Certain Selected Articles From The series of 393 weekly articles Which appeared in ‘Economic Times’ from May 2005 to March 2013
By:
K. VIJAYARAGHAVAN 1C, “RamaniyamKrithika” 16, Thirumurugan Street, Kalakshetra Colony, Chennai – 600 090 (South India) (PHONES : 24913444, 24464535, 9884875691) EMAIL :kvyoga@gmail.com
What actually is ashtanga yoga? (Published in ‘The Economic Times’ (‘Cosmic Uplink’ column) on 26th May ’08) 150th article in the series The term, ashtanga yoga is often referred to as if it were a distinct type or school of yoga. In fact, along with ashtanga yoga, other ‘types’ of yoga also are mentioned with the names of certain gurus prefixed to the word, yoga. Sometimes, a question is even asked, “Do you practise ashtanga yoga or any other type of yoga?”! Yoga itself is often a misunderstood concept. Many limit the purport and scope of this term to merely performing certain complex postures (asana). An understanding of certain simple, yet important issues on ashtanga yoga and, in fact, on yoga itself, would be enlightening. Yoga is not limited to just performing asana. Yoga, is an approach and way of life. It is the progress of the aspiring, limited and bounded soul towards the unlimited power and potential of the divinity within. The term yoga is derived from the Sanskrit word, yuj, which literally means, ‘to join’. This therefore is the process of uniting or joining or narrowing the gap between this limited existence and that unbounded divinity and power. In essence, this is the manner of releasing the retarding forces within for true progress - that is, bridging the gap between what one actually presently is and the ideal. In his Yoga Sutra, Patanjali prescribes (2, 29) eight sequential and progressive stages in this journey towards ultimate yoga. These, thus, are the eight parts or limbs (ashtanga yoga) and progress from the very basics involving the first two stages of yama and niyama (self-restraints and observances, respectively five each, as named by Patanjali). These simple codes include non violence, truth, honesty, continence, absence of greed, cleanliness, contentment, austerity, self study and faith in God. It is only when the first two stages (yama and niyama) are observed that the aspirant becomes fit for the third stage which is practice of the needed postures (asana) for all round development of the body and mind. This is akin to climbing on to the third step only after the first two are crossed. Therefore asana is just one stage or limb (the third) of ashtanga yoga. The subsequent finer and subtler stages are pranayama (breath regulation), pratyahara (sense withdrawal), dharana (concentration), dhyana (meditation) and samadhi (ultimate oneness with the divine). Comprehension of the above would, perhaps, serve to give a clearer understanding of the concepts and objectives which Patanjali may have had in his mind, as he envisioned ashtanga yoga. K. VIJAYARAGHAVAN
What actually is asana? (Published in ‘The Economic Times’ (‘Cosmic Uplink’ column) on 2nd June ’08) 151st article in the series Just as the term ashtanga yoga has to be understood properly for one’s education on yoga, the concept and purport of asana also have to be comprehended for deriving benefits therefrom. Meaning ‘posture’, asana constitutes a system of bodily exercises and positioning and comprises various types of forward bending and backward bending movements and postures besides sideways bends and twists. These are to be done with awareness to the corresponding postures and also the flow of breath. Learning the postures for merely performing these well is not enough. The important and necessary pre-requisites in their performances are outlined by Patanjali himself, commencing with his injunctions in his Yoga Sutra (2, 46) that asana should generate enduring comfort (sthirasukamasanam). In the sheer joy of such performance, Patanjali also notes (2, 47 and 48) that one should dwell on the peace of the infinite after releasing all enforced efforts and strain. It is in this natural state that