THE FIVE POINTS OF YOGA

By Swami Vishnudevananda

1. Proper Exercise – asanas

2. Proper Breathing – Pranayama
3. Proper Relaxation – Savasana
4. Proper Diet – Vegetarian
5. Positive Thinking and Meditation – Vedanta and dhyana

Proper Exercise acts as a lubricating routine to the joints, muscles, ligaments,

tendons, and other parts of the body by increasing circulation and flexibility.
For further details, see chapter 4 of The Complete Illustrated Book of Yoga by
Swami Vishnudevananda

Proper Breathing aids the body in connecting to its battery, the solar plexus,
where tremendous potential energy is stored. When tapped through specific
yoga breathing techniques (pranayama), this energy is released for physical and
mental rejuvenation. See chapter 8 of The Complete Illustrated Book of Yoga.

Proper Relaxation cools down the system, as does the radiator of a car. When
the body and mind are continually overworked, their efficiency diminishes.
Relaxation is nature’s way of recharging the body. See chapter 6 of The
Complete Illustrated Book of Yoga.

Proper Diet Provides the correct fuel for the body. Optimum utilization of food,
air, water and sunlight is essential. See the Yoga Cookbook and Chapter 7 of
The Complete Illustrated Book of Yoga.

Positive Thinking and Meditation puts you in control. The intellect is purified.
The lower nature is brought under conscious control through steadiness and
concentration of mind. See Mediation and Mantras by Swami
Vishnudevananda.

Pranayama

Control of the Prana, or suitable energy leads to control of the mind. Yogic
breathing exercises are called Pranayama, which means to control the prana.

The grossest manifestation of prana in the human body is the motion of the
lungs. This motion acts like the flywheel that sets the other forces of the body in
motion.

Pranayama begins by controlling the motion of the lings, by which the prana is
controlled. When the subtle prana is controlled, all gross manifestations of
prana in the physical body will slowly come under control. When we are able to
do this, the whole body will be under our control. All diseases of the body can
be destroyed at the root by controlling and regulating the prana; this is the
secret knowledge of healing. In ordinary breathing we extract only very little
prana. But when we concentrate and consciously regulate the breathing, we are
able to store a greater amount. The person who has abundant pranic energy
radiates vitality and strength; this can be felt by all who come into contact with
his or her.

Physical Relaxation

We know that every action is the result of thought. Thoughts take form in
action, the body reacting to the thought. Just as the mind may send a message
to the muscles ordering them to contract, the mind may also send another
message to bring relaxation to the tired muscles. Physical relaxation first begins
with the toes and then moves upward. The autosuggestion passes through the
muscles and reaches the eyes and ears at the top. Then slowly, messages are
sent to the kidneys, liver and the other internal organs. This relaxation position
is known as savasana, the ‘Corpse pose’. For further reading please see chapter
6 of the Complete Illustrated Book of Yoga by Swami Vishnudevananda.

Mental Relaxation

When experiencing mental tension, it is advisable to breathe slowly and

rhythmically for a few minutes. Soon the mind will become calm. You may
experience a kind of floating sensation.

Spiruitual Relaxation

However much one may try to relax the mind, all tensions and worries
cannot be completely removed until one reaches spiritual relaxation. As long as
a person identifies with the body and mind, there will be worries, sorrows,
anxieties, fear and anger. These emotions, in turn, bring tension. Yogis know
that unless a person can withdraw from the body/mind idea and separate him-
/herself from the ego-consciousness, there is no way of obtaining complete
relaxation.

The yogi identifies him-/herself with the all pervading, all powerful. All-
peaceful and joyful Self, or pure Consciousness within. This ability comes with
the knowledge that the source of all power, peace and strength is in the Self,
not in the body. We tune to this by asserting the real nature, that is “I am that
pure Consciousness or Self”. This identification with the Self completes the
process of relaxation.

Spiritual Relaxation

The yogic diet is lacto-vegetarian one, consisting of pure, simple, natural

foods which are easily digested and promote health. Simple meals aid the
digestion and assimilation of food. Nutritional requirements fall into five
categories: protein, carbohydrates, vitamins and minerals, fats and fibre. One
should have a certain knowledge of dietetics in order to balance the diet. Eating
foods first-hand from nature, grown in fertile soil (preferably organic, free from
chemicals and pesticides, and not genetically modifies) will help ensure a better
supply of these nutritional needs.
 PHILOSOPHY
“Brahman is real,
The universe is unreal,
The individual soul is Brahmon.”

