Category Archives: TEACHER TRAINING

The Ethical Standards of a Yoga Teacher

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As teachers of Yoga it is important to remember that we forever remain humble students of the science. Yoga truly is a lifelong endeavor. Much more than teaching asana, the responsibilities of a Yoga teacher are many since we are in a position to greatly influence others’ lives.

The following list of ethics has been compiled to guide both the student and teacher of Yoga in their efforts to evolve spiritually:

1. Setting a good example – we must devote ourselves to practicing what we preach;  not just “talking the talk” but also “walking the talk.” We need to live as close as possible to the yogic lifestyle that we recommend for our students and also the lifestyle that is prescribed by our teachers. Authenticity, both with ourselves and with our students, will not only gain their respect but will facilitate the proper atmosphere for instruction and learning.

2. Remaining students of Yoga forever – this allows us the opportunity to continuously give our students something more and to cultivate our own personal growth along with the growth of our students.

3. Conducting ourselves professionally and with integrity at all times – due to the inevitable closeness of relationships within the student/teacher dynamic, people share some of the most sensitive parts of themselves with you and their vulnerability needs to be protected. Group and individual discussions that are shared in confidence with you must not be divulged to others under any circumstances, other than an emergency.

4. Accurately relating the training that we received – not exaggerating our accomplishments (or minimizing them), but giving an accurate and honest account of what we have learned so far and who we learned it from. This honest approach empowers students to find someone who can deal with their particular or unique strengths as their teacher.

5. Treating all others will respect – this includes but is not limited to our students. Respecting the time and energy of others, giving credit where credit is due and building up the world’s “kindness reserves,” works wonders in creating an atmosphere of mutual trust.

6. Not condemning or speaking ill of any yogic path, or their teachings – striving instead to attract students based on their recognition of our own inner (and radiant) light. We as teachers need to realize that students will only find their ideal teacher when they are ready, and this may mean that sometimes we may not be the perfect teacher for them. When we have honestly assessed our own strengths, and the response from each student, we have to be ready (if need be) to graciously refer a student to another teacher who may be better suited to help them with their specific situation and/or challenges.

7. No discrimination – shown towards students as a result of their cultural background, religion, sex or gender. Remaining aware of the ultimate “oneness” we all share, this is to be reflected through every contact we have with each and every one of our students.

8. We will not allow ourselves to be an intermediary between any of the higher states of consciousness and those of our students – rather than act as a crutch for students to lean on so they may feel stronger, we’ll help them to find their own inner strength.

9. Remaining mindful of where each student is at – not expecting that everyone is starting from the same point; mentally, emotionally, physically or spiritually. Never looking down on others spiritual progression (or lack of it) we realize that this is a non-linear path. When we remove our egos from our teaching we must be prepared for the possibility that some students will take quantum leaps beyond us and then we should learn from them.

10. Resist the urge to “wow” others – it is not the point of a yoga class to attempt to impress others with your amazing physical feats (or deep philosophical wisdom) unless they specifically ask you to do so, and are completely open to it. Rather than push, we must lead through example.

11. Strive to maintain cleanliness – observing Saucha, which also means keeping different energies distinct, affects any environment where we teach, so making the space as comfortable and inviting to the student as possible is essential.

12. Remaining fully “present” when we lead a class or student – Arriving early enough to prepare ourselves for the instruction that lies ahead, this way we do not let our “mental business” interfere with the energy of the class. We first focus on calming our own minds before attempting to calm the minds of our students.

13. Always allow for physical restrictions or limitations – by offering a variety of modifications so that anyone can feel comfortable, thereby benefitting from participating in our class.

14. Realize that the teacher/student bond may be misinterpreted as a sexual attraction – an honorable amount of time (approximately 8 months to a year or more is generally recommended) should be reserved between being someone’s teacher and participating in a romantic relationship with them.

15. Enacting “tough love” – when someone is acting outside of the ethical boundaries that yoga establishes, it is our responsibility as their teacher to communicate the truth even when it may be difficult to do so. Of course, tact and a gentle attitude is the right approach.

16. Our truth may not be everyone’s truth – since we are all students of Yoga we realize the possibly that our truth may be somewhat distorted through our own egoic filters, so we allow (even encourage) our students to discover their own truth, and this may not always be in line with the class we teach. We must resist feeling angry or resentful if we ‘lose’ a student. If their path requires a different teacher we should honestly and lovingly give them our blessing on their choice to find an alternative.

17. As a full time Yoga teacher we are honored to make money from doing a fortuitous job – but since this is our primary means of sustaining ourselves financially we must continue to remind ourselves to put our practice and its teachings above the gain of monetary good at all times. In the words of Sri Krishna Pattabhi Jois: “Yoga is possible for anybody who really wants it. Yoga is universal…. But don’t approach yoga with a business mind looking for worldly gain.”

18. And lastly; remember that asana is only one small part of the entire yogic science. In his “Astadala Yogamala,” B.K.S. Iyengar wrote: “Yoga, an ancient but perfect science, deals with the evolution of humanity. This evolution includes all aspects of one’s being, from bodily health to self-realization. Yoga means union – the union of body with consciousness and consciousness with the soul. Yoga cultivates the ways of maintaining a balanced attitude in day-to-day life and endows skill in the performance of one’s actions.”

