The first sutra of the Yoga Sutras of Patanjali states (sutra 1.1):

अथ योगानुशासनम्॥१॥
Atha yogAnushAsanaM

"Here, now (I present to you) the exposition of Yoga"

Vyasa, who is the most revered commentator of the sutras, defines the word yoga as being in the state of samadhi. It comes from the root word "yuj" which depending upon the context in which it is used, can mean either "in samadhi" or "union, yoking" etc. In the context of the yoga sutras, given the definition and objectives of yoga, Vyasa has decided to use the meaning "in samadhi".  Samadhi refers to a state of the mind wherein the mind is calm, free of any agitation, free of affliction (stress-free) and can stay in an undisturbed state under the most trying circumstances. In that state, as per sutra 1.3, the spiritual self (Purusha) is established in its own natural state which is considered unalterable and immutable.

In sutra 1.2, the definition of yoga is given as:

योगश्चित्तवृत्तिनिरोधः॥२॥
yogashchittavRuttinirodhaH

"yoga is the ability to control the fluctuations of the mind"

In order to calm the fluctuations of the mind, it is important that we develop a deeper understanding of the mind and how it functions. Vyasa, in his commentary of sutra 1.1, states that the mind can be in one of these five states at any given time:

• Kshipta (agitated/scattered)
• Mudha (dull, lethargic)
• Vikshipta (partially focused)
• Ekagra (one-pointed)
• Niruddha (fully arrested).

Mind, which is a manifestation of Prakriti, is a composite of the three gunas of Prakriti – sattva (purity), rajas (activity) and tamas (dullness). The fluctuations in the mind are a reflection of the disequilibrium of the three gunas which is the common nature of all creation.

Here is a brief explanation of the five states of the mind:

Kshipta (scatter-brain)

This is the most common state of the mind that most of us are in during our waking hours. This state is fully dominated by the guna ‘rajas’. In this state, the mind is totally restless, jumping from one thought to another, from one emotion to the next and from object to the next. One oscillates between love and hate, likes and dislikes etc as a leaf flutters in wind.

Mudha (dull, somnolent)

The mudha state is dominated by the guna ‘tamas’ in which the mind is dull, sleepy, lethargic and lacking any alertness. When you are mentally fatigued, you may throw up your hands saying, "my brain is fried, I need a break". All you want to do at that time is to be a "couch-potato" for some time. In the mudha state no productive work can be achieved.

During the waking state, one usually alternates between the kshipta and the mudha states. Rajas can propel us to be attracted toward an object of the senses. However, if we are denied that object, tamas can drive us into a state of sadness or even depression.

Vikshipta (partially focused)

In our pursuits of life, material or spiritual, there are moments when the sattva guna  begins to dominate and the mind can find moments of focus and concentration. However, old habits keep pulling the mind away from sattva and back to rajas or tamas. The Vikshipta state represents this pulling away from the partial state of concentration and is brought about by the nine impediments to concentration or vikshepas (sutra 1.30) and their five companions (sutra 1.31). Literally, a mind under the influence of vikshepa is called vikshipta.

In our yoga practice, whenever we sit for meditation, we do find brief periods when the mind seems to be still and focused on the object of meditation. However, soon it gets distracted by other thoughts which is called the vikshipta state.

Ekagra (One-pointed)

This, according to Vyasa, represents what Patanjali calls Samprajnata Samadhi (sutra 1.17). In this state the mind is fully focused on the object of meditation and the object becomes fully illuminated, realized and completely known. This is the state which can diminish the kleshas (afflictions) as given in sutra 2.3, loosen the bonds of karma and brings one closer to the final state of Nirodha.  In a real yogic sense, only the perception of an object in the state of samadhi can be labeled as ‘direct perception’. Normal perception through the five senses, which is commonly called ‘direct’ is in fact incomplete, incorrect, impaired and distorted because of the imperfections of the senses themselves, of the mind and buddhi as they are dominated by the negative ego.

Niruddha (fully arrested in concentration)

Vyasa equates the Niruddha state with what Patanjali calls Asamprajnata Samadhi (sutra 1.18). In this state no new samskaras (impressions) can arise. Even though past impressions still remain, they are made ineffective and can no longer cause any afflictions. In the state of Nirodha the mind continues to provide its normal functionality. However, it is now fully under the control of the yogi and all the vrittis (fluctuations) that happen are under the control of the pure, sattvic buddhi (intellect) as opposed to being controlled by the ego. When the state of nirodha is sustained for a long time, the mind gets finally dissolved into a state of equilibrium of the gunas which leads to final liberation (Kaivalya).

The above classification of the states of the mind by Vyasa helps us analyze our own mental state and can help us make good progress in our yogic pursuits.

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I am pleased to announce the next pranayama/meditation intensive:

12-day Pranayama/Meditation Intensive

Come and join me for this life-transforming experience where you will learn two of the most important aspects of a complete, integrated yoga practice – pranayama (breathing techniques) and meditation. In this program I will introduce you to many of the breathing techniques that are mentioned in our ancient yogic texts. I will also introduce the concepts and techniques of meditation. No prior pranayama or meditation experience is required.

