Stages of yoga

• The stages of yoga are eight : yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. They are all integrated, but for the sake of convenience they are dealt with as independent components.

• A tree has roots, trunk, branches, leaves, bark, sap, flowers and fruits. Each one of these components has a separate identify, but each component – cannot by itself becomes a tree. It is the same with yoga.As all the parts put together become a tree, so all the eight stages put together from yoga. The universal principles of yama are the roots and the individual disciplones of Niyama from the trunk. Asana are like various branches spreading in different directions. Pranayama, which aerates the body with energ, is like the leaves which aerate the entire tree. Pratyahara prevents the energy of the senses flowing outwards, just as the bark protects a tree from decay. Dharana is the flower ripening into the fruit of samadhi. Even as the fruits is the highest development of a tree, the realisation of one's true self (atma daesana) is the culmination of the practise of yoga.

• Through the eight stages of yoga, the sadhaka develops understanding of his own self. He processed step by step from the known his body – to the unknown. He processed from the outer envelop of the body – the skin – to the mind. From the mint (manas), he goes to the intellect (buddhi), the will (samkalpa), discriminating consciousness (viveka-khyati or prajna). Conscience (sad-asad-vivveka) and lastly the self (Atma).

• YAMA

Yama is a collective name for universal moral commandments. These commandments are eternal, irrespective of class, time and place. These great vows (mahavratas) are nin-violence (ashimsa), truth(satya), non-staling(asteya), continence (brahmacharya) and non-covetousness (aparigraha). Non-violance is withdrawal from the infliction of any type of injury, wether physical or mental, in thought or deed. When hatred and animosity are abandoned, an all. Embracing love remains. The yogi id ruthlessly truthful and honest with himself, and whatever he thinks or speaks turns out to be true. He controls his desire and reduces his wants, so that he becomes richer without stealing and things come to him without his asking Cintinence (brahmacharya) is enjoyed in all matters if sex, weather in imagination or in fact. This discipline brings in its wake virility and the ability to see divinity in all forms without sexual arousal. One should not desire thing that are not necessary to maintain life, for desire is followed by avarice which leads to sorrow if one cannot get what one wants. When desires multiply, right conduct is destroyed.

• NIYAMA

Niyamas are the rules for self-purification, namely purity(saucha), contentment (santosa), austerity(tapas), study of the script tures(svadhyaya) and surrender to the lord of all our actions (Isvara Pranidhana). The yogi knows that his body and senses are suscepible to desires, which prejudice the mind, so he observes these principles. Purity is of two kinds, internal and external, and both must be cultivated. The latter means purity of behaviour and habits, cleanliness of person and surroundings. The former is rooting out of six evils, namely, passion(kama), anger(krodha),greed(lobha),infatuation(moha),pride(mada),malice and envy(matsarya). This eradication is achived by occupying the mind with good constructive thoughts, leading to divinity. Contentment reduces desires, makes one cheer-ful and gives balance of mind. Austerity enables one to discipline the body and to endure hardship and adversity, thus directing the mind towards the self within. Study here is the education of oneself by searching for truth and self – realisation. Finally it is the surrender of all our actions to the lord and abiding entirely in his will. Thus the niyamas are the virtues which calm the disturbed mind, leading towards peace both within and around the sadhaka.

