Unformatted text preview: Easy PDF Copyright © 1998,2010 Visage Software
This document was created with FREE version of Easy PDF.Please visit for more details CHAPTER ONE
INTRODUCTION
Yoga is mind body Practice in Complementary and alternative medicine a group
of diverse medical and heath care systems, practices, and products that are not
presently considered to be part of conventional medicine. Complementry medicine is
used together with conventional medicine, and alternative medicine is used in place of
conventional medicine. (CAM) with origins in ancient Indian philosophy. The various
styles of yoga that people use for health purposes typically combine physical postures, ar breathing techniques, and meditation conscious mental process using certain techniquessuch as focusing attention or maintaining a specific posture to support the stream of
thoughts and relax the body and mind or relaxation. This background provides a general
overview of yoga and suggest sources for more information. Key points of this notion el are as follows: People use yoga for a variety of health conditions and to achieve fitness and
relaxation. It is not fully known what changes occur in the body during yoga; whether they
influence health; and if so, how. There is, however growing evidence to suggest
that yoga works to enhance stress-coping mechanisms and mind-body
awareness. Research is under way to find out more about yoga's effects, and
the diseases and conditions for which it may be most helpful.
Tell your health care providers about any complementary and alternative
practices you use. Give them a full picture of what you do to manage your
health. This will help ensure coordinated and safe care.
Yoga in its full form combines physical postures, breathing exercises, meditation Es
t and a distinct philosophy. Yoga is intended to increase relaxation and balance the mind,
body and the spirit. Early Written descriptions of yoga are in Sanskrit, the
classical language of India. The word “yoga” comes from the Sanskrit word yuj, which
means “Yoke or union”. It is believed that this describes the union between the mind
and the body. The first known text, the Yoga Sutras, was written more than 2,000
years ago, although yoga may have been practiced as early as 5,000 years ago. Yoga
was originally developed as a method of discipline and attitudes to help people reach
spiritual enlightenment. The Sutras outline eight limbs or foundations of yoga practice
that serve as spiritual guidelines. ;efu;eklu izk.kk;ke izR;kgkj /kkj.kk/;ku lek/k;ks · 'VkoMkfuA ¼[email protected] Easy PDF Copyright © 1998,2010 Visage Software
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1. Yama (moral behavior) 2. Niyama (health habits)
asana (physical postures)
pranayama (breathing exercises)
pratyahara (sense withdrawal)
dharana (concentration)
dhyana (contemplation)
samadhi (higher consiciousness) 3.
4.
5.
6.
7.
8. ;ks x kMk·uq ' Bkukn”kq f }{k;s KkunhfIrjkfoos d [;krs % ¼[email protected] i-;ks- n”kZ u ½ ar Hatha yoga refers to physical exercise but also action of body and mind, the
various types of asanas and Pranyama. Sag Pathanjali, the great master of YOGA
DARSHANA in his thoughts and teachings prescribed the ways and means to attain
yogic perfection. In his basic sutras, Sage Pathanjali gives “Eight-fold path” which el helps a seeker to realize self and to attain perfect state of mind. Self discipline
[Svadhyaya], Observance [Niyama], Body posture [asanas], restraint of Prana
[Pranayaya, Prathyahara, and Dharana], Dissociation, Abtraction, Meditiation, and
Samadhi-the 'eight-fold path' aspects of yoga are very relevant even today. Es
t 1. Yama : Yama and Niyama are the two faces of the same same coin and it is very
important for every yoga practitioner. 'Yama' that is self-discipline is the most basic and
very important to all human beings. One must establish non-violence, non-stealing and
maintain self-discipline to attain perfection. Truthfulness, honesty, and Brahmacharya
are necessary to overcome the basic desire. Only then five sacred vows of the yoga,
that is 'Yama' or self-discipline can be attained.