• When: Wednesday, April 25- Sunday, May 6, 2012
• Time: 6:00 – 7:30 AM
• Location: Kalasrishti, 3000 Bearcat Way, Suite 112, Morrisville, NC 27560
• Daily Routine: Light stretching (10-15 minutes), Pranayama (30 min), Relaxation (10 min), Yoga philosophy (15 min), Meditation (20 min).
• Commitment: A firm commitment to follow this schedule and attend every day
• Fee: $75

Strongly recommended

• Light,’sattvic’, nutritious, VEGETARIAN food
• No alcohol, drugs, tobacco or any other item of similar nature
• A personal commitment to continue the practice after the program is over

Please visit here for more details…

This program is a part of the ongoing series of similar programs that I have offered for over two years. The motivation to continue these programs comes from the very positive and encouraging response and feedback that I have received from those who participated in the previous sessions.

In the pranayama and meditation intensive, I introduce the students to various breathing techniques that are given in the traditional yoga texts.

Since breathing is something that happens autonomously, we take it for granted. It happens while we are awake and it happens while we are sleeping. Have you ever noticed how your breathing pattern changes when you are angry, agitated or mentally disturbed? In anger, the breathing is shallow, quick, uneven and heavy. When we are calm and peaceful, the breathing is gentle, even and smooth. When we cry or are sad, we have a sobbing breath. The change in breathing happens without any conscious effort, simply based on the emotional state.  So, the question is whether the reverse can also be true. That is, can we control the emotional state of our mind through breath control? According to yoga the answer is a whopping "YES"!

Modern medicine can cure us of many physical ailments – common cold to complex organ replacements. However, no simple treatments are available when it comes to dealing with tough emotional issues. For example, there is no pill that can cure us of strong negative emotions like anger, hatred, jealousy, greed and so on. This is where the power of yogic practices like pranayama and meditation have been emphasized in the traditional yoga literature. These practices provide benefits at all levels – physical, physiological, mental, emotional, intellectual and even spiritual. Regular practice is known to bring about a total transformation – toward  a feeling of well-being at all levels.

Come and join me for this exciting 12-day intensive and learn these powerful pranayama and meditation techniques which have the potential to transform your life in a very positive way.

If you would like to get more information or would like to register, please contact me.

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Defining and Understanding Tapas

Tapas is listed as the third of the five Niyamas in the Yoga Sutras of Patanjali. The word Tapas (तपः) means heat or fire. As a verb (from the root तप् – ‘tap’) it can also mean to cause pain or suffering or to heat something up. Some of the common translations of Tapas are asceticism, austerity, self-discipline, determination, mortification etc. This niyama implies that we are putting the body through intense heat with the purpose of purifying it. The action is similar to that of a goldsmith who puts gold through intense heat in order to make it of a purer grade. Through the practice of tapas, one can become "tough" both physically and mentally so that one can withstand hardships that one faces in life.

Vyasa defines tapas as "resisting the pairs representing duality such as heat and cold, thirst and hunger, standing and sitting etc". As one of the practices of tapas, Vyasa mentions the Chandrayana fast (described below). Practice of Tapas can include one or more of the following:

• worshipping the deities, the guru, the parents etc.
• Standing motionless for a period of time
• Sitting motionless, presumably in a meditative posture, for a period of time
• Practicing silence – either not communicating via speech or not even using physical or facial gestures.

From tapas are derived some of the commonly used words such as tapasya or tapascharya (the act of performing tapas) and tapasvin (one who practices tapas, an ascetic). Tapasya implies a self-discipline or austerity willingly observed both in restraining physical urges and in actively pursuing a higher purpose in life. Through tapas, a yogi or spiritual seeker can "burn off" or prevent accumulation of negative energies, clearing a path toward spiritual evolution.

On a practical, day-to-day basis, practicing tapas means disciplining oneself to do something on a regular basis that one is not normally comfortable with but is desirable. For example, giving up food that you may be very fond of but has been declared unhealthy by your doctor. Practicing tapas, for example, may include maintaining a regular yoga practice (which includes asana, pranayama and meditation), engaging in a charitable act on a regular basis, eating sattvic food in limited, measured quantity, observing fast periodically etc. As mentioned above, one of the fasts mentioned in the Vedic literature is called Chanrayana fast which is observed as follows:

"On the first day of the fast, which begins on the day of full moon, only one morsel of food is eaten. The number of morsels are increased on successive days (i.e. two morsels on second day, three morsels on the third day and so on). On the day of no moon (Amavasya), which is the fifteenth day, fifteen morsels of food are taken. From the next day onward the number of morsels is decreased by one everyday for fourteen days and a full fast is observed on the day of full moon."

Tapas in the Yoga Sutras and Bhagavad Gita

In the Yoga Sutras, Tapas is mentioned in two different contexts. In sutra 2.1, it is included as a part of the practice of Kriya Yoga:

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥

tapaHsvaadhyaayeshvarapraNidhaanaani kRuyaayogaH

Here, in this sutra, Kriya Yoga is defined as tapas (austerity), swadhyaya (self-study or study of scriptures) and Ishwara Pranidhana (surrender to Ishwara, the higher consciousness). Patanjali goes on to say that through the practice of Kriya Yoga, one can minimize the afflictions and also pave the way toward attainment of Samadhi.

Tapas is again mentioned as one of the five Niyamas – shaucha (cleanliness), santosha (contentment), tapas (austerity), swadhyaya (self-study or study of scriptures) and Ishwara Pranidhana (surrender to Ishwara, the higher consciousness). As you will notice the last of the three niyamas are the same as those mentioned as part of Kriya Yoga.

