Principles
The term viṅyāsa refers to the alignment of movement and breath, a
method which turns static yoga postures into a dynamic flow. The
length of one inhale or one exhale dictates the length of time spent
transitioning between postures. Poses are then held for a predefined
number of breaths. In effect, attention is placed on the breath and
the journey between the postures rather than solely on achieving
perfect body alignment in a pose, as is emphasized in Hatha yoga.
The term vinyasa also refers to a specific series of movements that
are frequently done between each pose in a series. This viṅyāsa
'flow' is a variant of Sūrya namaskāra, the Sun Salutation, and is
used in other styles of yoga beside Ashtanga Vinyasa Yoga. A
standard viṅyāsa consists (for example) of the flow from caturaṅga,
or plank, to caturaṅga daṇḍāsana, or low plank, to ūrdhva mukha
śvānāsana or upward-facing dog, to Adho Mukha Svanasana, or
downward-facing dog.
The breathing style used in Ashtanga Vinyasa Yoga is Ujjayi which is
a relaxed diaphragmatic style of breathing, characterized by an
ocean sound which resonates in the practitioner's upper chest.
Throughout a practice, this specific breathing style is maintained
in alignment with movements. The steady cycle of inhales and exhales
provides the practitioner with a calming, mental focal point.
Additionally, viṅyāsa and Ujjayi together create internal heat,
which leads to purification of the body through increased
circulation and sweating.
Another major principle of Ashtanga Vinyasa Yoga are bhandas, or
muscle locks, which focus energy the body and are closely tied to
the breath.
Ashtanga Vinyasa Yoga is different from many yoga classes in the
west in that the order of poses is completely predefined. A practice
will comprise of four main parts: an "opening sequence," one of the
six main "series", a back-bending sequence, and a set of inverted
postures, referred to as the "finishing sequence." Practice always
ends with savasana, or resting pose. The opening sequence begins
with 10 Sun Salutations and then several standing postures. Next,
the practitioner will do one of the six main series, referred to as
the Primary series(Yoga Chikitsa), Intermediate series(Nadi
Shodhana)or Advanced A, B, C, or D (Sthira Bhaga) series level.
Newcomers to Ashtanga Yoga practice the primary series, after
learning the standing sequence. The Primary Series is the most
important series as it forms the basis of the entire system.
Practitioners may advance to more difficult series over a period of
years or decades, but the goal of this style is not to learn the
more difficult poses but rather to learn to maintain internal focus
throughout the practice.
Daily or regular practice is highly emphasized in Ashtanga Vinyasa
Yoga. Ashtanga Yoga is traditionally taught in Mysore style
(supervised self practice, named after the city in India where
Ashtanga originates), where each student moves through the practice
at his or her own pace and level. An individual with an established
Ashtanga practice might take between an hour and two hours,
depending on his or her own personal speed, but a beginner will
likely have a shorter practice. Yoga studios which teach Mysore
practice are hard to find and these classes are often only taught by
those authorized to teach by the Ashtanga Yoga Research Institute.
It is more common to find classes devoted to a specific series,
often at a standardized pace, and guided by an instructor. However,
even traditional Myysore-style teachers offer "led" classes either
weekly or monthly.
History and legend
The Ashtanga Vinyasa series is said to have its origin in an ancient
text called the Yoga Korunta, compiled by Vamana Rishi, which
Krishnamacharya received from his Guru Rama Mohan Brahmachari at
Mount Kailash in the early 20th century.[3] In addition, there is
evidence that the Ashtanga Vinyasa series incorporates exercises
used by Indian wrestlers and British gymnastics.[4]. Recent academic
research details documentary evidence that physical journals in the
early 20th century were full of the postural shapes that were very
similar to Krishnamacharya's asana system [5]. In particular, the
flowing surya namaskar which later became the basis of
Krishnamacharya's Mysore style, was not yet considered part of
yogasana[6].
