Astanga-yoga

The astanga aryamarg or the Noble Eight-fold Path was propounded by the Buddha, Prince Siddhartha Gautama nearly 2500 years age, in 500 BC. It is still a beacon, shining brightly, to help and guide the suffering sentient beings. The eight-fold path is an antidote to the state of suffering existing in cyclic existence to explain which the Buddha also explained in the doctrine of the four noble truths. If you are seeking a true and meaningful existence, the astanga aryamarg or the noble eight-fold path will certainly help you.

Read more here: » Buddhism: The Noble Eight-Fold Path

Astanga-yoga - the yoga system consisting of eight parts: yama (control of the senses) , niyama (control of the mind) , asana (bodily postures) , pranayama (breath control) , pratyahara (withdrawal of the mind from sensory perception) , dharana (steadying the mind) , dhyana (meditation) , and samadhi (deep and unbroken absorption on the Lord in the heart).

(See also: Astanga-yoga, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Astanga yoga:

 Astanga yoga: Eight aspects of yoga described by Patanjali as follows: yama (restraints on behavior), niyama (spiritual observances), asana (seat, posture, practice of postures), pranayama (expansion of vital energy through control of breath), pratyahara ( withdrawal of the senses), dharana (concentration), dhyana (meditation), samadhi (complete absorption)

(See also: Astanga yoga, Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Ashtanga Yoga mentions nothing about this Kundalini, but propounds a still subtle, higher path, philosophical and rational, and asks the aspirant to control the mind, to withdraw all the senses and to plunge in meditation. Unlike Ashtanga Yoga which is mechanical and mystical, Ashtanga Yoga teaches a technique with eight limbs, appealing to the heart and intellect of aspirants.

Read more here: » Kundalini: Ashtanga Yoga and Kundalini

Dhyana-yoga of Bhagavad-Gita

In this chapter the Lord explains that the process of the eightfold yoga system (astanga-yoga) is a means to control the mind and the senses. This practice culminates in samadhi, full consciousness of the Supreme. However, this is very difficult for people in general to perform, especially in the Age of Kali. Although astanga-yoga is recommended in this chapter, the Lord emphasises that the process of bhakti-yoga, is better.

Read more here: » Dhyana Yoga: Dhyana-yoga of Bhagavad-Gita

To attain jitendriyata is to achieve full control over ones senses. This leads to what is called God-realisation. In this controlled state all pain and suffering cease permanently.

There are different paths to achieve this height: Gyan yoga, karma yoga, bhakti yoga, raja yoga, hatha yoga, swara yoga, nada yoga, astanga yoga; all of these lead to the same goal of achieving communion with God. The shortest and most suitable path ordained in this Kali Yuga is bhakti yoga.

Read more here: » Bhakti Yoga: Lasting Happiness Through Bhakti Yoga

Patanjali’s Yoga Sutra forms the basis of all yoga that is practised today. It contains knowledge which is useful for all, whether one is an evolved yogi, a developing sadhaka or an uninitiate.

In the Astanga Yoga, the eight constituents of yoga are discussed. Of these, the first constituent talks of the five Yama. These are the restraints every human being is advised to practise in day-to-day living.

(See also: Patanjali Yoga Sutras, God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)

The Sanskrit word 'yoga' is derived from the root verb yuj, which means union. The supreme union of individual mind and cosmic mind is yoga. In his Yogasutras , Patanjali advocated the eight-fold path of astanga yoga . Its eight limbs are: yama (self-restraint), niyama (life-regulating moral rules and observances), asana (postures of bodily restfulness), pranayama (breath control), pratyahar (withdrawal of senses), dharana (fixing the mind on the Supreme), dhyana (absorption of self), and samadhi (liberation of the soul).

Read more here: » Patanjali Yoga Sutras: Supreme Union of Body, Mind, Soul with the Patanjali Yoga Sutras

Yoga-sutra:

Yoga-sutra: analytic scripture by Patanjali on the ins and outs of the yoga philosophy, concentrating on the astanga yoga-system: the eightfold yoga.

(See also: Yoga-sutra, Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Patanjali:

Patanjali: a great authority of the astanga-yoga-system and author of the yoga-sutras

(See also: Patanjali, Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Power Yoga Workout: Derivative of astanga yoga that allows therapeutic alignment, purification, healing, and spiritual development of the body.