Remember, above all, the responsibility to teach the “all” of yoga to your students only as they are ready and willing to receive these teachings.

Do the Yamas and Niyamas Support Veganism?

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The Yamas & Niyamas are ethical guidelines and comprise the first two limbs of Patanjali’s Yoga Sutras’ “Eight-Fold Path”. They are the very foundation of skillful living according to Yogic philosophy.

The Yamas and Niyamas both consist of specific guidelines (presented as precepts) which give detailed explanations to guide you through all aspects of daily life. The Yamas offer universal directives which a community or society can follow to promote harmonious relationships; whereas the Niyamas deal more with what you as an individual can do to live in harmony with nature.

These Yamas and Niyamas reinforce the principles and purpose of a plant-based or Vegan dietary regime and lifestyle, and this article will explain this close association and how the Yamas and Niyamas apply to Veganism.

The Yamas encourage a collective way of living which discourages negative behaviors, and in so doing, embraces Veganism:

  1. 1. Ahimsa – Compassion and non-violence towards all sentient beings, including animals. As a Vegan, you practice ahimsa, believing that animals have right too, so you avoid all cruelty to animals by using only cruelty free, eco-friendly products.
  2. 2. Satya – Truthfulness, expressing your truth in thoughts, words and behavior. It often takes courage to be practicing Vegan, especially if friends and family, work colleagues and others eat meat you may find yourself socially excluded and/or considered a bit of an odd-ball. By sticking to your convictions you are practicing Satya.
  3. 3. Asteya – Non-stealing and by extension, being generous with your feelings, thoughts and actions. Economically, it costs considerably more to raise and feed animals than to cultivate plants. By practicing Asteya you are enabled to support and cooperate with nature and you’re using less of the Earth’s natural resources.
  4. 4. Brahmacharya – Self restraint, generally Brahmacharya refers to restraint of the sexual energy, however in its broadest sense, Brahmacharya means self-discipline and moderation in all areas of life. The yogic diet consists of eating “sattvic” foods, foods which are easy to digest, and eaten as close to their natural state (and source), which is in accord with a Vegan diet. In addition, a conscious Vegan strives to preserve our natural resources and by recycling whenever and wherever possible, and this indicates a willingness towards moderation and conserving energy.
  5. 5. Aparigraha – Non-possessiveness and non-greed. On a practical level, when adopting a compassionate, Vegan lifestyle, we take the first big step toward becoming established in Aparigraha, and with that, we step into a bright, enlightened future for ourselves, for the animals and for this planet.

The typical Western meat diet encourages you to bulk buy, to store frozen foods and meat, to fill your larder with long life provisions. As a vegan, you strive to eat freshly prepared foods, to support your local farmers market and where possible, eat locally sourced foods.

The Niyamas are more personal observations (recommendations) and relate to actions which you, as an individual are encouraged to do.

The Niyamas encourage a personal way of life which encourages positive behaviors which embrace Veganism:

  1. 1. Shauca – Cleanliness, keeping yourself and immediate environment clean and tidy. Veganism with its emphasis on a “green” lifestyle using eco-friendly practices is perfectly aligned with the yoga practice of Shauca.
  2. 2. Samtosha – Contentment, being satisfied, accepting of your immediate situation; the ideal behind Samtosha is to prompt yourself to be happy and appreciate all the blessings and tribulations in your life, yet at the same time to strive towards spiritual evolution. Sattvic foods promote happiness and contentment, while Rajasic and Tamasic foods tend to stimulate and disturb. There is a Native American tale of two wolves: “…a grandfather is talking to his grandson about how inside his mind are two wolves in a constant fight. One is anger, greed, self-pity, revenge; the other is love, kindness, empathy, hope. The child asks which one wins, and the grandfather replies, ‘Whichever one I feed.’” In the same way, we can choose to eat foods that promote contentment.
  3. 3. Tapas – Relates to self-discipline; the ability to stay focused and maybe go without certain possessions in order to grow, develop and care for yourself and others. Tapas can also relate to the way you prepare and/or cook your food, even starting a garden and growing your own takes time and effort compared the more popular and convenient fast food approach of buying ready-made, pre-prepared and processed meals and then using a microwave.
  4. 4. Svadhyaya – Self study and observation of your thoughts, feelings, words and actions. Life is a journey and Svadhyaya can also mean the study of your own mind. A decision to stop eating meat and follow a more ethical plant-based lifestyle which causes the least amount of harm to the environment and animals involves considerable personal study, reflection and observation.
  5. 5. Ishvarapranidhana – Refers to devotion to God. To constantly be aware of the sacredness of life and to hold reverence for all being. This is the highest goal of yoga and perfectly in accord with Veganism, which also holds all forms of life as sacred.

You can see from this overview how the observance of the Yamas and Niyamas offers Vegans a way to live a wholesome and eco-friendly life. By applying the principles of the Yamas and Niyamas to your daily life you it will become obvious how yoga philosophy encourages you to become a vegan or follow a plant-based diet.

