Ashtanga Yoga – www.yogaschoolofbharat.com

Maharishi Patanjali laid out the fundamentals of yogi philosophy and practice in his classic text, the yoga sutras. He describes eight limbs or steps to reach the goal of the practice.

‘Ashta’ means eight and ‘Anga’ refers to the body part or limbs to clearly state the importance of each limb which is spiritual, mental or physical practice that builds upon one another. He clearly states and defines the purpose with the proper sequence and one can easily achieve the final goal if he/she is dedicated towards each limb.

YAMA (Social Obligations)

It defines the moral, ethical and societal guidelines for the practicing yogi. They are highly relevant and valued guides to lead to a conscious, honest and ethical life. It is considered to be as universal vows and should be followed and practices on all levels (actions, words and thoughts) which are not confined to any place, class or time.

THE FIVE YAMAS

Ahimsa (Non-Violence) – It includes physical, mental and emotional violence towards others and the self. We create violence most often in our reactions to events and others, creating judgement, criticism, anger or irritation. Compassion is the ability to accept events as they are with an open and loving heart. It is a letting go of reacting in a situation which replaces those thoughts and feelings with kindness, acceptance and love. To ‘smile’ is the key to be compassionate.
Satya (Truthfulness) – Walking the path of truth is a hard one, especially while respecting ‘Ahimsa’. It urges us to live and speak our truth at all times, but not by causing harm to another. Living in your truth not only creates respect, honour, and integrity but also provides the vision to clearly see the higher truth of the yogic path.
Asteya (Non-Stealing) – It is best defined as not taking what is not freely given. On a personal level the practice of Asteya entails not committing theft physically and/or not causing or approving of anyone else doing so–in mind, word, or action. On the society level, Asteya would be in opposition to exploitation, social injustice, and oppression. It encourages generosity and overcome lobha (greed).
Brahmacharya (create discipline to attain knowledge) – It states that when we have control over our physical impulses, we can attain knowledge and have increased energy. Simple aim of brahmacharya is to create moderation in all our activities. Practicing moderation is a way of conserving energy, which can be applied for higher spiritual purposes.
Aparigraha (Non-Possession) – It urges us to let go of everything that we do not need, possessing only as much as necessary. The worldly objects cannot be possessed at all, as they are subject to change and will be ultimately destroyed. When we become greedy, we lose the ability to see our true self.

NIYAMA (Personal Obligations)

It extends the ethical codes of conduct to practice yogi’s internal environment of body, mind and spirits. The practice of Niyama helps us maintain a positive environment which gives us self discipline, humanity and inner strength which is necessary to progress along the path of yoga.

Shaucha (Purification and cleanliness) – The impurities in both our external and environment and internal body adversely affect our state of mind, and prevent the attainment of real wisdom and spiritual liberation. Hence, the purification and cleanliness of both internal body and external environment is primary step to remove the personal obligations.
Samtosha (Satisfied/Happy/Contentment) – It is easy for the mind to be fooled into thinking that we can attain lasting happiness through the possession of objects and goods, but the happiness gained through materialism is only temporary. It frees us from the unnecessary sufferings of always wanting things to be different and instead fills us with gratitude and joy for all of our life’s blessings.
Tapas (Burn Ourself) – It is an intense self-discipline yoga practice with attainment of will power. Inner meaning of tapas is to burn all our toxic qualities like anger, ego, etc. When our ‘will’ conflicts with the desire of our mind, an internal ‘fire’ illuminates and burns up our mental and physical impurities. This inner fire can be used as a source of spiritual energy.
Svadhyaya (Self Study/Self Reflection) – It is the ability to see our true divine nature and to learn about ourselves, our flaws and weaknesses which gives us to the opportunity to grow and learn from our mistakes. Examining our actions becomes a mirror to see our conscious and unconscious motives, thoughts and desires more clearly.
Ishwara Pranidhana (Complete self surrender to the god i.e. inner consciousness) – To dissolve our egocentric nature and let go of our constant identification with ourselves. Through this simple act of dedication, we become reminded of our connection to universal consciousness.

ASANA

Asana is a sanskrit word meaning ‘posture’, ‘seat’ or ‘place’. ‘Sthiram Sukham Asanam’ Asana is a posture with comfortable sitting position, with proper breathing and body alignment. By achieving ‘asana siddhi’ we can stimulate and balance the different systems in our body including the endocrine and circulatory systems majorly. Intense practice and perfection of all the asanas are very important for the further limbs of Ashtanga Yoga.

PURPOSE & BENEFITS

To increase inner strength and balance the body, mind and breath. # To control, purify and cultivate the prana (vital life force).
Creates mental, emotional and energetic balance.
Increases flexibility and the immune power.
Relieves from stress, tension and anxiety.

TYPES OF ASANA

SUKSHMA ASANA – Delicate, micro and subtle relaxation practices to rejuvenate the whole body internally which sequentially works on various parts of the brain and different parts of the body such as eyes, nose, ears, neck, shoulder, arms and arm joints, finger joints and fingertips, chest, abdomen, trunk, thighs, and buttocks, anus/rectum, bladder, knees, ankles and feet.