Krishnamacharya has had considerable influence on many of the modern
forms of yoga taught today. Among his students were many notable
present-day teachers such as K. Pattabhi Jois, B.K.S. Iyengar, Indra
Devi, and Krishnamacharya's son T.K.V. Desikachar. Krishnamacharya
was well known for tailoring his teachings to address specific
concerns of the person or group he was teaching[citation needed],
and a vinyasa series for adolescents is a result of this[citation
needed]. When working under the convalescing Maharaja of Mysore,
Krishnamacharya set up a shala, or yoga school in the palace grounds
and adapted the practice outlined in the Yoga Korunta for the young
boys who lived there[citation needed]. Vinyasa has since been
thought of as a physically demanding practice, which can be
successful at channeling the hyperactivity of young minds. This
system can also be used as a vessel for helping calm ongoing chatter
of the mind, reducing stress and teaching extroverted personalities
to redirect their attention to their internal experience.
Eight Limbs of Ashtanga
The sage Patanjali outlined eight aspects—or "limbs"— of spiritual
yogic practice in his Yoga Sutras:[7]
Sanskrit English
Yama moral codes
Niyama self-purification and study
Asana posture
Pranayama breath control
Pratyahara sense control
Dharana intention
Dhyana meditation
Samadhi contemplation
The first four limbs—yama, niyama, asana and pranayama—are
considered external cleansing practices. According to Pattabhi Jois,
defects in these external practices are correctable while defects in
the internal cleansing practices—pratyahara, dharana, dhyana and
samadhi—are not. Pattabhi Jois thought these internal defects to be
potentially dangerous to the mind unless the correct Ashtanga Yoga
method was followed.[8] Thus Pattabhi Jois emphasized that the "Ashtanga
Yoga method is Patanjali Yoga." [9]
Higher level practices within Hatha
Bandhas
There are three bandhas which are considered our internal body
locks, prescribed in the different postures. The bandha is a
sustained contraction of a group of muscles that assists the
practitioner not only in retaining a pose but also in moving in and
out of it. The Mūla Bandha, or root lock, is performed by tightening
the muscles around the pelvic and perineum area. The Uḍḍīyāna Bandha,
often described as bringing the navel to the base of the spine, is a
contraction of the muscles of the lower abdominal area – this bandha
is considered the most important bandha as it supports our breathing
and encourages the development of strong core muscles. Jālaṅdhara
Bandha, throat lock, is achieved by lowering the chin slightly while
raising the sternum and the palate bringing the gaze to the tip of
the nose.
Drishtis
Drishti (dṛṣṭi), or focused gaze, is a means for developing
concentrated intention. The most common is Ūrdhva, or upward gazing,
where the eyes are lifted, with the spine aligned from crown to
tailbone. This technique is employed in a variety of postures.
There are, in total, nine drishtis that instruct the yoga student in
directing his or her gaze. Each pose is associated with a particular
drishti. They include:
Aṅguṣṭha madhyai: to the thumb
Bhrūmadhya: to the third eye, or between the eyebrows
Nāsāgrai: at the tip of the nose (or a point six inches from the
tip)
Hastagrai: to the palm, usually the extended hand
Pārśva: to the left/right side
Ūrdhva: to the sky, or upwards
Nābhicakra: to the navel
Pādayoragrai: to the toes
Raja Yoga
Rāja Yoga ("royal yoga", "royal union", also known as Classical
Yoga) is concerned principally with the cultivation of the mind
using meditation (dhyana) to further one's acquaintance with reality
and finally achieve liberation.
Raja yoga was first described in the Yoga Sutras of Patanjali, and
is part of the Samkhya tradition.[1]
In the context of Hindu philosophy Raja Yoga is known simply as
yoga. Yoga is one of the six orthodox (astika) schools of Hindu
philosophy
nThe term
The term Rāja Yoga is a retronym, introduced in the 15th-century
Hatha Yoga Pradipika to distinguish the school based on the Yoga
Sutras of Patanjali from the more current school of Hatha Yoga
expounded by Yogi Swatmarama. The term was later used to describe
the meditation practice of the Brahma Kumaris.