The Bhagavad Gita speaks of two kinds of tapas, demonic and divine:

Those who practice severe tapas without following the sacred lore, with  hypocrisy and egotism, impelled by lust, and attachment; senselessly  torturing the elements in their body and also Me who dwell within the  body; know these ignorant persons to be of demonic nature. (17:5-6) 

The honoring of gods, saints, teachers, and the wise; purity, honesty,  celibacy, and nonviolence; these are said to be the tapas of the body.  Speech that is not offensive, truthful, pleasant, beneficial, used for the  reading and teaching of sacred texts is called tapas of speech. Serenity of  mind, gentleness, silence, self-restraint, and the purity of mind are called  the tapas of thought. This threefold austerity practiced by yogis with  supreme faith, without a desire for the fruit, is said to be divine tapas.  (17:14-17)

Result of Tapas

Patanjali, in sutra 2.43, tells us what can be achieved when we are fully established in Tapas:

कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः॥४३॥

kaayendriyasiddhirashuddhikShayaattapasaH

"Perfection of the sense-organs and body are attained after destruction of impurity through austerities."

By the physical practice of tapas, for example by fasting or practicing yoga on a regular basis, we burn our excess fat and cleanse the body of toxins. By mental tapas, we can burn our old "samskaras (impressions)". By verbal tapas, for example by observing silence, we can make our speech pleasant. When we practice tapas, obviously we may go through some hardships. But with practice we learn to accept hardships and suffering with the understanding that we are doing all this to purify ourselves so we can move along the path of spiritual evolution.

The word "siddhi" in the sutra usually means attainment of supernatural powers. These are some of the powers mentioned in Chapter 3 of Yoga Sutras. So, one interpretation of the sutra could also mean that through the practice of tapas, one can attain supernatural powers like becoming minute or invisible etc. My own understanding of the sutra is that tapas can cleanse the system of all impurities thus giving us excellence in both body and the senses. 

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Trataka (त्राटक) is one of the six cleansing techniques mentioned in the Hatha Yoga Pradipika, the classical text on the practices of Hatha Yoga. The six techniques are: Neti (nasal cleansing), Basti (yogic enema), Dhauti (digestive tract and intestinal cleansing), Kapalabhati (breathing technique involving forced, short bursts of exhalation), Nauli (abdominal churning) and Trataka (eye cleansing and concentration).

Trataka defined

In an effort to find the origin or the derivation of the word ‘trataka’ I tried looking it up in the dictionary. Surprisingly, however, when I checked Apte’s dictionary I couldn’t find the word there. In Monier-Williams also it just states that it is a yoga technique for cleansing the eyes – nothing about its meaning or how the word is derived. In his commentary on the Hatha Yoga Pradipika, Swami Muktibodhananda simply states that Trataka means to gaze steadily at an object.

In shloka 2.31 of Hatha Yoga Pradipika Trataka is defined as "looking intently with an unwavering gaze at a small point until the eyes begin to tear, is called Trataka by the great teachers".

Trataka can be either internal or external; that is the object that is gazed upon can be an internal object (for example the third eye) or an external one (for example the flame of a candle). In general, however, the most commonly practiced form of Trataka involves gazing at a candle flame. That is the technique that I will be describing in this article.

Trataka technique

• Light a candle and place it on a small table around 3 to 4 feet in front of you.
• Sit in a comfortable posture with the spine upright and the arms and shoulders relaxed. You can assume any meditative posture which you can maintain without any movement for the duration of the Trataka practice.
• Make sure that the flame is at the level of your eyes. Also, make sure that you are facing the candle directly without having to turn the neck even slightly.
• It is important that the flame remains steady during the concentration routine. So, make sure that there no breeze around of any kind to disturb the flame. If needed, turn off any fans or air conditioner in the room.
• Take a few deep breaths to relax. Close the eyes and watch your breath as you inhale and exhale for about five to seven breaths. This will allow the breath to settle down and bring you into the present moment.
• Now, gaze at the flame intently and keep your gaze on it without getting distracted towards outer disturbances and thoughts.
• Keep your vision focused and steady on the flame without blinking, for as long as it is comfortable to you. Try to avoid any kind of body movement during the entire practice.
• Keep your gaze anchored on some part of the flame, rather than the candle or wick. If thoughts come up in the mind, just become aware of them and then ignore them. Try to maintain your awareness and focus on the flame. 
• Continue to gaze at the flame until you cannot keep your eyes open and tears start flowing. Once this happens, close your eyes.
• When you close the eyes, you may be able to visualize an after-image of the flame with closed eyes. Try to bring this image at the point between the eyebrows at the center of the forehead (the third eye location).
• The depth and level of your concentration will determine how clear the after-image is. If you cannot visualize the after-image of the flame with closed eyes, or it wavers constantly or looses clarity, then re-apply your concentration to restore the position of the after-image.
• When the image begins to fade out completely, bring your awareness back to your breathing and begin to watch the flow of breath at the tip of the nose for about 7 to 8 breaths.
• You can open your eyes at this point and repeat the full gazing routine as given above one more time.

In the beginning you may feel that the eyes begin to water after only a few minutes. However, with practice, your eyes will be able to continue the gaze for longer periods and you can practice Trataka for up to twenty minutes or so.

