Yoga Sadhana And Progress Of Civilisation
Yoga has been defined as 'Chitta vritti nirodha',that is, 'stops all internal and external forms of honking which may sprout with or without volition'-stilling the mind. Chitta stands for three things: mind, ntelligence and ego. Mind has no is criminative power but has the power f gathering and feeling. Intelligence is criminates and reasons and comes to terminative knowledge. Intelligence’s he tool to find the true Self, but the 'i-ness nterferes with intelligence and prides self on being the true Self. Intelligence is he vehicle of the true Self whereas i-ness sthe impostorof the true Self. The human body has three layers: ausal, subtle and gross. The causal body is the sheath of the soul; it is corruptible and non-decaying. When out are not in this body, you lose your rue state and dwell in the chitta. Then, it is the subtle body orther physiological sheath. Senses of perception and organs of action are vehicles of gross body, dependent on mind, without which the outer body cannot function. Gross and subtle bodies are interdependent. We use our senses to fulfil and enjoy the mind's demands and so get caught in the web of worldly desire. Like the spokes of a wheel, these enjoyments revolve between pleasure and pain. We become victims of circumstances, which create dual consciousness or personalities. This state is the seed of separation -VI yoga, pain and dukkha, sorrow. Practice of yoga sublimates the mind through conscious effort to obtain release from the web of pleasure and pain; it leads one to experience a state that is beyond pleasure and pain, as a pristine, pure and static shuddha swaroopа. Yoga gives us ways to develop harmony and balance and achieve holistic health. Patanjali says that it is possible to achieve these either by practice and dispassion or by total surrender to the Supreme. Since total surrender is difficult, even impossible for most of us, Patanjali insists on abhyasa, practice and vairagya, dispassion.When harmony is achieved, then abhyasa and vairagya, starting out as forced regimental disciplines, become a natural process and the practitioner continues them without any motive or desire. From then on, his sadhana becomes vairagyabhyasa. In this state, the practitioner develops stability in mind and steadfastness in intelligence. He has no more disparities within himself or his encasement, the body. His sadhana becomes all in one and one in all, the true nature of oneself. The practitioner of yoga, the yogasadhaka, thus bridges the gap betweebody, mind and Self and becomes master of these three. The knower, knowable and the known, become on The journey of the seeker comes to a end. Through a constant process of evolving culture from Yama to dana⚫ he civilises himself and becomes cuss(adept), a true owner of the sacred both light of wisdom dawns on hirlike dharmameghas, a rain cloud of justice. As the dharma of clouds is to pour rain, the yogi's wisdom pours knowledge that is ever-pure, ever-greand continues to live for posterity. He becomes Krithartha, that is, his way life reflects on humanity like the reflection of the mirror, and transport. Thereby, the culture of the yogi becomes the civilisation of the world(A disciple of Yogacharya BKS Iyengthe author teaches yoga in New Delhi
DISCLAIMER:
The views expressed in the Article above are Nivedita Joshi Khan views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Nivedita Joshi and Speaking Tree,Times of India
Yoga Sadhana And Progress Of Civilisation
Yoga has been defined as 'Chitta vritti nirodha',that is, 'stops all internal and external forms of honking which may sprout with or without volition'-stilling the mind. Chitta stands for three things: mind, ntelligence and ego. Mind has no is criminative power but has the power f gathering and feeling. Intelligence is criminates and reasons and comes to terminative knowledge. Intelligence’s he tool to find the true Self, but the 'i-ness nterferes with intelligence and prides self on being the true Self. Intelligence is he vehicle of the true Self whereas i-ness sthe impostorof the true Self. The human body has three layers: ausal, subtle and gross. The causal body is the sheath of the soul; it is corruptible and non-decaying. When out are not in this body, you lose your rue state and dwell in the chitta. Then, it is the subtle body orther physiological sheath. Senses of perception and organs of action are vehicles of gross body, dependent on mind, without which the outer body cannot function. Gross and subtle bodies are interdependent. We use our senses to fulfil and enjoy the mind's demands and so get caught in the web of worldly desire. Like the spokes of a wheel, these enjoyments revolve between pleasure and pain. We become victims of circumstances, which create dual consciousness or personalities. This state is the seed of separation -VI yoga, pain and dukkha, sorrow. Practice of yoga sublimates the mind through conscious effort to obtain release from the web of pleasure and pain; it leads one to experience a state that is beyond pleasure and pain, as a pristine, pure and static shuddha swaroopа. Yoga gives us ways to develop harmony and balance and achieve holistic health. Patanjali says that it is possible to achieve these either by practice and dispassion or by total surrender to the Supreme. Since total surrender is difficult, even impossible for most of us, Patanjali insists on abhyasa, practice and vairagya, dispassion.When harmony is achieved, then abhyasa and vairagya, starting out as forced regimental disciplines, become a natural process and the practitioner continues them without any motive or desire. From then on, his sadhana becomes vairagyabhyasa. In this state, the practitioner develops stability in mind and steadfastness in intelligence. He has no more disparities within himself or his encasement, the body. His sadhana becomes all in one and one in all, the true nature of oneself. The practitioner of yoga, the yogasadhaka, thus bridges the gap betweebody, mind and Self and becomes master of these three. The knower, knowable and the known, become on The journey of the seeker comes to a end. Through a constant process of evolving culture from Yama to dana⚫ he civilises himself and becomes cuss(adept), a true owner of the sacred both light of wisdom dawns on hirlike dharmameghas, a rain cloud of justice. As the dharma of clouds is to pour rain, the yogi's wisdom pours knowledge that is ever-pure, ever-greand continues to live for posterity. He becomes Krithartha, that is, his way life reflects on humanity like the reflection of the mirror, and transport. Thereby, the culture of the yogi becomes the civilisation of the world(A disciple of Yogacharya BKS Iyengthe author teaches yoga in New Delhi
DISCLAIMER:
The views expressed in the Article above are Nivedita Joshi Khan views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Nivedita Joshi and Speaking Tree,Times of India