Yoga Sutra of Patanjali – Sutra 4.

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Sutra 4. Vritti Sarupyam Itratra

Vritti – Movements of mind

Sarupyam – with its forms

Itratra – other times

Movements of mind let the self distract with its form at the other times (When it is not in balance).

In this sutra Patanjali continues to emphasize how an attached mind can not see the true nature of the self .

The attachment of mind stop us from seeing the truth. We become so attached to the senses, ego and intellect that we take them to be ultimate truth and fear loosing them. We take up the identity which brings us closer to our attachment, for example if you ask a person who are you, you get answers like this: I am a painter, I am a mother, I am a millionaire, I am a man, I am a woman etc.

You see everyone will say what they are most attached to, nobody will say I am a soul, because by saying this they disconnect from all the attachments and labels we get from our mind. This can be scary for most of the people, because if we don’t have attachments it means we have nothing, if am not a painter then what is my identity, what makes me special and different than others? Our ego wants to feel special, recognized and important that is why we create a suitable idea of self unconsciously.  But this just takes away from seeing the truth, thus it is required to get rid of the ego if one wishes to see the truth.

Once a student said to me, why we have to get rid of the ego? ego is good, it gives me confidence and drive to do things better. Yes, its true; for some people ego works, it helps them to perform better and get better results but it does not bring them closer to the reality. In fact it takes them deeper in the attachment and more towards pendulum of happiness and sadness which deludes the mind further.

Thus a mind which is bound by attachment, ego and intellect can not see the truth.

Contact Author:

Yogi Ram

http://www.anandayogashram.org

info@anandayogashram.org

Yoga Sutra of Patanjali – Sutra 3.

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Sutra 3. Tada Drishthuhu Swarupeavasthanam

Tada = then

Drishthuhu = the observer

Swarupe = own nature

Avasthanam = the state

Then the observer sees the state of its own nature

Here Patanjali explains that after a diligent yoga practice the practitioner is able to see its true nature.

The observer means the real self. We mostly believe that we are our body, our name, our ego or personality, some even believe that we are our mind, for example lets see the conversation between a teacher and a student:

Teacher: Who are you?

Student: well I am John

Teacher: but that is just a name so are you just a name?

Student: No, I am a man

Teacher: I am also a man, what is difference between you and me? are we same?

Student: No, I am my personality

Teacher : But personality developed over a period of time, so what were you before?

and the conversation can go on like this forever because in reality John is not aware who he is actually.

This confusion is because we take this body to be us, but in reality this body is just a combination of five physical elements, that is why when a person has died and his body is lying on the ground in front of us we say He is gone! I will miss him…if we really believe he is his body why we are concerned because the body is right in front of us, so what or who has gone away?

Vedas explain that we are three entities: physical body, energy body and the observer or the soul.

The observer or soul needs a physical body and energy body to operate in this physical world. (We will discuss physical body and energy body in detail in another post in near future).

This composition is not clearly visible to us due to Maya, the illusion. The illusion we have of the reality. This problem is because we create our own reality and we believe it to be the truth.

For example if you are very scared of the snakes and one dark night you go through the forest and a snake falls on you, you might get faint from the fear and when someone put light on the snake and it turns out to be a rope but you actually fainted because you believed it as a snake due to your own fear of snakes. You took a rope as a snake due to darkness and your fear of snakes but it was not the reality, what your mind presented you, you took it as reality. So in other words what our mind reflects we take it as reality.

So to see the reality we need to get rid of the dirt or impurities of the mind, like when the water in the lake is muddy or dirty we can not see our reflection but when water is clear and pure we can see the reflection clearly.

It is the maya or the illusion which keeps us attached to the senses and desires and hinders our vision of of the reality of the self.

Thus, Yoga clears the Maya so the observer can see its true nature which is separate from the body, mind, ego and its objects.

Let me know if something is not clear….Yogi Ram

Yoga Sutra of Patanjali – Sutra 2.