the aspirant experiences the right combination of the correct physical exercise or posture (asana), the natural regulation of flow of breath (pranayama) and also the inevitable experience of physical well being, mental alertness and joy. It is also in this state that, as Patanjali notes, the aberrations within are dispelled by and by. In essence, proper performance of asana and deriving such all round benefits therefrom constitute the practical application of the concept of William James that through regulation of our physical activities, which are under our direct control, we can regulate and thus reorient our mental formations, which often are, otherwise, beyond such control. In a larger context, this is the commencement of the process of also the realignment of the circumstances and situations around and thus the ultimate destinies, which unfold as mirrors of the state within, the atman. Unfortunately, projection of highly agonising postures involving contortions and gymnastics, give an impression that asana has necessarily to be complex. For most, the need is only a set of basic asana postures, done with elegant ease and awareness. Performed otherwise, without taking the pre requisites into account could prove to be more harmful than beneficial. Depending on one’s age, background and overall state, the appropriate approach and blend of asana has to be adopted, when the benefits will commence to accrue steadily, though in certain cases, slowly. K.VIJAYARAGHAVAN
Right approach to performing asana (Published in ‘The Economic Times’ (‘Cosmic Uplink’ column) on 9th June ’08) 152nd article in the series Once the objective and concept of the different types of the yoga postures (asana) are understood properly, the aspirant would naturally be guided into evolving a right approach to choose an appropriate blend of such postures for himself for effective performance. ‘Flow’ naturally follows, whereby he would not merely do the postures well but would also know that he is doing these well, in consequence of the feeling of relaxation, joy and fulfilment, which each day’s performance would generate. Basing on Patanjali’s injunction that asana should be comfortable (sthirasukamasanam), it would be necessary to proceed gradually and sequentially. It is on this account that many experienced, practical and sane yoga teachers induct beginners to particular types of basic asana alone. Only after getting the ‘feel’, the next stage is introduced. In fact, for those who are obese and/or elderly, only simple movements, coordinated with flow of breath are prescribed, to start with. These include even such elementary exercises as the first stage pawanamuktasana, involving merely rotation and flexing of ankles, wrists, joints, shoulders and neck muscles. Other simple intermediate asana, as palmtree pose (tadasana), triangle pose (trikonasana), waist rotation (katichakrasana), cobra pose (bhujangasana), locust pose (shalabasana), boat pose (naukasana) etc. follow only later. Advanced postures, such as shoulder stand (sarvangasana), fish pose (matsyasana) and bending pose (paschimottasana) are to be introduced only for the select few, keeping in mind their age, flexibility, endurance, present mind-body coordination and other related issues. Various types of asana are actually not even permitted for those with particular problems, while the well known head stand (shirsasana) should, actually, never be practised, unless various pre-requisites are taken care of. Right approach, performance and progression along with the needed relaxation and naturalness would yield not merely benefits to body and mind, but more importantly, bring about a healthful carry over impact upon one’s very approach to life and thus his destiny. This indeed is the art of living (karmasu koushalam), in which is included also the law of optimum effort, natural elegance and freedom from needless strain or feverish attempts to have one’s way, no matter how. This also is the signpost toward treading that holistic and systems path to life and living.
