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The Five Niyamas (Part 2 – Samtosha)

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

The Five Niyamas (Part 2 – Samtosha)The second of the five Niyamas is Samtosha (also Santosha) – a Sanskrit term meaning contentment or satisfaction. The word Samtosha is derived from the Sanskrit root word ‘tush’ which means to be satisfied, pleased, or delighted, as well as quiet or calm.

Samtosha is an observance that is key to all the Niyamas for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Along with the other four Niyamas (observances or practices) it establishes the student or yogi’s self-training, dealing with their personal, inner world. Patanjali says of Samtosha: “From an attitude of contentment (samtosha), unexcelled happiness, mental comfort, joy, and satisfaction is obtained.” (Yoga sutra 2.42 – samtosha anuttamah sukha labhah)

Contentment is required for true peace of mind, yet we are challenged by a society and a culture that fosters its opposite – discontentment, especially in the western world. We are constantly bombarded by advertisements, commercials and other messages that make us feel inadequate and promote a steady grasping for material wealth, possessions and even sensual experiences. We are taught from early childhood to seek superficial gratification with little to no regard for future consequences for either ourselves or the world. All too easily we become attached to things or others to avoid facing our personal discomforts. We are mistakenly led to believe that by satisfying our cravings (as well as our egos), we will attain lasting happiness. But sadly, and to the contrary, ignorance, egotism, attachment, aversion and clinging to things that stimulate out senses pervade and actually become obstacles to contentment and any prospects for liberation.

The Five Niyamas (Part 2 – Samtosha)

So, this begs the question, what is contentment (Samtosha), and how can we incorporate it into our lives as an “observance”? Contentment is serenity, but not complacency; comfort, but not submission; reconciliation, not apathy; acknowledgment, but never aloofness. Contentment is a conscious decision, an ethical/moral choice, a step into the reality of the cosmos. Contentment/Samtosha is the inherent and natural state of our humanness and our Divinity and from this state our creativity and love flow. It recognizes our station and function in the universe at every moment. It is unity with the omniscient, omnipotent reality.

Observing Samtosha simply means that we remain contented in the midst of any situation we find ourselves in at any given time in our life, and if we slip into a state of discontentment then we need to practice returning to the state of Samtosha. There are certain pre-determined characteristic traits and tendencies that are hard or even impossible to change. A good example is our physical appearance; height, body makeup, facial features, skin color etc. are all things that cannot be easily changed. The problem however, is that many people are not contented with their appearance and will go to any length to look different or “better” than they really are. Efforts to change our natural appearance are actually cause for further discontentment, plus sometimes it can cause permanent or irreversible.

This isn’t just limited to physical appearance; many people are discontented with host of other personal faults and shortcomings, such as social status, financial situation, place of employment, etc. Examples of discontentment abound and with careful examination may be found in all spheres of our lives. But, it is also important to realize that being contented does not mean that we sit on our backsides and do nothing to improve our lot in life. In fact, when a person is genuinely contented, they would exhibit a natural zest and enthusiasm for life.

In the Bhagavad Gita (V.47-48) it is stated: “Your human right is for action only, never for the resulting fruit of actions. Do not consider yourself the creator of the fruits of your activities; neither allow yourself attachment to inactivity. Remaining immersed in union, perform all actions, forsaking attachment to their fruits, being indifferent to success and failure. This mental evenness is termed Yoga.”

In conclusion: By cultivating contentment (Samtosha) we promote the energies that alleviate suffering and turn ignorance into intelligence and wisdom. With practice, Samtosha will guide us toward fearless action, a deeper sense of community and a greater love for all sentient beings, thus putting all hearts at ease.

The Five Niyamas (Part 2 – Samtosha)

 

 

 

 

 

 

 

 

The next article will continue this series with: The Five Niyamas (Part 3 – Tapas)

The Five Niyamas (Part 1 – Shaucha)

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This article begins a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 1 – Shaucha)

Shaucha (purity)

The first of the five Niyamas is Shaucha – a Sanskrit term meaning purity. The word Shaucha is derived from the Sanskrit root word ‘shuch’ which means to cleanse or purify.