Benefits of Trataka

Shloka 2.32 of the Hatha Yoga Pradipika states "Trataka eradicates all eye diseases, fatigue and sloth and closes the doorway to these problems". Some of the benefits associated with Trataka are:

• Improves eyesight and vision.
• Improves concentration, intelligence and memory.
• Excellent method as preparation for mantra meditation.
• Enhances self-confidence, patience and willpower.
• Develops greater work efficiency and productivity.
• Calms the mind and provides inner peace and silence.
• Brings greater clarity in mind and improves decision-making ability.
• Helps to overcome mental, behavioral and emotional ailments.
• Provides stress relief and deep relaxation.
• Deepens the sleep and cures sleep related disorders such as headache, insomnia, nightmares, etc.
• According to Gherand Samhita (shloka 5.54), Trataka promotes clairvoyance or perception of subtle manifestations.

Tips for Trataka Concentration

• Trataka is best practiced on an empty stomach during early-morning hours or late evening hours just before going to bed. If you practice it during the daytime, make sure that the room is dark so that focusing on the flame is easier.
• Try getting a decent sized flame by adjusting the size of the wick. It will help in achieving a better after-image of the flame and it will be easier to visualize it with improved concentration.
• Do not strain your eyes while gazing on the flame. The eyes adjust naturally in due course of time and it becomes easier to concentrate and gaze on the flame for longer periods of time.
• As I mentioned earlier, because Trataka develops deep focus and concentration, it is used as a very effective pre-meditation stage. At the end of the Trataka routine, you may continue with your own mantra meditation.

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Santosha (संतोष) is the second of the five niyamas given in the Yoga Sutras of Patanjali. The word santosha is derived from the Sanskrit root word ‘tush’ which means "to be satisfied, pleased, or delighted,” as well as “become quiet or calm.” We can find the meaning of tush “in any pleasurable situation – pleasure, joy, gladness, satisfaction, friendly disposition, kindness, favor, grace, amity, affection, love."

Santosha is defined as the elimination and absence of craving, being satisfied with whatever comes one’s way. When the guna sattva is dominant, a person becomes desireless (nish-kama) and contented.

Practicing Santosha

Santosha simply means that we remain ever contented with the situation we are in at any given time in our life. We are born with certain pre-determined traits and tendencies that are hard or sometimes impossible to change. For example, our physical appearance – height, body structure, looks, skin color etc are things that cannot be changed. However, many people, not contented with their appearance, go to any length to ‘look’ different. Any effort to change our natural appearance is actually cause for further discontentment, and sometimes can cause permanent damage to the body. There are examples of women who wear high heals so they can look taller and in the process damage their feet, legs and knees. We are all familiar with the example where Michael Jackson, the famous singer, got facial plastic surgery done to change his looks. The damage that he did to not only his face but to his life is all well known.

It is not just physical appearance, but many people are discontented with many of their personal faults and shortcomings. Things like social status, financial situation, rank in a company, salary etc can all be reasons for discontentment and stress. Examples of discontentment abound in all spheres of our lives. This discontentment at all levels is the main cause why most of us feel unhappy most of the time.

Being contented does not mean that we sit on our haunches and do nothing to improve our lot. In fact, when a person is genuinely contented, he would display a natural zest and enthusiasm for life. The concept of santosha is very nicely reflected in the famous  serenity prayer:

"May God grant me the serenity to accept the things I cannot change; courage to change the things I can; and wisdom to know the difference."

This prayer implies that acceptance does not mean ‘resignation’ but to have the willpower and determination to make appropriate changes in our lives to improve our lot.

In Bhagavad Gita, there is an oft-quoted pair of shlokas which implore us to do our duty but not dwell on the possible outcome of our actions:

"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.’" [Bhagavad Gita V.47-48]

What causes discontentment?

As with all other afflictions in life, lack of contentment is also a result of our ego which hides our true identity and makes us wear a mask all the time. We become so attached to this mask that we no longer can recognize who we truly are. This lack of understanding of our true nature is the main cause of all our suffering, the so-called stresses and strains of daily life. The ego leads us to have strong cravings for things that we don’t have and strong dislike or hatred for things that we dislike. In Mahabharata there is a famous shloke which refers to this craving:

या दुस्त्यजा दुर्मतिभिर या न जीर्यति जीर्यतः

     यॊ ऽसौ पराणान्तिकॊ रॊगस तां तृष्णां तयजतः सुखम

 yā dustyajā durmatibhir yā na jīryati jīryataḥ

     yo ‘sau prāṇāntiko rogas tāṃ tṛṣṇāṃ tyajataḥ sukham

"Craving is something that is hard to give up for those of corrupted thoughts, even as they decay into old age. A wise man who abandons such craving is filled with pleasure from all sides."

The main message in all our scriptures is that in order to attain happiness in life, we need to learn to be contented with our present situation and not hanker after objects in order to satisfy our ever-growing material needs.

Being established in Santosha

Patanjali, in yoga sutra 2.42, tells us the supreme benefit of being fully established in the value of Santosha:

संतोषादनुत्तमसुखलाभः॥४२॥

 saMtoshaadanuttamasukhalaabhaH

"As the result of contentment, one gains supreme happiness." (Yoga Sutra 2.42)

This sutra clearly states that in order to attain happiness in all situations in life, one needs to follow the niyama of Santosha and become fully established in it. This level of unalloyed, object-less pleasure may be termed ‘spiritual pleasure’ as it finally brings us close to our true nature.