-Sankaracharya

LESSON -1

A Psychological Study by Swami Sivananda

Excerpted from his book Sadhana
The Person who sincerely takes to the spiritual path and begins to do
systematic sadhana finds him/herself face to face with certain peculiar
difficulties and disappointing experiences. This may dismay and discourage
the beginner. But these problems and obstacles are common to many
aspirants. Therefore it is important to know about them, and to have a
proper understanding of the methods of overcoming them.

Preconceived Ideas

Many sadhakas (spiritual aspirants) start their spiritual lives with well –
developed preconceptions about sadhana, realization, guru and the like. But true
spiritual life is often quite different from what the individual fondly imagines it to
be absolutely contradictory to fondly cherished pre formed ideas. More often than
not, neophytes are unable to reconcile these rude shocks and unexpected eye-
openers. They quickly retrace their steps and return to their former deluded,
sensual life.

This is the greatest blunders. A peerless gem has been grasped and then
foolishly thrown away. A priceless opportunity is lost. The mind will once again
pursue with vigor the same sensual grooves. What takes place is that the aspirant
does not wish to let go of the long cherished conceptions. The ego clings to them.
For instance, there may be a certain idea of what constitutes sadhana. Or one
imagines that the person whom one accepts as guru should prescribe certain
sadhana. If this does not happen, dissatisfaction makes its appearance.

Sadhana should be undertaken with keen enthusiasm and joy. It is best to

begin the life of sadhana with an open mind. Be free of cramping preconceived
nations formed out of your own egoism. Approach spiritual life with a sincere,
receptive attitude, and an openness to learning. Be prepared to adapt yourself to
them, instead of foolishly wishing them to adjust themselves to suit your mental
pattern. Without this attitude, disharmony will mark the very beginning of your
sadhana. You fall into a state of dejection very hard to come out from. This will
color the entire course of sadhana; valuable years will be wasted. Tyaga
(renunciation) of pet notions and peculiar ways of thinking is quite necessary, if
you wish to enter and proceed on the path smoothly. Then, as you proceed, you
yourself will understand things gradually. They will become clear to you one by
one.

Miscellaneous Thoughts and Ideas of Duty

The second thing that invariably vexes beginners is miscellaneous thoughts

and ideas of duty. Curiously enough, as long as you are not doing any sadhana, or
thinking of pursuing the spiritual path, no such idea of duty bothers you. More
likely, you are indifferent or even negligent towards your duties to kith and kin.
Your parents may be urging you to find a job and contribute to the upkeep of the
family. But you turn a deaf ear and enjoy cinemas and restaurants. If you get a job,
you may begin wearing fashionable clothes. But, you won’t mind your mother and
sister washing and wearing the same pair of old saris on alternate days. But when
the questions of sadhana and spiritual life come, the mind will say, ‘you have
duties towards your family’. Only then do you begin to worry about falling in your
duty to mother, brother, sister and others. These ideas occur only now, when you
take to the path of sadhana. You begin to waver, hesitate and weaken. Added to
this, there will be the dissuasion of friends and opposition to all things spiritual.
They will say, “What is all this japa, dhyana and the wearing of japa-mala. Such
things have got their proper time. You may attend to them when the time comes.
Do your immediate duty first.” This will snuff out the little aspiration with which
you started.

This is a typical deception of the mind. Mind is maya. Its function is to

prevent us from getting a glimpse of the Reality. It ever seeks to veil Truth.
Therefore you have to be alert, and continuously counter its moves at every step.
Just when you seek to enter the spiritual path, the mind will create all these ideas
of duty, responsibility, important undertaking etc., which never troubled you
before. Be fully aware of this.

You have different duties at different times. But to do sadhana for self-
realization is the most important and urgent duty that is present throughout your
life right up to the last moment. You cannot afford to, nay you should not postpone
or delay it, even for one single moment. Fix this idea firmly in your mind. Do not
waver. Start regular and systematic sadhana from the very second you read this
line. Now put a bookmark in this page, close the book, and sit silent, relaxed, and
straight with closed eyes. Think about the lofty purpose of life, how it is meant
solely for ten minutes. You have made a good beginning now. Enter the spiritual
path, proceed undauntedly. Push on with determination and vigor. Fix your mind
once and for all firmly upon the ideal to be attained. You will reach the Goal in this
very life.