Side note on the question of dairy and dairy products: Cows produce milk for the same reason that humans do, to nourish their young; but calves born on dairy farms are taken from their mothers when they are just one day old (and raised for veal – violates Ahimsa) so that humans can have the mother’s milk instead. Furthermore, in the case of bovine baby vs. human baby, cow’s milk is designed to nourish the calf’s relatively rapid bone growth (a calf will gain approximately 40% of its full-grown weight in its first six months [400-600 lbs.], while a human baby is meant to gain only about 10% in the same time [14-16 lbs.]). Additionally, there are now Vegan alternatives to cow’s milk (e.g.; soy, almond, coconut, rice and flax milks are some common examples). For more on the dairy issue, watch the film: “The Perils of Dairy”

The ancient Chandogya Upanishad (D II 26.2) says “When food is pure, the mind is pure, when the mind is pure, concentration is steady, and when concentration is achieved one can loosen all the knots of the heart that bind us.” Veganism is one of the main pillars of the purifying the mind.

*In summary – The American equivalent of a traditional Yogic (Sattvic) diet today consists of organic, whole, natural fruits, vegetables, nuts, seeds and grains. A modern Sattvic diet emphasizes foods grown in harmony with nature, preferably by organic farmers, planted in good soils, ripened naturally and then prepared with an attitude of love. Foods treated in such a manner carry the highest prana and consciousness. This modern sattvic diet does not include junk and processed foods, excessively spicy or salty foods, fried foods, white “enriched” flour, refined sugars, and other forms of food that unnaturally stimulate your blood sugar and/or your mind. This modern diet avoids meat, fish and alcohol and eggs as well. It does not include genetically engineered (GMO) foods, irradiated foods, microwave foods, foods that have been cooked more than 24 hours previously or stale foods.

Yoga & the 5 Kleshas

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Directly following Patanjali’s Yoga Sutra (book II) which describes Kriya Yoga, he explains the five main reasons we are bound, these are known as the Kleshas: [1]

  • 1. Ignorance (Avidya)
  • 2. Ego (Asmita)
  • 3. Attachment to Pleasure (Raga)
  • 4. Aversion to Pain (Dvesa)
  • 5. Fear of Death (Abhinivesah)

These five afflictions are often depicted as a tree. Avidya is the trunk of the tree, and the other four Kleshas sprout from it. The Samkhya emphasis on viveka, knowing the real nature of the universe, is echoed in Classical Yoga’s emphasis on avidya, or ignorance, as the main affliction we suffer. Destroy avidya and all the other afflictions go away.

Asmita is the ego. The problem with ego is not the fact that we have one; it is useful and even necessary to have an ego in order to function and live. The problem arises when the ego believes it is the Self. If all we do is in service of the little self, our life will be sorrowful. When we serve our higher Self, liberation becomes possible.

According to Patanjali’s Yoga Sutra there are five Kleshas (aka afflictions, colorings) described (Book II-3); those Kleshas, like clever sorcerers, can knock you off balance, sidetracking from your quest for spiritual evolution.

1. Avidya (Ignorance): The inability to see things for what they really are.

Yoga Sutra (Book II-4): “Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative.”

(Book II-5): “Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self.”

Vidya means spiritual knowledge. The prefix ‘A’ changes the word into its opposite; without (or absence of something). Thus Avidya means the absence of spiritual or Self knowledge.

The following is an excerpt from Gregor Maehle’s commentary on Yoga Sutra II.24: “… Ignorance is the belief system that results from false knowledge (viparyaya). This false knowledge makes us believe that we are the body, that are our emotions and thoughts. Viparyaya is defined in sutra I.8 as wrong knowledge without foundation in reality. Reality is that which is permanent. Returning to the metaphor of the TV screen, we can note that, however many pictures are displayed on the screen; none will ever stick to it. New pictures will always replace them. Once the film is over, the screen will be empty. The only thing permanent here is the screen, which means the screen is the reality, whereas the pictures are only fleeting images superimposed on the screen. Although there exists a certain proximity between screen and images, both will remain forever separate. The screen won’t take on the quality of the images, nor will it altar them.

“Similar is the case with the seer and the seen. There is a certain proximity between our true nature as the immutable consciousness and the constantly changing seen, which is the body, emotions, thoughts, and so on. However, in reality they touch as little as do a screen and the images displayed on it.”

2. Asmita (Ego): The sense of “I-am-ness” or the tendency to identify with your ego.

Yoga Sutra (Book II-6): “Egoism is the identification of the power that knows with the instruments of knowing.”

The problem with ego is not the fact that we have one; it is useful, even necessary to have an ego in order to function and live. The problem arises when the ego believes it is the Self. If all we do is in service of the little self, our life will be sorrowful. Only when we recognize and serve our higher “Self” does liberation become possible.

From a spiritual perspective; identification with the ego denotes considering oneself to be distinct and/or separate from others (and the Divine) due to identification with the physical body and impressions (Samskaras) in various centers of the subtle (energetic) body. In other words, the ego-self is allowed to lead our life by us maintaining the false notion that our existence is limited to our five senses, our mind and intellect, and identifying with them to various degrees.

