Tag: yoga

  • Yoga State Can Be Attained Faster Yoga Sutra 1.22

    Paramahamsa Yogananda, A Great Yogi
    Paramahamsa Yogananda, A Great Yogi

    Some people attain Yoga Siddi very fast.

    It takes a long time for the others.

    It might take even more than one Lifetime.

    The inclination to practice Yoga due to one’s Vaasanas.

    The success depends on one’s tireless efforts and following of the Yama and Niyama strictly.

    Yet one would find that even those who follow these rules rigorously  do not get results,

    On the other hand there are some who seem to attain the State of Yoga relatively easy.

    Why?

    Patanjali would be explaining this in the next Sutra on the importance of Iswara Pranidhaana, complete surrender to God,(Iswara)

    The fundamental of India philosophy is that one is totally responsible for one’s action,.

    You can not shift the responsibility to God, hold Him responsible nor can you expect Him to atone your Sins, as it were, as in some other Religions.

    In Indian Philosophy , Free Will Vs Determinism is dealt with exhaustively.

    While it is true that , being a Part of Brahman, The Reality,our individual Self , is not affected by our actions,we are responsible for our action at the Empirical level when and if we do not perform an Action as a Non Action,if we are driven by only our senses.

    Such actions beget results , the remnants of the Impressions or the Vaasanas linger and they condition our development.

    As Krishna declares in the 14th Chapter of The Bhagavad Gita, Sathva Guna is the result of previous Vaasanas or Impressions, though,

    ‘There may be innumerable Forms and beings , living and non living;yet Prakriti, Nature is The Mother and I am The Father , The Seed”

    (Bhagavad Gita Chapter 14.4)

    Ramana Maharishi and Paramahamsa Yogananda
    Ramana Maharishi and Paramahamsa Yogananda

    This Sathva drives a Man for Yoga Sadhana.

    As I have been mentioning on various occasions, Yoga is not an exercise that can be mastered in 30 days or following some lectures;it is life long spiritual practice.

    It takes in most cases, more than a Life time.

    If one were to die before attaining Yoga in that birth, he is born , in the next birth, in a Family of Devotional disposition which helps him to continue his attempts at Yoga, thus rendering the attainment of Yoga faster in the present Birth.

    ( for who question the theory of Rebirth, I shall be posting an Article on this)

    Their fore,the dispositions must  be there, , the continuous practice must be undertaken.

    Then Yoga is achieved faster.

    The next is a step less than this.

    In some cases, every thing mentioned above might have been followed, yet the Siddhi does not materialize.

    The reason is that the Yoga has not been practiced correctly and remnants of Impressions linger.

    In such cases , the practitioner attains partial success as the Siddhas.

    They have no doubt attained Yoga Siddhi, though of a Lower Order.

    This the reason why some Yogis are reborn.

    Please read my post” Why some Yogis are reborn?

    This level is an average level (Madhyam)

    The last is the level we belong to’,

    We attempt and do not follow it up regularly.

    Here the results will be very slow in forthcoming.

    Yoga Sutra of Patanjali
    Yoga Sutra 1.22

    mridumadhyadhimatratvat tatopi visheshah

    mridu = mild;
    madhya = medium;
    adhimatratvat = by intense;
    totopi = further;
    viseshah = differentiation;

    The time necessary for success further depends on whether the practice is mild, medium or intense.

    They again differ according as the means are mild, medium or supreme.

    Yet, again, it is possible to see a distinction between mild, middling and intense zeal, energy and effort, although yoga (which is spontaneous realization of oneness) and effort (which implies duality) are contradiction in terms.

     

  • Why Some Yogis are Reborn Yoga Sutra 1.19

     

    YoGa Sutra 1.19
    Yaga Sutra 1.19

    After talking about the Types of Samadhi,Patanjali now goes deeper  into the difference between on who has attained Samadhi,and those who attain it for a flash or intermittently.

    To understand this concept one has to understand the Five Sheaths of Atman, Self, which at the Apara or Trancendental level is called Brahman.

    The Five sheaths are,

    Annamaya Kosa, Of Food

    Pranamaya Kosa, Of Vital Breath,

    Manomaya Kosa, Of Mind,

    Vigyanamaya Kosa, Of Intellect and

    Anandamaya Kosa Of Bliss.

    The Atman is covered , as it were, by these sheaths.

    Brahman is beyond these.