The Mind is Unwilling to Follow Discipline

With the decision to start regular sadhana, you may find yourself beset by
obstacles and difficulties on every side. This may lead you to believe that it was the
commencement of sadhana that started all the trouble. You may panic and think
that you were better off before. Do not be dismayed. There is a reason for this.
Sadhana implies imposing certain restrictions upon yourself. Previously, as you
followed the course of the senses, you never came against any opposition from
them. Now, as you enter a path that is preliminary one of discipline, both internal
and external, the mind comes into conflict with the unruly, self-willed senses.
When you are merrily cycling down a hillside, everything seems to be wonderfully
pleasant. But it is hard work to pedal up-hill against age-long samsaric tendencies.
However this is the means of regaining the height that you lost in your unchecked
downward descent into the abyss of gross worldliness.

In the beginning, the neophyte is quite unused to this struggle and strain.
The concerted onrush of difficulties may confuse and unnerve you for a time. This
is but natural. Do not be perturbed; bear up with fortitude. The initial difficulties
will soon vanish, and you will gain strength day by day. If you think about the
troubles and risks you endure in worldly pursuit of a little monetary gain, some
business deal, an examination or a law suit, then you will readily put up with the
difficulties you are faced with upon entering the spiritual path. Bear in mind the
infinite, immeasurable, and imperishable atmic treasure that you will attain
ultimately. On the spiritual path, a little pain will bestow limitless gain. Success is
sure to one who does a little sacrifice. Up till now, the sadhaka was moving in a
narrow circle, sacrificing a portion of the finite to get another portion of the same
perishable finite. Now, entering upon the glorious spiritual path, the sadhaka,
sacrificing the transitory finite things, endeavors to obtain THAT which is eternal
and infinite.

Enter now upon the sadhana marga (spiritual path) with an open mind, free
of all prejudices. Be fully aware of the indispensable duty of doing spiritual
sadhana. Bear up calmly and cheerfully with all initial trials and tests. You will
inherit eternal life, everlasting splendor, peace and bliss.
 LESSON -2

Brahman, Brahma and the Three Gunas

The Three Gunas

Maya, or Prakrti is said to consist of the three gunas (gualities):

sattva, rajas and tamas. The three gunas have been compared to three
strands which constitute the rope of maya, which binds us to this illusory
world. Maya has no existence independent of gunas. They are present in
varying degrees in all objects gross or subtle, including the mind, intellect,
and ego. The gunas can be seen as operating at the physical, mental and
emotional levels. Everything within this universe of maya is composed of the
three gunas.

At the end of a cycle, when the universe is drawn back into a

state of non-manifestation (Night of Brahma), the gunas are in a state of
equilibrium. At this time, maya, in association with Brahman, exists as
cause alone, without any of its manifestations. Then, due to karmic factors,
the equilibrium of the gunas is disturbed and they begin to assert their
individual characteristics. Different objects, subtle and gross, come into
existence. The tangible universe begins to manifest. This projection of the
manifested universe is known as ‘The Day of Brahma’.

Sattva manifests as purity and knowledge. Rajas manifests as

activity and motion. Tamas manifests as inertia and laziness. These three
‘qualities of nature’ always exist together. There cannot be pure sattva
without rajas and tamas, nor pure rajas without sattva and tamas, nor
tamas without sattva and rajas. The difference between one being and
another lies in the various preponderances of the gunas. As long as a person
is attached, he remains the bondage. Even the gods and angels are under
the influence of them; the gods encompassing a preponderance os sattva,
humans of rajas, and sub-human beings of tamas. Sattva binds a person
with attachment to happiness. Rajas binds with attachment to activity, and
tamas with attachment to delusion. Brahman alone stands above the three
gunas, and is untouched by maya.

Yoga represents the scientific approach to the attainment of truth by

going beyond nature and the gunas. The following story is often give to
illustrate the three gunas.

The gunas may be compared to three robbers who waylay a man in a

forest. Tamas, one of the robbers, wants to destroy him. But, at the
persuasion of rajas, the second robber, he is bound hand and foot to a tree
and relieved of all his treasures. After some time, sattva, the third robber,
returns, frees the man from his bondage, takes him gently out of the forest,
and set him on the highway leading to home. Then sattva takes leave of him
because he too, being a robber, does not dare accompany the man out of the
forest, for fear of the police. Tamas wants to destroy a man. Rajas binds him
to the worls, and robs him of his spiritual treasures. Sattva, too, must be
given up if the aspirant seeks total freedom. Truthlies beyond the three
gunas.