Raja Yoga is sometimes referred to as Aṣṭānga (eight-limbed) yoga
because there are eight aspects to the path to which one must
attend. Patanjali himself called his system of yoga 'Kriya Yoga' as
is known in his first sutra of the second chapter: Tapas svadyaya
ishvarapranidhanani kriya yogah (2:1), "Discipline, insight, and
devotion are the pillars of Kriya Yoga".[2] This is not to be
confused with the Ashtanga Vinyasa Yoga of K. Pattabhi Jois.
Concept
Raja Yoga is so-called because it is primarily concerned with the
mind. The mind is traditionally conceived as the "king" of the
psycho-physical structure which does its bidding (whether or not one
has realized this). Because of the relationship between the mind and
the body, the body must be first "tamed" through self-discipline and
purified by various means (see Hatha Yoga). A good level of overall
health and psychological integration must be attained before the
deeper aspects of yoga can be pursued. Humans have all sorts of
addictions and obsessions and these preclude the attainment of
tranquil abiding (meditation). Through restraint (yama) such as
celibacy, abstaining from intoxicants, and careful attention to
one's actions of body, speech and mind, the human being becomes fit
to practice meditation. This yoke that one puts upon oneself
(discipline) is another meaning of the word yoga.
Every thought, feeling, perception, or memory you may have causes a
modification, or ripple, in the mind. It distorts and colors the
mental mirror. If you can restrain the mind from forming into
modifications, there will be no distortion, and you will experience
your true Self. - Swami Satchidananda
Patañjali's Yoga Sutras begin with the statement yogaś
citta-vṛtti-nirodhaḥ (1.2), "Yoga limits the oscillations of the
mind". They go on to detail the ways in which mind can create false
ideations, and advocate meditation on real objects. This process, it
is said, will lead to a spontaneous state of quiet mind, the "Nirbija"
or "seedless state", in which there is no mental object of focus.
Practices that serve to maintain for the individual the ability to
access this state may be considered Raja Yoga practices. Thus Raja
Yoga encompasses and differentiates itself from other forms of Yoga
by encouraging the mind to avoid the sort of absorption in
obsessional practice (including other traditional yogic practices)
that can create false mental objects.
In this sense Raja Yoga is called the "king among yogas": all yogic
practices are seen as potential tools for obtaining the seedless
state, itself considered to be the starting point in the quest to
cleanse Karma and obtain Moksha or Nirvana. Historically, schools of
yoga that label themselves "Raja" offer students a mix of yogic
practices and (hopefully or ideally) this philosophical viewpoint.
Lord Krsna describes the yogi as follows: "A yogi is greater than
the ascetic, greater than the empiricist, and greater than the
fruitive worker. Therefore, O Arjuna, in all circumstances be a
yogi" (Bg. 6.46).
Practice
Raja Yoga aims at controlling all thought-waves or mental
modifications. While a Hatha Yogi starts his Sadhana, or spiritual
practice, with Asanas (postures) and Pranayama, a Raja Yogi starts
his Sadhana with the mind as well as a certain minimum of asanas and
pranayamas usually included as a preparation for the meditation and
concentration. In Samadhi Pada I,27 it is stated that the word of
Ishvara is OM, the Pranava. Through the sounding of the Word and
through reflection upon its meaning, the Way is found.
In the Jangama dhyana technique of Raja Yoga, the yogi concentrates
the mind and sight between the eyebrows. According to Patanjali,
this is one method of achieving the initial concentration (dharana:
Yoga Sutras, III: 1) necessary for the mind to go introverted in
meditation (dhyana: Yoga Sutras, III: 2). In deeper practice of the
Jangama dhyana technique, the mind concentrated between the eyebrows
begins to automatically lose all location and focus on the watching
itself. Eventually, the meditator experiences only the consciousness
of existence and achieves Self Realization. In his classic Raja
Yoga, Swami Vivekananda describes the process in the following way:
When the mind has been trained to remain fixed on a certain internal
or external location, there comes to it the power of flowing in an
unbroken current, as it were, towards that point. This state is
called dhyana. When one has so intensified the power of dhyana as to
be able to reject the external part of perception and remain
meditating only on the internal part, the meaning, that state is
called Samadhi.[3]
Eight limbs of Ashtanga Yoga
The eight limbs of Ashtanga Yoga are:
Yama – code of conduct, self-restraint
Niyama – religious observances, commitments to practice, such as
study and devotion
Āsana – integration of mind and body through physical activity
Pranayama – regulation of breath leading to integration of mind and
body
Pratyahara – abstraction of the senses, withdrawal of the senses of
perception from their objects
Dharana – concentration, one-pointedness of mind
Dhyana – meditation (quiet activity that leads to samadhi)
Samādhi – the quiet state of blissful awareness, superconscious(?)
state. Attained when yogi constantly sees Paramatma in his (jivaatma)
heart.