Shaucha is an important observance for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Along with the other four Niyamas (observances or practices) it establishes the student or yogi’s self-training, dealing with their personal, inner world. Patanjali says of Shaucha: ”Through cleanliness and purity of body and mind (shaucha), one develops an attitude of distancing, or disinterest towards one’s own body, and becomes disinclined towards contacting the bodies of others.” (Yoga sutra 2.40 – sauchat sva-anga jugupsa paraih asamsargah). He goes on to say: ”Also through cleanliness and purity of body and mind (shaucha) comes a purification of the subtle mental essence (sattva), a pleasantness, goodness and gladness of feeling, a one-pointedness with intentness, the conquest or mastery over the senses, and a fitness, qualification, or capability for self-realization.” (Yoga sutra 2.41 – sattva shuddhi saumanasya ekagra indriya-jaya atma darshana yogyatvani cha)

In addition to the benefits cleanliness and purity of body and mind described in the Yoga Sutra (2.40), there are other benefits:

  • Purification of the subtle mental essence (sattva)
  • Goodness, pleasantness, gladness, high-mindedness, cheerfulness
  • One pointedness
  • Mastery over the senses
  • Fitness, qualification, and the capacity or capability for Self-realization

The student or Yogi would do well to realize that there is a big difference between something that is clean and something that is pure. Of course, cleanliness is a big part of Shaucha, but to think in terms of only of cleansing the body as part of Shaucha is to be considered ignorant; according to the Darshanopanishad; since the Self is pure, the knowledge “I am the Self” is said to be the true Shaucha, which is represented by purity itself.

There are many other sources that differentiate between an internal and external Shaucha. According to the Shandilyopanishad, cleansing the body with earth (soap) and water is external Shaucha, whereas purification of the mind is said to be internal Shaucha, which can only be achieved by training the mind. TheVashishtaSamhita also states something similar; that mental purity is to be attained through spiritual knowledge which results in right action.

Purifying the mind involves increasing discipline and control over our incessant mental activity and perhaps the most important goal of Sauca. During the normal course of a day, most of us experience a constant, random inner dialogue, a disturbance or chattering of the mind. Whenever we find our senses being pulled in one direction or another, we have opportunity to observe how the mind follows, as well as our attention and energy. Devotion, self-study, concentration and meditation are all recommended as methods to bring this constant “chattering” under control.

On the physical level, Asana (postures) and Pranayama (breath work) are effective means to cleanse our physical bodies. In “Light on Yoga” BKS Iyengar says: “The practice of asanas tones the entire body and removes the toxins and impurities caused by over-indulgence. Pranayama cleanses and aerates the lungs, oxygenates the blood and purifies the nerves.”

Since ancient times Shaucha has also been viewed as an opportunity to consider the importance of diet and nutrition, our eating habits, and the effect food has on our bodies. According to Yoga philosophy, food is meant primarily, to nourish and sustain the body, promoting continuous spiritual development.

In conclusion: Shaucha (purity) is not only important when it comes to our physical bodies, but to our environment, especially where we live and practice yoga. It is also of significant importance when it comes to the foods we eat, the words we choose when speaking, and the cultivation of mental discipline. At its very foundation however, Sauca emphasizes the removal of obstructions to the inherent purity of our hearts. When this is attained, the inner mental dialogue is naturally quieted; because one’s whole being is unified, along with confidence and conviction. When unhesitatingly entering into a pure act, simultaneously the student has access to the source of both energy and respite. Ordinarily, these moments may come and go with uncertain regularity; however, yogic texts propose that we can promote such experiences by cultivating devotion toward and sincere appreciation for others, including a regular practice of gratitude, and the unrestricted offering of loving affection.

The Five Niyamas (Part 1 – Shaucha)

The next article will continue this series with: The Five Niyamas (Part 2 – Samtosha)

The Five Yamas (Part 5 – Aparigraha)

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This is the fifth and final article of a five part series based on this post: The Eight Limbs of Yoga (Part 1 – Yama)

The Five Yamas (Part 5 – Aparigraha)

 

 

The fifth of the five Yamas is Aparigraha, a Sanksrit word for greedlessness or non-grasping. It comes from the word parigraha, which means reaching out for something and claiming it for oneself; by adding the ‘A’ it becomes its antonym. Aparigraha, unlike Asteya, means taking what is truly necessary and no more.