K. VIJAYARAGHAVAN
The concept of yoga nidra (Published in ‘The Economic Times’ (‘Cosmic Uplink’ column) on 23rd April ’07) 94th article in the series It was rightly stated that no one needs a vacation as much as that person, who just had one. Indeed, retreats and vacation, unless accompanied by introspection and rest for the soul within, would, at best offer relaxation only to the body, and perhaps, to some extent, to the mind. True rejuvenation, generating all round alertness, clarity and effectiveness is consequent not merely on release of stresses in the body or mind but involving also the cleansing of the entire personality and the scars, impressions and marks on the psyche, consequent on the passage of the soul through various types of past experience, interaction and infliction (samskara). As these directly influence also one’s situations, surroundings and relationships, these have to be neutralised and cleansed before any real progress can be made. This cleansing and normalising process is verily meditation, whereby the aspirant progresses to discover that natural, untainted and virgin self within, which Patanjali terms as swaroopa. (Sutra: 1, 3). One such powerful meditation technique is yoga nidra, popularised by Satyananda Saraswati, founder of the Bihar school of yoga. In line with the concept of Patanjali to generate contrary feelings when afflicted by conflicts, anger or depression (1, 33), yoga nidra takes the aspirant through feelings of deep relaxation, peace, harmony and acceptance, thereby neutralising the impacts of the contrary experiences of stresses, anger, resentments and worry experienced earlier. The technique starts with awareness of the entire state of the physical aspect of one’s personality (annamaya kosha), by relaxing each physical part and each biological function, through merely resting one’s joyful awareness on this. As a natural consequence, one also experiences peace and clarity on that aspect of one’s personality involving all breathing processes (pranamaya kosha) and the nerve centres (chakra), within. Realising one’s true, natural and relaxed annamaya kosha and pranamaya kosha, invariably impacts healthfully upon the mind too with the tints of ignorance, anger, and anxiety being released. This positive impact upon the psyche and all the mental formations within (manonmaya kosha), leads to realisation of one’s true potential. Naturally so, one is enabled thus to progress towards finer and higher stages of spirituality for obtaining peace and bliss within. This, indeed, is the ultimate objective of any aspiring soul! K.VIJAYARAGHAVAN
Performance of yoga nidra (Published in ‘The Economic Times’ (‘Cosmic Uplink’ column) on 30th April ’07) 95th article in the series The supreme relaxing and meditative technique of yoga nidra is not sleep but being aware and alert throughout. Tuning in through chanting of ‘Om’, the aspirant relaxes in savasana. In the stillness within (antharmouna), he repeats to himself his objective for life (sankalpa). Comprehending that effectiveness of that aspect concerning his entire physical body (annanmaya kosha) is the basis for all attainments, he commences, with his gentle, yet powerful awareness, feeling all parts of his body from the toes to the head. He thus experiences the release of stresses from each part and also from each biological function- the muscular, excretory, sexual, digestive, cardiac, circulatory and neurological. This process invariably brings about regularity in the breathing process, obtaining unto oneself the positive life force (prana), flowing through every nerve centre and nerve (chakra and nadi). This is the realisation of one’s natural pranamaya kosha, conferring also a harmony upon the mind and all thinking and mental formations (manonmaya kosha). In this process of catharsis, with stresses, ignorance and confusion being gradually released, one comprehends truths and principles to live by- the ‘art of living’. Naturally so, he is enabled also to comprehend that finer aspect concerning himself with regard to the needed clairvoyant and intuitive knowledge (vigyanamaya kosha). This is jnanagni, which, as Bhagavad Gita notes (4:19, 37), releases the binding effects of all karma. This verily is the ultimate cleansing of the spirit within (atma suddhi), whereby, retarding forces give way, leading to unhindered progress to realise one’s dreams and aspirations. Contended thus in the self, he no more needs external sources for his comfort, peace or enlightenment, as conceived of by Gita (5, 24). This also is the ultimate realisation of the divinity within, one’s anandamaya kosha. Experiencing this bliss within, the aspirant again repeats to himself his sankalpa, feels the sounds and atmosphere outside, sits up and chanting ‘Om’, commences his normal activities, preparing to integrate the clarity and power within with the world without, as exhorted by the Gita (2, 48). Yoga nidra is also epitomised by Lord Padmanabha, reclining blissfully in this posture, whereupon, creativity in the form of Brahma issues forth. Indeed, true and deep relaxation serves to flower forth the awesome potential and creativity, residing within us all! K.VIJAYARAGHAVAN
