Yoga is an ancient invention that is still celebrated today. Yoga is a set of specific exercises that comprise poses combined with breathing techniques, a mediation that directly benefits us mentally, physically, and emotionally. Involving yoga in our daily lifestyle relaxes us benefiting us with a better and brighter mood.
The ancient scripture of Hindus – Srimad Bhagavad Gita is a treasure for ‘yoga’ lovers. It is a holy book that speaks about the detached way of life through its 700 ‘shlokas’ divided into 18 chapters where 3 chapters have a great explanation of different types of yoga. The 18 Styles of yoga according to Bhagavad Gita are listed:
1 . Visada yoga
The style of yoga that is also known as the Yoga of the Dejection of the Spirit as it is a spiritual rule set and takes us from the very level in which we find ourselves detaching us from the chaos of this world. When Arjuna was confused about his duties and suffering from depression, Krishna approached him to try this method when his frustration was sky-scraping. That’s why this style of yoga is called Detection of the Spirit.
2. Sankhya yoga
Sankhya is a style of yoga, which means “empirical” or “number.” It is all about the process where implicit becomes explicit and where there exists neither production nor destruction. Philosophers and highly intellectual people prefer to practice this yoga.
3 . Karma yoga
Lord Krishna passed his knowledge to Arjuna and told him,” Karma yoga is the Greatest yoga anyone can practice”. It is a path of action and talks about our absolute duty. Karma yoga is all about being active and working for the betterment of ourselves and others.
4. Jnana yoga
It is the path of knowledge that discusses the characterized knowledge related to birth and activities of a supreme being. Lord Krishna says that there is nothing in this world more than knowledge.
5. Karma Vairagya Yoga
It is a spiritual practice of action performed for the benefit of others. Karma vairagya yoga (karma- sannyasa) is also called the path of renunciation of actions. This yoga explains about actions and inactions and working for Supreme.
6. Abhyasa yoga
It is the next style of yoga mention in Bhagavad Gita , which implies to self realization and self-control. It is practiced by great sages to receive discipline and achieve a tranquil state of mind. This style of yoga develops inner power and strengthen the mind, body and soul.
Paramahamsa Vijnana yoga describes the process of achieving supreme in the path of wisdom.
8. Aksara-Parabrahman yoga
It is the path of Imperishable Brahman. This style of yoga describes the nature of materialistic activities, living entities teaching how to remain connected to Supreme power and getting empowered with the practice of yoga.
9. Raja-Vidya-Guhya yoga
Raja-Vidya-Guhya yoga is the 9th chapter of Bhagavad Gita where devotion has been stated to be the topmost important means to connect Supreme. It is the most secret part of Royal knowledge.
10. Vibhuti-Vistara-Yoga
This is the path of manifestation of Opulence. This yoga discusses the opulence of Supreme throughout the universe and also how to know God as the origin of all.
11. Visvarupa-Darsana yoga
The 11th chapter of yoga describes how the Supreme Being is pervading the
12. Bhakti yoga
Bhakti Yoga is a spiritual practice of Hinduism which focuses on loving devotion towards any personal deity. This style of yoga’s purpose is to develop feelings of unconditional love and devotion.
13. Ksetra- Ksetranja Vibhaga yoga
This yoga illustrates how to relate to the supreme through his three aspects of energies. The kshetra refers to our body which is material and mutable whereas Ksetranja refers to the conscious knower of the body.
14. Gunatraya-Vibhaga yoga
It is the 14th chapter of Bhagavad Gita where Krishna reveals the three Gunas of material nature – goodness, passion, and ignorance. The mode of goodness includes peacefulness, patience, and discipline; the modes of passion includes the desire to control, anxiety, attachment, and aversion and the modes of ignorance include anger, fear, laziness, etc.
15. Purusottama yoga
This is the fifteenth chapter of Bhagavad Gita which means the timeless & transcendental aspect of God. Krishna reveals that the purpose of this Transcendental knowledge of God is to detach ourselves from the bondage of the material world and this yoga is all about that.