2. Niyam : The Second aspect “Niyama” regulations explained by Pathanjali which
has five elements includes;
i) Shaucha [Purity]: 'Purity' refers to purification of one's body' mind and
heart. The seeker is expected to purify the body, his thoughts and motion.
ii) Santosha [Contentment]: 'Santosha' refers to contentment'. To attain
contentment in all situations, one should practice a high degree of austerity. It is
difficult to attain contentment in al situations. Sage Pathanjali emphasizes that
contentment must be equal and it should be observed equally in all situations.
iii) Tapas [Austerity]: It is an observance of simple and disciplined life with
sincere devotion to attain moral virtue.
iv) Swadhyaya [Self-study]: Self-study refers to attaining knowledge by regular
study of soul-elevating literature, sacred text in order to understand and adopt Easy PDF Copyright © 1998,2010 Visage Software
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Eshwara Pranidhana: It also refers to Bhakti or devotion to the Lord to
correlate the gap between inner-self and the divine-self.
3. Asana: Asana symbolizes body discipline and also serves as an aid for meditation.
v) Among the several yogasanas explained in Hatha yoga, Padmasana, Siddhasana,
Vajrasana are suitable for meditation wherein the seeker remains balanced, relaxed and
stable to experience the values of meditation. The systematic practice of yogasana
provides both body and mind control in order to attain Sadhana or perfection of life.
The methods, practice and benefits of various yogasanas have been explained in the
later part of the book. Es
t el ar 4. Pranayama: Pranayama (regulation of breathing) is the cessation of the flow of
inhalation and exhalation. “Prana” is the life force of existence, the art of breathing is
more systematically explained in Pranayama. Though the process of breathing is natural
and automatic, here in Pranayama the requirement of systematic breathing helps to
provide body and mind control. The technique of Pranayama described in Hatha Yoga
Pradeepika must be properly studied and should be practiced under the guidance of
and experienced teacher.
5. Prathyahara : Prathyahara refers to “Dissociation”. Prathyahara refers to
restoration of senses to attain purity of mind, by enhancint its respective objectives. In
this process one should not react immediately to any stimulation of the senses by various
external objects. At the outset, it will be diffcult ot restore the senses to attain purity of
mind, but once Prathyahara is practiced one can attain control over the mind.
6. Dharana : Dharana [inner abstraction] refers to fitness of mind through abstraction.
Dharana is binding the mind in place, that is, uniting the five senses of perception
together in order to control the mind. It is in this stage one can set his mind for
meditation and by the regular practice of controlling the mind and senses one can attain
self-relization.
7. Dhyana : Dhyana (meditation) is one of the methods to achieve mental purity. The
meditation (Dhyana) involves control over sense perception, that is, one has to attain
control over body and mind. The purpose of meditation is to attain utmost happiness.
By practice of systematic meditation one can attain self-control and Sadhana
(achivevement) in his life. We know that life is divine, precious and most valuable. But
this perception can be translated into reality only through systematic Dhyana (mediation)
Which gives the real meaning of human life.
8. Samadhi: The most important concept in Pathanjali's Yoga is “Samadhi”
(illumination) which has 55 Suthras. “Te Samadhav upasarga vyuttha ne siddhayah”
There are many obstacles towards the way of Samadhi and powers when the
mind is turned outward. If the mind is in the state of torpor, then it should be disturbed. Easy PDF Copyright © 1998,2010 Visage Software
This document was created with FREE version of Easy PDF.Please visit for more details Samadhi is a process, which leads to the realization of mind. It is mothing but a stage of
isolation having complete unawareness of wordly objects.
In yogasana we can read about Shavasana which provides
total relaxation to the body and mind. It resembnles the concept of Samadhi. The stage
of deep sleep without any thoughts or awareness is something like a state of Nivikalpa
Samadhi. In this stage the complete perfection is attained in all consciousness functions.
All the above eight yogic concepts provide for cleaning the body and mind to
attain perfection. The very purpose of the yoga is to give the complete knowledge of
values of human life and also give insight of self- awareness, self-disciipline and perfect ar control over body and mind.