• ASANAS

Before dealing with the asanas, it is essential to know about purusa and prakrti. Purusa(literally 'person') is the universal psychic principle, which through unable to perform any action by itself, animates and vitalises nature (prakrti or th eproducer), the universal physical principle, which through its three qualities and evolutionary powers (gunas) producess intellect (buddhi) and mind (manas). Purusa and prakrti acting together stir the material world to activity. Both are limitless, without begenning or end. Prakrti consists of five gross elements (pancha mahabutas) namely, earth (prithvi), water (ap), fire(tejas), air(vayu) and ether (akash). Their five subtle counterparts (tanmatras) are smell (gandha), taste(rasa), form (rupa), touch(sparsha) and sound (sabda). These gross elements and their counterparts merge with the three qualities and evolutionary powers (gunas) of prakrti, namely, illumination (sattva), activity (rajas) and dormancy (tamas) to form the cosmic intellect (mahat). Ego(ahamkara), intellect (buddhi) and mind(manas) form consciousness (chitta), the indivudual counterpart of mahat. Mahat is the unevolved primary germs of nature or productive principle whence all phenomena of the material world are developed. There are five organs of perception (jnanendriyas) – ears, nose,tongue,eyes and skin- and five senses of action (karmendriyas) – legs, arms,speech,excretory and reproductive organs. Prakrti, the five gross elements, their five subtle counterparts, the ego, intellect and mind, the five organs of perception, the five organs of action and purusa make up the twenty – five basic elements (tattvas) of samkhya philosophy. A pitcher cannot take place without purusa, the primeval force, coming into contact with the tattvas. All existence revolves around purusa and prakrti.

• Life is a combination of the body, organs of perception and action, mind, intellect, ego and soul. The mind act as a bridge between the body and the soul. The mind is imperceptible and intangible. The self fulfils its aspirations and pleasures through of enjoyment and attainment.

• According to the Indian system of medicine(Ayurveda) the body is made up of seven constituent elements (dhatus) and harmours (doshas). The seven elements are so called because they sustain the body. They are chyle (rasa), blood (rakta), flesh(mamsa),fat(medas),bones(asthi),marrow(majja) and emen(sukra). These keep the body immune from infection and dideases.

• Chyle is formed by the action of gastric juice on food. Blood produces flesh and refreshes th eentire body. Flesh protects the bones and produces fat. Fat lubricants and brings firmness to the body. Bones uphold the body and produces marrow. Marrow gives strength and produces semen. Semen not only procreats but, according to th eancient texts, in its subtle state flows throughout the subtle body in the form of certain vital energy.

• The three humours (doshas) of wind (vata), bile(pitta) and phlegm (slesma), when evenly balanced give perfect health. Imbalances in them cause diseases. The subtle or vital energy called wind prompts breathing,movement, action, excretion and procreation. It coordinates the functions of different parts of the body and human faculties. Bile creates thirst and hunger. It digests food and converts it into blood, keeping the body temperature constant. Phlegm lubricates the joints and muscles and helps to heal wounds. Mala is the waste matter, solid, liquid or gaseous. Unless it is excreted, diseases set in, disturbing the balance of the three humours.

• THE KOSAS

According to vedanta philosophy, there are three frames or types of body (sarira) enveloping the soul. They consists of five inter penetrating and inter-dependent sheaths(kosas). The three sariras are: (a) sthula, the gross frame or the anatomical sheath, (b) suksma, the subtle frame, sonsisting of the physiological, the psychological and intellectual sheaths, and (c) karana, the so – called casual frame – the spiritual sheath. The sthula sarira is the sheath of nourishment (annamaya kosa). The physiological (pranamya), the psychological (manomaya)and the intellectual (vijnamaya) sheaths make up the subtle body (suksma sarira) Pranamaya kosa includes the respiratory, circulatory, digestive, nervous, endocrine, excretory and genital systems. Manomaya kosa affects the functions of awareness, feeling and motivation not derived from subjective experience. Vijnanamaya kosa affects the intellectual process of reasoning and judgement derived through subjective experience. The karana sarita is the sheath of joy (anandamaya kosa). The experience of being aware of it is felt by the safhaka when he wakes after a deep, refreshing sleep and when he is totally absorbed in the object of his meditation. The skin endcloses all the sheaths and bodies. It should be firmed and sensitive to the slightest movement. All the sheaths are intermingled on their different levels from the skin to the self.

• AIMS IN LIFE (PURUSARTHAS)

Man has four aims in his life; dharma, artha, kama and moksa. Dharma is duty. Without this and ethical discipline, spirutual attainment is impossible. Artha is the acquisition of wealth for independence and higher pursuits in life. It cannot give lasting joy; nevertheless, a poorly nourished body is a fertile ground for worries and diseases. Kama means the pleasure of life, which depend largely on a healthy body. As the kathopanisad says, the 'self' cannot be experienced by a weakling. Moksa is liberation. The enlightened man realises that power, pleasure,wealth and knowledge pass away and do not bring freedom. He tries to rise above his sattvic, rajasic and tamasic qualities and so escape from the grasp of the gunas.