Aparigraha instructs the students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga) to consider what they really need, and to diligently question if greed might be driving them to pursue something simply to delight their senses once again. Patanjali says of Aparigraha: “When one is steadfast in non-possessiveness or non-grasping with the senses (Aparigraha), there arises knowledge of the why and wherefore of past and future incarnations.” (Yoga Sutras 2.39 – aparigraha sthairye janma kathanta sambodhah).

The reason yoga insists upon the practice  of Aparigraha (non-greediness) is because every time something is pursued that appears on the “outside” of yourself, you get farther away from your own Divine essence which is inherently “within”. Take some time to ponder these words regarding Aparigraha by B.K.S. Iyengar in Light on Yoga: “By the observance of Aparigraha, the yogi makes his life as simple as possible and trains his mind not to feel the loss or the lack of anything. Then everything he really needs will come to him by itself at the proper time.”

While it is important for us have certain material objects in our life so that we can live without undue struggle, hoarding things and/or becoming obsessed with material possessions results in these possessions controlling the direction of our life. Seeing material objects simply as tools that can help us to accomplish our goals in life, can free us from being bound or controlled by these objects. When our focus is no longer directed outward towards the material world, we find we then have opportunity to focus on our inward spiritual journey that frees us up to create positive change and to purify ourselves. The student then recognizes that the collection or hoarding of things implies a lack of faith in Divine Providence to provide for their future.

Aparigraha also gives us permission to release any fear or clinging we may experience during loss of anything that we believe we “own”. This yama has a huge effect on both suffering and happiness whether momentary or in the long term. All suffering, no matter how intense, is caused by our resistance to loss (or change). It’s so simple, whenever we cling to something, we suffer; and this applies to both material things and concepts.

Implementing the practice of Aparigraha in your yoga routine can be as simple as deciding to let go of something during that session. For example; try letting go of the idea of doing an asana perfectly, or perhaps better than someone else. You can also let go of the fear of some difficult poses and approach them in a different way. When doing this, you’re letting go of your fear of change and loss, and you’re able to break free of habitual ways of thinking and/or doing.

Be mindful of what you are holding on to in your practice and consider what would happen if you simply gave that up. Do you unnecessary hold on to muscle tension? Are there places in your body where you can relax, yield and allow the energy to flow? Are you able to maintain a gentle attitude toward your poses, surrendering the impulse to try to achieve a goal that may be impractical or premature. Do you need to forcefully “own” a certain pose in your mind or can you surrender the notion of “owning” and simply visualize it and experience it through your body? This is a proper way to inquire according to Aparigraha.

The Five Yamas (Part 5 – Aparigraha)A quick summary: Aparigraha is really all about letting go. It’s about living the “now”, this present moment, and doing that with generosity, truth, and compassion; then its very essence can embrace all the other yamas.

Stay tuned, the next series of articles will address each of the five Niyamas – See: The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Yamas (Part 4 – Brahmacharya)

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This article is the forth of a five part series based on this post: The Eight Limbs of Yoga (Part 1 – Yama)

The Five Yamas (Part 4 - Brahmacharya)The forth of the five Yamas is Brahmacharya – a Sanskrit term that translates into English as “behavior that leads to Brahman”. The word brahmacharya stems literally from two root words – Brahma, (shortened from Brahman), represents the absolute, eternal, supreme God-head. (As opposed to “Brahmā”, the deity in the Hindu triad responsible for creation), and “Charya”, which means “to follow”. So Bramacharya is generally translated as activity, a mode of behavior or a “virtuous” way of life, i.e.; a lifestyle adopted to enable one to attain the ultimate reality.

Brahmacharya dictates the behavior and lifestyle of students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Patanjali says of Brahmacharya: “When walking in the awareness of Brahmacharya (the highest reality) is firmly established, then a great strength, capacity, or “virya” (vitality) is acquired.” (Yoga Sutras 2.38 – Brahmacharya pratisthayam virya labhah).

Brahmacharya brings virya by recognizing (and remembering) the highest and purest energy or force of reality, then that energy is not dissipated. Because it is not dissipated, it seems as if it’s acquired, attained, or gained and this keeps growing. Although we appear to gain virya, which is strength, vigor, vitality, and courage, virya is actually an inherent aspect of our subtler nature, which we have never been without.