Gregor Maehle refers to the ego in yoga the following way: “In yoga we first learn to observe the body. Once this observation is established, we know that we are not the body but an observing agent independent of the body. Otherwise we could not observe the body. The next step is that we start observing our thoughts. Eventually, from being established in that observation, we know that we are not our thoughts, since we can detach ourselves and observe them like the thoughts of a stranger. Who are we, then, if we are not the body and not the mind (manas, the thinking principle)? The agent that claims ownership of body and mind is called ahamkara — ego. Its function, which is the erroneous commingling or mixing of seer (pure consciousness) and seeing (the mind), is called egoity or I-am-ness (asmita).”

3. Raga (Attachment to Pleasure): raja is wanting, craving, passionate attachment to beings and things. It’s the flame of desire that causes addiction to pleasure and even negative emotions.

Yoga Sutra (Book II-7): “Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience.”

Raja can take the form of possessiveness, ownership, liking, attraction etc. It also indicates attachment to people, things, and ideas. The sense that “This is ours,” “This is mine.” It’s the most common cause of quarrels, violent conflicts, and even war. In a broader scale it’s often expressed as race, nationality; my country, my money.

In the book “Ashtanga Yoga: Practice and Philosophy,” Gregor Maehle writes that: “…desire, (raga), and with it all addictions, is a clear form of misapprehension or ignorance (avidya). A drug addict might say ‘I just can’t help it; I need the drug!’ In this statement, the needing of the drug, which is the hankering after a remembered pleasure, is consciously connected with the faculty of I.”

Raga and the following Klesha (Dvesa) are often considered opposite sides of the same coin.

4. Dvesha (Aversion to Pain): The aversion to pain, this aversion emerges from previous experiences of pain and suffering. It can create a quicksand like cycle of misery and self-hatred that sucks you under and suffocates your will to evolve spiritually.

Yoga Sutra (Book II-8): “Aversion is the magnetic pattern which clusters in misery and pushes one from such experience.”

Oftentimes we can easily become subconsciously driven to avoid previously painful experiences. Our desire to protect ourselves limits our options in life, clouding our ability to see and think clearly. We tend to mistake the person, situation or object that caused us pain with the painful experience itself. When this happens we end up going to great lengths to avoid situations that we are afraid of; regardless of whether they are physical, emotional, or spiritual. Fear and hatred are the inevitable downfalls of excessive aversion.

*Note on both Raja and Dvesha: These excessive ‘attachments’ and ‘aversions’ that are being examined here are very different from the intelligent, careful and well-considered choices we are also capable of making when our perspective changes through the practice of Pratipaksha Bhavanam (a method recommended by Patanjali that helps us catch these destructive and distracting thoughts, and redirects our minds back toward the Yogic path). By cultivating opposite perspectives (by actively cultivating thoughts of the opposite nature) whenever a destructive thought arises, we increasingly expose ourselves to new, uplifting options. It can even be as simple as formulating the opposite thought.

The path of Yoga is one that helps us become aware of our unconscious thoughts and actions; gradually moving toward a life full of consciously chosen thoughts and actions. Each posture and each breath enables us to discover a fresh opportunity to distinguish between skillful, conscious decision making and subconsciously driven motivations of fear and desire.

5. Abhinivesha (Fear of Death): The fear of death (or a clinging to life).

Abhinevesha is the last of the five Kleshas. Georg Feuerstein says of this Klesha: “It is the impulse towards individuated existence and as such is a primary source of suffering.”

Yoga Sutra (Book II-9):“Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life.”

Many believe that this fear is not limited to physical death; it is the fear of the cessation of the “ego-I” narrative (Asmita) that we as individuals are “creating” during our lifes’ experience. We cling to this “ego-I” narrative because of ignorance (Avidya) of the impermanence of the mind body experience by perpetrating the misperception of ego (Asmita) as being who we are. This subsequently dilutes our focus and interferes with our ability to experience the spiritual freedom that is the goal of Yoga.

Gregor Maehle’s commentary regarding Abhinevesha: “…Vyasa deduces from the fact that all beings are afraid of death that they have experienced death and thus life before. The intensity to which all beings cling to life can only be explained through accepting that we have all experienced death as a process to be avoided at all costs.

“Shankara elaborates on Vyasa‘s argument thus: ‘Unless happiness (pleasure) had been experienced no one would pray for it. Without past experience of pain, there would be no desire to avoid it. Similarly, though the pangs of death have not been (in this life) experienced by a man either directly or by inference, the fact of his lust for life points to experience of death previously, just as there can be no experience of birth unless there has been birth.’”

Final thoughts: If this article seems like deep philosophical stuff, it’s because it is. Keep in mind that yogic philosophy developed over thousands of years of time. During most of that time there were some outstanding thinkers and philosophers in India that had nothing else to do but contemplate these larger questions concerning life and death and where we as humans beings fit into the equation.

When you are able to make peace with everyone in your life every day, then there should be no attachment, no regret, and no unfinished business. To quote the motivational speaker, Zig Zigler: “Live every day like it is your last, and one day you will be right.”

