Ashtanga yoga is the path of yoga as propounded by Maharishi Patanjali.
This is not a sect, but a complete way of living life. If the people of the world are really serious about the fact that peace must be established in the world, then the only solution is to follow Ashtanga Yoga. Personal and social harmony, physical health, intellectual awakening, mental peace, and spiritual happiness can be realized only through Ashtanga Yoga. Now let us briefly consider this Ashtanga Yoga. Maharishi Patanjali writes through Yogasutras.
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोsष्टावङ्गानि।। (Yoga Sutra- 2.29)
1. Yama, 2. Niyama, 3. Asana, 4. Pranayama, 5. Pratyahara, 6. Dharana, 7. Dhyana and 8. Samadhi – These are the eight limbs of Yoga. No person can be a yogi without following all these yoga sutras. This Ashtanga yoga is not only for yogis but for all those who want to be completely happy in life and want to see other beings happy, it is mandatory for all of them to follow Ashtanga yoga. Ashtanga Yoga meets every criterion of religion, spirituality, humanity, and science. If the mutual conflict of this world can be stopped by any means, then it is Ashtanga Yoga. Ashtanga yoga has unique inclusions from the ordinary behavior of life to the highest states of spirituality including meditation and samadhi. Anyone who is engaged in the search of his existence and wants to become acquainted with the complete truth of life must follow Ashtanga Yoga. Yama and Niyama are the basic foundations of Ashtanga Yoga.
Yama
Yama is the first part of Ashtanga Yoga. The word Yama is derived from the root ‘Yamu Uparame’, which means यम्यन्ते उपरम्यन्ते निवर्त्यन्ते हिंसादिभ्य इन्द्रियाणि यैस्ते यमाः i.e, ‘Those whose rituals remove the senses and mind from inauspicious feelings like violence, etc., are self-centered. Maharishi Patanjali has enumerated these Yamas as follows:
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहाः यमाः।। (Yoga Sutra- 2.30)
Ahinsa, Satya, Asteya, Brahmacharya, and Aparigraha are the five Yamas. Now we briefly describe them here respectively.
(a) Ahinsa (Non-violence) – Non-violence means not to harm any living being by thought, word, and deed. Do not think harm to anyone even in the mind, do not hurt anyone even by bitter speech, etc. And to have a vision of friendship and compassion towards the entire creation is non-violence in the real form. Maharishi Vyas also says-
तत्राहिंसा सर्वथा सर्वदा सर्वभूतानामनभिद्रोह। (Yogasutra-Vyasbhashya- 2.30)
(b) Truth – As seen, heard, and known, so is the pure feeling in the mind, in the same creature and actions according to it, then it is called truth. One should never speak such speech towards others, which contains deceit, creates confusion, or which is of no purpose. Such a voice should be spoken so that no creature should be hurt. Speech should be for the benefit of all. Speech that harms others is sad because of being sinful. Therefore, after examination, only speech that is beneficial to all beings should be used. This is what Maharishi Vyas says in relation to truth.
‘सत्यं यथार्थे वाङ्मनसी। यथादृष्टं यथानुमितं यथाश्रुतं तथा वाङ्मनश्चेति। परत्र स्वबोधसंक्रान्तये वागुक्ता सा यदि न बाधिता भ्रान्ता वा प्रतिपत्तिबन्ध्या वा भवेदिति। एषा सर्वभूतोपकारार्थं प्रवृत्ता न भूतोपघाताय’। (Yogasutra-Vyasbhashya- 2.30)
(c) Asteya – Asteya means not to steal. To take possession of the things of others without asking or to take things in a scriptural manner is called steya (theft). The desire to acquire the things of others is also theft. Therefore the yogi should neither steal nor get it done by anyone but should be completely satisfied and happy in what we get from our own sattvik and perfect effort and according to the Lord’s order of action or by the law of nature.
(d) Brahmacharya- To be Urdhvreta while constantly protecting the semen by abandoning the food, audio-visual, and make-up that stimulates sexual desire is called brahmacharya. Ashtavida sex – From the point of view of lust, one’s vision, touch, solitude-consumption, speech, subject-story, mutual play, subject’s meditation, and sex are the eight types of sexual intercourse. A brahmachari should always keep his eyes, ears, nose, skin, and all the sense objects of taste in the direction of auspiciousness and should always keep good thoughts, thoughts, Shiva-Sankalp in the mind.
Sadhak should always keep this thought firmly in his mind that my natural state is free from disorder. For example, the natural properties of water are coldness and fluidity (flow). Freezing, heating, vaporizing, and flying as vapor are not its natural properties, and even after heating, vaporizing, and becoming solid after becoming ice, it returns to its natural state, similarly, celibacy is our natural state. Sometimes sitting in a quiet, lonely place, meditating and seeing within ask yourself, what is lust? Do you have lust, anger, greed, attachment ego etc? Then you will find that you do not have these disorders naturally. These disorders are created by invitation.