16. Daivasura-Sampada-Vibhaga yoga
It is the path of divine and Demoniac characteristics. The sixteenth chapter of Bhagavad Gita describes explicitly the two kinds of natures among human beings – divine and demoniac. Those who possess demonic qualities to associate themselves with the modes of passion and ignorance do not follow the regulations of the scriptures and embrace materialistic views.
17. Sraddhatraya-Vibhaga yoga
Sraddhatraya-Vibhaga yoga is the three divisions of faiths. This yoga discusses sacrifices, charity, and austerity. Lord Krishna speaks about the nature of faith that determines the quality of life and the character of living entities.
18. Moksa-Opadesa yoga
Chapter 18 of Bhagavad Gita sums up the conclusion of all the previous chapters describing the attainment of salvation by the paths of karma. It is the path of advice for liberation.
Yoga is an ancient art, that was developed for the all over well-being of the humans. The ancient art was developed thousands of years ago and now today has grown to be multidimensional field. Today what most people know about yoga is that it is an exercise, some posture, and some breathing forms. Is that all there to yoga? What most people do not know is that yoga is vast as ocean and very few know its depth.
Yogi and sages spend their lifetime to master the true secrets, and even then, most cannot. There are many types of yoga, many forms, techniques, methods, and they are being further diversified and further increasing. Among many awesome yoga types and techniques there is Samkhya yoga.
Mahadev in his Aadi yogi form created yoga and then distributed its knowledge to the human beings. He explained yoga in the true and godly form. At first due to meditation and Dhyan he formed the yogic principles and mastered it.
There were people who watched Mahadev as he performed yoga meditation and other yogic activities. They asked Mahadev to teach them whatever he is doing. However, Lord Shiva refused them straight forward. With the disapproval and harsh rejection some got sad and decided to go back to their daily activities.
Time and time passed, more people who wanted to learn the mystic arts started to give up and return to their livelihood. Like these years passed still Shiva refused to teach them, more gave up and left. After a long time only seven reman. Instead of convincing Shiva they themself started to meditate and never gave up.
Lord Shiva now was extremely impressed with their dedication and decided to teach them what he had discovered. The seven people became the seven celestial sages (Saptarishi) and were taught by shiva himself. Then Shiva ordered the celestial sages to disperse the knowledge to the world. According to legend that’s how humans got the eternal knowledge of Yoga.
Samkhya yoga
Samkhya yoga is an ancient tradition in Hinduism. It is one of the six astika. Samkhya yoga is the base of yoga as we know today. Many of the popular yoga that we know today and even the yoga classics such as yoga sutra by Patanjali was inspired by the Samkhya yoga.
Samkhya yoga describes six Pramanns as the reliable means of gaining knowledge.
Pratyksa
Anumana
Upamana
Arthapatti
Anupalabdi
Sabda
Another important aspect of Samakhya yoga is its two realities:
Purush
Prakriti
Purush
Purush is the male element of the universe. Purush is another half of prakriti, the female energy. They are contemporary to one another and complete each other.
Purusha is a very wide and complex concept. It is a universal energy as well as sometime depicted as the male energy. Purusha is the aspect of energy which will not change, it may be today, tomorrow or after thousands of years Purush will never change nor will ever change. Purusha is universal, unchanging, and undiscriminating to all and everything. It is also depicted as a universal cosmic force which is indestructible, without a fixed form and everlasting. Purush provides a base or acts a pillar to uphold reality. It is Purusha which acts in the form of natural laws and principle due to which the world function as it is today.
Hindu mythology says that Mahadev (Shiva) is the Purush element of the universe. All the purushotwo originates from himself.
Prakriti
Prakriti is the feminine element of the universe. It is the other half of Purush, the male energy. Prakriti is also a universal energy and is omnipresent. Prakriti is the nature of the things, the physical aspect of the universe. Prakriti is a physical universe in its germinal phase, it is eternal and omni present. Prakriti is considered feminine energy and is a misconception that it only exists within females.
The Prakriti (Eternal feminine energy) is the building block of the universe itself. Without Prakriti the universe cannot be born. Prakriti is made up of three Gunas which are omnipresent in every life. Samkhya yoga says that prakriti exists in the universe but is only active state. The prakriti cannot experience neither observe. When the prakriti has spirit within it then only it can observe and experience.