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After discussing the five Yamas over the last several posts, let us now shift our attention to the five Niyamas – shaucha (cleanliness), santosha (contentment), tapas (austerity), svadhyaya (study of scriptures) and Ishvara Pranidhana (surrender to Ishvara, the supreme, perfect being). In today’s post I will be focusing on the first of five niyamas, Shaucha (शौच), as given by Patanjali in the Yoga Sutras.

The word shaucha is derived from the Sanskrit root word ‘shuch’ which means to cleanse or purify. Shaucha thus means cleanliness or purity.

When we talk of cleanliness, it implies both external and internal purity.

External Shaucha

External cleanliness includes not just the physical body but also the environment around us. For keeping the body clean, we need to take a shower everyday, cleaning the body with soap and water. Further, we need to wear clean, washed clothes. In order to keep our food clean, we need to wash all the food items before cooking them. It is important to keep our surroundings, both at home and the place of work, clean and free of clutter. You are most likely aware of the ancient saying "cleanliness is next to godliness".

Hatha Yoga Pradipika prescribes six cleansing techniques (shat-karmas) – neti (nasal cleansing), basti (like an enema), dhauti (alimentary canal cleansing), trataka (eyes), kapalabhati (breathing technique for purifying the nervous system), and nauli (abdominal churning). Practicing these techniques keeps the body clean and healthy inside out.

Internal Shaucha

Internal cleansing implies keeping the mind full of clean, positive and pure thoughts. We should keep the entire mind-field sattvik  and free of all types of negative emotions like anger, lust, greed, jealousy, hatred etc. Patanjali, in sutra 1.33 gives a very nice recipe for keeping the mind clean:

"By cultivating an attitude of friendship toward those who are happy, compassion toward those in distress, joy toward those who are virtuous, and equanimity toward those who are non-virtuous, lucidity arises in the mind" – Sutra 1.33, translation by Edwin Bryant.

This sutra can be used as a powerful guide to our behavior and attitude in life both at work and home. Following these guidelines can indeed make us free of the negative emotions listed above and make the mind calm and peaceful.

In addition to what is given in sutra 1.33, Patanjali gives several other options that can be used to purify the mind:

• By exhalation and retention of the breath (sutra 1.34)
• By focusing on a sense object (sutra 1.35)
• By focusing on the ever blissful light within (sutra 1.36)
• By focusing on a great soul who is free from attachments (sutra 1.37)
• By concentration on a sleep experience (sutra 1.38)
• By focusing on an object of your own choice (sutra 1.39)

Being established in Shaucha

What happens when one is fully established in the value of shaucha? Patanjali provides the answer in two sutras. sutra 2.40 tells us what happens as a result of physical purity whereas sutra 2.41 talks about the impact of developing mental purity:

शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः॥४०॥

shouchaat svaa~ggajugupsaa parairasaMsargaH

"By purification arises disgust for one’s own body and for contact with other bodies". – (Sutra 2.40, Translation by Swami Satchidananda)

This seems like a strange outcome of being fully established in ‘shaucha’. On the one hand we are trying to purify our mind by getting rid of all negative emotions. And now, Patanjali suggests that we will develop a feeling of ‘disgust’ toward our own body and the body of others! A feeling of disgust certainly sounds like one of these negative emotions that we are trying to get rid of. Moreover, we are always told that the human body is a temple of God. So, why would we develop a sense of disgust for the temple of God?

On some more reflection, I think what Patanjali is trying to emphasize is the fact that we should not be identified with the physical body as it is inherently an unclean system. Beauty, as they say, is only skin deep. Underneath the skin there is all kind of unclean stuff – sweat, urine, feces, mucus and various other discharges which are obnoxious. Obviously when we become aware of the disgusting nature of our own body, there will be no motivation to make contact with someone else’s body. 

Whereas sutra 2.40 talks about the outcome of physical purity, sutra 2.41 goes into the impact of being established in mental purity.

सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च॥४१॥

sattvashuddhisoumanasyaikaagriyendriyajayaatmadarshanayogyatvaani

"Moreover, one gains purity of sattva, cheerfulness of mind, one-pointedness, mastery over the senses, and fitness for Self-realization." (Sutra 2.41, Translation by Swami Satchidananda)

This sutra represents a nice chronological sequence to build the qualities mentioned by Patanjali. From mental shuddhi (cleanliness) the mind becomes sattvica (purified), from a pure mind, saumanasya (cheerfulness) arises, this leads to ekagraya (one-pointedness), this leads to indriya-jaya (sense control). Sense control help control the rajas and tamas of the mind, enhancing sattva of the mind. A highly sattvic mind helps the yogi to get a ‘darshan’ (direct vision) of his own true nature, the self or the atman.

I would love to receive your feedback. Please let  us know how you practice the niyama of Shaucha.