These vices enter our bodies like thieves and stay for a short time and within the same time, they run away after robbing, distorting, spoiling the power of our body, mind, and soul. Lust and anger come for a short time and within a short time, these disorders shake our body, make the body powerless, weak and inactive, dissolve poison in the body. We get looted again and again and keep saying that it is natural to be robbed from them. We can’t escape. Then no one can save you, brother. Arise, awake, and know your natural dharma (swadharma). The vices are not your swadharma, it is the supreme dharma and in the Gita Lord Krishna says ‘स्वधर्मे निधनं श्रेय परधर्मो भयावह’. Do not burn yourself anymore in the furnace of vices like lust, anger, greed, attachment ego, etc.
You are the soul, your natural qualities are friendship, compassion, love, sympathy, service, dedication, benevolence, joy, and peace. You are viceless, we invite the vices, just as someone accumulates wealth and wealth and then invites thieves, and then when thieves take possession of our own land and building, Loot all the property and let us stand and watch with deceit and repentantly say Why did I call them, they are robbing everything which is mine, they are ruining everything. But man does not invite thieves to plunder outside property; Because he collects this wealth and splendor himself, he cannot see it being robbed. But man just think about it, there are infinite joys, peace, immense happiness, strength, radiance, radiance, strength, intelligence, might, friendship, compassion, mudita, etc. infinite opulence within you, which your Lord has given you. Why do you let yourself be robbed by the thieves of vice and lust by repeatedly calling them and saying that this is only natural, what should I do in this? Now take care and know yourself, know the power given by God.
Firm this thought-Shiva-Sankalp within yourself that I am immutable, celibacy is my swadharma, it is natural to remain celibate and know for certain that after an unusual and short-term surge and flow of vices, you have to live life in a formless state. So now don’t burn yourself more in the fire of vices. Obtain infinite peace and infinite bliss and immense and immeasurable happiness from within by the following celibacy, being endowed with transcendental powers given by the Lord. By the following celibacy, by becoming mighty, brilliant, intelligent, strong, and mighty, while loving the most divine, make your life beautiful with service, benevolence compassion, etc. Walk on the path of yoga-sadhana, then only you will be able to know and recognize yourself and the Sachchidananda-Swaroop GOD who resides within you. This is the truth of life. This is the aim and purpose of life.
(e) Aparigraha- Parigraha means trying to collect (collect) from all around. On the contrary, being satisfied with minimum, money, clothes, etc. materials, and house to live life, the main goal of life is aparigraha to worship God. Sadhak and every sane person should live life with the thought that, can my life survive without it. According to the divine arrangement, whatever wealth, splendor, land, building, etc. we get in life, they should never be considered as our own by being under the control of ego and the seeker should also not desire material happiness and means of external happiness. Whatever pleasures and resources are available to oneself while living life, they should be used for bringing happiness and service to others. Maharishi Vyas says:
विषयाणामर्जनरक्षणक्षयसंगहिंसादोषदर्शनादस्वीकरणमपरिग्रह। (Yogasutra-Vyasbhashya- 2.30)
Object-form: Defect in the acquisition (collection) of material objects of wealth, Rakshasa-that is, fault in protecting the things that have been accumulated, Defect in the destruction of decay-accumulated things, Sanga-defect in being attached to that stored opulence, and Violence – i.e.
‘नानुपहत्यभूतान्युपभोग सम्भवति’ (Yoga Sutra-Vyasbhashya- 2.15)
It is not possible to enjoy happiness without causing pain to the living beings. Therefore, there is also a violent defect in worldly pleasures. Therefore, a yogi should follow non-attachment to objects and follow non-possessiveness. All these Yamas (non-violence and truthfulness) should be followed with mind, words, deeds, words, and deeds (conduct) and there is no limit in this. Maharishi Patanjali says-
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्। (Yoga Sutra- 2.31)
That is if this non-violence is followed in all states of the mind, unbroken by caste, country, time, and time, that is, above the bounds of their boundaries, then they are called non-violence. If seen from the point of view of an ordinary person, there is a lot of difficulty in observing these fasts. Therefore, a person sets certain boundaries and binds this non-violence, truth non-stealing, etc. in the boundaries of caste i.e. class-specific, country-specific, and time-specific. For example, let us take non-violence; As a person is a fisherman, he sells and eats fish by killing it.
It was his violence, but he did not kill cows, sheep, goats, etc., it became his non-violence. But this non-violence will not be complete non-violence; Because this non-violence is bound in caste. Similarly, non-violence is bound within the boundaries of the country, as I will not commit violence in pilgrimages like Kashi, Mathura Haridwar, etc. Such a thinker is non-violent only till the country (place-specific), it is not completely non-violent. The same is true with respect to Kaal, such as I will not commit violence on Ekadashi, Poornamasi, Amavasya Tuesday, etc., or on any particular festival. It became non-violence bound by the limits of time.
In the same way, it is with regard to the limits of time, as if I am not in normal condition, but in a special situation, when there is a special crisis on me, then I will commit violence. This is also not complete non-violence. Complete non-violence will happen when it is followed effortlessly by rising above all limits, always, everywhere, towards all beings, in all conditions, at all places without any manipulation.