Positive Effects of Sukshma Asana

Improves flexibility in muscles and strengthen them.
Increases ligament flexibility.
Develops coordination and equilibrium.
Increases lungs capacity.
Increases Endurance.
Activates Energy Points.
Prepares body for Pranayama.

STHULA ASANA – More strenuous and considerably more physical effort related practices which strengthens and works upon the muscular development which helps in building up the physique.

Positive Effects of Sthula Asana

Improves blood circulation and metabolism.
Increases Flexibility.
Improves neuro muscular coordination.
Strengthens Immunity.

PRANAYAMA

Sanskrit word ‘Prana’ means Vital energy or life force, ‘Ayana’ means regulation or expansion. Expansion of our life force from limited energy to the higher energy is known as Pranayama.

“Tasmin Sati Swasa Prasvasayoh
Gati Vichhedah Pranayamah”

After the perfection of Asana, one must practice the control of prana by regulation and modification of inhalation and exhalation which is known as Pranayama.

When your prana flow or the energy channels are blocked or restricted, you may experience a lack of focus & negative emotions like anxiety, fear, worry, tension, depression, anger and grief. When your prana or energy channels are open, flowing freely and smoothly, the mind becomes calm, focussed, happy, positive and enthusiastic.

FOUR ASPECTS OF PRANAYAMA

Inhalation or ‘Puraka’
Internal Retention or ‘Antar-Kumbhaka’
Exhalation or ‘Rechaka’
External Retention or ‘Baahir-Kumbhaka’

There is one more advanced stage with another aspect of Pranayama which is known as Spontaneous breath retention – ‘Kevala Kumbhaka’. Main source of energy is produced by air or breathing which is 90% of the total input of the energy.

PRANIC BODY

The Pranic Body brings life force and energy into your system through the breath. It is associated with purity, energy, fearlessness and self-initiation. Mastery of the Pranic Body brings fearlessness, purity, energy and self-initiation.

It is like a circuit through which prana flows. It is flowing through the nadir or energy channels within our body. These pranas are divided in 5 major and 5 minor pranas which are responsible for the actions in different areas of body.

MAJOR PRANAS

Udana – It controls the area of body above the neck region, activating all the sensory receptors such as eye, nose, ears and throat. Harmonises the ligaments, limbs, nerves and muscles also responsible for the erect posture of the body.
Prana – It does not refer to the cosmic prana here, but the area between the larynx and the top of the diaphragm. It is associated with the organs of respiration together with their muscles and nerves.
Samana – It is located between the diaphragm and the navel region. It activates and controls the digestive system including the liver, intestine, pancreas and stomach. It also activates the heart, circulatory system and responsible for the distribution of nutrients.
Abana – It is located below the naval region and provides energy for the large intestine, kidneys, anus and genitals. It is concerned with the expulsion of waste from the body.
Vyana – It pervades the whole body, regulating and controlling all the movements, coordinating the other pranas. It acts as a reserve force.

MINOR PRANAS

Naga – Responsible for raising conscious – hiccups, belching, etc.
Koorma – Opens the eyes and stimulates blinking.
Krikara – Generates huger/thirst and induces sneezing & coughing.
Devadutt – Induces sleep and yawning.
Dhananjay – Lingers immediately after death and responsible for the decomposition of the body.

TYPES OF PRANAYAMA

Yogic Breathing : Diaphragm or belly breathing.
– Dirga Pranayama : Three part or complete breath.
– Ujjayi Pranayama : Victorious Breath or ocean sound breath.
– Sama Vritti Pranayama : Equal Breath.
– Nadi Sodhna Pranayama : Anulom Vilom / Alternate Nostril Breath.

– Bhramri Pranayama : Buzzing bee breath.
– Udgeeth Pranayama : Chanting breath.
– Kapalbhati Pranayama : Breath of fire or shell shining breath.
– Bhastrika Pranayama : Bellows breath.
– Sheet Kari Pranayama : Hissing breath.
– Sheethali Pranayama : Cooling breath.
– Chandra Bhedna : Left Nostril breathing.
– Surya Bhedna : Right Nostril breathing.

PRATYAHARA

Sanskrit word ‘Prati’ means to ‘withdraw’ and ‘Ahara’ means ‘food’. Mind is just the projection of our five senses. Whatever information is provided by these five senses, acts as a food for our mind. So, by withdrawing the food from these five senses can help in withdrawing and stilling our mind. It translates directly as sense withdrawal and an approach to the unification of mind, body and soul. By withdrawing our attention from the external environment and by focusing inward on breath and sensations by stilling the mind and increase our awareness. The key to practice pratyahara is observing the body, breath and sensations as a detached witness as if you were watching and. Feeling someone else’s body.