Most often celibacy is considered to be the primary practice of Brahmacharya. However, celibacy isn’t the cause, instead it’s the effect. The practice, or cause, is of constant remembering of the highest reality, absolute truth, the divine, or the presence of God (Brahman). This very recognition and remembrance is the cause, and celibacy is the inevitable result. Since the end result might be so visible when observing a spiritual person, or practicing yogi, we tend to mistakenly reverse cause and effect, and imitate what we see on the surface and try to practice, starting with the restraint of sensual urges. Once again, the practice of Brahmacharya is focused on walking in the awareness of the highest reality, absolute reality, remembering the divine, or practicing the presence of God. When the yogi reaches the point where remembrance of the Divine is seamless all sexual urges drop away by themselves along with other primitive urges and desires.

The practice called Brahmacharya, does not necessarily mean total or absolute abstinence from sex as it is often mistakenly translated. The word literally translates as “resting in Brahman,” or “cultivating awareness of the Absolute Divine Reality”. The positive effect of this practice is that the senses are not so easily distracted. Therefore, the regulation and control of the senses is the natural outcome of the yogi’s resolute practice of remembrance of Truth. It is definitely not a case of a forced restraint of the sexual urge, or of any of the other sensory desires. 

Yoga recognizes two paths in regard to Bramacharya; the path of renunciation, and the path of worldly (or family) life. In one (renunciation) there is a gradual progression to the complete abstinence from sex, and in the other (family life) there is wise and intentional regulation of the sex life. Both are recognized by most schools of yoga as valid paths. 

In summary: The issue of balancing sex and sadhana (spiritual practices) is very practical. Regardless of one’s background, especially with such a diversity of peoples, societies, and cultures, it should be self-evident that a poorly regulated sex life can (and often does) lead to external problems in life, as well as internal anxieties. A well-balanced, healthy sex life leaves one with peace of mind and mental/emotional stability. That peace and stability, while not directly causing meditation, allows a stability and provides a fertile ground from which meditation can more easily arise, greatly assisting us in cultivation of our awareness of the Divine (Bramacharya).

The Five Yamas (Part 4 - Brahmacharya)

Stay tuned, coming up next: The Five Yamas (Part 5 – Aparigraha)

The Five Yamas (Part 3 – Asteya)

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This article is the third of a five part series based on this post: The Eight Limbs of Yoga (Part 1 – Yama)

The Five Yamas (Part 3 – Asteya)The third of the five Yamas is Asteya – a Sanskrit term that translates into English as “avoidance of stealing” or “non-stealing”. But in principle Asteya means more than that, referring also to not coveting, nor hoarding, as well as not obstructing other people’s desires in life.

Asteya guides students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga) in the practice of cultivating an awareness of what is theirs and what isn’t. Patanjali says of Asteya: “When Asteya (non-stealing) is established, all jewels, or treasures present themselves, or are available to the Yogi.” (Yoga Sutras 2.37 – Asteya pratisthayam sarva ratna upasthanam). In other words, when the heart is pure, all means will come.

Additionally, Asteya includes the concept that you should learn to be content with what comes to you naturally and by honest means. If you find yourself dwelling on things that other people have and comparing that to what you don’t have, eventually the thought of taking something that isn’t yours becomes more acceptable, and subsequently this thinking can lead to actual theft. You may even be able to convince yourself that someone else has so much they won’t miss this or that if you take it, in other words you’re giving yourself the permission to steal. This approach might reduce your feelings of guilt, but only temporarily and for a short time, for in the long run this still a violation of Asteya.

Although many people aren’t aware of it, the idea of “hoarding” is another aspect of Asteya. Suppose you are keeping more than what you need for yourself rather than sharing or giving away things that you no longer want or require. Excessive accumulation of money and possessions are good examples or signs of hoarding, as well as other things, including eating too much food. Naturally you should keep what is necessary and reasonable in order to provide for yourself and your family, but a thoughtful analysis should be made, and diligence exercised as to what is actually necessary, compared to what you may be clinging to because of various mental, physical or emotional attachments.