We will see a list similar to the 5 Kleshas in Buddhist philosophy called  “the 5 Hindrances.”

The Five Principles of Yoga…

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The following are the five main general principles of all traditional yoga. As a holistic system, Ayurveda states that each aspect should be done in an individualized manner and according to the season and your current individual constitution (and/or imbalance) to avoid any aggravation of the “Doshas” (bodily humors that make up one’s constitution) and promote or restore health. Ayurveda and Yoga complement each other for an overall balanced and healthy lifestyle.

These Five Principles of Yoga are the basis of attaining a healthy body and mind through the Practice of Yoga.

The Five Principles:

Principle 1: Proper Relaxation

By releasing the tension in the muscles and putting the whole body at rest, you revitalize your Nervous System and achieve inner peace, making you feel relaxed and refreshed. This relaxed feeling is carried over into all your activities and helps you conserve your energy and let go of all worries and fears. Proper relaxation leaves you refreshed like after a good night’s sleep.

Principle 2: Proper Exercise

This principle revolves around the idea that our physical body is meant to move and exercise. Proper Exercise is achieved through the Yoga Postures or Asana which systematically works on all parts of the body – stretches and tones the Muscles and Ligaments, enhances the flexibility of the spine and the joints, and improves Blood Circulation. The asanas are designed to regulate the physical and physiological functions of the body. Practicing these Yoga Poses makes your body relaxed, gives you more strength and energy, and rejuvenates the various systems of the body. The Yoga Posture goes together with Proper Breathing. Each movement and stretch should be guided by your breath, making your movement and your breath coordinated; feeling like one and the same. The execution of the Asana is beneficial to the body, and at the same time contributes to spiritual and mental growth.

Principle 3: Proper Breathing

This means breathing fully and rhythmically, making use of all the parts of your lungs to increase your oxygen intake. Proper Breathing should be deep, slow and rhythmical. To achieve this, you need to be able to regulate the length and duration of your inhalation, exhalation, and the retention of air in your lungs or the pauses between breath. Yoga Breathing Exercises or Pranayama teaches you on how you can recharge your body and control your mental state by regulating the flow of Prana – the life force. This helps you achieve a calmer and more focused mind, and increases your energy level.

Principle 4: Proper Diet

What you eat extremely affects your mind. Improper diet results to mental inefficiency and blocks spiritual awareness. Proper Diet is one that nourishes both mind and body. It should be well balanced and based on natural foods. Proper Diet in Yoga also means eating in moderation and eating only when you are hungry. We sometimes tend to eat when we are upset, using food to fill the gap or the emptiness that we feel. Bad eating habits will cause our senses to be dull that we won’t even notice how much we eat or how it tastes and may result to diet related ailments like Obesity and Diabetes. Food should sustain our body. It should keep the body light and supple, the mind calm, and it should also help in keeping a strong immune system.

Principle 5: Positive Thinking and Meditation

The way we think highly affects our way of life. Practice keeping a positive outlook in life, this will facilitate in having a peaceful mind. Positive thinking and Meditation helps you remove negative thoughts and place your mind under perfect control.

* The first 4 yoga principles mentioned above will strongly support your meditation practice (the 5th principle) by providing you with the necessary tools to attain (and maintain) a healthy body and mind, calmness and peace, as well as discipline and inner strength.

The Five Koshas (Part 5 – Anandamaya Kosha: bliss sheath)

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Anandamaya Kosha is the fifth and final of the five Koshas (sheaths) and is comprised of a Sanskrit term “Ananda” (bliss – pure joy), Maya, which means “composed of” and Kosha meaning sheath. So, Anandamaya Kosha is the sheath that is composed of bliss.

Anandamaya Kosha is the innermost of the Koshas, the first of the Koshas surrounding the Atman, the eternal center of consciousness. It is also the most subtle body and without its existence life is impossible. It interacts with the other Koshas like the sun affecting our planet. This blissfull body beyond words is generally perceived in flashes of short duration as an undescribable experience where duality ends and “I AM” expresses its unity with the Divine.

This bliss however, is not the emotional bliss that’s experienced at the level of the sheath of mind (Manomaya Kosha). Ananda is a whole different order of reality from that of the mind, for it’s the peace, joy, and love that is underneath (or beyond) the mind, independent of any reason or external stimulus that may cause a happy mental reaction. It is simply “being”; resting in the eternal bliss called ananda.

Yet, even this bliss, however wonderful it seems, must still be recognized as a covering (a sheath); like a lampshade which covers the pure light of consciousness. In the silence of deep meditation, this too needs to be let go of, in order to move beyond the dualistic mind.

When we can transcend the other four sheaths described previously (see links below), we can begin to experience this sense of pure joy which does not need any sensory input or dependance on any of our past experiences or impressions. Anandamaya Kosha is the closest to our true “Self” which is ever pure and ever-unchanging. We can abide in this bliss only as a result of “samadhi”, the last of the eight limbs of Patanjali’s yoga philosophy. Of course, to get there one has to practice the other seven limbs on a regular basis.  