Hindu mythology says that Parvati is the feminine element of the universe. All the femineity and female energy Prakriti originate from her.
Life -How Purush and Prakriti give life?
Our earth is filled with life. Life exists everywhere we lay our eyes from. There is life in ocean, the forest, human settlements everywhere life is existing and flourishing. Here, life existing in all forms and sizes. Some forms are similar in manner whereas some are very distinct from each other. Some with the size of mountains compared to the other beings. Some so vast that large spaces appear minute to them, some so minute that they can fit in our fingertip. Some ale to touch the skies, some so deep in the ocean they never see the light. But what is life, how did life inside all of them. How are they alive?
According to Hindu mythology and Samkhya yoga, when the Purush and prakriti meets and become one life is formed. Every living being that we see in our surrounding is the product of the physical matter of the universe meeting with the spiritual matter. Your physical body existed in this universe long before you were born. In the beginning your body was part of sun and stars, then maybe it belonged to someone else or even were non-living. To the point it existed here in one form or other. When it met with Purusha life arose from within it and you were born. This is the ultimate truth of every life in the universe as per Hindu mythology.
When Purusha and prakriti separates from one other the life ceases to exist. Then the purusha exists the body and only physical prakriti remains. Then the prakriti itself gets integrated into the universe.
The universe we know of is made of the five elements. First when a universe is born, Purush and prakriti are the first things to be born. Then after this the 5 elements of human body ( Also called Panchamahabhut) are born. Earth, water, fire, air and space. Everything is made from them. Not just the living beings but even the non-living things and objects are the indirect products of the 5 elements. In the Hindu mythology the five elements are called as Pancha Bhootas.
These five elements have three natures which in inherited by everything created by the mixture of these five elements.
Samkhya yoga and philosophy describe is as the three characters of life itself they are:
Tamas Guna
Tamas is one of the three gunas described by the Samkhya yoga. Tamas is the vital component of life itself. Tamas is the quality of inactiveness, dullness and in rest without movement.
Tamas exists in all living beings. With some Tamas is in very less amount while with some Tanas is in extremely high amount. Tamas is the vital element of life itself. Without the presence of Tamas in the body one cannot rest, one cannot go to sleep. Tamas describes the rest and resuscitation part of life. Every living being needs rest and sleep. However, Tamas to the limit is ok and advantageous, if it becomes too much then problem arise.
Tamas more than needed makes the person dull, inactive, and lazy. The person derives away from all the things in life and moves towards rest and inactivity.
Rajas Guna
Rajas is another one of the three gunas described by the Samkhya yoga. Rajas is also the vital component in life itself. Everybody created with the five elements have certain level of Rajas in them according to Samkhya yoga. Rajas is responsible for the action and activity. The activity of the mind and body from minute to big is all due to presence of Rajas in the body. If the Rajas element is absent in the body the body looks like a dead being. Neither can its brain function nor can its body function. Even the minute thought and minute movement of the finger is due to Rajas.
Rajas more than needed also can be harmful, Rajas present in amount more than needed causes many things in the body. It causes restlessness of the body and mind. People will have more desire and will do more without stopping, the mind thinks too many thoughts and the body wants to go in too much action. With extreme Rajas people also will feel disbalance of their emotions. Either they are so happy or too sad, either too extreme or too low nothing in between.
Sattva Guna
Satva is the last of the three characters described by the Samkhya yoga. Like the other two gunas sattva is also the character that arises when the five elements create something. Everyone alive have Sattva present in all of them, the amount may vary but it is there. Satva is the element of enlighten knowledge, balance, harmony, positivity, and goodness.
Satva provides the knowledge to the person and is the cause of the conscious in everyone. A body of Rajas and Tamas only cannot operate until the presence of sattva operates it. Sattva is the only character that enhances positivity and goodness when present in high amount. The sages and rishis, perform meditation Yagya’s and Tapasya’s to enhance the Sattva element within them. When Sattva is present in high amount than others then the person will feel bliss, balance, harmony and the perception of the world, God and existence becomes clear.