LESSON -3

The Four Paths of Yoga

The four main branches of yoga are :

Karma Yoga – the yoga of action, the path selfless service.

Bhakti yoga – the yoga of devotion

Raja yoga – The yoga of mind control, the scientific approach

Jnana yoga – the yoga of knowledge, the philosophical approach.

Karma Yoga

This path involves the dedication of all work as an offering to God,

with no thought of personal reward. A karma yogi attempts to see the Lord
dwelling in all living beings. By renouncing the fruits of one’s action, the
action becomes unselfish. By not thinking of our own personal needs and
desires, and by trying to help everybody around us, including human
beings, animals, the planet and the whole world, the heart is expanded,
egoism destroyed, and One-ness realized.

Karma yoga can be practiced at all times, under all conditions,

anywhere there is a desire to do selfless service (home, office, construction
site, or asrama)

Bhakti Yoga

Bhakti is the fevotional approach of yoga, the approach of pure love.

In this Kali yuga, bhakti is seen as the surest, safest and easiest form of
yoga to practice. The bhakta does not try to rid himself of emotions, but
seeks to channel and harness the emotions by sublimating them into
devotion. The aspirant treading the path of bhakti attempts to realize the
Truth by devotion to and love of God in a personalized form. This is Iswara,
the ista-devata. Prayer, chanting, japa (repeating a mantra or name of God),
hearing or telling stories of God and saints, pujas, ceremonies and rituals
are the basic techniques of bhakti. A mystical relationship with God (who
may be seen as a friend, a child, a mother or teacher) is sought and
developed. Bhakti yoga rids the aspirant of emotions and egocentricity by
developing hulility, self-surrender and the feeling of being an instrument in
the hands of God.

There are four times when people tend to turn to devotion:

1. Those in distress, when all else has failed, turn to God as their final
refuge.
2. Curiosity is another impetus.
3. Those have the desire for gain, whether it is gaining love, knowledge or
wealth. God is petitioned as benevolent parent who will grant all
favours if approached with love and devotion.
4. The highest bhakta is selfless, with the simple desire to love and serve
God. Only with this attitude will the ego disappear.

The danger in bhakti is that the devotee may become fanatical. Although
all religions teach that there is one God, each person may have that
tendency to believe that only his/her personal relationship with God is the
(only) correct one.

Raja Yoga

This is the scientific, step-by-step approach to yoga. Systematically

the mind is analysed. Techniques are applied to bring it under control and
to achieve higher states of consciousness. In the two sub-paths of raja yoga,
i.e., hatha yoga and kundalini yoga, the prana (life force) is mastered first,
and the dormant kundalini energy is awakened. Then the mind comes under
control automatically.

Jnana Yoga

This is the most direct of the four paths. It is the intellectual approach
to spiritual evolution. Through right inquiry (vicara) and constant self
analysis )viveka – discrimination), the mind is used to examine its own
nature. Jnana yoga is said to be the most difficult path, not because it is
superior, but because one must be firmly grounded in the other disciplines
before attempting it. A sharp, keen intellect, unclouded by emotions, is
necessary.

Through the study of Vedanta philosophy, the jnani tries to learn to

discriminate between what is finite, and therefore unreal, and the infinite.
Dispassion (vairagya) is then developed. Vedanta maintains the liberation
cannot be attained by ritual, action, duty or charity – only through personal
intuitive experience. Vedanta philosophy has a triple basis in scripture,
reason and experience. But it is not a matter of blind faith. While vedantins
take the scripture as their authority, they must analyse and understand all
of the teachings using their own intellect. However, the intellect can explain
and understand only the finite. After exhausting, through the process of
discrimination and negation, all that is unreal, the intellect too must be
discarded. Only the experience of the Real remains to be had. This is Self-
realisation.

The jnani is always in danger of becoming proud of the intellectual

powers which he has developed. In order to keep a balance and avoid the
risk of becoming a dry intellectual, it is advisable to balance jnana with
bhakti.