To review the other four Koshas, click on the following…

  1. Annamaya Kosha, food (gross body)sheath
  2. Pranamaya Kosha, air (vital energy) sheath
  3. Manomaya Kosha, mind (mind-stuff) sheath
  4. Vijnanamaya Kosha, wisdom (intellect/intuition) sheath

*Through discrimination and inquiry, may you all abandon your identification with all five of these illusory sheaths which has been established by Avidya (ignorance)!

NAMASTE

The Five Koshas (Part 4 – Vijnanamaya Kosha: wisdom sheath)

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Vijnanamaya Kosha is the fourth of the five Koshas (sheaths) and is a Sanskrit terms “jna” (to know), “vi” (apart), together they imply discernment. Maya means composed of, Kosha means sheath. So, Vijnanamaya Kosha is the sheath that is composed of the discerning intellect.

The Vijnanamaya Kosha is also known as the sheath of intuitive knowledge/wisdom. Our intellect gives us the discriminative capability that helps to differentiate between good and evil, between right and wrong etc. The intellect can be looked upon as having two components:

  • One that is controlled by our ego and driven by our past memories and impressions (samskaras).
  • And the other which is controlled by our pure intuition.

The “ego-driven” intellect most often leads to actions which result in pain and suffering, while actions prompted by pure intuition and discriminative knowledge will give us satisfaction, peace and happiness.

When one practices meditation, their mind becomes purified and their intellect can then begin to depend more and more on this pure intuitive wisdom rather than being so influenced by the ego.

This is the sheath of wisdom that lies underneath the processing, thinking aspect of mind, or the sheath of mental activities (Manomaya Kosha). It knows, decides, judges, and discriminates between this and that, between all that is useful and not useful. A major part of Sadhana (spiritual practice) is gaining ever increasing access to this level of our being. It is the level that prompts our “higher wisdom” to seek Truth, to inquire within, in search of the true Self or eternal center of consciousness.

Vijnanamaya Kosha, as the conscious body, lies deeper than the previously described Koshas and it also remains interactive and dependant on them. This sheath is responsible for inner growth, for ethics and morals. It allows us to reach beyond mundane existence into wisdom and subtle knowledge as it actively seeks to move from the exoteric to the esoteric; from the world observed by the eyes to the inner space behind the eyes.

Independent of any specific religion, the studies of holy texts like the Bible, the Torah, the Bhagavad Gita and other texts from the great sages of antiquity, will lead us to the same realization because all religions are based on this same truth. In this sheath we recognize and return to the “real” life, the life that both preserved and outlasts the body.

By meditating on, and exploring the Vijnanamaya Kosha, and then going inward, to and through the remaining and final Kosha (Anandamaya Kosha), thus arriving at the “Self” (Atman).

Stay tuned, next we’ll explore the innermost and final sheath: The Five Koshas (Part 5 – Anandamaya Kosha: bliss sheath)

The Five Koshas (Part 3 – Manomaya Kosha: mind sheath)

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Manomaya Kosha is the third of the five Koshas (sheaths) and is a Sanskrit term meaning “the sheath of the mind”. Mano or Manas, in Sanskrit, means “mind”, Maya means composed of, Kosha means sheath. So, Manomaya Kosha is the sheath that is composed of the mind (or “mind-stuff”).

This “sheath of mental activities” is the receiver of all sense impressions and from these impressions it forms its own ideas, thereby giving rise to the idea of “I” and “mine”, in turn creating avidya (ignorance, delusion). The organs connected with sight, hearing, smell, taste, and touch, together with the mind, constitutes this Kosha. It enables the individual to identify various objects and perceptions and distinguish one from another. It is subtler than the second Kosha (Pranamaya – the sheath through which vital air, or Prana, circulates throughout the body) and permeates it, so it could be considered the inner self of the Pranamaya Kosha. Swami Sivananda likens it to “the bladder of a football”, in regard to the Pranamaya Kosha.

Manomaya Kosha (the “inner organ”) is also interactive with and dependant of the former two Koshas (Pranamaya & Annamaya). It governs all the faculties of perception and instinctual consciousness. It is the mind which can construct and destroy our apparent reality. It is our sub-consciousness that is formed by both negative and positive experiences and where our self has developed its behavior. Within this sheath actions happen automatically and it can dominate the other two outer shells. Vivekananda says of this Kosha: “Actions are mighty, thoughts are almighty”. To activate this Kosha the former two bodies (Pranayama & Annamaya) should be put at “rest” through a deep relaxation technique (i.e. Yoga Nidra). With this practice, the deep sheath of our mind can be penetrated and our negative types of programming can be replaced with positive and constructive ones, but to succeed, this process needs perseverance.

Manomaya Kosha  receives all sense impressions and from these impressions it forms its own ideas, thereby giving rise to the idea of ’I’ and ’Mine’, in turn creating avidya (ignorance, delusion). The organs connected with sight, hearing, smell, taste, and touch, together with the mind, constitutes this Kosha. It enables the individual to identify various objects and perceptions and distinguish one from another. Thoughts, emotions, feelings, memories are all a part of this Kosha, and since every thought has a great inherent power; it affects our physiology, moods, physical body, responses, work efficiency, relationships, wisdom and especially our breathing. The epidemic of stress in these modern days is basically a problem at the level of mind, where a sense of apprehensiveness prompting negative emotions is commonly allowed to build up without any opportunity for release, unless certain measures are taken.

