Upadesa Saram - Post 15

Verse 12

चित्तवायवश्चित्क्रियायुताः |

शाखयोर्द्वयी शक्तिमूलका || १२ ||

cittavāyavaścitkriyāyutāḥ |

śākhayordvayī śaktimūlakā || 12 ||

Mind and prana are Consciousness combined with activity, and are two branches rooted in sakti.

In this verse the connection between the breath and the mind is explained. The mind is concerned with thinking, and the breath is physically the intake of air. How are the two related? This close connection is taken up here. 

Breathing brings vitality into every part of the human system, whether physical or mental. If we do not breathe properly, the mind becomes dull very soon. Mental stamina is reduced if our breathing is shallow. 

If we do a few rounds of deep breathing we feel energized mentally as well as physically. The mind seems to wake up. This is due to the link between the two. 

Sri Ramana Maharshi describes the link with a simile. If one is trying to reach for fruits on a branch further away, it is usual to pull towards one of the branch that is closer.

Then the far branch also gets pulled closer to one’s reach. This is because the branches are connected at some point before the trunk. 

In the same way mind and Prana are two ‘branches’ of a tree. If we cannot reach the subtle mind, we can pull the grosser Prana-branch. 

This will have an influence on the mind-branch as well. It is hard to tell the mind, “Stop, O Desire!” It is easier to tell the Prana, “Stop, O Breath!” 

It can be observed by us that when our mind becomes quiet, our breathing also becomes quiet and when the mind is disturbed, our breathing is not quite. 

The reverse is also true. When our breathing is disturbed sometimes, we can observe that our mind is also disturbed and when our breathing is regulated, our mind also becomes quiet.

In spiritual Sadhana, the aspirant is always advised never to neglect the purification of his mind. For this reason Yama and Niyama have been prescribed as the first two steps of Ashtanga Yoga. Purity is always emphasized at every step. 

The Laya State: 

Getting into these states through Pranayama is therefore not a sign of spiritual progress. What we do with the mind in that state is more important. That determines our progress. 

The quiet state that we get through doing Pranayama is called Laya. It is an inert state. 

Laya state here is the same state as the state of Maya which existed prior to creation. 

Like the creation emerged from / after the state of Maya, Mind and Breathing has come from the state of Laya as explained above and hence, by quietening the mind and breath, we can go back to the state of Laya.

It is as good as sleep, the only difference being one still retains his consciousness, and so Sadhana can be done in such a state if one chooses to. 

Love.

Upadesa Saram - Post 14

Verse 11

वायुरोधनाल्लीयते मनः |

जालपक्षिवद्रोधसाधनम् ||

vāyurodhanāllīyate manaḥ |

jālapakṣivadrodhasādhanam ||

From control of prana, the mind dissolves;

Like a bird in a net, it is a means for control.

This Chapter is for the seeker who is interested in the control

of the mind as the means to attain the realization of the Self. He is the type that enjoys doing Asanas and Pranayama, which are physical methods to bring the body and the Prana under control and thereby bring the mind into control. 

The topics related to obtaining such control are discussed in this section of the book. Ashtanga Yoga was systemized by the great sage Patanjali Maharshi, who has composed the Patanjali Yoga Sutras describing this Yoga. 

By the practice of Pranayama, the mind can be rendered quiet, calm, free from restlessness, and fit for the practice of further spiritual Sadhanas prescribed for meditation as per Ashtanga Yoga. A quiet and steady is the basis for such higher practices.

Pranayama or controlling the breadth is a technical process and should be better done under guidance of someone who is competent. 

As easier process is called “Prana Vikasanam” or observing the process of breathing. The mind is given the occupation of watching the breathing entering and leaving the nostrils and there is no other attempt to change or control the pattern of breathing. The mind gets an occupation where no deliberation is involved. Mind gets absorbed in observing prana which is formless. By keeping the mind attentively focused on the route of the air flow, the mind is rendered calm in a short space of time. 

It must be noted especially what the culmination of Pranayama is. It is simply the quietened state of the mind. It is not absorption in the Self 

“Jaala Pakshi Vat” – The Net for Ensnaring Birds: 

The simile used here illustrates how Pranayama assists the Yogi on his path.

i) Difficulty in Controlling Mind: The mind is compared to a bird because of the difficulty in catching it. It is very difficult to trap a bird, but by using a specially designed net, this can be achieved. In the same way it is difficult to bring the mind under one’s control because of its nature to jump about from one thought to another. It is much more restless and difficult to trap than a bird. Pranayama is the net with which the ensnaring of the mind is rendered possible. 