In the context of the ancient Vedic culture of India, the knowledge that
takes one forward and liberates one from the limited experience of body
consciousness or the name and form consciousness, the ultimate knowledge
that bestows upon one cosmic consciousness, is known as the higher el knowledge or the greater knowledge, Para Vidya. This higher knowledge is
clearly differentiated from the lower or the lesser knowledge, which pertains
only to things that are within the confines of time, space and causation, that
are limited by time, space and causation. This latter knowledge of things that Es
t are limited within time and space is therefore finite and temporary. It is
non-eternal. It is the lesser knowledge, and at best it can help you to have a
comfortable life of physical conveniences, sense satisfaction, and temporary,
partial desire-fulfilment. It has not the power–limited, finite things have not the
power–to liberate us from fear and sorrow, to liberate us from all the
limitations and imperfections that pertain to this limited life bound by birth
and death, hunger and thirst, joy and sorrow, and the ever-changing
experiences of sense contacts. Those who seek a knowledge that is beyond
this relative knowledge are, therefore, the aspirants for Para Vidya or the
higher knowledge which ultimately bestows upon us freedom from bondage,
fear and sorrow. This higher knowledge bestows upon us ultimately the
experience of our real identity, our true Self which is beyond the apparent,
limited self. It ultimately confers upon our spiritual illumination and perfection,
the peace that passeth understanding, freedom from all limitations and
absolute bliss.
Practice–The Keynote of the Science of Yoga
Para Vidya is not only for knowing, but also for doing. It is not simply Easy PDF Copyright © 1998,2010 Visage Software
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use by translating it into action, into practice. Because, Para Vidya or the
science of Yoga is a practical science that is to be applied in living our life.
This vital fact, this important point, in relation to the knowledge of Yoga
should not be lost sight of. There should be in us the desire and the
determination to start applying the instructions contained in the science of
Yoga to our own life and conduct–to our mental actions and verbal actions,
as well as to our outer physical actions. That is the very essence of this study
that it is acquired with the specific intention and objective of simultaneously
translating it into action, of simultaneously applying it to our daily life. Thus, ar every part of Yoga, right from the very start, is knowledge imparted for
conversion into Abhyasa, because it is Abhyasa only that will ultimately bring
to us the fruit of our knowledge in the form of rare experience that nothing
else in this world can give. Therefore, always remember this term, this word, el this concept, of Abhyasa, because Yoga is a practical science of
Self-realisation and Abhyasa is the very essence of this science.
The Real Status of Man Es
t Yoga philosophy offers the analogy of a perfectly clear crystal which is transparent and pure, but becomes filled as it were with some colour if some
coloured object is brought forth near it. The object thus brought forth may be
a green-coloured ball or a little red-coloured flower or a blue-coloured cork
and the whole crystal becomes green or red or blue. This proximity of
something having some characteristic brings about a seeming transference
of that characteristic from that something into the pure, transparent, clear
crystal. So, it is the proximity to something that is the cause for the apparent
change in the otherwise attributeless crystal ball. Now, Yoga philosophy says
that we are also in a similar state of proximity to something, we have
become involved with something, and therefore, states and conditions that
exist in that factor seem as though they have come and taken possession of
you.
In the ease of the crystal, if we want it to become clear once again,
what is the method to bring it about? we have to bring about once again a
separation between the crystal and its proximate object. we have to bring
about a cessation of the proximity that is there between the crystal and the
object by separating the two. If the proximate object is taken away and the
crystal is once again isolated from that object which has been Easy PDF Copyright © 1998,2010 Visage Software
This document was created with FREE version of Easy PDF.Please visit for more details superimposing all its qualities upon it, then, once again the crystal is pure,
clear and transparent. Once again it stands in its own nature; it regains its
own nature. It is no more modified and qualified by the something else which
is not part of its essential being. This is the analogy that we have to consider
and keep in mind.
Prakriti and Its Play of Superimposition
Now, what is it that has thus become involved in a state of proximity
with you that is seemingly transferring its imperfect nature upon us, upon our
perfectly pristine native condition, which is sorrowless, painless, without any
limitation, without any blemish? Yoga philosophy tells us that it is ar phenomenal nature. Nature, in all its variations, acts as the factor which limits
us into a certain range of experience which is its own area, which is its own
territory; and, by its proximity and by its close association with us, it transfers
its varying experience into us as it were, and this cosmic nature with its
different variations is termed Prakriti. And in our own physical personality, in el our own individual personality, this Prakriti comprises all those factors other
than our essential pristine identity, other than our eternal unchanging nature.