Yoga teaches us that when we relinquish our desire for something it will come to us by itself if and when we really need it. This holds true for Asteya as presented by Patanjali in his Yoga Sutras. After all, desire is the root cause of taking what doesn’t belong to us, and when we give up our desire for things, all sorts of “treasures” will come to us naturally, and by themselves. To master Asteya we should begin curbing our desires little by little and one by one; through regular Yoga practice, gradually our thoughts and deeds will come under our conscious control.

To summarize: Not hoarding implies taking only what you need and nothing more. If the world offered us a limitless supply of resources, then it might be acceptable to take as much as you want. But of course the world does not have limitless resources, and if we take more than we need, then we leave others lacking, essentially stealing from them by depriving them of their rightful share of the resources. The idea of Asteya, especially when combined with the other Yamas, has a very deep meaning and the more you think about it, the more you begin to realize all the subtle ways that you can steal. Eventually, with regular practice, you’ll be able to recognize any action that might create disharmony and see that Asteya and Ahimsa (like the other Yamas) are closely tied together.

The Five Yamas (Part 3 – Asteya)

Stay tuned, coming up next: The Five Yamas (Part 4 – Brahmacharya)

The Five Yamas (Part 2 – Satya)

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The Five Yamas (Part 2 – Satya)

Satya

This article is the second of a five part series based on this post: The Eight Limbs of Yoga (Part 1 – Yama)

The second of the five Yamas is Satya – a Sanskrit term that translates into English as “truth”, “truthfulness” or “honesty”. Satya is also defined in Sanskrit as “sate hitam satyam” which translates to “The path to ultimate truth or Sat is satya (the real truth)”.

Satya is indispensable for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Patanjali says of Satya: “As truthfulness (satya) is achieved, the fruits of actions naturally result according to the will of the Yogi.” (Yoga Sutras 2.36 – satya pratisthayam kriya phala ashrayatvam)

Basically what is meant by this is; for the one who increasingly practices honesty or truthfulness in all their actions, speech, and thoughts, their will is naturally fulfilled. But there is a cautionary note associated with this sutra, being the exercising of care in speaking truth: Truth needs to be concurrence with thought, word and deed. It must be true to fact and at the same time considerate. If by speaking the truth, another is hurt it ceases to be truth and becomes himsa [harming]. So, the student or yogi is instructed to exercise great care when speaking and each word must be weighed carefully before it is voiced.

The relationship between Satya (truthfulness) and Ahimsa (non-harming) must be balanced, even though, at times, this practice can be extremely challenging, if not downright confusing. It’s important to keep in mind that Ahimsa is the primary focus and central goal when practicing the five Yamas, and that the other four Yamas are in service of it. Learning how to delicately balance not lying, while at the same time avoiding being painfully honest with others, is a real art within Yoga practice.

When you consider the many situations in life when your so-called “truthfulness” might cause pain to others, it can be overwhelming, this may include something as simple as your comments about a meal served by a friend or how you respond when someone asks you about their appearance or clothes when they’re dressing for some special event? If your mind isn’t “in the moment”, and quick enough to artfully maneuver around such a situation, you would have to choose to be either painfully honest, or marginally honest for the sake of not hurting the other person. Of course, we’d all like to be quick-minded enough to balance non-harming and non-lying perfectly, but many of us have not yet developed the skill necessary to master this, and need to remain ever mindful of the most important practice, which is to first and foremost to cause no harm. This principle also applies to practicing the other Yamas.

Throughout the world the greatest spiritual teachings all acknowledge that what we say has profound power to affect our consciousness and the consciousness of others. Buddhism, for example, teaches “Right Speech” as one of its main precepts. In this context, “Right Speech” is taken to mean speech that is non-harming, posessing the intention to support all sentient beings. In his Yoga Sutra (Chapter II, verse 30), Patanjali presents the concept of Satya (truthfulness) as a similar teaching, but he offers a slightly different approach. Satya is one of the five yamas, and because it’s presented as a yama, Patanjali’s teaching on the subject has mainly been associated with restraint rather than with action; focusing on what we should refrain from doing rather than with what specifically we should do. The teaching of satya is not presented in this manner is not meant to be an accident, oversight or negative in any way. Instead, the practice of satya is about restraint in a positive sense: it’s about slowing down, filtering, carefully considering our words so that when we utter them, they are in harmony with the first yama, ahimsa. Patanjali and even his major, contemporary commentators agree that no words can reflect the truth unless they flow from the spirit of non- harming and non-violence. And as a result Patanjali is in perfect harmony with the Buddhist teaching of “Right Speech”. Patanjali made it clear that he did not want his students to confuse Satya with speech that is factually accurate but harmful.