(See also: Power Yoga Workout, Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

Power Yoga (Ashtanga): Astanga yoga or a variation thereof. Power Yoga includes ujjayi and a series of postures designed to effect therapeutic bodily alignment and to release stress, tightness, and toxins from the body-mind.

(See also: Power Yoga, Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

Integral Yoga (Purna-Yoga): System founded by Sri Ghose Aurobindo (1872-1950) and promoted by Rev. Sri Swami Satchidananda (Sri Gurudev). Integral Yoga includes hatha yoga, Raja Yoga (astanga yoga), and other forms of yoga.

(See also: Integral Yoga, Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

Ray methods of healing: Subject of Ray Methods of Healing (Samuel Weiser, Inc., 1993), by Zachary F. Lansdowne, Ph.D.

The Ray methods of healing are a takeoff on the Seven Ray techniques (esoteric healing) and embrace homeopathy, Pranic Healing, raja yoga (astanga yoga), and white magic.

(See also: Ay methods of healing, Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

Namaskara - offering obeisance, or the act of offering adoration, praise, or reverence. Obeisance to Sri Bhagavan is of four types:

(1) abhivadana, salutation or bowing;

(2) astanga, prostrated obeisance performed with eight parts of the body (two hands, two feet, two knees, the chest, and the forehead) ;

(3) pancanga, obeisance performed with five parts of the body (two knees, two arms, and the forehead) ; and

(4) kara-sira-samyoga, obeisance by joining the hands to the head and bowing.

(See also: Namaskara, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Role of Taste

It is as important to realise that every food's unique combination of attributes will influence its taste and the action it causes in the body. With every taste having a different action – as detailed below. Astanga Hrdayam clearly describes the characteristics of each of the six tastes and problems that might be experienced from its habitual over-consumption. Most foods being a combination of two or more of these tastes e.g. coffee is bitter and pungent.

Sour

Comprised of the elements earth & fire, it increases pitta and kapha and is good for heart and digestion. Stimulates agni, moves inactive Vata energy down the pelvic cavity, sets the teeth on edge and increases salivation. Excess use may cause looseness and flabbiness, loss of strength, giddiness, itching, irritation, a whitish yellow pallor, herpetiform lesions, swelling thirsts and fever, and diseases arising from excess pitta and kapha.

Sweet

Related to earth & water, it mitigates pitta and vata, producing greater strength in the tissues and of value to the aged, wounded, emaciated and children. Universally liked, it often adheres to the inside of the mouth, giving a feeling of pleasure, contentment and comfort. Good for the complexion, hair, senses and ojas, it also increases breast milk and helps unite broke parts like bones. By its virtue it prolongs life and helps life activities. In excess however it may cause diseases arising from fat and excess kapha e.g. obesity, dyspepsia, unconsciousness, diabetes, enlargement of neck glands or malignant tumors.

Salt

The water & fire in salty taste increases pitta and kapha. It clears obstruction of channels and pores and increases the digestive activity and salivation. Also responsible for lubrication and sweating, it penetrates the tissues. An excess of it may cause baldness and graying of the hair, wrinkles, thirst, skin diseases, blood disorders, herpetiform leisons and loss of body strength

Pungent

Fire & air in pungent increases vata and pitta and mitigates kapha. Increases hunger, is digestive, causes irritation, brings secretion from the eyes, nose & mouth, and gives a burning sensation to the mouth. Dilating the channels and breaking up the hard masses. But an excess use of it may cause thirst, depletion of reproductive tissue and strength, fainting, contracture, tremors, pain in the waist and back, and other disorders related to excess of pitta and kapha.

Bitter

Air & space being its elements, it mitigates pitta and kapha. Drying up moisture from fat, muscles, faeces and urine. It cleans the mouth and destroys the perception of taste. It is said to cure anorexia, worms, bacteria, parasites, thirst, skin diseases, loss of consciousness, fever, nausea, burning sensation. But in excess, it increases vata, causing diseases of vata origin and depletion of tissues.

Astringent

Air & earth increases vata and mitigates increased pitta and kapha. It cleans the blood and causes healing of ulcers. Like bitter, it too dries up moisture from fat. It absorbs water, causing constipation and hindering digestion of undigested food. Its excess use causes stasis of food without digestion, flatulance, pain in the cardiac region, emaciation, loss of virility, obstruction of channels and constipation.