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I would like to invite you for a Spring yoga retreat in the beautiful rural setting in Mebane, NC. At this retreat you will be able to slow down and experience yourself at a deeper level, nourished and supported by the beauty of natural surroundings. You will be able to deepen your personal yoga practice and develop an understanding of the underlying concepts in yoga in an ashram setting under the guidance of Subhash Mittal. Subhash is a long-time yoga practitioner and a dedicated yoga teacher who has been teaching yoga since 1996. Subhash brings the best out of the traditional, ancient yoga teachings and weaves these teachings in the practice of asana, pranayama, meditation and relaxation leading to a fulfilling and enriching life experience.

Come to this beautiful retreat center to tune in to the rhythms of nature through daily yoga practice, and make a deeper connection with your true inner Self! This is a rare opportunity to spend time away from the stresses and strains of daily life and immerse into a yogic life.

Retreat feedback from past participants

Retreat Information

When: Thursday, May 3 (evening) – Sunday, May 6, 2012 (noon time)

Where:

Lakulish Yoga and Health Retreat

8136 NC Highway 119 South

Mebane, NC 27302

Retreat Center Phone: 1-336-421-0690

Retreat Center Website: www.lifemissionusa.com

Picture gallery: Visit here for a picture gallery of the retreat facilities

Driving distance: The ashram is approximately a 50 minute drive from the Raleigh-Durham airport.

Meals: Three nutritious and healthy vegetarian meals a day

Accommodation: Spacious, comfortably furnished rooms are available. Each room will be shared among up to four people.

Fee (per person):

Rooms with attached bath: $360 (if paid by April 15); $390 (if paid after April 15)

Rooms with shared bath (in the hallway): $310 (if paid by April 15); $340 (if paid after April 15)

Mail payment check to: Subhash Mittal, 206 Redwood Park Drive, Morrisville, NC 27560

What is included: All vegetarian meals, all instructions, on-site housing

Contact: Subhash Mittal; Phone: 919-926-9717

Daily Schedule

The daily schedule will consist of the following:

• Morning and evening yoga sessions (two hours each – each session will include asana, pranayama, relaxation, meditation and a sprinkling of yoga concepts)
• Introduction to Yoga philosophy (based on Yoga Sutras of Patanjali)
• One special workshop with Swami Satyanand, the resident swami at the retreat center
• Walks in the nearby wooded area
• Personal free time for relaxation and self-reflection
• Evening satsang

With all these daily activities, this retreat will be a joyful and a truly transformational experience.  

Please contact me if you would like to register or have any questions.

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Defining Aparigraha

The word ‘aparigraha’ (अपरिग्रहः) is derived from the root word ‘grah’ which means to hold or grab something. Adding the prefix ‘pari’ alters the meaning only slightly to mean ‘hold onto something’. Adding the second prefix ‘a’ negates the meaning of the word and thus ‘aparigraha’ is variously translated as ‘non-hoarding’ or ‘non-possessiveness’, non-indulgence’ or ‘non-greed’ etc. This is the fifth of the five Yamas that we have been talking about so far.

Understanding Aparigraha

So, why is hoarding not recommended by Patanjali? Someone might say, "I have all the money and I can buy whatever and as much as I want; moreover, I have a big enough house where I can store everything that I own." Well, first of all, there is a lot of time, effort, energy and money involved in acquiring all the possessions. Once we have the possessions, we develop a sense of attachment to them. Once we are attached, we develop a sense of fear – fear of loss, for the items that we possess. In order to protect our possessions, we start worrying about buying insurance against them. We install security alarm systems around the house. Eventually, all these attachments and fears make our life quite unhappy, even miserable, despite all the valuable possessions.

I would like to relate a story about a tennis buddy who had just bought a Mercedes car. I was living in New Jersey at the time and was a member of a tennis club where I used to play about 3 to 4 times a week in the morning 6-7:30 AM. This friend was one of my regular tennis playing partners. After he bought his new car, he would park the car in the last spot in the parking lot to avoid someone hitting or scratching his car. In the winter months, this would mean walking more than a hundred yards in extreme cold temperatures and sometimes through as much as a foot of snow on the ground. Everyone else, of course, would vie to park the car closest to the entrance gate to avoid having to walk in the cold. But this guy was "happy" torturing his own body in the cold weather while protecting his newly acquired prized possession. Well, guess what? About a month after he bought the car, we noticed that he hadn’t shown up for a tennis game in more than a week. When he did come back, we found out that he had met with an accident in which his car was totaled. He was so devastated with the loss that he didn’t even want to come for tennis any more!

But, you might say, I do need some material possession to live and survive in this life. Yes, indeed, that is true. That is where we need to learn how to distinguish between "wants" and "needs". There are items that are required for our living needs – basic necessities like a car, home, clothing, groceries and the rest. What is important is that we avoid the temptation to buy something that we "want" because we saw an attractive TV ad for that item recently. Or, we buy some item in large quantity just because it was on "sale" and we could afford it.

Does this mean that we shouldn’t buy a Mercedes car even if we can afford it? I would say that there is no harm in owning an expensive or luxury car or home as long we do not develop a sense of attachment toward that item. If I own everything with a sense of ‘detachment’ then I would not feel ‘devastated’ even if my multi-million dollar home were burnt to ashes in a fire, or my Mercedes gets totaled in an auto accident. Obviously, this attitude needs a level of spiritual maturity that enables us to treat every gain or loss as just another "passing shower"!