Our eternal, unchanging nature is an identity independent of this cosmic
nature, called Prakriti, and therefore, perfectly free from all the limitations that Es
t are part of Prakriti. But our present experience does not seem to reflect that
essential identity of pristine awareness, where you are totally independent of
any changeful experience whatsoever, where we are ever in a state of
unchanging experience of fullness, peace and joy. On the other hand, your
present experience seems to be the very contradiction of our pristine
experience. Why? It is precisely because of our being associated with
Prakriti in all its variegated modes, because of our being involved with it in a
state of identification, taking upon ourself and our consciousness factors that
do not really pertain to our eternal pristine native state. These factors are
foreign to we, but we have taken them upon yourself. Or, they have become
somehow like creepers twining into a tree due to close association. This
association and this close proximity is the root cause of our being deprived
of that experience of fullness and perfection, of peace and joy, which is our
native state, and of our being caught in the trammels of a complicated
pattern of experience which is the very contradiction of your pristine state.
This is the problem. Our experience is not, therefore, our normal and natural
experience. It is an unnatural, abnormal experience; and the cause, the main
source or cause, the reason for this experience, is our having got into this Easy PDF Copyright © 1998,2010 Visage Software
This document was created with FREE version of Easy PDF.Please visit for more details bad company, having got into this embroilment or entanglement in Prakriti;
and our true native state, your true identity in the state of Purusha, of Self, of
Real Being, is lost. And as long as this involvement in the ever-changing
Prakriti–which is full of contradictory experience, full of complication, full of
fluctuation–is going to continue, our problem also is going to continue. As
long as this state of association and entanglement with phenomenal nature is
going to continue, your problem also is going to continue. The only way of
putting an end to this problem, of brining about a cessation of this hotchpotch
of ever-changing experience–pleasant, unpleasant and neutral–is once
again to regain our isolation, to go back to your normal and native pristine ar position, where we are not associated with any other factor, where we are
not entangled or embroiled in any other factor, where we are independent. In
that independent state, we are by yourself in a state of grand isolation,
untouched by anything, beyond anything. In that pristine state, we are yourself el as we are, as we eternally are, independent of any other factor, grandly
isolated, free from any other association. If we regain that state which is your
normal state, native state–now we are in an abnormal state–then all
problems vanish. There is no more weeping and wailing, there is no more
regain your pristine, Es
t swinging between contrary experiences. We ever-stable, unchanging state of fullness, of perfection. So, when this
association with Prakriti or cosmic nature has precipitated this unfortunate
state of affairs, to put an end to it, there is only one way and that is the right
royal way–stop this association, terminate this association with the imperfect
Prakriti, and be ourself. Establish yourself in our pristine isolated position.
This is the philosophical thesis which is at the basis of the science of Yoga. The Spiritual Reality of Man and the Psychological
Situation in which He is Caught Up
How to bring about this separation so that you once again regain our
independent status where we are not caught up in the factor called Prakriti?
How to bring about this breaking of our unfortunate association with Prakriti?
That is what the science of Yoga is concerned about. How to give us back to
our independence, how to give us back to once again that pristine state in
which we are always there–that is the subject-matter of the science of Yoga.
The imperfect-experience condition which is distressing, going up and down,
has arisen due to your association with Prakriti or Nature that is ever Easy PDF Copyright © 1998,2010 Visage Software
This document was created with FREE version of Easy PDF.Please visit for more details unsteady. This association has to be broken if we are to regain our
independent status of everlasting joy. So, the problem and the solution are
provided for uws by the philosophy of Yoga and the working out of the
solution is gradually elaborated in a systematic manner in the practice of
Yoga. But, this practice has to recognise the present reality. The present
reality is that we are a very-much harassed being subject to a great deal of
distress, of limitations. Whatever the truth of our identity may be, we have lost
the awareness of our identity. Now we are not in that state of identity. So, we
have to start from where we are. We cannot start from the other end,
whatever we might be. That seems to have no relevance at all, because that ar experience is lost. It is no longer there. We ...
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