LESSON -4

The Eight Limbs of Raja Yoga

Raja Yoga is the path of systematic analysis and control of the mind.
Compiled by Patanjali Maharsi, raja yoga is also known as astanga yoga,
because its practices can be divided into eight limbs:

1. Yamas - Restraints
a) Ahimsa: non-violence, non – injury
b) Satya: truthfulness; non-telling of lies
c) Asteya: non-stealing, non-covetedness, lack of jealousy
d) Brahmacarya: chastity, sublimation of the sexual energy
e) Aparigraha: non-accepting of gifts or bribes

2. Niyamas - Observances
a) Sauca: purity (external and internal)
b) Santosa: contentment
c) Tapas: austerity
d) Svadhyaya: study of religious scripture
e) Isvara pranidhana: worship of the Lord, surrender of the ego.

Together the yamas and niyamas form high moral character and
ethical conduct. The mind is uplifted and purified for deep meditation.

3. Asana-Steady Pose

For spiritual practice, as for any other pursuit in life, a healthy and
strong system is also essential. Steady mind presupposes steady body.
Attain one pointedness of mind and forget about the body.
 4. Pranayama-Control of the Vital Energy

The Physical nerves as well as the astral energy tubes (nadis) must be
pure and strong enough to withstand various mental phenomena and
disorientations than can occur during practice. In the process of
turning the mind inward, old negativities may surface. On rare
occasions they may even appear symbolically in the form of visions. A
frail person may discontinue sadhana rather than confront these
aspects of the sub-conscious.

5. Pratyahara-Withdrawal of the Senses from objects

Disconnecting the mind from the outgoing tendencies of the five

senses.

6. Dharana-Concentration

Concentrating the mind upon either an external object or an internal

idea, to the exclusion of all other thoughts.

7. Dhyana-Meditation

Meditation is defined as an unbroken flow of thought towards God to

the exclusion of other sensual perception.

8. Samadhi-Super-Conscious State

It is sublime beyond description: beyond the mind to grasp. Samadhi

transcends all ordinary, sensory experience as well as time, space and
causation. Samadhi represents the goal of all existence. It is what all
living beings are moving towards.

Raja Yoga or Astanga Yoga Includes:

Raja Yoga: expounded in the Raja Yoga Sutras of Patanjali Maharsi,

deals directly with the mind. By controlling the mind one also gains control
of prana.

Kundalini yoga: The nadis (pranic channels) and cakras (energy

centres) are purified and the kundalini is awakened. Kundalini yoga
describes the psychic system, and develops numerous techniques for
gaining mastery of prana in order to control the mind.

Hatha yoga: kriyas, asanas, pranayama, mudras and bandhas are

emphasized for the beginner student. By using these techniques to gain
control over the prana, one also gains control of the mind.

Mantra yoga: focuses on the use of sound to control the mind.

Yantra yoga: uses geometrical forms for meditation.

Nada yoga: uses music.

Laya yoga: the aspirant concentrates on inner (anahata) sounds and light.

It is important to remember that all forms of raja yoga, all eight limbs must
be practiced. Basic principles are the same. The only difference is emphasis.

LESSON -5

The Philosophy and Aim of Yoga

Although information about the universe is ever increasing, the human
mind is never satisfied; it always yearns for more knowledge. However, as
Kant, the great eighteenth century Prussian philosopher noted, the intellect
ultimately comes to a point beyond which it cannot penetrate. The intellect
cannot answer such questions as: What is the purpose of life? Who am I?;
Where will I go? Is physical death the end of everything? It can be seen as
foolish to search for truth with an instrument as limited as the intellect, to
attempt to measure the unknown depth of eternal questions with a finite
instrument. For full details see The Complete Illustrated Book of Yoga,
chapter 1.

These are people known as saints or seeks who can see the past, present
and future. They have the ability to gather the dissipated rays of the mind.
The answers to transcendental questions come to these people from the
limitless source of wisdom gained during the hours of silent meditation.

The seers and saints who have discovered the truth discovered the truth
declare that this truth will take away all of the miseries and pain of life.
They have realized their essential nature, which is eternally pure and
perfect.

The founders of all religions ‘saw’ God; they saw through their own souls.
What they saw, they reported and taught techniques to reach this state of
experience. Transcending the intellect gives the yogi, saint or seer the
highest mystical experience or Samadhi. Many religious teachers of today,
on the other hand, seem busier with preaching than with practicing. Many
people blindly follow religious leaders without knowing the purpose of life,
and are satisfied with mere ritual and tradition.