In the same way, one should know about Truth-Asteya-Brahmacharya and Aparigraha. Like normally I would tell a lie to protect a Brahmin, cow, etc. It turned out to be a casteist lie. I will speak the truth in a country-place-specific, ie Haridwar, etc. pilgrimages or Gurukul, Math or Temple, Gurudwara, Mosque, Church, etc. I will also speak untruths elsewhere in business or courts etc. In the same way, I will tell a lie for a specific time, ie Ekadashi, etc. Similarly, one should also know about Asteya, Brahmacharya, and Aparigraha. Every seeker should follow these Yamas with thought, word, and deed, rising above the shackles of all limitations.
Rules
The second basic part of yogas is niyama. Maharishi Patanjali writes-
शौचसन्तोषतपस्वाध्यायेश्वरप्रणिधानानि नियमाः। (Yoga Sutra- 2.32)
Shaucha, contentment, austerity, self-study, and Ishvara-pranidhan – these are the five rules.
(a) Shauch – Shauch is called purification, purity. There are also two types of this defecation, cleanliness or purity: one external, the other internal. Maharishi Manu has said very beautifully regarding defecation:
अद्भिर्गात्राणि शुध्यन्ति मन सत्येन शुध्यति। विद्यातपोभ्यां भूतात्मा बुद्धिर्ज्ञानेन शुध्यति। (Manusmriti 5.109)
Every day a seeker should purify the body with water, purify the mind by truthful conduct, purify the soul through learning and austerity, and purify the intellect through knowledge. The body can also be purified by the holy water of Bhagwati Ganga etc. For the purification of mind, intellect, and soul, one has to follow the measures prescribed by the sages.
(b) Santosh – Make a full effort with all the means available to you. Satisfaction is to be completely satisfied with whatever reward is received and not to desire the unrealized, that is, to not despise what is received by full effort and the grace of God, and not to yearn for the unrealized. Maharishi Vyas says-
सन्तोषामृततृप्तानां यत्सुखं शान्तचेतसाम्। कुतस्तद्धनलुब्धानामितश्चेतश्च धावताम्।।
The spiritual and heartfelt pleasure that a peaceful man who is satisfied by drinking the nectar of contentment can never be attained by those who wander here and there in the greed and distraction of wealth and splendor. Elsewhere it is also said – ‘सन्तोषमूलं हि सुखं दुःखमूलं विपर्यय’ Contentment is the root of happiness and vice versa, craving is the root of sorrows. In the Upanishads, the sage says – ‘न वित्तेन तर्पणीयो मनुष्य’. Man can never be satisfied with money. Therefore, the seeker should be fully satisfied with whatever reward God gives him according to his judicial system and should never forget that God always gives us appearance, youth, wealth, prosperity and all bestows splendor.
(c) Tapas – Maharishi Vyasadeva says – ‘तपो द्वन्द्वसहनम्’ means whatever difficulties, obstacles, adversities may come in the accomplishment of one’s good purpose, accepting them with ease, continuously, without getting distracted, moving forward towards one’s goal. It is called tapa. It comes in the Mahabharata that when the Yaksha asks Yudhishthira – ‘तपस किं लक्षणम्’, then Maharaja Yudhishthira answers – ‘तप स्वधर्मवर्तित्वम्’. O Yaksha! To bear all the obstacles and obstacles that may come in the performance of one’s duty, it is an austerity to follow one’s self-righteousness continuously. These conflicts are hunger-thirst, cold-heat, happiness-sadness, loss-benefit, honor-disgrace, praise-blasphemy, felicitation-disdain, victory-defeat, etc. To be even in all these adversities is austerity, not to burn in the midst of fire or to cause unnecessary and unscientific pain to one’s body by standing on one leg, etc.
(d) Swadhyaya – Maharishi Vyas says – ‘प्रणवादिपवित्राणां जपो मोक्षशास्त्राणामध्ययनं वा’. That is, it is self-study to chant Pranav-Omkar and study them faithfully, Vedas-Upanishads, Yogdarshan, Gita, etc. which are the true scriptures that lead to salvation. If we consider this word self-study literally, then it has two main meanings. One is ‘सु-अध्ययनं स्वाध्याय’ which means perfect study. To study the scriptures propounded by the sages with full devotion and faith. Purity, divinity, and firmness come in our thoughts and sanskaras by the study of the best scriptures, and through the purity and firmness of thoughts, sattvikta comes in life. The second self-study means स्व-अध्ययन, that is, studying oneself, studying oneself, contemplating, contemplating and asking about one’s existence, who am I? What should I do? what am I doing? What is the goal of my life? Who has born me? And why was it born?
In this way, if the seeker thinks consciously by being alert, he can become successful by chanting Pranava (Omkar) and getting the company of the Supreme Lord by studying the scriptures of sage-propounded spirituality without getting trapped in the external splendor.
(e) Ishvara-pranidhan- Maharishi Vyas says- ‘तस्मिन् परमगुरौ सर्वक्रियाणामर्पणम्’. That is, to surrender all your actions to the Supreme Guru, the Supreme Guru, the guru of those gurus. We can offer to God only that which is auspicious, divine, and holy. Therefore, with full faith, devotion, and all-conscious effort, the seeker will do that work, which he can dedicate to the Supreme Personality of Godhead, that is, the goal of all his activities will be offering to God. A true devotee always thinks that whatever splendor, body, mind, intellect, power, form, youth, prosperity, opulence, position, power, honor, etc., which I have received in life, all have been received by the grace of God. That’s why I have to use all my powers to please my dearest, Lord. My whole effort and effort in this life is to surrender everything, including my existence, to the Lord, and it is only on such a devotee that God’s grace and divine nectar always showers, who surrenders to the Supreme Self.
