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What is Yoga

What is Yoga

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Published by: rks115 on Jan 26, 2010
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What is Yoga?
The process of linking oneself with the Supreme is called yoga, which may becompared to a ladder for attaining the topmost realization. This ladder begins from thelowest material condition of the living entity and rises up to perfect self-realization in pure spiritual life. According to various elevations, different parts of the ladder areknown by different names. But all in all, the complete ladder is called yoga and may be divided into three parts, namely, jnana yoga, dhyana yoga and bhakti yoga. The beginning of the ladder is called the yoga aruruksa stage, and the highest rung iscalled yoga arudha.Concerning the eightfold yoga system, attempts in the begining to enter intomeditation through regulative principles of life (yama, niyama) and practice of different sitting postures, asana (which are more or less bodily exercises), areconsidered fruitive material activities. All such activities lead to achieving perfectmental equilibrium to control the senses. When one is accomplished in the practice of meditation, he ceases all disturbing mental activities (chitta vritti nirodha).Since the mind is the central point of yoga practice, the purpose of the yoga system isto control the mind and to draw it away from attachment to sense objects. It is stressedthat the mind must be so trained that it can deliver the conditioned soul from the mireof nescience. In material existence one is subjected to the influence of the mind andthe senses. In fact the pure soul is entangled in the material world because of themind's false ego which desires to lord it over material nature. Therefore, the mindshould be trained so that it will not be attracted by the glitter of material nature, and inthis way the conditioned soul may be saved. One should not degrade oneself byattraction to sense objects. The more one is attracted by sense objects, the more one becomes entangled in material existence.In the yoga sutra of Patanjali, as long as the soul is attached to sense enjoyment, it iscalled pratyag-atma. The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patanjalisystem of yoga instructs one on how to control the functions of the body's air in atechnical manner so that ultimately all the functions of the air within becomefavorable for purifying the soul of material attachment. The senses interact with thesense objects, outside the self, engaged in activities which are functions of the prana.When one has withdrawn from such activities in matter, the soul is called pratyag-atma. By practicing control of the mind and avoiding all kinds of sense-gratificationone becomes pratyag-atma. This is the immediate goal of yoga according to Patanjali.The next step is to discover and see the localized form of Vishnu, the plenaryrepresentation of Krishna, dwelling within one's heart. One who seeks animprovement in health or aspires after material perfection is no yogi. In fact, by practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. The next principle is that one becomessituated in trance or samadhi which means that the yogi realises the Supersoul throughtranscendental mind and intelligence, without any misgivings of identifying the self with the Supersoul.
 
Purusartha sunyam means devoid of pursuits of religiousity, economic development,sense gratification and the attempt to become one with the Supreme in liberation.Gunanam pratipravasah means free from the influence of the modes of nature.Svarupa pratistha va chiti saktiriti means becoming situated in one's constitutional position by an internal transcendental potency. This is the oneness or kaivalyaaccoring to Patanjali.After the chitta-vritti-nirodha, or material cessation, the pratyag atma manifestsspiritual activities or devotional service to the Supreme Lord. Liberation from thismaterial infection does not mean destruction of the original eternal position of theliving entity. The chiti sakti or transcendental pleasure is the ultimate goal of yogaand is easily achieved by execution of devotional service, bhakti-yoga.
What is Pranayama?
Tasmin sati svasaprasvasayor-gativicchedah pranayamah—“Regulation of breath or the control of Prana is the stoppage of inhalation and exhalation, which follows after securing that steadiness of posture or seat.”This is the definition of Pranayama in the Yoga-sutras of Patanjali.‘Svasa’ means inspiratory breath. ‘Prasvasa’ means expiratory breath. You can takeup the practice of Pranayama after you have gained steadiness in your Asana (seat). If you can sit for 3 hour in one Asana, continuously at one stretch, you have gainedmastery over the Asana. If you are able to sit from half to one hour even, you can takeup the practice of Pranayama. You can hardly make any spiritual progress without the practice of Pranayama.Prana is Vyashti, when the individual is concerned. The sum total of the cosmicenergy or cosmic Prana is Hiranyagarbha who is known as the floating ‘Golden-Egg’.Hiranyagarbha is Samashti Prana. One match stick is Vyashti (single). The wholematch box is Samashti. A single mango-tree is Vyashti. The whole mango grove isSamashti. The energy in the body is Prana. By controlling the motion of the lungs or respiratory organs, we can control the Prana that is vibrating inside. By control of Prana, the mind can be easily controlled, because the mind is fastened to the Prana,like the bird to the string. Just as the bird that is tied to a post by a string, after flyinghere and there, finds its resting place in the post, so also this mind-bird after runninghither and thither, in various sensual objects, finds its resting place during deep sleepin the Prana.
Pranayama (According to the Gita)
Apane juhvati pranam pranepanam tathapare; Pranapanagatee ruddhva pranayamaparayanah (Gita, Ch. IV-29.). Others offer Prana (outgoing breath) inApana (incoming breath) and Apana in Prana, restraining the passage of Prana andApana, absorbed in Pranayama. Pranayama is a precious yajna(sacrifice). Some  practise the kind of Pranayama called Puraka (filling in). Some practise the kind of Pranayama called Rechaka (emptying). Some are engaged in the practice of Pranayama called Kumbhaka, by impeding the outward passage of air, through the
 