• The body is the abode of Brahman. It plays a vital part in attaining the four – fold aims of life. The sages knew that through the body wears out, it serves as an instrument to attain realisation and, as such, it has to be kept in good condition.

• Asanas purify the body and mind and have preventive and curative effects. They are innumerable, catering to the various needs of the muscular, digestive, circulatory, glandular, nervous and other systems of the body.

They cause changes at all levels from the physical to the spiritual. Health is the delicate balance of body, mind and spirit. By practising asanas the sadhaka's physical disabilities and mental distractions vanish and the gates of the spirit are opened. Asanas bring health, beauty, strength,firmness,lightness, clarity of speech and expressions, calmns of the nerves and happy disposition. Their practice can be compared to the growth of a mango tree. If the tree has grown sound and healthy, its essence is to be found in its fruit. Likewise, the essence distilled from practising asanas is the spiritual awakening of the sadhaka. He is free from all dualities.

• There is a popular misconception that both asanas and pranayama should be practised together from the time yoga-sadhana is begun. It is the author's experience that if a novice attend to the perfection of the of the postures, he cannot concentrate on breathing. He loses balance and the depth of the asanas. Attain steadiness (sthirata) and stillness (achalata) in asanas before introducing rhythmic breathing techniques. The range of bodily movements varies from posture to posture. The less the range of bodily movement, the smaller will be the space in the lungs and the breathing pattern will be shorter. The greater the range of bodily movement in asanas, the greater will be the lung capacity, and the deeper the breathing pattern. When pranayama and asanas are done together, see that the perfect posture is not disturbed. Until the posture are perfected, do not attempt pranayamaa. One soon realises that when asanas are well performed, pranayamic breathing automatically sets in.

• Pranayama is a comscious prolongation of inhalation, retention and exhalation. Inhalation is the act of receiving the primeval energy in the form of breath, and retention is when the breath is held in order to savour that energy. In exhalation all thoughts and emotions are emptied with breath: then the lungs are empty, one surrengers the individual energy, 'I', to the primeval energy, the atma.

The practice of pranayama develops a steady mind, strong will power and sound judgement.

• Pratyahara

This is a discipline to bring the mind and senses under control. The mind plays a dual role. On one hand it seeks to gratify the senses, and on the other, to unite with the self. Prathyahara quietens the senses and draws them inwards, leading the aspirant to the divine.

• Dharana, Dhyana and Samadhi

Dharana is concentration on an single point, or total attention on what one is doing, the mind remaining unmoved and unruffled. It stimulates the inner awareness to intergrate the ever -flowing intelligence, and releases all tensions. When it continues for a long time it becomes meditation (dhyana), an indescrible state that has to be experienced to be understood.

• When the state of dhyana is maintained for a long time with – out interruption it merges into samadhi, where the sadhaka loses his individual identity in the object of meditation.

• In samadhi, the sadhaka loses consciousness of his body, breath, mind, intelligence and ego. He lives in infinite peace. In this state, his wisdom and purity, combined with simplicity and humanity, shine forth. Not only is he enlightened, but he illumines all those who come to him in search of truth.

• Yama, niyama, asana and pranayama are essential parts of the yoga of action (karma). They keep the body and mind healthy for performing all acts that please God. Pranayama, partyahara and dharana are parts of the yoga of knowledge (jnana). Dhyana and samadi help the sadhaka to merge his body, mind intelligence in the ocean of the self. This is the yoga of devotion and love (bhakti).

• These three streams of jnana,karma and bhakti flow into the river of yoga and lose their identity. Thus the path of yoga alone takes every type of sadhaka, from the dull(mudha) to the restrained(niruddha), towards freedom and beatitude.

References

The above mentioned information is added from the book called LIGHT ON PRANAYAMA by B.K.S. IYENGAR.