Obstacles in the rules-
There are many types of obstacles and obstacles in following these Yama-Niyamas, which distract us from Yoga. Maharishi Patanjali says-
वितर्कबाधने प्रतिपक्षभावनम्।(Yoga Sutra- 2.33)
Violence, untruth, theft, incontinence, possessiveness and impurity, dissatisfaction, luxury, lack of self-study, self-reliance, and atheism are unrighteousness in the observance of Yama-Niyamas. They should be avoided by thinking of their counterpart. The aspirant should once take a firm determination that in order to escape the heat of this painful worldly fire, which I have given up these arguments of violence, untruth, theft, incontinence, I will not accept this violence even by forgetting; Because I have renounced these faults with a conscious determination. Now I don’t have swanvritti (ie, like a dog licks after vomiting). With a firm determination, I will follow these Mahavrats with full devotion, this is the Swadharma of my life. Saying this, even if I have to die, I accept ‘Swadharme Nimanam Shreya’.
What are these arguments? And what is the counter-feeling to avoid them? In relation to this Maharishi Patanjali says-
वितर्का हिंसादय कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका
मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्।
(Yoga Sutra- 2.34)
Violence, untruth, theft, etc. are going to arise out of disharmony (actions – that is, self-done, caused – done by others and approved – approved (supported)) due to greed, anger, and ignorance. They are soft, middle and sharp, and giver of infinite and infinite sorrow and ignorance. This idea is the opposite feeling or thought. Out of these violence and untrue obstacles, we take violence for example.
Types of Violence That Sadhaks Should Avoid:
There are three types of this violence. प्रथम कृत – to do violence to someone with one’s own mind, word, and deed; द्वितीय कारित– not directly committing violence to anyone himself, but getting it done by others, and तृतीय अनुमोदित– motivating others to violence or approving the violence done by others. Because of the three types of violence being greed, anger, and attachment, again there are three differences. Greed is violence committed, caused, and approved for the sake of flesh, leather, land, building, and any other greed. Similarly, to do violence out of anger (of all three types done, caused, and approved) because this violent creature has done me any harm. Violence is done because of attachment, caused, and approved because my selfishness will be proved by proving the selfishness of my wife, son, or any loved one.
Again three distinctions have been made for each of the violence done out of greed, anger, and attachment – soft, middle, and Intense. Due to less quantity of greed, anger, and attachment, mild violence (violence is in less quantity), their quantity is the middle level and due to higher level, violence is also of middle and intermediate level. Even in these mild, middle, and moderate violence, three distinctions have been made for each. There are three types of mild level violence- (1) Mild – Mild – The least amount of violence in the mild level of violence; (2) Mid mild – having a little more violence than mild violence; (3) Intense mild – The maximum violence is within the range of the mild level. In the same way, there are three differences each between ‘middle level’ and ‘superior level’ violence. Thus there are 81 types of violence. These 81 types of violence become innumerable differences by rule, choice, and set-distinction.
Similarly, like violence, one should understand 81-81 types of other discourses like untruth, etc. Doing untruth, stealing, non-celibacy, celibacy, and possessiveness on one’s own self, getting it done by others and if someone else is doing it, then it is also a hindrance for the seeker to approve it. It is also untrue to call others and approve false people by not telling lies themselves. Similarly, stealing, getting others to do it, and getting approval are all under theft. Not the following celibacy on its own, but getting others to follow celibacy and inspiring them to celibacy also cannot be complete celibacy. Similarly, one should know about Aparigraha.
In the same way that the other distinctions of untruth-stealing, untruth-stealing, etc., should be understood like violence, and the seeker should have a firm determination in his mind that this argument is definitely a form of sorrow and ignorance. Forms are the givers of infinite inauspicious fruits. In this way, by creating counter-arguments and opposing feelings, avoiding violence, untruth etc., one should continuously move forward on the path of self-realization while performing yoga rituals.
The fruit of the ritual of Yama-Niyamas
(a) The fruit of the ritual of non-violence—
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्याग। (Yoga Sutra- 2.35)
When non-violence is established in the aspirant, the living beings who live in the company of that yogi person also get rid of the animosity towards violence. When Yogi Purusha completely follows the principles of non-violence in mind, speech, and deeds, when Yogi Purush is easy, unconditional, selfless affection-love from the heart towards all beings, then how is it possible that anyone should have any animosity towards him? . Only human beings do not get away from the company of Yogi Purush – even violent creatures like snakes, lions, tigers give up violence.
(b) The fruit of the conduct of truth-
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्। (Yoga Sutra- 2. 36)
The result of perfect observance of truth is what a yogi man who practices absolute truth tells, he becomes. One who believes, speaks, and behaves in the same way, his speech becomes infallible. That is why in the life of all the great men, Yogiraj, we see that whatever he said, that is what happened. But here it is also worth noting that Yogis never use impossible, unsuitable and harmful speech.
Yogis always utter truth and auspiciousness. That’s why one word of Yogis transforms life, changes the flow of life towards auspiciousness. There is great power in truthful great men.