The three characters are omnipresent according to Samkhya yoga. Everyone alive has these three. However, a unique thing about these characters is that at one time only one character can become dominant. If for example Sattva becomes dominant in the body the person will be sattvic and only the effects of Sattva will be dominant will show the characters of Sattva.
The other characters will also be within him, but they will be present in background and only function is base level. Even the most holy and knowledgeable person need rest, which is given by Tamas, and even he/she need to act through his mind or body which is done by Rajas. Similarly, the other two characters also can be dominant within a body and the person will show similar characters.
The Samkhya yoga believes in the existence of two types of bodies. One is the body that perishes with death and is the physical one. After death due to human ritual or after some time nature itself perishes it. Samkhya yoga describes the body that perishes with time is called subtle body. Whereas the body that does not is the temporal body.
Buddhi, Ahamkara, manas and prana is the characters that are shared by the subtle body. Which are described as follows:
Buddhi
Buddhi is the intelligence within everyone, says Samkhya yoga. Buddhi is the thing that gives birth to consciousness. Everyone has buddhi within themselves. All have it but the amount of buddhi and intelligence within them makes the difference in consciousness and enlighten. Buddhi is the thing that separates, human from all the other living beings in the world.
Ahamkara
Ahamkara is the second stage of buddhi according to Samkhya yoga. Purusha once was in pure level of intelligence, consciousness, and enlightenment now becomes attracted with Prakriti. Which exists outside of itself. From this event the buddhi evolves to ahamkara, self-obsession and ego.
Manas
Manas is the rationality of the mind. A person experiences world with his sense organs. The eyes watch for him, the nose smell for him, the ear hears from him and the skin senses for him. Manas is the rationality which process this information and gives it to buddhi.
Prana
Prana is the subtle life within all the living beings. It is the air element which flows through the nose and into the body to give life. Not just Samkhya yoga but many yoga forms and techniques use the power of prana to enhance the body and heal. Samkhya yoga describes prana as the vital force, which is within the person from birth, until he/she take their last breath. Sankhya yoga, elaborates Pranayama as the medium through which one gains full control of the prana within them.
Ashtanga Vinyasa Surya Namaskar B consists of 17 steps (with 17 asanas) along with breathing and focus. This is followed after the Surya Namaskara – A. Each Surya Namaskar is repeated for three to five times. This practice is the summation of flexibility, strength and balance. This was sequenced by K. Pattabhi Jois (26th July1915 – 18th May 2009). He was a Sanskrit scholar and yoga teacher.
0) Preparation – Samasthiti: Begin with the Samasthiti, a balanced state. Keep feet hip distance apart. Stand erect.
1) Ekam (one) – Uttkatasana: sequence of 1st step of Ashtanga Vinyasa Surya Namaskar B is: Inhale, raise your hands up, stretch the entire body, bend the knees, but knees should not cross the toes level. Push the hips backwards. Elongated your back. This pose is also known as chair pose. Its literary meaning: Utkata means Hazardous or uneven and asana means a pose.
2) Dwe (two) – Uttanasana: Exhale, forward fold. Make sure you bend from the hips not from the lower back. Try to elongate the back rather curving it. In the other words- practice to stretch your back during forward fold. Fix your palms on the floor as far as possible behind the heels.
3) Trini (three) – Urdhva Uttanasana: Inhale, everything remaining the same, raise your head up. The back may be slightly curved while facing upwards. Hands will still remain on the floor.
4) Chatwari (four) – The steps involved in Ashtanga Vinyasa Surya Namaskar B are as follows: Chaturanga Dandasana: Exhale, jump backward with the balance on the hands. Keep the body horizontally straight with the support of upper limbs and lower limbs. The elbows will remain bent at 90 degree while the lower arm perpendicular to the floor. Spread the weight not only on the palm but on the fingers and on their bases as well.
5) Pancha (five) – Urdhva mukha svanasana: Inhale, move to upward facing dog pose. The thighs will remain above the floor, back bend and face upwards. As in Chatutanga dandasana spread the weight not only on the palm but on the fingers and on their bases as well.