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Sutra 2. Yogah Chitta Vritti Nirodhaha

Yogah = Yoga

Chitta = Mind

Vritti = Movements

Nirodaha = stops

Yoga stops the movements of the mind

This is an important sutra. Here Patanjali explains the goal of the practice of Yoga. Patanjali says that steady practice of Yoga results in control over the movements of the mind.

Lets understand that;

Mind takes input from the five senses (touch, taste, smell, hear, see) processes it with ego, intellect and subconscious and results into a thought / emotion. These thoughts or emotions create the movements of the mind which are happiness, pleasure, sadness, disappointment etc.

Most of these movements arise on the surface of the mind because of our attachment to the five senses. The role of the senses is to collect information but due to our addictive and indulging nature we constantly strive to satisfy the senses bu fulfilling them rather than just using them to collect information. We get so involved in the process for gratification of the senses that we forget what is important and what is not.

For example, on a Saturday evening we crave for a chocolate cake or a nice dessert after dinner. Now if we don’t have it in stock we will try to get it, if it is not available at nearby bakery we will go to the next and then next until we find one. Sometimes we even drive many kilometers to get one. (Once a student admitted she once drove 50 kms to get a nice piece of chocolate cake!!!).

Now if we find and eat one we feel gratified and if not then we feel upset and annoyed. This process keeps on going all the time with different kind of movements of the mind.

Now all this waste of time and energy could be saved if we were not addicted to the sense of the taste. Yoga teaches us the control over senses and awareness to know what is important and what is not. Thus Yoga stops the movements of the mind.

Any questions are welcome…Yogi Ram

Yoga Sutras of Patanjali – Sutra 1.

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Sutra 1. Atha Yoganushasanam

Atha = Now

Yoga = Yoga

Anushasanam = Order / Discipline

Now the order of Yoga practice is set,

Being the first sutra, here Patanjali speaks of the right order of Yoga Practice which is about to begin. It is of great importance that the order of prinicples is correct before a student starts to practice them.

Unity and Diversity among Jains

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Unity and Diversity among Yogis

The Jainism Mahavir-Swamiwas also known as Shraman Dharma (austerity) and Nirgranth (detachment) Dharma. It is not an offshoot of any other religion but is an independent religion recognized by these various names during different time periods. Propounders of Jainism in ancient times were also knows as:

Shraman (Monk) : One who believes in equality of all living beings, practices Non-Violence, and elevates one’s Soul by self-effort.

Arhat (worthy of worship): One who lives a virtuous life.

Tirthankar (propagators) : One who originates the spiritual path of liberation and establishes the four folds religious order (monks, nuns, laymen, laywomen) after achieving omniscience. There are 24 Tirthankar in this time era and each Tirthankar revitalizes the Jain order.

Arihant (destroyer of passions): One who destroys his inner enemies like anger, greed, passion, ego, etc.

Nirgranth (detached) : One who is detached or free from passions and possessions.

Jin (conqueror): One who has conquered all of his desires.

A follower of a Jin is called a Jain and the religion followed by Jains is called Jainism. The current Jain Order (Sangh) was reestablished by Lord Mahavir, who was the 24 and last Tirthankar of the current time period.

Jainism has several different traditions. There is very little difference among them and whatever little difference is inconsequential. However, each tradition brings a unique perspective and completes the picture in the true sense of Non- Absolutism (Anekantvad). For this reason, Jains are encouraged to keep their traditions but at the same time also participate in other Jain traditions, respect them, and embrace them to complete the Jain view.

All the sects mentioned have minor differences in practices, they unanimously accept and believe in Non-Violence, Truthfulness, Non-
Stealing, Celibacy, Non-Attachment, Anekantvad, Atma (Soul), Karma and Jain metaphysics.

Jainism is mainly divided into two major sects, namely, Shvetambar and Digambar. Other splits happened over the years and one prominent split was Sthankvasi.

Shvetambar – Murtipujak (Idol worshippers)
The Sadhus and Sadhvis of this sect wear white dress. They accept the 45 Agam granths, and all the Shastras and commentaries written by the great Acharyas of the past. Worship and spiritual endeavors are equal for both men and women. The worship and decorate the idols.