(See also: Diet, Ayurveda, Ayurvedic Dictionary, Alternative Health, Body Mind and Soul)

Ayurveda is the oldest surviving complete medical system in the world. Derived from its ancient Sanskrit roots - ‘ayus' (life) and ‘ved' (knowledge) – and offering a rich, comprehensive outlook to a healthy life, its origins go back nearly 5000 years. To when it was expounded and practiced by the same spiritual rishis, who laid the foundations of the Vedic civilisation in India, by organising the fundamentals of life into proper systems.

The main source of knowledge in this field therefore remain the Vedas, the divine books of knowledge they propounded, and more specifically the fourth of the series, namely Atharvaveda that dates back to around 1000 BC. Of the few other treatises on Ayurveda that have survived from around the same time, the most famous are Charaka Samhita and the Sushruta Samhita which concentrate on internal medicine and surgery respectively. The Astanga Hridayam is a more concise compilation of earlier texts that was created about a thousand years ago. These between them forming a greater part of the knowledge base on Ayurveda as it is practiced today.

The art of Ayurveda had spread around in the 6th century BC to Tibet, China, Mongolia, Korea and Sri Lanka, carried over by the Buddhist monks travelling to those lands. Although not much of it survives in original form, its effects can be seen in the various new age concepts that have originated from there.

No philosophy has had greater influence on Ayurveda than Sankhaya’s philosophy of creation and manifestation. Which professes that behind all creation there is a state of pure existence or awareness, which is beyond time and space, has no beginning or end, and no qualities. Within pure existence, there arises a desire to experience itself, which results in disequilibrium and causes the manifestation of the primordial physical energy. And the two unite to make the "dance of creation" come alive.

Imponderable, indescribable and extremely subtle, this primordial energy – which and all that flows from it existing only in pure existence – is the creative force of all action, a source of form that has qualities. Matter and energy are so closely related that when energy takes form, we tend to think of it in terms of matter only. And much modified, it ultimately leads to the manifestation of our familiar mental and physical worlds.

It also gives rise to cosmic consciousness, which is the universal order that prevades all life. Individual intelligence, as distinct from the everyday intellectual mind, is derived from and is part of this consciousness. It is the inner wisdom, the part of individuality that remains unswayed by the demands of daily life, or by Ahamkara, the sense of `I-ness’.

A Sanskrit word with no exact translation, Ahamkara, is a concept not quite understood by everyone as it is often misleadingly equated to `ego’. Embracing much more than just that, it is in essence that part of ‘me’ which knows which parts of the universal creation are ‘me’. Since ‘I’ am not separate from the universal consciousness, but ‘I’ has an identity that differentiates and defines the boundaries of `me’. All creations therefore have Ahamkara, not just human beings.

There arises from Ahamkara a two-fold creation. The first is Satwa, the subjective world, which is able to perceive and manipulate matter. It comprises the subtle body (the mind), the capacity of the five sense organs to hear, feel, see, taste and smell, and for the five organs of action to speak, grasp, move, procreate and excrete. The mind and the subtle organs providing the bridge between the body, the Ahamkara and the inner wisdom, which three together is considered the essential nature of humans.

The second is Tamas, the objective world of the five elements of sound, touch, vision, taste and smell – the five subtle elements that give rise to the dense elements of ether or space, air, fire, water and the earth – from which all matter of the physical world is derived. And it is Rajas, the force or the energy of movement, which brings together parts of these two worlds.

It is worth noting that even at the stage of the dense elements the philosophy of creation –which according to Sankaya is now and in the present, without any past and any future – is still dealing with aspects of existence beyond our simple physical realms. The point of contention being that we are the first and foremost spirit experiencing existence. To use Ayurveda in daily life, one has neither to accept nor even understand this philosophy. But it does provide a deeper insight into how Ayurveda works towards betterment of your health.

Ayurveda therefore is not simply a health care system but a form of lifestyle adopted to maintain perfect balance and harmony within the human existence, from the most abstract transcendental values to the most concrete physiological expressions. Based on the premise that life represents an intelligent co-ordination of the Atma (Soul), Mana (Mind), Indriya (Senses) and Sharira (Body). That revolves around the five dense elements that go into the making of the constitution of each individual, called Prakriti. Which in turn is determined by the vital balance of the three physical energies - Vata, Pitta, Kapha and the three mental energies - Satwa, Rajas,

Ayurveda thus offers a unique blend of science and philosophy that balances the physical, mental, emotional and spiritual components necessary for holistic health.

(See also: Ayurveda, Ayurveda, Ayurvedic Dictionary, Alternative Health, Body Mind and Soul)

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