To summarize; the yogic practice of Satya instructs the student to mindfully and carefully choose their words so they do the least harm, and most good.

The Five Yamas (Part 2 – Satya)

Stay tuned for: The Five Yamas (Part 3 – Asteya)

The Five Yamas (Part 1 – Ahimsa)

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The Five Yamas (Part 1 – Ahimsa)

Ahimsa

This article begins a five part series based on this post: The Eight Limbs of Yoga (Part 1 – Yama)

The first of the five Yamas is Ahimsa – a Sanskrit term meaning to do no harm (literally: the avoidance of violence – hinsa). The word is derived from the Sanskrit root hims – to strike; hinsa is injury or harm, a-hinsa is the opposite of this (non harming or nonviolence).

Ahimsa is indispensable for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Along with the other four Yamas (restraints) it establishes the Yoga Sutra’s code of conduct. Patanjali says of Ahimsa: “As a Yogi becomes firmly grounded in Ahimsa (non-injury), other people who come near will naturally lose any feelings of hostility.” (Yoga sutra 2.35 – Ahimsa pratishthayam tat vaira-tyagah)

Ahimsa is perhaps the most famous of the Yamas; usually translated as “nonviolence.” it not only refers to physical violence, but also to the violence of words or even thoughts. Whether we realize it or not, our thoughts about others (or ourselves) can be as powerful as any physical attempt to harm. To practice ahimsa is to be constantly attentive, observing ourselves in all our interactions with others and to diligently watch our thoughts and intentions.

When the practice of ahimsa is perfected, it becomes an integral part of all yoga practice. Whatever practices we engage after Ahimsa and the other yamas and niyamas including the successive “limbs” of yoga must embrace Ahimsa as well. For example, asana and/or pranayama practiced without Ahimsa, diminishes their benefits.

Observing Ahimsa does not necessarily mean we must roll over and play dead, turning our back on violence – its practice is positive, not negative. Protecting ourselves and others does not violate Ahimsa. Practicing Ahimsa simply means we take responsibility for any harmful behavior and attempt to stop the harm caused by others. Being neutral is not the objective. True Ahimsa practice springs from the clear intention to live and act with clarity and love.

Although completely compatible, Ahimsa and love are two different things. Non-harming is not a method where you practice love in order to offset or stop the impulse to harm others. Rather, the first step is to focus fully on the cessation of harming, on all levels (action, speech, and thought). Then, the natural love will effortlessly come shining through. This has extremely practical applications in the student or yogi’s daily life. Trying to directly cultivate love for a person you dislike may be extremely difficult, but working on letting go of the negative is much more effective and immediate. Furthermore, it might then come more naturally to like or even love that person.

A note on Ahimsa and Veganism…

The Five Yamas (Part 1 – Ahimsa)

Veganism is a complete lifestyle, which excludes all forms of exploitation of, and cruelty to, the animal kingdom, and includes a reverence for all sentient life. It applies to the practice of living solely on products from the plant kingdom, excluding all flesh, fish, fowl, eggs, honey and dairy, and encourages the use of plant-based alternatives for all foods and commodities derived either wholly, or in part from animals.

Veganism is not entirely about personal purity or isolating oneself from today’s society, but rather it’s about applying Ahimsa; a sense of compassion and justice to our (often unseen) relationships with animals.

Abstinence from animal products
Harmlessness with reverence for life
Integrity of thought, action and deed
Mastery over oneself
Service to humanity, nature and creation
Advancement of understanding and truth

Stay tuned for: The Five Yamas (Part 2 – Satya)

The Eight Limbs of Yoga (Part 8 – Samadhi)

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The Eight Limbs of Yoga (Part 8 – Samadhi)Samadhi is a Sanskrit word which is the state of consciousness induced by complete meditation, derived from the verbal roots “samā” (the state of total equilibrium) and “dhi” (of a detached intellect).