They are sometimes divided into the lower and the upper four limbs,
the lower ones—from yama to pranayama—being parallel to the lower
limbs of Hatha Yoga, while the upper ones—from pratyahara to samadhi—being
specific for the Raja yoga. The upper three limbs practiced
simultaneously constitute the Samyama.
Yama
Main article: Yamas
Yama (restraints) consists of five parts: Ahimsa (non-violence),
Satya (truthfulness), Asteya (non-stealing), Brahmacharya (sexual
abstinence unless intentionally procreating. Brahma: "That which
contains an inexhaustible potential of creativity" Carya: " The way
of living" - The way of living in Brahma´s perception), and
Aparigraha (non-covetousness). Ahimsa is perfect harmlessness, as
well as positive love. The five directives of Yama lay down
behavioral norms as prerequisites for elimination of fear, and
contribute to a tranquil mind.[4]
Niyama
Main article: Niyama
Niyama is observance of five canons: Shaucha (internal and external
purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study
of religious books and repetitions of Mantras), and
Ishvarapranidhana (self-surrender to God, and His worship). Niyama,
unlike Yama, prescribes mental exercises to train the mind to
control emotions.
Asana
Main article: Asana
There are two main definitions of asanas:
Yoga Vyayam (dynamic exercise), and:
Asana in the sense of a posture that one can hold for a period of
time, staying relaxed and with normal (calm) breathing (or, as some
sources say, "without effort").
In Hindi and Sanskrit, Asana means literally "seat", the place where
one sits; or posture, position of the body (any position). Asanas
(in the sense of Yoga "posture") are said to derive from the various
positions of animals' bodies (whence are derived most of the names
of the positions). 84 asanas are considered to be the main postures,
of which the highest are Shirshasan (headstand) and Padmasan
(lotus).
The practice of Asanas affects the following aspects or planes of
the human being:
physical (blood circulation, inner organs, glands, muscles, joints
and nerve system)
psychological (developing emotional balance and stability, harmony)
mental (improved ability to concentrate, memory)
consciousness (purifying and clarifying consciousness/awareness)
From the Raja Yoga perspective, it is considered that the physical
postures and pranayama serve to prepare the body and mind for the
following steps: Pratyahara, Dharana, Dhyana and Samadhi (withdrawal
of the senses, contemplation, meditation, and state of expanded or
transcendental consciousness, where the activity of the mind ceases
and "The Knower and The Object of Knowledge Become One").
Pranayama
Main article: Pranayama
Pranayama is made out of two sanskrit words (prana = life energy;
yama = control or modification). Breathing is the medium used to
achieve this goal. The mind and life force are correlated to the
breath. Through regulating the breathing and practicing awareness on
it, one learns to control prana.
According to Raja Yoga, there are three main types of pranayama:
purak (inhalation)
rechak (exhalation)
kumbhak (holding the breath); which is further divided into:
antara kumbhak (withholding the breath after inhalation)
bahar kumbhak (withholding the breath after exhalation)
keval kumbhak (spontaneous withholding of the breath)
There are numerous techniques of Pranayama, each with their specific
goals. The main techniques are:
surya bhedan
chandra bhedan
nadi shodhan (anuloma viloma)
bhastrika
kapalabhati
ujjaji
plavini (bhujangini)
bhramari
sheetkari
sheetali
combination of sheetkari and sheetali
murcha
All pranayama practice ultimately works toward purification of the
nadis (energy channels) and the awakening of kundalini shakti at the
muladhara chakra. The awakening of kundalini energy (also described
as the awakening of divine consciousness or wisdom), and its ascent
to the crown chakra is the final goal of Raja Yoga.