(c) The fruit of the observance of Asteya—
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्। (Yoga Sutra- 2.37)
On giving up theft completely, the seeker starts getting gems from all around. It is also very true that Yogis, the talk of theft is far away, they do not desire any material that it should be with me. Whatever the yogi man needs for his subsistence, the Lord himself provides.
It is the law of the world that the one who loves Maya very much here, the more Maya runs ahead and those who renounce Maya, Maya runs after them. This is also the situation of great yogis. They are completely selfless, therefore, the rich men of the world give them all kinds of opulence gems and ornaments and offer them at their feet and those yogi men also again offer those gems and opulence for the benefit of all humanity.
(d) The fruit of the observance of celibacy-
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभ। (Yoga Sutra- 2.38)
By the following celibacy completely, the energy, radiance, radiance, semen, strength, and might of a yogi person increase. Without the observance of celibacy, no man can be a yogi.
- e) The result of the ritual of Aparigraha-
अपरिग्रहस्थैर्ये जन्मकथन्तासम्बोध। (Yoga Sutra-2.39)
The result of non-possessiveness is that a person is always alive without attachment. Then who am I, where did I come from and what should I do? The yogi does not collect material things after considering the auspicious qualities, but by having self-realization one gets rid of the bondage of birth and death, he attains that state.
(f) the fruit of the ritual of defecation
शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः। (Yoga Sutra- 2.40)
When a seeker is repeatedly purifying the body with water, when he feels that I try to purify this body so much, yet this body keeps getting dirtier, foul smell keeps coming out of it. So the seeker starts feeling selfishness and hatred towards the parts of his own body and when he sees the body of others also, Then he sees everyone’s body full of excreta, etc. and he does not wish to touch his body with other men and women, etc. Even with hugs etc., he starts feeling detached. Yogi uses the body as a means; the end is the perfection of the soul. Maharishi Vyas also says-
स्थानाद् बीजादुपष्टम्भान्निस्स्यन्दान्निधनादपि। कायमाधेयशौचत्वात् पण्डिता ह्यशुचिं विदुः।।
(Yogasutra-Vyasbhashya- 2.5)
That is, this physical body is not pure; Because this body is born from the fecal-urinary vagina. This body is not pure, but is a storehouse of excreta, due to being formed in the form of Rajviridya, due to constant foul smell emanating from the excreta and urine, pores, and mouth, and the dead body also being very foul-smelling. Even after repeatedly purifying this body with water, it always remains dirty. By thinking in this way, attachment gets removed from the body of the seeker. He does not love the body. He also loves not with the body but with the soul. This is the result of external defecation (purification). Maharishi Patanjali explains the fruit of internal purification-
सत्त्वशुद्धिसौमनस्येकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च। (Yoga Sutra- 2.41)
Truth, non-violence, learning, austerity, etc., through internal defecation, purify the conscience, happiness and concentration of the mind, victory over the senses, and the ability to know the soul.
(g) The fruit of the ritual of contentment—
सन्तोषादनुत्तम सुखलाभ। (Yoga Sutra- 2.42)
The happiness that comes from contentment is the highest happiness. Contentment-pleasure is also called Mokshasukh. Maharishi Vyas Dev also says-
यच्च कामसुखं लोके यच्च दिव्यं महत्सुखम्। तृष्णाक्षयसुखस्यैते नार्हत षोडशीं कलाम्।।
(Yogasutra-Vyasbhashya- 2.42)
The heavenly great pleasures imaginable in the world of Kamarupa and the divine heaven, both these types of material pleasures cannot be equal to even the sixteenth degree of happiness obtained by the destruction of the craving. Therefore, there is no other happiness in the world than contentment and happiness.
It is craving that haunts us every step of the way. Bhartrihari says- तृष्णा न जीर्णा वयमेव जीर्णाः। (Vairagyashatak – 7) means those who satisfy craving become old, but craving never gets old.
(h) The result of the ritual of tapas-
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपस। (Yoga Sutra- 2.43)
Due to the reduction of impurity by the rituals of austerity, the body and senses of the seeker are always firm and healthy. Maharishi Dayanand Ji Maharaj says in relation to tapas-
True purity, believing the truth, speaking the truth, doing the truth, not allowing the mind to indulge in unrighteousness, performing good deeds with the body, senses, and mind, reading and teaching the Vedas, following the Vedas, etc. . Burning the skin with metal is not called tapa’.
(i) The result of the ritual of self-study—
स्वाध्यायादिष्टदेवतासप्रयोग। (Yoga Sutra- 2.44)
The yogi who performs the rituals of self-study sees scholars, gods, sages, and perfect men and becomes helpful in the sadhana of the seeker. When the seeker chants Pranava-Omkar and studies Moksha Shastras continuously, then whenever he faces difficulty or obstacle while doing yoga-sadhana, then Siddha-saints guide him directly or indirectly. According to the divine arrangement, the seeker gets to guide the Siddha Guru.