nostrils and the mouth, and by impeding the inward passage of the air, in the oppositedirection.
Pranayama (According To Sri Sankaracharya)
“Pranayama is the control of all life-forces by realising naught but Brahman in allthings as the mind, etc.“The negation of the Universe is the outgoing breath. The thought: ‘I am Brahman’itself is called the incoming breath.The permanence of that thought thereafter is the restrained breath. This is thePranayama of the wise, while the pressing of the nose is only for the unknowing.”(Aparokshanubhuti, 118-120). Pranayama (According to Yogi Bhusunda)Bhusunda says to Sri Vasishtha: “In the cool lotus of the heart within this visibletenement of flesh composed of the five elements, there are two Vayus, viz., Prana andApana, commingled in it. For those who tread smoothly and without any or theslightest efforts, the path of these two Vayus, will become the sun and the moonthemselves in the heart—Akasa, and will rove in the Akasa and yet be animating andcarrying their fleshy-tabernacle. These Vayus will go up and down to higher andlower states. They are of the same nature in the waking, dreaming and dreamlesssleeping state, and permeate all throughout. I am moving in the direction of those twoVayus and have rendered nil all my Vasanas in the waking state lit unto those of thedreamless sleeping state. Divide a filament of the lotus-stalk into a thousand times andyou will find these Vayus more subtle than that. Hence it is difficult for me to treatabout the nature of these Vayus and their vibrations. Of these, Prana does ceaselesslyvibrate in this body, with an upward motion, both externally and internally, whileApana having the same fluctuating tendency, vibrates both external and internal to the body having a downward motion. It will be beneficial if the Prana exhaled to theextent of 16 digits, is inhaled to the same extent. Only 12 digits are inhaled ordinarily.Those who have brought to experience—viz., the equalisation of Prana in exhalationand inhalation will enjoy infinite bliss. “Now hear about the characteristics of Prana.The inhalation to the length of 12 digits of the Prana which has been exhaled, is called(the internal) Puraka (inhalation). This also is called the internal (Puraka), whenApana Vayu re-enters the body from outside without any effort. When Apana Vayuceases to manifest itself and Prana gets absorbed in the heart, then the time occupiedin such a state is (internal) Kumbha. Yogins are able to experience all these. When thePrana in the Akasa of the heart manifests itself externally (to the heart within) indiverse aspects without any affliction to the mind then it is called (the external)Rechaka (exhalation). When the externally fluctuating Prana enters the nose and stopsthere at its tip, then it is called the external Puraka. But when it is passing from the tipof the nose it goes down 12 digits. Then also it is called the external Puraka. WhenPrana goes arrested without and Apana within, then it is called the externalKumbhaka. When the shining Apana Vayu takes an upward bent within, then it isstyled the external Rechaka. All these practices lead tomoksha.Therefore they should ever be meditated upon. Those who have understood and practised well all theexternal and internal Kumbhakas and others, will never be reborn.“All the eight courses, I have given out before, are capable of yielding Moksha. Theyshould be practised both day and night. Those who are associated with these practices

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