Pratyahara
Main article: Pratyahara
Pratyahara is bringing the awareness to reside deep within oneself,
free from the senses and external world. The Goal of Pratyahara is
not to disrupt the communication from the sense organ to the brain.
The awareness is far removed from the five senses. Pratyahara cannot
be achieved without achievement of the preceding limbs (pranayama,
niyama, etc.). The awareness comes to rest deep in the inner space,
and during this time the yogi's breath will be temporarily
suspended. Pratyahara should not just be likened to concentration or
meditation, etc. It is a yogic practice that takes on adequacy with
the prior 8 limbs as prerequisites.
Dharana
Main article: Dharana
Real Yoga starts from concentration. Concentration merges into
meditation. Meditation ends in Samadhi. Retention of breath,
Brahmacharya, Satvic (pure) food, seclusion, silence, Satsanga
(being in the company of a guru), and not mixing much with people
are all aids to concentration. Concentration on Trikuti (the space
between the two eyebrows) with closed eyes is preferred. The mind
can thus be easily controlled, as this is the seat for the
mind.[clarification needed][citation needed]
Dhyana
Main article: Dhyana in Hinduism
"Sleep, tossing of mind, attachment to objects, subtle desires and
cravings, laziness, lack of Brahmacharya, gluttony are all obstacles
in meditation. Reduce your wants. Cultivate dispassion. You will
have progress in Yoga. Vairagya thins out the mind. Do not mix much.
Do not talk much. Do not eat much. Do not sleep much. Do not exert
much. Never wrestle with the mind during meditation. Do not use any
violent efforts at concentration. If evil thoughts enter your mind,
do not use your will force in driving them. You will tax your will.
You will lose your energy. You will fatigue yourself. The greater
the efforts you make, the more the evil thoughts will return with
redoubled force. Be indifferent. Become a witness of those thoughts.
They will pass away. Never miss a day in meditation. Regularity is
of paramount importance. When the mind is tired, do not concentrate.
Do not take heavy food at night.
The mind passes into many conditions or states as it is made up of
three qualities: Sattva, Rajas and Tamas. Kshipta (wandering),
Vikshipta (gathering), Mudha (ignorant), Ekagra (one-pointed), and
Nirodha (contrary) are the five states of the mind.
By controlling the thoughts the Sadhaka attains great Siddhis. He
becomes adept. He attains Asamprajnata Samadhi or Kaivalya. Do not
run after Siddhis. Siddhis are great temptations. They will bring
about your downfall. A Raja Yogi practices Samyama or the combined
practice of Dharana, Dhyana and Samadhi at one and the same time.
Control the mind by Abhyasa (practice) and Vairagya (dispassion).
Any practice that steadies the mind and makes it one-pointed is
Abhyasa. Dull Vairagya will not help you in attaining perfection in
Yoga. You must have Para Vairagya or Theevra Vairagya, intense
dispassion." — Swami Sivananda from Amrita Gita
Samadhi
Main article: Samādhi
Meditation on OM with Bhava removes obstacles in Sadhana and helps
to attain Samadhi. Avidya (ignorance), Asmita (egoism), Raga-Dvesha
(likes and dislikes), Abhinivesha (clinging to mundane life) are the
five Kleshas or afflictions. Destroy these afflictions. You will
attain Samadhi.
Samadhi is of two kinds:
Savikalpa, Samprajnata or Sabija; and
Nirvikalpa, Asamprajnata or Nirbija.
In Savikalpa or Sabija, there is Triputi or the triad (knower, known
and knowledge). The samskaras are not burnt or freed.[citation
needed] Savitarka, Nirvitarka, Savichara, Nirvichara, Sasmita and
Saananda are the different forms of Savikalpa Samadhi. In Nirvikalpa
Samadhi, Nirbija Samadhi or Asamprajnata Samadhi there is no triad.
In lay-persons' terms, Samadhi would be described as
enlightenment.[citation needed]
See also
Yoga
Bhakti Yoga
Jnana Yoga
Karma Yoga
Shin Shin Tōitsu-dō - Japanese Yoga
Meditation
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