Samadhi is the eighth and final of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga). Patanjali’s commentary on Samadhi (Yoga-Sutras 1.41): “Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the Yogi’s mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is Samadhi.”

Samādhi is the primary focus of part one (Samādhi-pada) of the Yoga Sūtras. Patanjali intended for the last three steps in his eightfold path (Dharana, Dhyana and Samadhi) to be studied and practiced together because there is no clear dividing line between any of these three stages. Collectively they are called “Samyama” (Control). When practiced progressively, concentration (Dharana) merges into meditation (Dhyana) and then into non-dual union with the Divine (Samadhi).

A general definition of Samadhi is a super conscious state in which an individual experiences his identity with the ultimate Divine Reality (Brahman).  However, there are a number of technical variations (stages or states) of Samadhi depending upon whether it is in Vedanta philosophy or in Yoga philosophy. Some of the most commonly recognized variations are…

  • Savikalpa Samadhi: In Vedanta philosophy this is the first stage of transcendental consciousness and is where the distinction between subject and object persists.  The spiritual aspirant in this state may have mystic visions, either with or without form.
  • Nirvikalpa Samadhi: Literally means, “changeless Samadhi,” and in Vedanta philosophy refers to the transcendental state of consciousness where the spiritual aspirant becomes completely absorbed in union with the Divine, so that all sense of duality is erased.
  • Savichara Samadhi: According to Yoga philosophy this Samadhi refers to the state in which the mind achieves identity with an object of concentration (either internal or external), this object will have a name, a quality, and can be known as such.
  • Nirvichara Samadhi: This is a term in Yoga philosophy referring to the state in which the mind achieves identity with a subtle object of concentration; something beyond name, quality, and knowledge, where knowledge, knower and the known become one.
  • Nirbija Samadhi: Translated literally as, “Seedless Samadhi.” In Yoga philosophy this is the non-dual state of consciousness which is unconditional because all projected conditions have been transcended. Nirbija-Samadhi has no conditioning cause since all causes have all been transcended, and all conditional activity has been surrendered. The mind is now a radiant formlessness empty of both specific and generalized impressions, including the seer and the seen.

In conclusion: The mind is a bundle of mental “patterns” of awareness. When all these patterns of awareness have been rejected and annihilated, what remains is an ultimate form of consciousness – Samadhi.

The Eight Limbs of Yoga (Part 8 – Samadhi)

Mental “patterns” of awareness

Related article, click on: The Eight Limbs of Yoga (Part 7 – Dhyana)

Check back soon for an elaboration on each of the five “Yamas”.

The Eight Limbs of Yoga (Part 7 – Dhyana, W/Video)

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The Eight Limbs of Yoga (Part 7 – Dhyana)Dhyana is a Sanskrit word which means to meditate, derived from the verbal root dhyai, Dhyana  it is the most common designation for both the meditative state of consciousness and the yogic techniques by which it is attained.

Dhyana is the seventh of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga). Patanjali describes Dhyana as the repeated continuation, or uninterrupted stream of that one point of focus (Dharana) is called absorption in meditation (dhyana), and is the seventh of the eight steps (Yoga-Sutras 3.2).

There are two distinct stages that precede the practice of Dhyana. The first leads to sense withdrawal (Pratyahara), the second to concentration (Dharana), and finally, after these first two stages have been achieved, the yogi or student is prepared for the practice of true meditation (Dhyana).

Without such prior preparation, the efforts to concentrate the mind, often leads only to an inner and frustrating battle. The vrittis of chitta (fluctuations of the “mind stuff” or constant chatter of the mind) leads people to say they cannot meditate, and they intend to learn to meditate later. But the key is not to merely put off meditation practice until some future time, which never seems to come. Rather, the truth of the matter is that preparation is needed. With preparation, concentration and meditation arise naturally. Without the preparation, little or nothing of value happens.

The student is instructed to always to begin with concentration (Dharana), and then proceed to meditation (Dhyana), which finds fruition in Samadhi. This triple process is called samyama. During this process the yogi (or student) may become aware of higher powers (Siddhis) and become captivated by them, but Patanjali warns they are obstacles to the full or higher samādhi. Only by non-attachment to even these things, however great they may seem, may the seeds of bondage be destroyed, and independence or freedom attained.

