucha, Santosha, Tapas, Svadhayay, Ishvarapranidhana.
Asana: Doing the postures prescribed by yoga.
Pranayama: Practicing the control of vital prana.
Pratyahara: Detachment of senses.
Dharana: Practicing intense concentration.
Dhyana: Practicing meditation.
Samadhi: Attainment of state of merger with supreme consciousness.