(j) The fruit of God’s providence –
समाधिसिद्धिरीश्वरप्रणिधानात्। (Yoga Sutra-2.45)
Ishvara-pranidhana, i.e. by surrendering all one’s actions to the Supreme Guru, by giving up the desire for the results of those actions (ईश्वरप्रणिधानं सर्वक्रियाणां परमगुरावर्पणं तत्फलसंन्यासो वा। (Yogasutra-Vyasbhashya-2.1)) The seeker can easily achieve samadhi (realization).
After describing the Yama-Niyamas and the siddhis (fruits) obtained by performing their rituals, the third part of the Yoga parts describes the asanas.
3. Posture
स्थिरसुखमासनम्। (Yoga Sutra-2.46)
Sitting comfortably and comfortably in any posture like Padmasana, Bhadrasana, Siddhasana, or Sukhasana is called asana. Sadhak should also do the long practice of sitting still and comfortably in any posture for chanting, worshiping, and meditating. For those who cannot sit in these asanas or are sick, Maharishi Vyasa says that they can practice pranayama-meditation, etc. The practice of asana is very important for chanting and meditation. The spine should always be straight while doing any meditative posture. The ground should be level, padded cloth, cushion or blanket, etc. should be such a seat which is a poor conductor of electricity and comfortable for laying. A secluded place, pure air, an environment free from flies and mosquitoes, etc. is suitable for worship.
Today some such misconceptions are spreading in the society that some people start calling themselves yogis by just doing some asanas of yoga and some people start thinking of them as yogis too. Yogasana is only a part of yoga. To become a yogi, one has to practice samadhi with devotion for a long period of time, following the rules of Ashtanga Yoga in the form of non-violence, truth, asteya, and celibacy.
There are many types of asanas mentioned in Hatha Yoga. In addition to the meditative asanas, there are other such asanas described in Hatha Yoga, which are related to physical and mental health. By doing these asanas, every part of the body gets the full activity and they become active, healthy, and flexible.
4. Pranayama
तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेद प्राणायाम। (Yoga Sutra-2.49)
When the posture becomes stable, the interruption of the natural movement of inhaling and exhaling is called pranayama.
बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभि परिदृष्टो दीर्घसूक्ष्म। (Yoga Sutra-2.50)
Externalism, Internalism, Pillarism – Pranayama with these distinctions, measured by country, time, and number, becomes longer and subtler.
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः। (Yoga Sutra-2.51)
The fourth pranayama is of the form of criticism, that is, of the external and internal subjected Prana.
तत क्षीयते प्रकाशावरणम्। धारणासु च योग्यता मनस। (Yoga Sutra-2.52-53)
With regular practice of Pranayama, the light cover starts to weaken and the mental ability to perform rituals of concepts is also attained.
This pranayama is the purification and divine transformation of the body, senses, and mind by means of Prana Shakti by controlling the breaths while sitting in any one meditative posture. Maharishi Patanjali has given a prominent description of these four pranayamas – external, internal, columnar, and External to internal.
5. Withdrawal
स्वविषयासप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहार। (Yoga Sutra-2.54)
When the senses do not get involved with their own object, the senses become according to the nature of the mind, so when the seeker controls his mind with discretion, dispassion, etc., then the victory of the senses automatically takes place. Because the mind is the driver of the senses. It is Pratyahara to turn the mind and the senses inward by turning away from Manojaya or objects. The root ‘Hri’ is used in the sense of attracting-attracting. The prati prefix denotes its opposite meaning (to turn away). Describing the fruit of this Pratyahara, Maharishi Patanjali says-
तत परमा वश्यतेन्द्रियाणाम्। (Yoga Sutra-2.55)
Through pratyahara, the seeker has complete control over the senses. Attachment to words, touch, form, taste, smell drives a person away from the path of self-realization. Attachment to each and every sense disturbs the mind. A person who is attached to the objects of the senses (form-satisfaction) has a love for pleasures and not in God. Therefore, when pratyahara is proved through practice and dispassion, it becomes sense-conquest. Then the seeker begins to experience love, supreme rasa and supreme happiness in the Lord and the whole world appears to be suffering.
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिन। (Yoga Sutra-2.15)
The Vipaka (fruit) of Karmashaya (collection of accumulated actions) is the birth, age, and enjoyment. These birth, age, and enjoyment are happy because of virtuous deeds and sad because of bad deeds. But for a yogi, the pleasure of worldly objects is also painful. The reason for this is that these words, touch, form, rasa, etc., like lust-pleasure, appear to a person only out of ignorance. When the consequences of these pleasures etc. are considered, then surely we will find that all these worldly pleasures are also painful, because these pleasures cannot be enjoyed without causing pain to the living beings and these pleasures also have subtle consequences – anguish and sorrow. Common people are not able to feel the sorrows that are mixed in the form of Sanskar. But the yogi knows their results. Therefore, worldly happiness which seems to be happiness to the people is also sad. Therefore, for the ultimate cessation of sorrow, the seeker makes full effort for the attainment of God.
This is Bahiranga Yoga from Yama to Pratyahara. After this, here we will briefly describe the inner yoga of Dharana, meditation, and samadhi.