Each person needs to experience the truth within him/herself; only then
will doubts and miseries vanish. Yoga gives practical and scientific
techniques for finding and experiencing the truth in religion. As every
science has its own method of investigation, so also the science of yoga has
its own method. Yoga says that the truth can be experienced only when one
transcends the senses, and when the mind and intellect cease to function.

A yoga teacher does not stop to prove theories, nor argue with the class.
A true teacher teaches with the authority of personal experience. This
authority, in turn, is based on guidance received from his/her own teacher
and from the scriptures. The teacher knows that much of the teaching is but
the planting of seeds. For every idea the student understands, there will be a
hundred that will come into the conscious mind only when the time is ready,
when sufficient purity, strength and clarity and of mind have been achieved.

The aim of all yoga practice is to achieve truth, wherein the individual
soul identifies itself with the Supreme Spirit, or God. Beyond the ever-
changing consciousness of mind and intellect, there is a changeless,
formless Spirit which is unaffected by anything, and which is veiled in the
individual according to her/her stage of evolution.

Analogies

1. Lamp and Veils

The light of the lamp is covered by the outer veil so the light is unseen;
this represents the mineral kingdom. When the lamp is covered by a thinner
veil, we see the light shining through a little more strongly (animal
kingdom). With the thinnest veil, the human kingdom is apparent. When all
veils are removed, we behold the free soul or sage. The same light is shining
behind all the different veils from the gross to the subtle. Likewise, there is
only one self, God, or Truth, behind all life forms. The consciousness
unveiled is pure Atman. Consciousness veiled is ego.

2. Space is Witness of All Phenomena, but is Unaffected by Them

Similarly, the Atman remains the eternal witness standing outside time
and space, witnessing the three states of waking, dreaming and deep sleep.
The atman transcends all in the turiya state.

3. The spider and the Web

The pure consciousness (Brahman or Siva) is the spider who projects

mind and matter, which is the web. The spider is now the subject, and the
web is the object. Before the web was projected, it was one with the spider,
symbolizing the universe in causal or unmanifest state. When the web is
withdrawn by the spider into itself, then there is no subject /object, but a
union of the two, known as yoga. The spider is both the efficient cause (the
life principle within the spider), and the material cause (its body). The
spider’s body provides the material from which its web is formed. But, there
could be no spin the web.
 4. Sun and clouds

The clouds are formed by the presence (action) of the sun. They, in turn,
hide the sun. The sun, however, remains unaffected by the clouds even
though hidden by them. The sun is Brahman, and the clouds are the
creation which veils the sun. The heat of the sun is maya.

5. Movie Screen

This screen is unaffected by the movie projected on it. One sees fires,
floods, disasters of all sorts on the screen. Yet the screen remains unaffected
by the apparent activity upon it. So, also the pure consciousness is
unaffected by creation, which is projected from itself by its active power of
maya.

The veiling agent is called upadhi (limiting adjunct). Body and mind are
the limiting adjuncts. For example: a cup (upadhi) appears to separate the
space within the cup from the space outside. This division, however, is only
illusory, as space remains one and undivided.

LESSON -6

The Three Bodies and their Functions

The yoga system classified three apparent ‘vehicles’ of the soul in its
journey towards perfection. However, in reality, there is no bondage or limit
which can be set on the spirit. In the ultimate sense, the soul or spirit is
without division. Mind and bodies are the active powers which seemingly
impose limitations and bring individual consciousness. For full details, see
The Complete Illustrated Book of Yoga, chapter 2.

3 Bodies 5 Sheaths
Physical body Food sheath
Astral body Vital sheath
Mental sheath
Intellectual sheath
Causal body Blissful sheath

The Three Bodies…..

1. Physical Body
The gross physical body, known as sthula sarira, is composed of five
elements: earth (prthivi), water (apas), fire (agni), air (vayu), either (akasa).
Its stages of existence are birth, growth, change, decay, and death.

2. Astral Body

The astral body, linga sarira or suksma sarira, is the means of

experiencing pleasure and pain.

It is composed to nineteen elements:

5 organs of action (karma indriyas)

5 organs of knowledge (jnana indriyas)

5 pranas

4 elements of antahkarana (inner instrument): Mind (manas), intellect

(buddhi), Sunconscious (citta) and ego (ahankara) = 19

3. Casual Body

The Casual, or seed, body, known as karana sarira, is the blueprint of

both the gross and subtle bodies. The astral and casual bodies remain
together. They leave the physical body at the time of death.