Shvetambar – Sthankavasi
The Sthankavasi arose reformers to Shvetambar Murtipujak (Idol Worshippers). Lonka Shah, a rich and well read merchant of Ahmedabad, noticed the excesses and misguidance of yatis (temple caretakers who performed rituals). He studied the Jain scriptures and found that idol worship was not included in Jain tenets. Instead he emphasized that study of scriptures (Agam) and following of Jain path to Soul Sthankvasi sect which came into being as non-idol worshippers.

Sthankvasi do not have temples but have sthanks(prayer halls) where they carry on their religious fasts, festivals, practices, prayers, discourses, etc. Further, the ascetics of Sthankvasi cover their mouths with strips of cloths. They agree to the authenticity of only 32 of the scriptures of Shvetambar.

Shevambar – Terapanth
This sect arose from Sthankvasis and was founded by a monk name Swami Bhikhanji had slight differences in the interpretations of mercy and charity. Like Sthankvasis, Terrapanthis also do not worship idols and the ascetics use a piece of white cloth to cover their mouth. Ascetics of all Shvetambar sects use wooden pots for begging for food and water and a soft bristled broom to protect small beings.

Digambars
In Digambar tradition idols are not decorated. The Digambar monks who have reached the highest stages of spiritual state do not wear or keep any clothes. They carry in their hands of Kamaldal, a special kind of pot and a broom (Pichchi) made of fallen peacocks’ folded in shape of bowl ( they do not eat it of a plate, etc.)

Shrimad Rajchandra

This new Jain tradition was inspired by Shrimad Rajchandra. Rajchandra was born in 1867 and died at a young age of 34. He was a child prodigy who had tremendous insight, memory, and past life remembrance. As for this Jain teachings, he was greatly included by Acharya Kundkund, and focused Jains toward inward meditation and self reflection and deemphasized rituals. Rajchandra also had the wisdom to see the root causes of “crippling social customs and quarrels” in society and wrote a book on the causes of “Backwardness in Women.” Many of Mahatma Gandhi’s beliefs and practices came from his friendship with Rajchandra. Gandhi’s stance towards equality of women, emancipation of the lower castes, Satyagraha (Truth struggle) were rooted in Rajchandra’s guidance.

 

 

 

Ashtanga Yoga ( Eight limbs of Raja Yoga)

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Yoga consists of 8 parts also known as Ashtanga Yoga ( Eight limbs of Raja Yoga):

1. Non – Possessiveness (Aparigarha)
Balancing our needs and desires, while staying detached from possessions

This is one of the three core practices. It asks for minimizing accumulation of possessions and personal enjoyment. The “want and desires” must be reduced and kept in check as much as possible in thoughts, words, and actions. With the limited resources on this planet, we must be aware of the consequences of our possessiveness. Unchecked possessiveness can lead to great direct harm to oneself, family, society, and the environment.

Relation to Non-Violence : A person obsessed with hoarding purchasing and consuming may turn to laying, cheating, stealing, and violence to satisfy this habit.

Relation to Non-Absolutism: A person obsessed with possessiveness may be so blinded in accumulating wealth and material goods that he may not see the pain and suffering others had to endure. Also, due to ignorance, a person may not fully understand the environmental impact, as well as the impact to one’s mind, health, and family.

At times from hard work, creativity, intelligence, and sheer luck, or from inheritance, a person may gain significant wealth and other possessions. Under such circumstances a person must be vigilant in managing the wealth in a responsible manner, not only to live a comfortable life but also to share the wealth with religious, social and animal care institution.

Non-Possessiveness Practice in Daily Life
Stuff –Cars etc. – Taking good care of one’s material passions but ready to share as needed.

Personal Care Products : Using non-animal products (leather, silk, etc) and being happy and content with such a choice.

TV, Media, Internet, Games : Minimizing time and avoding addiction with these time-consuming activities.

Family : Loving and caring for all family members but allowing them their space over time and as new relationships form.

Idea: Letting go and embracing different points of view.

Body : Understanding that body, beauty, intelligence, etc. are temporary and embracing change over time in the body. Also understanding that “my real nature is the Soul”.