Our ancient texts talk of two principles – in Sanskrit they are called ‘shreyas’ and ‘preyas’ which are mentioned in the yoga scriptures. ‘Shreyas’ is something that is preferred (something useful or beneficial) and ‘preyas’ is that which is pleasurable (but may, in fact, be harmful). There is a nice verse in the Kathopanishad (1.2.2) which talks of these two:

श्रेयश्च प्रेयश्च मनुष्यमेतः

तौ सम्परीत्य विविनक्ति धीरः ।

श्रेयो हि धीरोऽभि प्रेयसो वृणीते

प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ ॥ कठोपनिषद् – 1.2.2 ॥

This can be translated as follows – "We are presented with two options – preferable and pleasurable. A wise person knows how to distinguish between the two. He picks the preferable over the pleasurable. The unwise man, who is concerned with the growth and protection of material objects, selects the pleasurable."

For example, in the old days (before the days of sugar-coated capsules), a medicine for treating fever was almost always bitter in taste and thus highly undesirable. However, the result of taking that medicine, that of reducing the fever, was generally most agreeable. Similarly, we are always attracted to food that tastes good but is ultimately damaging for our health. Acquiring possessions  through ‘dharmic’ (righteous) means and using them so we can lead a ‘dharmic’ life is ‘shreyas’; the opposite is ‘preyas’ and thus undesirable.

Essentially, then, Aparigraha, implies that we possess only what helps us meet our basic needs in life. Anything that we possess over and above  our basic needs is a result of greed and is a potential source of unhappiness. Some classical commentators on the yoga sutras take it to mean that one reject claims of "I" or "mine" over material objects, including the physical body, any items received as gift or even presented through sense experiences. When one is given to greed and indulgence, he is naturally precluding himself from spiritual growth and self-realization.

Practicing Aparigraha

When a person is fully established in the yama of Aparigraha, he is free from fear, hate, disappointment, attachment, anxiety and pain.

In Sutra 2.39, Patanjali provides us the fruits of being established in Aparigraha:

अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः॥३९॥

aparigrahasthairye janmakathaMtaasaMbodhaH

"When stabilized in aparigraha, one obtains full knowledge of past, present and future lives".  The word "katham" means "how" and when the suffix "taa" is added, it means "how-ness". Literally, the sutra can be translated as, "Being established in Aparigraha, one attains realization of how-ness (how and why) of different incarnations"

It should be noted that the desire to know one’s past and future are not a matter if idle curiosity. The main purpose is to realize that all that we identify with (physical body, mind, intellect, material possessions etc) are perishable and impermanent. Thus, it is futile to get attached to non-permanent entities. With this realization, one develops higher states of non-attachment which helps in gaining self-realization.

I must admit that I don’t fully understand the implication of this sutra. It is not clear to me how knowledge of past and future is obtained through aparigraha. It is somewhat easier to understand how when the mind is cleansed of the samskaras through the practice of non-greed or non-attachment, one can get a view of the past. However, unless we believe that the future is nothing but a reflection of the past, I don’t understand how aparigraha can bring about knowledge of the future.

I would love to receive your feedback.

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The next 21-day yoga challenge is scheduled for March 5-25, 2012. Join me for this exciting yoga journey that will bring about a positive transformation in your life. Whether you are brand new to yoga or are a seasoned practitioner, this program will bring the discipline in your life that you can sustain for the rest of your life.

Here are the particulars for the July session:

• When: Monday, March 5- Sunday, March 25, 2012
• Time: 6:00 AM – 7:30 AM
• Where: Kalasrishti – 3000 Bearcat Way, Suite 112, Morrisville, NC 27513 (off Aviation Parkway – the studio is located on the back side of the last building in the complex)
• Commitment:
  • A firm commitment to complete the program without missing a day (except in an emergency).
  • At the end of the program, continue the same practice at home for another 21 days to make it a life-long habit
• Cost: $125

You may like to visit the testimonials page on my website to see what some of the previous participants have to say about this program.

Please contact me if you would like to participate.

Get all the details here…

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It was almost a year ago when I decided that I should attempt the full ‘colon cleansing’ technique called "shankhaprakshalana" (SP). I heard about this technique almost fifteen years ago when I was trying to find a yogic way to help me with my constipation problem.

When I look back, I recall that I had been dealing with constipation right from my school days. In those days I used to drink one or two cups of tea first thing in the morning to help me with bowel movement. Sometimes even after two cups of tea I would have to wait about a half hour before the tea would have its effect.

 Laghu Shankhaprakshalana (short version of colon cleanse)

It was in the mid to late nineties that I learned about the "laghu shankhaprakshalana" (LSP) technique. The word "laghu" means short or abbreviated; so LSP is a much shorter version of the full SP technique. Around 1997 I tried LSP and it seemed to give excellent results. I gave up on my morning tea and started the LSP practice each morning. Within a few days I started feeling much lighter and more energetic since now my stomach felt very clean and I developed a much healthier appetite. Since then I have continued the practice of LSP every morning.

So, what is Laghu Shankhaprakshalana (short version of colon cleanse)? I found details about the technique in a book from the Bihar School of Yoga. incidentally, I am really fond of books from BSY; they have books on almost every aspect of yoga and they are all extremely well written. Essentially, LSP involves drinking four to five glasses of lukewarm, saline water, first thing in the morning. After drinking water, you are supposed to do a sequence of five postures, each eight times. Within a short time, this routine helps in bowel movement. As I mentioned, I have been practicing the LSP routine on a daily basis for nearly fifteen years. Even though the text strongly recommends using salt water, I have been using plain, unsalted water since I am on medication for high blood pressure and I feel using salt water can do some harm to my BP situation.