…..Containing Five Sheaths

1. Annamaya kosa (Food sheath)

In the gross physical body, it is composed of the elements of the

physical world. Made of food, it will go back into the food cycle after death.
Existence, birth, growth, change, decay and death are its qualifications.

2. Pranayama kosa (Vital sheath)

In the astral body, it is composed of the five vital energies: prana,
apana, samana, udana, vyana, plus the five organs of action (karma
indriyas): mouth, hands, feet and genitals. It experiences hunger, thirst,
heat and cold.
3. Manomaya kosa (Mental sheath)
In the astral body, thinking, doubting, anger, lust, exhilaration,
depression, delusion are its workings. Its constituents are :
a) Manas (Mind) – thinks and doubts
b) Citta (subconscious) – storehouse of memories
c) Jnana indriyas (sense organs or organs of knowledge) eyes (sight),
ears (sound), nose (smell), tongue (taste), and skin (touch)
4. Vijnanamaya kosa (Intellectual Sheath)
 In the astral body, it consists of the buddhi (intellect) which analyses
and determines the true nature of any object and ahankara (ego) the self-
assertive principle, working with the five organs of knowledge.
Discrimination and decision-making are its functions.
5. Anandamaya kosa (Bliss sheath)
In the casual body, it experiences bliss, joy, calmness and peace.
Yoga philosophy teaches that the real self is not any of these bodies.
To attain liberation one must stop identifying with the sheaths (the
upadhis) and identify with the Self, which is beyonf all the sheaths. Each
sheath may be purified and transcended:
Annamaya kosa (gross physical sheath) by asanas, proper diet.
Pranayama kosa (vital sheath) by pranayama
Manoyama kosa (mental sheath) by practice of yamas, niyamas and
selfless service.
Vijnanamaya kosa (intellectual sheath) by study of the scriptures,
right inquiry (Who am I?) and meditation.
Anandamaya kosa (blissful sheath) by Samadhi.

The Five Mayor Pranas

Name Colour Cakra Region Function

Prana Yellow Anahata Chest Respiration

Apana Orange/Red Muladhara Anus Ejection or urine,

faeces:reproduction

Samana Green Manipura Navel Digestion

Udana Violet/Blue Visudda Throat Diglutition

Vyana Rose Svadhisthana Entire Circulation of Blood

body

There are also five minor pranas

Naga vayu performs the function of belching and gives rise to consciousness

Kurma vayu opens the eyelids and causes vision

Krikkara vayu causes sneezing, hunger and thirst Devadatha vayu produces
yawning.

Dhananjaya vayu pervades the gross physical body; does not leave it even after
death.
Co-operation between the Various Sheaths

We first look at an object. This information is relayed, via the retina of

the eye, by the optic nerve to the brain. From the brain, it is transmitted to
the mind (manas). If looked at from a distance, it will be extremely difficult
to decide what the object is Mind (manas) now starts thinking and doubting
whether the object is a flower or a piece of plastic, or perhaps a piece of
paper. In order to reach a proper conclusion about the nature of the object it
must be analysed further, so we use intellect (buddhi). But – the intellect
cannot directly come to any final conclusion without first inquiring and
caomparing with the submerged experiences lying within the subconscious
mind (citta).

Intellect now analyses by touch, “it is soft so it is not like paper” or “it
has the texture of a petal”. The intellect may want further evidence before a
conclusion is reached as there perhaps could be paper as soft as this. So, it
goes again into the subconscious to compare this experience of the object
with all other sensual experience lying within the subconscious. It smells
the object, the compares it with previous experiences. It tastes the object,
and compares likewise. Intellect says, ‘it smells and tastes like a flower, but
it could still be artificial” (doubting –manas). After diving deep into the
subconscious and comparing this experience with thousands already stored
there, intellect comes to conclusion. There is no more thinking and
doubting, no more analyzing. Now ego (ahankara) asserts, ‘I know, it is
flower and not artificial”. If, however, after searching and comparing, the
intellect did not find any similar colour, texture or smell in the
subconscious, then ego would assert, “I do not know”.

In raja yoga, citta means mind stuff = total mind – antahkarana

In vedanta, citta means subconscious mind.

Everyone wants to do his/her best. Each of us would like to think that

we are perfect. Yet despite repeated resolutions, we often find ourselves
being less than what we would like to be. The cause of this predicament is
the ahankara, or ego, Sankaracarya stated in the Viveka Cudamani,
“Calamity is due to subjection to ego, bad agonies are due to ego, desire is
due to subjection to ego; there is no greater enemy than ego.” This ahankara
is the cause of all bondage and is the chief barrier to the experience of inner
reality.