Yoga nidra – specific issues (Published in ‘The Economic Times’ (‘Cosmic Uplink’ column) on 7th May ’07) 96th article in the series Resolutions, made even with sincere efforts, often are not carried to their logical conclusion. This is because the dictates of the willing conscious mind are not accepted by the deeper and finer levels of one’s personality – the sub-conscious and the unconscious, which are in conflict with themselves and with the conscious mind. Only when these conflicts are resolved and when harmony is established, all aspects of one’s personality work in unison, each complimenting the aims and efforts of the other. It is in this situation that the resolution (sankalpa) is translated into reality. In the beginning of the yoga nidra practice, feeling the stillness (antarmouna) within, the aspirant repeats to himself his sankalpa, in the form of a pithy, positive and assertive statement, summing up his overall aspirations and objectives in life. Harmonising and integrating the different aspects of his personality (the five kosha) in the subsequent stages of the practice and in the joy of self discovery, the aspirant again conceives of his sankalpa, in the peace within, also at the end of the practice. The integrated personality, in this situation, is receptive to such commands and suggestions, whereby the sankalpa in the form of wish power (icha sakti) progresses to obtain the needed knowledge (gnana sakti) and thereafter to obtain the wherewithal and techniques (kriya sakti) for actually realising, for the aspirant, in actual practice, his deep felt aspirations and dreams. Yoga nidra, which literally means ‘sleep, rooted in yoga’, actually bases itself on total awareness throughout the practice, not ever falling into sleep. This awareness and alertness, rooted in joyful relaxation, is the ultimate healing power - a kind of trance or ‘yogic sleep’. This deep relaxation also, as Swamy Satyananda observes, confers an altered state of perception. With the tints of ignorance, stresses and prejudices giving way, one beholds truth of matters. This truth, as John Keats would say, is verily beauty – that harmony with nature, where, as Wordsworth observes, all that one beholds is “full of blessings”. This also is that power, referred to by Bhagawad Gita (5,24), as “joy within, peace within and light within” and by the Bible (Luke 17,21), as the “kingdom of God”, which too is within us all. Essentially this is self realisation, knowing oneself, realisation of one’s real potential or finding one’s work upon the earth – by whatever term one may like to call it. K. VIJAYARAGHAVAN
The allegory of Bhagawad Gita (Published in ‘The Economic Times’ (‘Spiritual Quotient’ column) on 15th May’06) 45th article in the series The Bhagawad Gita, narrates the lengthy dialogue between Lord Krishna, the charioteer and Arjuna, the commander of one of the forces in the battle field of Kurukshetra. It could rightly be asked how, in the midst of a destructive war, this could ever happen without these forces, bereft of arms and forsaking combat, becoming sitting targets and thus being annihilated by the enemy. The actual explanation, the esoteric meaning and the allegorical references actually represent the constant battle going on every moment in the mind of every human being, the jivatma – the conflicts within and confusion as to what is right and wrong. He is like the commander sitting in a chariot, pulled by wild, yet basically capable and powerful horses, representing the different conflicting aspects of his own personality. The commander in the chariot, the jivatma, thus requires the skill of an able charioteer (paramatma), representative of the evolved self within us all. This able charioteer would direct the wild horses dexterously with the reins, which in this allegorical representation, stand for wisdom and other virtues of head and heart. When the jivatma gives himself over to and is guided by this evolved self (paramatma) within himself, this chariot of life moves forward in its chosen path, with all aspects of his personality (representing the different horses), complimenting one another. When the paramatma within (the charioteer) is rendered powerless or ineffective, the wild horses would pull in different directions- representative of conflicts and problems to the jivatma. The entire discourse of the Gita was directed not only to Arjuna directly, but also through Sanjaya to Duryodana’s father, Dritharashtra, who in spite of such divine promptings, stuck to his path of selfdestruction - illustrative of the fact that while some choose to heed to well-meant words, others disdainfully pursue their own crooked ways. Resolution of conflicts and thus emerging into meaningful action, is the message of Bhagawad Gita. He, who attains this state is referred to as Sthira dhee (steady minded) - 2,56; Kutastah (as stable as a rock) 6,8; and as Stitaprajna (stable of mind) - 2,55. Gita also warns against being feeble and faint in heart (2,3), akin to the reference in the Bible (James – 1,8) to a “double minded man who is unstable in all his ways”. K. VIJAYARAGHAVAN