Shankhaprakshalan (Deep Colon cleanse)

Now coming to my experience of the full SP (full colon cleanse) routine. The word Shankhaprakshalana is a composite of two words – shankha meaning "conch" and prakshalana meaning to wash completely. The word shankha is used to represent the stomach which is roughly the shape of a conch. In practice, however, shankha represents the entire alimentary canal from mouth to anus. This practice is also known as "varisar dhouti", dhouti being one of the six cleansing routines mentioned in the Hatha Yoga Pradipika. Shankhaprakshalana is the process to cleanse the intestinal tract by removing the impurities with lukewarm, saline water.

As I mentioned above, I started thinking about it almost a year ago. However, given that the whole procedure takes 3 to 4 hours and then the whole day you can’t do any physical activity, I kept postponing it until I could find that ‘perfect’ day that I could devote just to this activity. So, it was Friday two weeks ago when I had no planned commitment that I finally decided to try it out. Please write to me if you would like to get the full details of the procedure. Here is a brief summary of the procedure:

• Eat a very light, sattvic dinner the previous night.
• Prepare a large amount of lukewarm water, adding about two teaspoons of salt per gallon of water.
• Start the practice early morning, around 6 to 7 AM.
• Drink two glasses of the prepared water quickly and perform the prescribed five asanas (stretching poses), repeating each asana eight times.
• Go to the toilet and try to empty the bowels. If no movement happens, don’t worry, just come out and repeat the process of drinking two glasses of water followed by the five asanas, as mentioned above. Once again go sit on the toilet for bowel movement.
• After a few rounds of this procedure, you will notice that only liquid begins to come out. Initially the liquid is brownish in color but gradually it begins to get clearer.
• The procedure is supposed to be completed when perfectly clear water, similar to what you drank, comes out.
• After completing the procedure, rest for about 50 minutes to an hour. Avoid sleep during this time.
• After the rest period, eat a nice helping of ‘khichari’ a cooked preparation consisting of rice and lentils.
• During the day, you are supposed to eat nothing but another helping of khichari toward the evening.
• For the next full week, maintain a very light, sattvic diet. Avoid milk, yogurt or any other dairy product, any citric juices etc or anything too heavy to digest.

My Own Experience

In order to prepare for the colon cleanse, I had to take a very light dinner the previous night. On that Friday morning, I started the procedure at 5 AM. I started with drinking two glasses of lukewarm saline water and did the full set of the prescribed stretches. At that time I had the regular bowel movement.

I repeated this sequence 3 or 4 times and the results were quick and I was pleased with the cleansing that was happening. In each round the stool was getting softer and after about 10 glasses I started getting the liquid stuff out. However, after about 12 glasses, the bowel movement was not very quick and I had to wait several minutes for results.

After each repetition of the routine, I kept getting brownish colored liquid out. After about 18 glasses, I started feeling a little bloated and the output reduced significantly compared to the intake of water. I was a little disappointed at the end as I did not see "clear" water coming out as mentioned in the book. At the end of almost four hours, I had consumed about 22-24 glasses of water but it seemed as if the last 5 or 6 glasses were still in my stomach. Despite waiting for several minutes, no more water would come out. This is when I declared to myself that the procedure was over and it was time for the prescribed 45-50 minutes of rest.

I have to admit that by the end of it all, I was totally exhausted, physically and mentally. Even though in the beginning the exercises don’t seem too demanding, but when you have to do 8 rounds of each exercise and do the whole routine 22-24 times, it really takes a toll on your energy resources. All I wanted to do at that point in time was to just crash into my bed. Since falling asleep is prohibited as a part of the instructions, I had to make extra effort to stay awake for fifty minutes.

At the end of the rest period, I had the prescribed "khichadi" (a preparation of rice and lentils cooked in ghee or clarified butter). The rest of day I just completely rested, mostly in bed. For the first few hours I didn’t seem to have the energy or the desire to even read anything while in bed. It was later in the afternoon when I started reading a book and also listened to some music.

Because I had consumed much more water than what came out in the morning, the excess water came out through very frequent urination throughout the day. In the evening, for dinner I once again had a bowl of khichadi. As per the instructions, one is supposed to eat nothing but khichadi on the day of the procedure. For the next seven days, one is supposed to avoid all dairy products, fruit juices and anything  that can be considered acidic. Given that I am very fond of milk and yogurt it was quite a challenge for me to stay away from dairy for a whole week.

Now, coming to the best part of the experience. Yes, the overall feeling the next day was pretty amazing. It was a feeling of being light, clean and full of energy. Because I had spent so much time and energy into the cleansing routine, psychologically I did not feel like putting any more "garbage" into my system. In order to maintain that feeling of lightness I was very careful in eating only light and ‘sattvic" food for the next several days. Of course, now I am back to my usual routine diet which includes milk and yogurt.

In the book it is strongly recommended that one should practice shankhaprakshalana under the guidance of a teacher. If you would like to go through this experience, I will be glad to help you with it.

If you have any experience with shankhaprakshalana, I would love to hear about it. I would welcome your comments and feedback.

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