6. Dharana
देशबन्धश्चित्तस्य धारणा। (Yoga Sutra- 3.1)
Concentration or concentration of the mind at any one place in the navel-chakra, cardiac, murdhajyoti, brow middle, brahmarandhra, nostrils, tongue, etc. is called Dharana. Through pratyahara, when the senses and the mind are in a way removed from the gross object and focused on the subtle goal, the soul, the Supreme Soul, etc., is called Dharana. Dharana is the foundation of meditation. As the practice of Dharana gets strengthened, meditation will also take place simultaneously.
7. Meditation
तत्र प्रत्ययैकतानता ध्यानम्। (Yoga Sutra- 3.2)
Having that conception, i.e. in the navel, brow center, or heart, etc., in the form of the Supreme God, the suffix unity-like flow of knowledge (same flow) is meditation. Just like when a river enters the ocean, it becomes one with the ocean, becomes a like-flow. Similarly, at the time of meditation, meditation is not to remember anything other than the Supreme God, but to become engrossed in the blissful, luminous, and peaceful form of the same inner Brahman.
Meditation is inextricably linked with our lives. In Indian culture, meditation was a complement to every action. That is why even today, when elders of our house and family ask us to complete any work duly, then the same sentence is everywhere – brother, read carefully, walk carefully, do each work carefully. Today we use the word meditation, but what is this meditation, no one pays attention to it. But from this word of meditation associated with every work of life, we can know that meditation is an indispensable part of life. Life is incomplete without meditation. Without meditation, we cannot be successful in any of our physical and spiritual goals. Only through meditation can we lead a happy and peaceful life forever. Although meditation in itself is a very yogic process, we will briefly throw light on some of the methods of meditation, so that the seekers can get some guidelines.
Some guidelines for meditation
Must do pranayama before meditating; Because through pranayama, the mind becomes completely calm and concentrated. Dharana and meditation can happen only through a calm mind.
By doing Kapalbhati and Anulom-Vilom Pranayama methodically, the mind becomes impersonal, so meditation starts automatically. When the seeker does Kapalbhati for at least 10-15 minutes and Anulom-Vilom-Pranayama for 5 and 10 minutes, then the divine energy of Brahma is embodied in his Muladhara chakra awakens and starts moving upwards, thereby purifying all the chakras and pulses. In the wheel of oblivion, in celestial light, the mind begins to settle in Omkar, the form of Sachchidananda. Even a very restless mind becomes concentrated through pranayama.
While meditating, give paramount importance to meditation. At the time of meditation, do not give importance to any other thought, however auspicious it may be. Donating, doing service and charity, education, service to the guru, the nation, and the world, and cow service are sacred works but do not meditate or meditate on them either. At the time of meditation, the goal of contemplation, contemplation, nididhyasana, and realization should be God.
At the time of meditation, make the mind and senses introverted and before meditation, every day must also think in the mind that I am not the form of nature, wealth, opulence, land, building, son, grandson, brother, etc. All these manifest and unmanifest beings are not my forms. I am beyond the bondage of all material and conscious external objects. This body is also not my form. I am devoid of the body, the senses, and the objects of the senses (word, touch, form, taste, smell, etc.). I am not the object of mind and mind, lust, anger, greed, attachment ego, etc. I am also devoid of the five afflictions in the form of avidya, asmita, raga, aversion, and abhinivesh. I am a blissful, luminous, luminous, peaceful, supremely blissful, transcendent, transcendent, pure being. I am Amritputra. I am situated in the same Brahmi consciousness. Just as a drop rises from the sea to the sky, then falls to the ground and again merges into the ocean through the flow of rivers, leaving the ocean the drop cannot remain, I too in the Sindhu Parmeshwar of that bliss from the ocean from the drop. Want to be. The same Creator gives us life, life, energy, speed, energy, peace, happiness, and all material opulence. The same GOD is giving me constant joy, GOD’s peace and supreme happiness is showering on me from all sides. Not even for a moment that blissful mother and supreme protector father takes me away from Himself. I am always in GOD and GOD is always in me, only this sense of identity, identity and identity will give us the ultimate happiness. The Lord is showering his blissful rain. If we still do not experience that joy, then it is our fault.
Sadhak should always remain in the spirit of discretion and dispassion. Keeping oneself situated in the sense of a witness-witness, all auspicious works should be done with a non-attached feeling, considering it to be the service of the Lord. Action without egoism and expectation of fruit is the active meditation of the Divine.
The idea of external happiness and all the means of happiness are all forms of sorrow. As long as there is happiness and intelligence in the world, surrender to God will not be possible and without god-adored, it is impossible to reach meditation and samadhi.
तस्य वाचक प्रणव। (Yoga Sutra-1.27)
तज्जपस्तदर्थभावनम्। (Yoga Sutra-1.28)
ओमित्येकाक्षरं ब्रह्म। (Gita- 8.13)
ओं खं ब्रह्म। (Shuklayjurveda-40.17)
एतदालम्बनं परम्। (Kathopanishad-2.17)
For meditation, the use of chanting Omkar meaningfully is best. The Lord has made the shape of all the organs like eyebrows, eyes, nose, lips, ears, heart, chest, etc.