    One who attains Samadhi goes beyond these sheaths.

    ( Buddhism also has these layers, but the Reality, in Buddhism,in Sunya or Zero, Nihilism>

    It also describes The Sthula Sareera( Gross Body) The Sooksma sareera(The Subtle Body)

    Hinduism also describes Sthula Sareera and Sookshma Sareera.

    The attachment to the Physical Body or identifying the Atman or self with the Body is called the’ Dehatma Buddhi’

    However much one tries various Yogas, this Dehatma Buddhi is difficult to get rid of.

    Even those who attain Samadhi for a brief period of Time or for some time continuously are not cured of this Dehatma Buddhi.

    Only those who are totally immersed in Samadhi( they can also carry out day-to-day activities of the Physical world) are the true Yogins.

    Others are those who are unable to leave the Dehatma Buddhi.

    These people know the limitations of the Physical  World, know that they are still in the grip of Dehatma Buddhi; but they will be connected to the Sukshma Sareera and be one with nature or Prakriti.

    They are called Prakitilayars, one who is in tune with Nature.

    Being connected and rooted to Suksma Sareera, they can not get rid of the subtle impressions created by the Physical activities.

    Hence, they have to face the consequences of their actions and they carry Vaasanas or the remnants of Impressions.

    So they are caught in the web of Samsara, of Births and deaths

    Real Yogic State is attained only when one leaves the impressions,Chitta Vruttis.

    This is possible only when one performs actions without attachment, as Lord Krishna explains in The Bhagavad Gita.

    This detachment is the prerequisite for Yoga Sadhana.

    Attachment Levels in Yoga.
    The Levels of Attachment.

    I.19. bhava pratyayo videha prakṛtilayānāṁ

    bhava = objective existence, becoming
    • pratyayah = cause, cognitive principle, content of mind, cognition
    • videha = bodiless, disembodied
    • prakriti = creative cause, subtlest material cause, nature
    • layanam = dissolved, merged into
    When such impressions remain, one retains the possibility (and the cause) of birth, even
    after being freed from the present body and after becoming integrated with one’s own or
    the cosmic nature. For, such impressions or memories nurture and perpetuate the
    awareness of continued personal existence.

    Related.

    http://ramanisblog.in/2013/05/07/at-yoga-beyond-yoga-sutra-1-18/

     

  • Yogi Stops Heart Scientific Demo Result

    Yoga, a spiritual exercise , has some physical spin offs.

    One such is the stopping of the Heart at will.

    ECG of A Yogi when he stopped Heartbeats-Study.
    ECG of A Yogi when he stopped Heartbeats

    But these, a part of Siddhis are proscribed by Patanjali.

    Please read my posts on Yoga, under ‘Hinduism,Indian Philosophy”

    Realized Souls do not practice this.

    Sathya Sai Baba of Puttaparthi used these Siddis like materializing objects from  Air’ ,being present in many places at the same time.

    When asked to explain why he does these  as the Yoga proscribed it, Baba replied,

    ‘People to day need some thing novel and out of the ordinary to have Faith.

    They will be strengthened in their Faith when they see something beyond the Normal.

    To strengthen their Faith, I perform these’

    Here is an evaluation Report of a Yogi, who stooped his heartbeats by a Cardiologist.

    LK Kothari MSc MAMS, Arum Bordia MD, VP Gupta MD
    Rabindinath Tagore Medical Colledge & Hospital; Udapur India

    Copy Right material.

    Quoted in Public Interest.

    Heartbeats Animated gif
    Heartbeats .

    To the editor:

    Yogis in India have long been reputed to develop a remarkable control over bodily functions. Theoretically, it is believed that all visceral functions can be brought under voluntary control by prolonged yogic training, but perhaps their most fascinating claim has been the ability to stop the heart at will. However, in most instances where this has been investigated so far, it has turned out to be an exaggerated Valsalva manoeuvre in some form, which makes the pulse and heart sounds imperceptible while the heart continues to beat at a slow rate.

    Recently we had the rare opportunity of investigation of an altogether different and very interesting demonstration of this supposed yogic control over the heart. Yogi Satyamurti, a sparsely built man of about 60 years of age, remained confined in a small underground pit for 8 days in what according to him was a state of “Samadhi”, or deep meditation, with all bodily activity cut down to the barest minimum. The pit was a 1.5 metre cube, dug out in an open lawn surrounded by the Medical Institute buildings, and was completely sealed from the top by bricks and cement mortar. The Yogi squatted on the floor of the pit with nothing on excepted a light cotton garment. About 5 litres of water was placed in the corner, presumably for drinking but according to the Yogi only for keeping the air humid. An ECG (Lead II) was continuously monitored during these 8 days and various other laboratory investigations were carried out before and after. The ECG leads were kept short enough not to allow any free movement inside the pit.