6) Shat (six) – Adho mukha svanasana: Exhale, move to downward facing dog pose. Try to draw your heels to the floor. To open the shoulders try to touch your forehead to the floor. Continue to spread the weight not only on the palm but on the fingers and on their bases as before. Hold the position for five breaths.
7) Sapta (seven) – Virabhadrasana: In this step of Ashtanga Vinyasa Surya Namaskar B, Inhale, move your right foot forward, hands stretch upwards. The front knee (right leg) bent at 90 degree. The knee should not cross the heel or it will create knee pain. The back foot will turn within 45 degree to 60 degree. The weight of the body should be shared equally on each leg.
8) Ashta (eight) – Chaturanga Dandasana: Exhale, keep your hands on the floor and repeat as number four.
9) Nava (nine) – Urdhva mukha svanasana: Inhale, repeat as in number five.
10) Dasha (ten) – Adho mukha svanasana: Exhale, repeat as in number six.
11) Ekadasha (eleven) – Virabhadrasana: Inhale, move your left foot forward, hands stretch upwards. The front knee (left leg) bent at 90 degree. The knee should not cross the heel or it will create knee pain. The back foot will turn within 45 degree to 60 degree. The weight of the body should be shared equally on each leg.
12) Dwadasha (twelve) – Chaturanga Dandasana- Exhale, repeat as in number four.
13) Trayodasha (thirteen) – Urdhva mukha svanasana: Inhale, repeat as in number five.
14) Chaturdasha (fourteen) – Adho mukha svanasana: Exhale, repeat as in number six.
15) Panchadasha (fifteen) – Urdhva Uttanasana: Inhale, jump forward to Urdhva uttanasana as in number three.
16) Sodasha ( sixteen) – Uttanasana: Exhale, repeat as in number two.
17) Saptadasha (seventeen) – Inhale, repeat as in number one.
Shiva Samhita-Summary of Authentic and Traditional Yoga Book
Shiva Samhita is one of the oldest books on yoga. Along with Gheranda Samhita and Hatha yoga Pradipika, Shiva Samhita is one of three major traditional books on hatha yoga. The book consists yoga asanas, mudras, bandhas, pranayama, and tantric practices. It is said to be one of the best books on yoga. The author of the Shiva Samhita is unknown. Nobody can with accuracy say who, when authored the famous book. However, many scholars claim that it must have originated around Varanasi. The book is written as a situation where Lord Shiva is explaining the secrets of yoga and many other things to goddess Parvati.
Shiva Samhita consists five chapters. Each chapter is unique to itself and deals with many aspects. Shiva Samhita is known as a yoga book however the book not only talks about yoga but many other things also. Likewise, the first chapter discuss about physiological being, how to achieve liberation, philosophy, and other things. Taking an immediate look first chapter is not what we assume is yoga.
From the second chapter the book takes pace towards the yoga matter. The remaining chapters more or less revolves around yoga and its various aspects. Asaan, tantra, mudras, siddhi, are thoroughly described in the remaining chapters of Shiva Samhita. Furthermore, Shiva Samhita also tells the need of teacher in life, aspects of life and even how to make life whole.
Shiva Samhita Chapter 1
Existence one only
In the first chapter of Shiva Samhita Lord Shiva describes Jnana (Gnosis). According to Lord shiva only Jnana is eternal and omnipresent. Every substance in the universe in Jnana. The variations, elements, and difference in the matter we see in the universe is due to the sense-conditions. If sense-condition were not there everything would be Jnana. When universe was born and nothing was there Jnana was present. Also, when the universe dies and becomes nothing Jnana will be there.
The first chapter goes on like this, Lord shiva describes various things. Ranging from a duty in a simple man’s life to the mysteries in the universe. The necessary things aspects, areas where one need to see, practice, and acknowledge to move further in yoga.
In our world, there are various kinds of people. They have their own ideology, gods they praise, truth they believe and deeds they perform. What is unique about them is each perception is different and unique to others. Based on what they believe to be the truth and real, they commit their karma. Some believe Karma, some are indulged in vairagya. Some believe duty is the highest of the task, some say sacrifice is. Some judge world from the perspective of good and bad, while some do not even know what is good and what is not.