Practical Approach to Life And Living (Published in ‘The Economic Times’ (‘Spiritual Quotient’ column) on 28th May, 2005) 1st Article in the series The noted British writer, Horace Walpole had written more than 200 years before – “………the world is a comedy to those that think, a tragedy to those that feel”. Applied to all those who aspire for a worthy life, it is of utmost importance to eliminate particular undesirables in life, including those relationships, friendships and associations, which merely serve to act as retarding influences. Right priorities would also point out to the need for being business-like, precise and matter-of-fact with regard to most situations, even if this may temporarily offend certain persons or make oneself unpopular. In fact, modern time management concepts also stipulate the use of the word ‘NO’ (tactfully yet firmly) to those invitations, involvements and transactions, which do not contribute to one’s aspirations in life. This therefore is a great fulfilling and time-saving technique The concept of ‘enlightened selfishness’, whereby the seeker of excellence obtains for himself clear priorities basing on his actual needs and aspirations in life has been echoed very powerfully by the modern writer, Ayn Rand. Man’s moral purpose, she urges should be his own happiness with productive achievement as his noblest activity and reason as his only absolute. “Your life, your achievement, your happiness, your person are of paramount importance……. An exalted view of self-esteem is a man’s most admirable quality”, she observes. Guideline on adopting the right and appropriate approach and attitude towards each situation, person, relationship and aspect in life has been set out with precise clarity in the ancient Sanskrit work of Pathanjali in his ‘Yoga Sutras’ -[I, 33]. He suggests that the attitude of friendship (maitri) should be adopted to all issues which would generate joy and peace (Sukha), attitude of compassion (Karuna) to the suffering and the weak (Dukah), attitude of delight (Muditah) to issues involving holiness, piety and the sublime (Punya) and the attitude of indifference (Upekshana) to the sinful and the bad (Apunya). Such an approach, he notes would confer lasting happiness and peace of mind (Chittaprasadanam). Evolving into effectiveness, clarity and obtaining freedom from the retarding influences in life would primarily therefore require that these aspects in life should be identified and eliminated. Sneers, protests, unpopularity and possibly even estrangements in consequence of this attitude of profound wisdom and inner conviction, could easily be put up with in this process of obtaining for oneself goodness, enduring joy (Chittaprasadanam) and also newer and more meaningful associations which this new- found life and approach would bring in abundance. K.VIJAYARAGHAVAN
Heaven of ‘Freedom’ (Published in ‘The Economic Times’ (‘Cosmic Uplink’ column) on 25th March, 2013) 393rd and last Article in the series
A piglet, living in squalor and difficulties, prayed for a better life. As it grew bigger, these prayers waned, as there appeared no chance for betterment. After its death, God, in appreciation of its earlier prayers, asked it, “What would you like to be born as, in your next life?”. The pig replied, “Again as a pig, pulling on the way I did”. True, most of us shudder at change, resigned to our lot and making virtues of necessities. It was, indeed, well said, “One can understand a child being afraid of the dark, but what about the adult being afraid of light?” On the need to break away from conformity, Ayn Rand observes “Your life, your achievement, your happiness are of paramount importance". Her exhortation to be assertive and choose daringly is also echoed by Neale Walsch, "Life lived by choice is conscious action, while life lived by chance is unconscious reaction". This "life lived by choice", of course, presupposes right and timely choices. Such choices come through divining "truths". Thus, "set free" to that "heaven of freedom" (to quote Tagore) and led by the ‘Kindly Light’ and the spirit of the Upanishad prayer, asato ma sat gamaya, you progress to the “Kingdom of God within you” (antasukhaha, antararamaha, antarjyoti) and that “never fading bliss” (santosha), which confers supreme gains (anuthama sukha labaha). This ‘freedom’, the “only true law”, leads you naturally also to ecstatic outpourings of devotion, focus and ‘flow’ – Bhakti. Doubtless, this ‘freedom’ and this Bhakti are the two sides of the same coin, one lending meaning to the other! K. VIJAYARAGHAVAN