Ego is the self – arrogating aspect of the mind. It separates the

individual from unity with others and with the Self, for the ego asserts ‘I-
ness’. Ahankara is the greatest obstacle to tranquility; it occupies the mind
with thoughts of whether we are better or worse, possess more or less, and
have greater or lesser, power than others. It is attended by desire, pride,
anger, delusion, greed, jealousy, lust and hatred. The ego is the most
difficult aspect of the mind to control, for its nature is such that it deludes
even while one is striving to overcome it. It is that part of the being that
most strongly resists being controlled.

LESSON -7

Pranayama – Yogic Breathing

The sage Patanjali defines yoga as yogas-citta-vrttinirodhak (Raja Yoga
Sutras, 1.2) meaning, “yoga is the suspension of the modifications of the
mind”. Controlling the mind is not possible without controlling the mind is
not possible without controlling the prana, as the two are intimately
connected. We can easily see this connection if we observe the breath of a
person engaged in deep thinking or meditation. The breathing will be slow
or, in some cases, suspended altogether. Alternatively, when the mind is
affected by negative emotions, it will be seen that the breathing becomes
irregular and unsteady. These observations strongly indicate the
interdependence and interaction of prana and mind. See the Complete
Illustrated Book of Yoga, Chaper 8.

Pranayama or Yogic Breathing

Hatha yoga gives attention first to the physical body, which it sees as
the vehicle of the soul’s existence and activity. Purity of mind is not possible
without purity of the body in which it dwells, and by which it is affected. By
the practice of asanas and pranayama, the mind becomes one-pointed and
one can progress quickly in concentration and meditation. Vital energy
(prana) is found all living things. We absorb prana through sunlight, etc.
Knowledge and control of prana is called pranayama.

The highest and most suble manifestation of prana is thought. The

grossest manifestation of prana in the human body is in the motion of the
lungs. If the motion of the lungs is stopped, all other energy and movements
in the body will stop automatically. In order to control the subtle prana i.e.
the thoughts, the yogi begins by controlling the breath. The nature of the
mind is to be unsteady; it is affected every waking moment by things it sees,
hears and experiences through the senses. In order to get control over the
mind hatha yoga prescribes various pranayama, or breathing techniques.

There are people who, consciously or unconsciously, are able to control

prana, eg. Yogis, spiritualists, mind healers, faith healers and even
hypnotists. Most people, often unknowingly, use the power of prana in daily
life. If a friend is sick, you may gently stroke his head, thereby transferring
prana. When you fall and hurt you knee, you immediately hold the breath
and place both hands on the injury. The speech of one person may thrill the
hearts of listeners, while the speech of another will have no effect, although
he/she speaks beautifully. In the case of the former, the speech is charged
with prana. Great prophets and saints have wonderful control of prana,
which makes their words inspiring and gives them tremendous will-power.
Knowledge of the functions of prana and its control are best mastered slowly
under the expert guidance of an unselfish teacher. The yogi, trained in the
techniques of pranayama, is able to tune to the infinite source of energy, use
this energy for spiritual growth and thereby reach the highest perfection.
Yogic breathing attempts to control the manifestation of prana in the
physical body. As students progress, they are taught to control the prana by
mental means. This process of controlling prana through mental
concentration is called raja yoga. Thus, hatha and raja yoga are like the two
sides of one coin.

Magic in Breathing

Real breath control means controlling the way we exhale, not the way
we inhane. Energy is best renewed by the orderly release of breath, not by
strenuously pumping the lungs full of air. Thus, in sustained physical
exertion your power is enhanced when you concentrate on the slow
expulsion of air from the lungs. Speakers, singers, swimmers and runners
know this. The rest of us can verify it by a simple test. When you step into a
cold shower, the tendency is to gasp and tense the muscles. This only
increases the torture. Instead, if you try breathing out in a steady purring
breath, you will be amazed at how little the temperature of the water affects
you. Exhaling helps the body, accommodate itself to change.

Careful breath control, with the emphasis on exhaling, aids relaxation.

Most of us are only half-breathers. We breathe in because we can’t help it,
but we fail to breathe out completely. The result is that we sigh a lot, a sign
of our need to exhale.