When this sheath receives clear instructions from the deeper levels, it functions naturally and very well. However, whenever it is clouded over by its own self-constructed illusions, the deeper wisdom is obscured.

After taking care of the food (physical) body and training the energy (vital) body by regulating the flow of prana, the next important part to be trained (in a positive manner) is this level of mind. Through proper meditation, we may become aware of Manamaya Kosha, exploring it, and then going inward, to and through the remaining two Koshas.

As with the former two Koshas, the Manomaya Kosha is also transitory.

Stay tuned, coming up next will be: The Five Koshas (Part 4 – Vijnanamaya Kosha: wisdom sheath)

The Five Koshas (Part 2 – Pranamaya: air sheath)

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Pranamaya Kosha is the second of the five Koshas (sheaths).

Pranamaya Kosha, is a Sanskrit term meaning “the sheath of energy”. Prana, in Sanskrit, means vital energy, Maya means composed of, Kosha means sheath. So, Pranamaya Kosha is the sheath of vital energy within each human being.

The Pranamaya Kosha is more subtle than the Annamaya Kosha (gross physical sheath). The whole of the physical body is pervaded by the Pranamaya sheath. The Pranamaya sheath contains the five Karma Indriyas (Vayus) or organs of action (brief summary below) and along with the mental and intellectual sheaths, forms the subtle body of Linga Sarira (the astral body).

The five Karma Indriyas (Vayus):

  1. 1. Prana: has an upward movement and is responsible for all things taken into the body (food, fluids, air, sensory inputs and mental impressions).
  2. 2. Apana: has a downward movement and is responsible for all forms of elimination and reproduction functions (stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath).
  3. 3. Udana: has an upward movement and is responsible for growth of the body (the ability to stand, speech, effort, enthusiasm and willpower).
  4. 4. Samana: has an inward movement (moving inward from the periphery, working in the gastrointestinal tract to digest food, in the lungs to process air, absorbing oxygen, and in the mind to homogenize and assimilate experiences; sensory, emotional and/or mental).
  5. 5. Vyana: moves from the center outward to the periphery. It governs circulation on all levels, moving food, water, blood and oxygen throughout the body, and keeping emotions and thoughts circulating in the mind. In doing this, Vyana assists all the other Pranas in their work.

In order for the first or outer Kosha (Annamaya) to function it needs to be energized and sustained by the vital Prana available via the Pranamaya Kosha, the energy sheath. If the energy sheath is absent the physical body will disintegrate and merge back into its five elements (earth, water, fire, air and ether). The Pranamaya Kosha can be viewed as being responsible for all the physiological functions in the body (breathing, blood circulation, digestion, heartbeat, all hormonal functions, communication between the brain and the cells of the body etc.).

The primary Yoga practice that is used to energize and vitalize the Pranamaya Kosha is Pranayama (control of the breath).

The Pranamaya Kosha is the vital force that produces the subtle vibrations related to breath, and which are the driving force behind the physical aspect of the senses and the operation of the physical body. It allows the invisible indweller, our true “Self” to be able to animate through the body in the external world. Ironically, at the same time, it allows the eternally still, silent center of consciousness to be mistakenly identified as the moving, visible physical body.

Vedanta philosophy instructs us that for both a healthy life and the proper practice of meditation, it is very useful, even essential that this level of our being be trained, regulated, and directed, so that it flows smoothly and easily.

The Pranamaya Koshasurvives the physical body, but only momentarily, for it is also transitory.

Stay tuned, coming up next will be: The Five Koshas (Part 3 – Manomaya Kosha: mind (mind-stuff) sheath.

The Five Koshas (Part 1- Annamaya: food sheath)

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Annamaya Kosha is the first and outer of the five Koshas (sheaths).

Annamaya Kosha, is a Sanskrit term meaning “the sheath of food” (anna), more specifically, the physical (or gross) body, which is made of food. All of the physical aspects of life come and go (through the cycle of birth and death) and are continually consumed by some aspect of the external (or manifest) reality. Thus, the outermost of the Koshas is called the sheath of food, or Annamaya kosha.

In accordance with Vedanta philosophy and Yoga practice, we train this aspect of ourselves; we take care of it and nurture it so that we can enjoy our external lives and at the same time turn within without it being an obstacle during meditation. In meditation, we can become aware of Annamaya Kosha, exploring it, and going inward and beyond it, to and subsequently through the other Koshas.

Annamaya Kosha is the sheath that represents the physical body and it needs nourishment to survive. As humans being we are a part of the food chain the same as all other sentient beings. This sheath is the visible and recognizable part of our “Self” and therefore we tend to mistakenly identify ourselves with it. It is also the most vulnerable of the five Koshas due to its physical nature and the array of environmental influences it is subject to. It is strengthened and supported by proper alignment with our body type and age along with adequate hygiene. Moderate exercise is recommended to sufficiently activate and enliven this outer and transitory sheath. Asanas which require concentration and pranayama to establish a regular respiratory rhythm will maintain the health, flexibility and strength of this body, as will any type of sport which is not carried to extreme.