In summary: Dhyana is the unbroken stream of concentration, where little to no “sense of self” remains. At this stage, it becomes increasingly more difficult to use words and reasoning (thoughts), or the conscious mind to describe these inner experiences of yoga. After all, the state of meditation, by its very nature transcends our material human experience and everything that is related to it. Meditation (Dhyana), is concentration (Dharana) taken to “perfection”; in other words, the meditative state is the natural consequence of “perfect concentration”. So it is by prolonged concentration, that produces this “spontaneous”, “free-flowing” meditative state, where nothing except the object of concentration fills the mind’s space; and where the observer and the observed merge into one.

If you are unfamiliar with meditation the following video (Andy Puddicombe: All it takes is 10 mindful minutes) may be helpful…

Related article, click on: The Eight Limbs of Yoga (Part 6 – Dharana)

Check back soon for “The Eight Limbs of Yoga (Part 8 – Samadhi)”

The Eight Limbs of Yoga (Part 6 –Dharana)

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The Eight Limbs of Yoga (Part 6 –Dharana)Dharana is a Sanskrit word which means immovable concentration of the mind (or that which gives stability”) from the root Dhar, which means to “bind together”, “to make stable”. Dharanais  the willful act of concentration of the mind.

Dharana is the sixth of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga). Patanjali describes Dharana thusly: “When the pure mind is kept focused in the desired desa (region) by the seeker, it is called Dharana.”

Patanjali considered Dharana, Dhyana and Samadhi to be the last three steps in his eightfold path and that all three aspects considered together are collectively termed “Samyama” (Control). We should also keep in mind, that Dharana, Dhyana and Samadhi are progressively advancing stages of concentration. The highest stage of mental concentration described by the Western psychologists is similar to the description of Dharana which Patanjali designated as the initial or primary stage of concentration, with Dhyana as the intermediate and Samadhi as the final or highest stage.

Characteristically there is no dividing line in between any of these three stages. When certain progress is made in the practice of Dharana, Dhyana stage is automatically entered into and so on with the progress through Dharana stage, the student or yogi automatically enters in the Samadhi stage. The three stages are said to mingle into each other as easily as three colors are mixed together on an artists palate.

In this article we will consider only the first stage; Dharana, (Dhyana and Samadhi to be considered in upcoming articles).

The Eight Limbs of Yoga (Part 6 –Dharana)

In practicing Dharana, the student creates a condition conducive for the mind to focus its attention in one direction or on one object rather than of radiating out in a multitude of different directions. As concentration deepens, the focus on a single chosen point becomes more intense and the other preoccupations of the mind cease to exist.

The objective in Dharana is to steady the mind by focusing its attention efficiently on one subject or point of experience. Concentrate on any object (within the body or outside) that is appealing, selecting any object that’s pleasant and brings in concentration of the mind easily. Now if the student chooses to focus on their inner energy flow, they can directly experience the physical and mental blocks and imbalances that remain in their system, in other words, the obstacles to their progress becomes obvious.

Once established, this ability to withdraw the mind from all its “fluctuations” (or modifications), and concentrate on a single point produces psychological health and personal integration and should not be considered an escape from reality, but instead, a positive movement towards the realization of the true nature of the Self. This prepares the student for the next stage (Dhyana), where concentration becomes meditation and the one meditating becomes one with the object of meditation.

In summary: The practice of Pratyahara creates the setting for Dharana or concentration. When one is relieved of outside distractions, they can now deal with the distractions of the mind itself. In the practice of concentration, which precedes meditation, a student can learn how to slow down the thinking process by concentrating on a single mental object. The goal is to become aware of nothing except the object of concentration, it can be a candle flame, a flower, a mantra you repeat to yourself, a specific energetic center in the body, a picture of a guru or an image of a deity, any of the chakras can also be used as a focal point for concentration. The ultimate purpose of Dharana is to train the mind over time by eliminating all the extra, unnecessary superfluous thought. Extended periods of concentration will naturally lead to meditation (Dhyana).

The Eight Limbs of Yoga (Part 6 –Dharana)

Related article, click on: The Eight Limbs of Yoga (Part 5 – Pratyahara)

Check back soon for “The Eight Limbs of Yoga (Part 7 –Dhyana)”