    The 12-lead ECG recorded before closing the pit was within normal limits (Fig. 1, strip A), but a significant sinus tachycardia developed soon after. It increased progressively, reaching a heart rate of 250 per minute on the second day (Fig.1,strip B). At 5:15 pm on the second day, when the yogi had been inside for about 29 hours, to our great surprise a straight line replaced the ECG tracing (Fig.1, strip C). There was no electrical disturbance of any sort even at higher amplification and with different leads. There had been no slowing of the heart or signs of ischaemia preceding this.

    The straight line on the ECG persisted till the eighth morning. Then, to our astonishment, electrical activity returned about half an hour before the pit was scheduled to be opened. After some initial disturbance, a normal configuration appeared. Although some sinus tachycardia was still there, there was no other significant abnormality (Fig.1, strip D). The Yogi had informed us beforehand that he would begin to come out of his deep trance or suspended animation after nearly 7 days, much in the same way that a normal person wakes up after a few hours sleep.

    When the pit was opened on the eighth day, the Yogi was found sitting in the same posture. One of us immediately went to examine him. He was in a stuporous condition and was very cold (oral temperaturewas 34.8°C). On being taken out of the pit he developed severe shivering and this persisted for nearly 2 hours. A 12-lead ECG repeated in the laboratory subsequently was again within normal limits (Fig.1, strip E).

    The Yogi and his admirers felt more satisfied at his scientifically documented proof of a remarkable Yogic feat, while we were left rather perplexed and confused. We were expecting some bradycardia and possible sign of myocardia ischaemia, but contrary to this there was severe tachycardia followed by a complete disappearance of all complexes. Any instrumental failure was ruled out by thoroughly checking the machine and also by the spontaneous reappearance of the ECG on the last day. A disconnection of the leads by the Yogi, quite a likely explanation, ought to have given rise to a considerable electrical disturbance, but there was hardly any. Later on, we tried all sorts of manipulations with leads to stimulate what the Yogi could have done inside the pit (notwithstanding the total darkness and his ignorance of ECG technique), but in every case there was marked disturbance. Therefore, although it is obviously difficult to believe that the Yogi could have completely stopped his heart or decreased its electrical activity below a recordable level, we still had no satisfactory explanation for the ECG tracings before us.

    Apart from this, the Yogi had of course endured total starvation, sensory deprivation, as well as the discomfort of a very humid, closed atmosphere for 8 days. We did not pay much attention to anoxia, thinking that sufficient ventilation could occur through the bare earth on the side of the pit. The loss of weight (4.5 kilograms) and other biochemical changes were essentially the same as can be expected in starvation under similar conditions. They certainly discount any remarkable depression of the metabolic rate.

    The more optimistic amongst us considered this feat to be a marvellous extension of the “hypometabolic wakeful state of yogic meditation” as described by Wallace and co-workers, and the conditioned learning of autonomic responses in rats reported by DiCara. The sceptics, however, were inclined to take the whole thing as some cleverly disguised trick. But, for the present, we only want to put this interesting experiment on record just as an intriguing and inclusive attempt of a Yogi to demonstrate a voluntary control over his heart beat.:

    ©Copyright Knowledge of Reality Magazine 1996-2006. All rights reserved

    Source:

    http://www.sol.com.au/kor/10_02.htm

  • Yoga Explains Advaita,Visitadvaita Dwaita

    Based on the basic definition of Yoga that ‘Yoga is cessation of the Modification of Chththa,there are two levels of Samadhi.

    One where one goes beyond the Objects and the impressions of them(Samprajnata samadhi) and one where the Objects disappear and only the impressions remain(asamprajnata or non-distinguished) asamprajnata or non-distinguished .

    Vedic Text Aham Brahmasmi.
    ‘I am Reality” Veda

    Asamprajnata or non-distinguished Samadhi is reached by Dhyana, while Ssamprajnata  or distinguished Samadhi is reached by Dharana‘ ahigher of Contemplation of which Patanjali will speak later.