Since this Kosha represents our gross body (Sthula Sharira) which is the “touchy” and “feely” part of our being, it includes our musculature, bones, blood, all the fluids in the body etc. This sheath is a composite of the five great elements (or five “mahabhutas”); earth, water, fire, air and ether. Furthermore, it is the false identification of the “Self” with this sheath that has as its consequence “avidya” (ignorance), which results in our suffering. Some examples of this identification are simple statements like, “I’m fat” or “I’m ugly”, etc. If you just take a step back and replace statements like these with “this body is fat” and “this face is ugly”, you have taken an essential step in recognizing the distinction between the “Self” and the physical body. When saying “my body”, we are asserting that we have an enclosure called the body, but “Self” is not that body.

This Kosha, representing our gross physical body can be viewed as the first port of entry in respect to gaining access to all the deeper layers (sheaths), eventually leading us to the recognition of our very core, which is the Atman (Universal Self). It is our responsibility to care for this sheath, keeping it healthy, clean and free of impurities so the access to the inner (or deeper) sheaths is more easily gained. In addition to practicing yoga techniques of asana (and the moderate exercises mentioned above), cleansing kriyas, proper diet and relaxation on a regular basis will help us achieve this goal. It is important to remember that while practicing the asanas we need to be fully and consciously aware of the impact of each pose on every part of the body. This awareness during our practice will help prevent any undue strain or injury that we might provoke due to negligence, overzealousness or competitiveness, which often prompts us to strive for something beyond our body’s normal ability. The awareness of the entire body will also help us greatly in making the connection with the deeper Koshas that will be discussed in upcoming articles.

Final note: The Annamaya Kosha is totally dependent on the Pranamaya Kosha (Vital Energy Sheath), or life force, and will disintegrate as soon as life energy or prana has left the body. Yoga Philosophy teaches us that the real Self is not any of these bodies. In order to attain liberation one must put an end to identifying with these sheaths and identify with the true Self, which is beyond all the sheaths. Each Kosha can in turn, be transcended.

Stay tuned, coming up next will be: The Five Koshas (Part 2 – Pranamaya Kosha: vital energy sheath).

The Five Niyamas (Part 5 – Ishvara Pranidhana)

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This article is the fifth and final part of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The fifth of the five Niyamas is Ishvara Pranidhana. In its simplest form, the Sanskrit term is a combination of the words; Ishvara, meaning Lord, God, Supreme Being or Life Force, and Pranidhana, meaning attention to, love for, surrender to, faith in, or reunion with. “Attentiveness” and “Surrender” are both close English approximations.

Surrender (Ishvara Pranidhana) is considered the “final” step, stage, practice or observance (Niyama) for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Patanjali says of Ishvara Pranidhana: “From an attitude of letting go into one’s source (ishvarapranidhana), the state of perfected concentration (samadhi) is attained.” (Yoga sutra 2.45 – samadhi siddhih ishvarapranidhana).

For Patanjali, Ishvara Pranidhana is a powerful “observance” for dissolving the seemingly endless fluctuations (or agitations) of the mind, and is therefore a means to the realization of the ultimate unified state of yoga, “Samadhi.” By embodying the practice of Ishvara Pranidhana we can shift our perspective from our obsession with the “ego-I” that causes so much of the mind’s distraction and creates the sense of separation from our Source. Since Ishvara Pranidhana focuses on the sacred ground of being rather than the ego, it reunites us with our true Self. As B. K. S. Iyengar states in his Light on the Yoga Sutras of Patanjali, “Through surrender the aspirant’s ego is effaced, and…grace…pours down upon him like a torrential rain.”

A note on the meaning of Ishvara (from Swami Rama): “In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one’s individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe.”

In the West we commonly view surrender as giving up; a last resort when all else has failed and we are exhausted or in a weakened state, but on the other hand, the type of surrender indicated by Isvara Pranidhana requires tremendous strength and courage. This is why the observance of the other four Niyamas precedes it.

In order to surrender the “fruits” of our actions to God we are required to give up all illusions that we know best, and instead accept and trust that the way our life unfolds is most likely part of a much larger pattern too complex and/or beautiful for us to understand. Isvara Pranidhana instructs us to make a conscious choice to love regardless of the harshness or comfort of our current circumstances.

This surrender is definitely not a passive inactivity. Isvara Pranidhana requires that we completely and whole heartedly surrender to all that “is”, while simultaneously acting with an abundance of goodness and love.

The practice of Isvara Pranidhana is relatively simple. Just let all the activities of body, mind and spirit be consciously rooted in unconditional love, the love of an open heart radiating kindness and compassion.  Actively surrender to reality of Life, the Divine and Existence Itself.  As we actively surrender to what “is” while we intentionally move towards the highest expression of our spiritual Self in each moment with no attachment or thought of any “attainment”, a great sense of freedom and peace arises within us and we become a healing light to all.

Isvara Pranidhana inherently requires a profound trust in the goodness of the Universal Divine which permeates all existence, both within and beyond our finite understanding.