Like a monkey is given a stick which it holds behind its neck and above the shoulders and due to this, its movement is restricted and it becomes quiet, like an elephant is given a stick which it holds in its trunk and this keeps it quiet, in easier way, in observing your breathing, your mind is occupied and absorbed and therefore, no other thinking is involved. 

ii) The Mind is Controlled Temporarily: The second aspect of this simile is that the net ensnares the bird but does not kill it. It is the same with Pranayama. The mind is rendered quiet, but not destroyed. In order to “destroy” it, which is a necessary part of the process of the Sadhana, we shall explain later what has still to be done. 

iii) The Nature of Mind Remains Unchanged: The third aspect of this simile is this. When the restraining net is cut, the birds are free to fly away and have their freedom. So, too, the mind “trapped” by Pranayama is only quietened by force for a particular purpose. The nature of the mind is still unchanged. 

If it is given the chance, it will reassert its restless nature. Nothing has changed in its nature. When the Pranayama is discontinued, the mind returns to its original state, unless in the interim the Yogi uses the quiet mind to do more intense Sadhana; for only Sadhana can change the mind’s inherent nature. 

Love.

Upadesa Saram - Post 13

INTRODUCTION TO RAJA YOGA AND ASHTANGA YOGA

Raja Yoga is the king of all Yogas. It concerns directly with the mind. In this Yoga, there is no struggling with Prana or physical body. There are no Hatha Yogic Kriyas. The Yogi sits at ease, watches his mind and silences the bubbling thoughts. 

Patanjali Maharshi is the exponent of Yoga Philosophy. Now Patanjali is regarded as the last of the Avataras. You will find in Yajnavalkya Smriti that Hiranyagarbha was the original teacher of Yoga. 

Patanjali Maharshi is only a compiler or explainer of the Yogic precepts, doctrines and tenets taught by Hiranyagarbha.

According to Raja Yoga, there are three types of aspirants - Uttama, Madhyama and Adhama Adhikaris. To three classes of aspirants Raja Yoga prescribes three kinds of Sadhana. 

To the Uttama Adhikari (first-class aspirant) Raja Yoga prescribes Abhyasa and Vairagya. He practices meditation on the Self; 

To the Madhyama Adhikari (middling aspirant) Raja Yoga prescribes the Kriya Yoga - Tapas, Svadhyaya and Ishvarapranidhana. 

Tapas is austerity. Egolessness and selfless service are the greatest forms of Tapas. Humility and desirelessness are the greatest forms of austerity.

Svadhyaya is study of spiritual literature and also Japa of your Ishta Mantra. 

Ishvarapranidhana is self-surrender to the Lord and doing all actions as Ishvararpana, as offering unto the Lord. 

To the Adhama Adhikari, aspirant in early stage, Raja Yoga prescribes Ashtanga Yoga or the eightfold Sadhana - Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. 

Ashtanga Yoga

Patanjali's Raja Yoga is generally termed the Ashtanga Yoga or the Yoga of Eight Limbs, through the practice of which freedom is achieved. These eight limbs are: 

1.    Yama or Eternal Vows: 

·         Ahimsa (non-violence) 

·         Satya (truth) 

·         Asteya (non-stealing) 

·         Brahmacharya (continence) and 

·         Aparigraha (non-avariciousness); 

2.  Niyama or Observances: 

·         Saucha (purity) 

·         Santosha (contentment) 

·         Tapas (austerities) 

·         Svadhyaya (study) and 

·         Ishvarapranidhana (surrender to God); 

3.  Asana (firm, comfortable meditative posture); 

4.  Pranayama (the regulation of the Vital Force); 

5.  Pratyahara (abstraction of the senses and mind from objects); 

6.  Dharana (concentration); 

7.   Dhyana (meditation); and 

8.  Samadhi (super conscious state or trance) 

These eight limbs have been scientifically arranged and dealt with. They are the natural steps in the ladder which takes man from his human to the real divine nature. 

It is enough to know this much, before entering into the Upadesa Saram verses on Ashtanga Yoga from tomorrow.

Love.