DHARNA

‘Desh-bandhash Chittasya Dharna’

In Sanskrit, ‘dharna’ means concentration on a single point. Where ‘dha’ means ‘holding, carrying or maintaining’ and ‘Ana’ means ‘other or something else’. It is the initial step in attaining the state of meditation. Dharna is holding the Chitta (Mind, ego and intellect) at one place/point. Dharna is the active focusing and concentration on one point. Dhyana is the state of mind where one’s focus is maintained or absorbed in the point of focus.

TYPES OF CONCENTRATION

There are four stages of concentration that use different levels of objects from the most physical to more subtle, to increase concentration. The more subtle the object, the harder it will be to concentrate and create the absorption.

Vitarka (Dense) Concentration – Focuses on a single or tangible object. This would include objects such as breath, the senses, visualisations, mantras or thoughts.
Vichara (Subtle) Concentration – Focuses on energy (prana, chakra, vayus) aspects of the mind and spiritual / philosophical quality.
Ananda (enjoyment) Concentration – Focuses on the joy & bliss found in the deep state.
Ashmita (Individually) Concentration – Focuses on the detached sense of self that is the witness of all of your experience.

DHYANA

The sanskrit word ‘dhyana’ refers to the meditation. The term dhyana derives from the two Sanskrit root words—dhi, which means “mind,” and yana, which means “moving.” Dhyana may also originate from the Sanskrit word dhyai, which means “to think of.”It is the state where there is a complete absorption of oneness and mind is not involved.

‘Tatra Pratyaya – Ektanta Dhayana’

Then (tatra) meditation (dhyana) occurs when there is an uninterrupted flow of awareness (pratyaya) towards a single point/object (ektanta). Adi Shankaracharya (founder of modern hinduism)gave the concept of ‘Advaitha Siddhantam’ which means the ultimate or final truth where there is no duality because all that we see are just illusions, or Maya. Everything is just one and only one ultimate reality.

PRACTICE DHYANA IN 4 STEPS

The goal in dhyana yoga is for your mind to perceive yourself and the external world as one connected being. Follow these steps to progress toward this state of being:

Begin your meditation practice with dharana. There are three elements of awareness that you may experience during dharana meditation: your origin of consciousness, your thoughts and feelings, and your meditating object—such as a mantra, the breath, or an external object, like a candle.
Eliminate your thoughts and feelings. As you ease into dhyana, gently set aside thoughts and feelings to better concentrate on the meditation. Without thoughts and feelings, you will be focused on your consciousness and your meditating object.
Add a mudra. Practicing meditation with a mudra or hand pose can help to focus your attention. With palms facing up, place your right hand over your left hand in your lap. Bring your thumbs together to form a triangle representing the three jewels of Buddhism, also known as the Triratna: Buddha, sangha (community), and dharma (divine law).
Practice. It takes time to learn how to silence your thoughts and feelings. In the beginning, you may only experience dhyana for a few uninterrupted moments, but with practice, you can prolong this time period. Spend more time practicing dharana to best prepare for dhyana.

DHYANA VS. DHARANA: WHAT’S THE DIFFERENCE?

Every limb in the Ashtanga yoga system builds on techniques of the previous limbs, which means that dhyana, the seventh limb of yoga, requires dharana, the sixth, as its foundation. These two limbs of yoga have a few key differences:

Dharana is narrower in scope than dhyana. The sixth limb, dharana, requires focused attention on one specific internal or external object, whereas dhyana, the seventh limb, requires a broader meditative state.•
Dhyana involves full immersion. Dharana may involve fragmentedmoments of concentration, while dhyana is a continuous flow. Dhyana is a state of being that taps into the practitioner’s self-awareness or soul.•
Dharana and dhyana lead to samyama. When yoga practitionerssimultaneously carry out the sixth, seventh, and eighth limbs—dharana, dhyana, and samadhi—they experience samyama, a state of bliss with complete control over the mind.

SAMADHI

Sama (the source of the English “same” and “symmetric”) is translated as equal or even. Adhi (the root
of the English “adhere”) can mean to hold, and “dhi” relates to understanding or inner vision. Thus, Samadhi can mean maintaining a concentrated state of awareness. Going back to the source/root from where we started. It is defined as enlightenment, ecstasy or complete absorption, nirvana, paradise or heaven. Samadhi is an absorption which occurs when the observer, the process of observing and the object, all three seem to collapse into one, wherein there seems to be the only oneness.

Samadhi isn’t limited to meditation practices; we can journey through these four stages in asana. In stage one, we focus on the physical expression of a pose, concentrating on alignment or perhaps visualising the asana’s symbolism, e.g. a tree for Vrkshasana. If we can hold this level of concentration steady long enough, we may dive into the second stage, becoming aware of the movement of prana as the asana opens subtle energy channels. Going deeper, we enter the third stage, experiencing contentment or joy beyond word or thought. This is when we stop “doing” the asana, and the asana begins to “undo” us.

At last, in the fourth stage, we discover a deeper sense of I-am-ness. We remain aware of the body, mind, and senses—“Here I am on the mat practicing”—but go beyond them to a peaceful state of non-attachment. In the words of the Bhagavad Gita (6:19), the mind becomes as steady as a candle flame sheltered from the wind.