Knowledge : Sharing knowledge with others, and mentoring and guiding them.

Faith : Deep understanding of one’s faith but open to other ideas, discoveries, and facts.

Time : Spending time with family, friends and oneself in a balanced manner.

Eating : Embracing healthy food which may be less tasty and avoiding hoarding and blind eating (For example, try eating to only 75% capacity)

Life : Ready to embrace sickness and aging without anger, passion, and fear. Ready to die without clinging to life.

Wealth : Donate a percentage of wealth for the spiritual benefits and material needs of others. Also, detach from ego when donating.

 

 

 

Namokar Mantra : Maha Mantra

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Mantras are an essential part of Bhakti Yoga. Namokar Mantrra is an ancient and very powerful mantra.

Namo Arihantanam – I bow to Arihantas.

I bow to the Arihantas (Perfect Human Souls) because they have achieved absolute truth and devote themselves to the uplifting of life on earth. these perfect souls have reached enlightenment by overcoming inner enemies and weakness, have attained infinite knowledge, infinite bliss, and showed us the path that brings an end to the cycle of birth and death.

Namo Sidhanam – I bow to siddhas I bow to the Siddhas (Liberated Souls) because they possess infinite perception, knowledge, and bless. Siddhas have attained the state of perfection and immortality by liberating themselves of all Karmas.

Namo Ayariyanam- I bow to Acharyas (Head of religious orders) because they have mastered the scriptures and principles of religion.

Namo Uvajjhayanam -I bow to Upadhayas I bow to the Upadhyays because they teach the deserving pupils and others followers.

Namo Loy Savva Sahunam- I bow to all the Sadhus and Sadhvis I bow to all the Sadhus (monks) and Sadhvis (nuns) because they devote their lives to the selfless pursuit of enlightenment for all, follow the five great vows of conduct and inspire us to live a simple Jain Way of Life.

What is Jainism

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WHAT IS JAINISM

Jainism is a religion of Non-Violence (Ahimsa) propounded by a “Jin” i.e., the spiritual victor. The principles enunciated by a “Jin” constitute Jainism and he followers are known as “Jains”. Jainism represents a symbiosis of the religious and scientific approaches, for better living based on the foundations of non-violence, peace, compassion, and humility toward all living social and ecological interdependence, and believes in harmony and love toward all living beings. For millions of Jains who have been practicing Jainism all over the world, it is a way of life! The central themes of the Jain Way of Life (JWOL) are:

Non-Violence (NV/Ahimsa) promotes the autonomy of life of every living being. If you understand and believe that every Soul is autonomous you will never trample on its right to live.

Non-Absolutism(NA/Anekantvad) strengthens the autonomy of thought of every individual. If you perceive every being as a thinking individual, you will not trample on his or her thoughts and emotions.

Non-Possessiveness (NP/Aparigrah) supports the autonomy of self control, of striving to balance our personal consumption of things by rationalizing between our needs and desires. If you ultimately feel that you own nothing and no once, you will not trample the ecology on which our survival depends.

The most fundamental principle of Jainism is the concept of Non-violence (Ahimsa). Therefore, Jainism has based its ethical code entirely on the observance of the tenet of non-violence, and hence it is said – “Ahimsa Paramo Dharmah” meaning “Non Violence is the supreme religion”. The Jain dictum, “ Parasparopagraho Jivanam” means “Souls render service to one another”. It emphasizes the balance and harmony both among human beings, and between humanity and all other forms of life. Jains actively reflect on these values and incorporate them in the use of leather, silk and animal products and manage their households so as to minimize harm to even insects and other small living beings. In addition, Jains engage in business practices which involve fair treatment of employees, buyers, suppliers, and they practice philanthropy.

Jain values of non-violence, compassion, tolerance, and humility are extremely relevant in the world today.

History of Jainism:-

Jainism is one of the oldest living religions, predating recorded history. It is an original system, quite distinct and independent from other systems of Indian philosophy. The term Jain means followers of the “Jinas” (Spiritual Victors), human teachers who attained omniscience through their own personal efforts. There have been 24 such Spiritual Victors (also known as “Trithankars”) and Mahavir was the last of these.