The body and the entire universe are Omkarmay. In this way the seeker, while chanting Omkar, feels the omnipresent, true God Brahma everywhere and starts getting absorbed in his divine form. Omkar is not a particular person or figure, but a divine power, which is running this entire universe. Just as the soul is not visible in this body, yet all the functions of the body are accomplished by the existence of the soul, similarly in this entire universe that Omkar-form Brahman, though not visible to these external eyes, still possesses his divine power. He is governing the entire universe. Along with Pranava, the greatest mantra of the Vedas, Gayatri can also be chanted and meditated in a meaningful way.
Udgitha (Omkar) is worshiped along with life by concentrating the mind on breathing. All senses are defective; Because eyes see both good and bad. Ears hear good and indecent, olfactory smells both odor and deodorant, speech speaks falsehood and truth, rasa consumes both good and bad, there is no complete innocence in the mind in the form of bad thoughts and good thoughts, etc. Prana is completely innocent and immutable. Therefore, for the realization of the immutable and flawless Brahman, we should do Udgeeth-worship with the soul by taking shelter of the innocent life. Whenever time is available, sit down and become a watcher and meditate on Om with each breath-taking and exhaling at a long and subtle pace. While inhaling and exhaling, the movement of the breath should be so subtle that even one inhales and exhales himself. In this way also try to see the breath from within. Initially, the sensation of the touch of the breath will be only on the nostrils. Gradually you will be able to feel the deep touch of the breath as well. In this way, by chanting Omkar consciously with the watcher’s (witness) breath for some time, meditation starts automatically. This is Sahaja Yoga, and while meditating, the aspirant, becoming acquainted in the form of Brahman in the form of Sachchidananda, also attains the unique divine bliss of samadhi. Sadhak should sleep like this while meditating even while sleeping, by doing this sleep also becomes yogic and the whole life of the seeker starts becoming yogic.
In this way, every person must do chanting, meditation, and worship for at least one hour every day. By doing this, in this very birth, one can end all sorrows and attain or realize the Supreme Father Supreme Soul. It should always be remembered that the main goal of life is self-realization and God-realization, all other tasks and goals are secondary. If we have not started moving on the path of God-realization from now on in this life, then the sages of the Upanishads say, there is great destruction. That’s why yoga and meditation are the highest need of our life.
8. Samadhi
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधि। (Yoga Sutra- 3.3)
In meditation, when the one who illuminates the nature or nature of the only object (God) is void of his own nature, then it is called samadhi. While meditating on the blissful, luminous, and peaceful Supreme God, the seeker becomes so engrossed, absorbed, and attuned to the Supreme Supreme Lord Omkar that he forgets himself, and begins to experience only the transcendental bliss of the Lord, this formlessness. Is. Mrityunjay Mahayogi Maharishi Dayanand Ji Maharaj says that there is only such a difference between meditation and samadhi that in meditation, the mind with which the meditator meditates, the three elements (dhyana, meditative, and meditation) are present. But in samadhi, only the soul gets absorbed in the blissful, peaceful, luminous form and divine-knowledge-light of the Supreme Lord, there is no distinction between the three. like humans in water after taking a dip, the soul stays inside for a while, similarly, the soul, engrossed in the bliss of the Supreme Lord, goes to samadhi, similarly, the soul becomes enlightened in the light of the divine knowledge of the Supreme Lord, knowing his body, etc. To be filled with form, bliss, and complete knowledge is called samadhi.
Shri Bhoj Maharaj explains the meaning of Samadhi as follows-
सम्यगाधीयत एकाग्रीक्रियते विक्षेपान् परिहृत्य मनो यत्र स समाधि।
In which the mind is removed from distractions and imbued with reality, that is, concentrated, that is Samadhi. The Savitarka Samapati described in the first leg of Yog Darshana should be understood as a state of meditation; Because there are alternatives to words, meanings, and knowledge, and non-disclosure should be considered as the state of samadhi. In the advanced stage of Sapragyat Samadhi, Ritambara wisdom is received by the seeker in the form of Bhagavaprasad.
After this, there is also an advanced category of samadhi – Nirbij Samadhi. In this condition, even the sanskaras do not remain in the mind of the objects of the world, and when the ‘sanskaras’ are destroyed along with the seeds, all the attitudes are completely stopped. Then the possibility of being tied in material bondage is also destroyed, this is called ‘Nirbeej Samadhi’. This is the perfection of yoga or life, attaining which, in the words of Maharishi Vyasa, the yogi says-
प्राप्तं प्रापणीयं, क्षीणाः क्षेत्तव्याः क्लेशाः, छिन्न श्लिष्टपर्वा भवसंक्रम।
यस्याविच्छेदाज्जनित्वा म्रियते मृत्वा च जायत इति।
ज्ञानस्यैव परा काष्ठा वैराग्यम्। एतस्यैव हि नान्तरीयकं कैवल्यमिति
(Yogasutra-Vyasbhashya-1.16)
The culmination (extreme) of knowledge is dispassion. Moksha is inevitable when this highest horizon of knowledge is attained through samadhi, attaining which the yogi experiences in such a way that he has attained everything that is attainable, Avidyadi tribulations (avidya-asmita-raga-dwesh-abhivesh) which can be attenuated, have been destroyed, whose sections are mixed, such material-transitions (the movement of the world in the form of attainment from one body to another) have been dissipated, due to which the living beings are disintegrated. He dies after being born and is born again after dying. This briefly describes the samadhi.