    The process is scientific.

    In our daily Life, we have too many objects assail our senses.

    We chose a particular Object to focus and stay focused on.

    This, the Modern Psychology describes as ‘Span of Attention’

    In this way we concentrate on one object to get information.

    From a myriad of objects, to in the effort to attain the level of removing all impressions, one must first reduce the number of objects being focused.

    The Nature of Mind is to run after many objects at the same time.

    In Hinduism , to bring the Mind under control, many Gods are worshiped, with name and Form-initial stage.(Pluralism)

    Then monotheism or the fixing of Mind on one God, with Name and Form is practiced.

    This level is elevated into cessation of all modifications of Chitha by contemplating on the Non Duality of Reality(Advaita)

    This is the reason why Hinduism has Gods, that too many.

    For more information please read my post ‘God has Names and Forms. Yes and No”

    We graduate from many objects into two(Dualism(Dwaita“One with more attributes(Visishtadvaita) and finally Advaita)

    This is the reason why we have three versions of the Mahavakyas,

    Aham Brahmasmi’,

    Tavamasi,

    Pragjanam Brahma and

    Soham Asmi.

    The three principal perspectives of Reality,

    Advaita(Non Dualism of Shankaracharya)

    Visishtadwaita ( Qualified non-dualism of Ramanujacharaya) and

    Dwaita(Dualism of Madhvacharaya)

    The three are not different from each other but present different perspectives in the evolution of Mind Consciousness.

    विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः
    viramapratyayabhyasapoorvah sanskarashesho anyah

    virama = complete cessation;
    pratyaya = firmly convinced;
    abhyasa poorvah = by the practice;
    samskaraseshah = having only impressions remain;
    anyah = the other;

    By firmly convinced practice of the complete cessation of the mental modifications, the impressions only remain. This is the other samadhi [asamprajnata or non-distinguished].

    http://ramanisblog.in/2013/05/07/at-yoga-beyond-yoga-sutra-1-18/

    http://ramanisblog.in/2013/05/01/yoga-sutra-1-17-samadhi-contemplation/

  • At Yoga Beyond Yoga Sutra 1.18

    In Yoga Sutra 1.17,Patanjali explained the various types/stages of Yoga,

    Savitarka Samadhi,

    Savichara Samadhi,

    Ananda Samadhi and

    Saasmita Samadhi.

    These four belong to Sampraagya or the state attained by being with the Consciousness.

    Now Patanjali explains that the real Yoga does not end here.

    A Yogi after attaining the Consciousness identification, reaches a stage where he should be able to transcend that stage ,be with the world and yet be with the Consciousness.

    waves and ocean.
    Reality description,Advaita,Waves and ocean not differnent

    This stage is what is described as Asampragyada Samadhi.

    This is the stage where the practitioner of Yoga, though he has attained the Sampragya samadhi,  returns back, as it were, to the day-to-day World and keeps himself engaged in daily activities, yet remaining one with the Supreme.

    This is what Lord Krishna explains to Arjuna in the Bhagavad Gita while discoursing on the Karma, Gnana, and Bhakti Yoga.

    On karma Yoga, Krishna explains that when one performs Duty as it has to be performed with out attachment to the fruits thereof, he attains Brahma Nirvana.

    The effects of actions do not touch him, he is not caught in the Samskaras or Vasanas(Tendencis extending beyond the present birth).

    While talking about Gnana Yoga , Lord Krishna advises that for one who has known that He is Not different from the reality, the Samaskaras leave as  leaves are burnt by a raging Fire.

    Under Bhakti  Yoga, in 18.66, Krishna Declares,

    ‘Leave all actions,take refuge in Me,,I shall take care of your Sins and Grant you Liberation”

    “sarva-dharmān parityajyamām ekaṁ śaraṇaṁ vrajaahaṁ tvāṁ sarva-pāpebhyomokṣayiṣyāmi mā śucaḥ(BG 18.66)”

     

    विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः
    viramapratyayabhyasapoorvah sanskarashesho anyah

    virama = complete cessation;
    pratyaya = firmly convinced;
    abhyasa poorvah = by the practice;
    samskaraseshah = having only impressions remain;
    anyah = the other;

    By firmly convinced practice of the complete cessation of the mental modifications, the impressions only remain. This is the other samadhi [asamprajnata or non-distinguished].

    explanation of the Sutra in the next post.