Mahavir ( The Great Hero) was born 2600 years ago in 599 BCE. At the age of 30, he left home on a spiritual quest. After 12 years of austerities and medications, he attained omniscience. At age 72, Mahavir left this mortal world and attained Nirvana, that blissful state beyond life and death. Mahavir was not the founder of Jainism . He consolidated the faith by drawing together the teachings of the previous Trithankars and by emphasizing the principles that are important for our time.

Jain Practice:-

Jains believe that to attain enlightenment and ultimately liberation, one must practice the following vows in thought, speech, and action:

Non-Violence: The fundamental vow from which all other vows stem. It involves minimizing intentional and unintentional harm to any other living creature.

Truthfulness: Practiced in order not to harm others by speech.

Non-Stealing : Principle of not taking, or having intentions of taking, what belongs to others.
Chastity : For lay Jains, this means avoiding sexual promiscuity. For monks and nuns, it is complete celibacy.

Non-Materialism : By limiting the desire for, and acquisition of, material goods, we can reduce attachments and focus on achieving the ultimate goal of nirvana.
Jain Philosophy:

Soul/Body: Jains believe that each living being is an integration of Soul and Body. Souls is an eternal no-material entity, which upon death takes re-birth and continues the cycle of life and death until liberation. Liberation is achieved only after the Soul frees itself of all karmic influences of present and past lives

Tolerance: This philosophy states that no single perspective on an issue contains the whole truth. Substance, time, place, and observer’s conditions all affect the viewpoint. Any event should be considered from different points of view, resulting in a non-dogmatic approach to the doctrines of other faiths.

Karma: All Souls are equal in their potential of attaining enlightenment and liberation. Different types of Karma, however limit the ability of the Soul. Karma is understood as a form of subtle matter that adheres to the Soul as a result of its actions of body, speech and mind. This accumulated Karma is the cause of the Soul’s bondage in the cycle of birth and death.

Moksha or Nirvana (eternal liberation through enlightenment):
The ultimate aim of life is to liberate the Soul from the cycle of birth and death. This is done by eliminating all bond Karmas and preventing further accumulation. When the Soul progresses to its pure state of omniscient knowledge, free of all Karma, it achieves “Moksha” or “Nirvana”.

Path of liberation: Jains believe in the three-fold path of Right Perception, Right knowledge and Right Conduct to attain liberation of “Nirvana”

1. Samyak Darshan (Right Perception): Belief in the body, Soul and Karma relationship as described in Jainism.
2. Samayak Jnan (Right Knowledge): Knowledge of the operation of Karma and its relationship to the Soul.
3. Samayak Charitra (Right Conduct): Adherence to the five vows
Jain Scriptures
The Jain canon contains either total of 84, 45 or 32 (depending on the tradition) and is divided three main groups, the Purvas (old texts, 12 books), the Angas (limbs, 12 books) and the Angabahya (subsidiary canon). Many of these scriptures are lost. The Tattvartha Sutra, written in second century CE, summarizes the entire Jain doctrine and form the basis of Jain education today.

The Jain Community:
The Jain community has contributed enormously to the arts, trade, politics and philosophy of India. Its most visible contribution can be seen in the nation’s sculpture and architecture. There are approximately 7 millions Jains in the world, about 100,000 of whom live in North America.

Jainism’s Relevance Today:
Jain scripture written more that 2,000 years ago describe in great detail many of the facts that modern science has demonstrated. The vitality of plants, the benefits of mediation and yoga, the existence of atoms and molecules, and the benefits of vegetarianism have all been elaborately discussed in the Jain scriptures for centuries. In addition, there is much Jain writing about subjects such as physics, mathematics, and astronomy. Furthermore, Jains have been promoting equality for women, animal rights, and environmental awareness.

There are still many hidden treasures within Jainism that the world is just discovering. Specifically, the practice of non-violence, the power of forgiveness, the utility of self-control, reincarnation, environmentalism and the fact that all actions have associated reactions or consequences (Karmas).