Some wiser than others, are indulged in investigation and say body is temporary but soul is eternal. While, some believe the world we perceive through our senses is only real other are only imagination. All of them is their sense are right or wrong, but nobody is right in the true and completely. According to shiva Samhita, yoga sastra is beyond and the end goal what they all seek, the true and firm doctrine.
Shiva Samhita in the first chapter further explains Karmakanda, Jnanakanda, The spirit, Yoga and maya, Paramhamsa, Evolution, Involution, Jiva with their bodies. They are all the step from the creation of world to creation of them and them gaining knowledge.
Shiva Samhita Chapter 2
In chapter 2 the book talks about nerves, nerve canters and the life within the body of a human being. In this chapter the books moves towards the yoga matters.
The microcosm
The mount meru, located in our body has seven islands. There are rivers, mountains, and fields.
The Nerve centers
Our body is a universe in itself. There are moon, sun, and various other aspects of universal life within us also. They are the moving energy within our body, they are distributed throughout the body. They each have their respective functions and works accordingly. Collectively they make the nerve centers around the body.
The Nerves
The human body consists of 3,500,000 Nadis in total throughout the body while only 14 of them are principle. Among the 14, subhumna is considered the highest by the yoga gurus.
The Pelvic Region
It represents the creative force of the universe and its main objective is creation which it always keeps on doing. The goddess who is respected by all gods, goddess of speech whom speech cannot manifest.
The Abdominal Region
Abdomen is the digester of food. The abdomen has a fire, the fire increases life, gives health, destroys diseases, and gives energy. The fire should be kindled with joy and daily food should be sacrificed to it.
The Jivatma
The Jiva present in your body has the qualities of events and fruit of your karma in previous life. Every one born in this world, is happy or sad due to their own actions and their own.
Chapter 3
On yoga Practice
Prana lives in the heart of the living beings, accompanied by past work, desires and egoism. The prana has no beginning, and is known for many names.
The Guru
Guru is very important part of learning yoga. The knowledge that is acquired through guru is more powerful. A guru is father, mother, friend and even god.
The Adhikari
Shiva Samhita describes Adhikari as the one who is faithful and with has gains complete control over himself. For anything to be successful, even knowledge there needs to be utter faith and trust.
The place
The place is the place for retirement which is very beautiful and pleasant, then should seat in the asana made from Kush to practice pranayama. The body of the beginners should be firm and inflexible, hands joined in supplication and salute gurus on the left side.
The pranayama
By using pranayama, a yogi’s body is purified.There are four stages of pranayama: Arabma Awsta, Ghata Awsta, Parichaya Awsta and Nish Patti Awsta described by Shiva Samhita. Strong appetite, good digestion, courage, handsome figure are the qualities of a yogi.
The things to be renounced
Following things should be renounced by yogis according to Shiva Samhita: Acid, astringent, pungent substances, salt, mustard, bitter things, much walking, before sunrise bathing, things roasted in oil, theft, killing animals, enmity, pride, duplicity, crookedness, fasting, untruthfulness, thoughts other than moksha, cruelty towards animal, companionship of women, worship of fire, mush talking, unpleasantness of speech and much talking.
The means
The yogi should observe the following things according to Shiva Samhita: clearified butter, milk, sweet food, camphor, kind words, pleasant monastery, hear discourages on truth, vairagya, sing the name of Vishnu, hear sweet music, have patience, constancy, forgiveness, austerities, purification, modesty, devotion, and service to the guru.
The first stage
The body of the yogi begins to perspire. When it perspires, he should rub it well otherwise the body of the yogi loses dhatu.
The second and third stage
The second stage begins with the trembling of the body. The third stage involving jumping like the frog. When the practice becomes greater, the adept walks in the air.
Vayu siddhi
The yogi who has gained Vayu siddhi can rise in the air and leave the ground, through remaining in padmasana. Vayu siddhi is the technique that destroys the darkness in the world.
Increase in duration
The yogi should be gradually making him able to practice for three gharis. By performing this, according to Shiva Samhita the yogi attains the powers he desired.
Siddhis or perfections
The yogi acquires following siddhi: Vakya siddhi= Prophecy Kamachuri= Teleportation Durashruti= Clairaudience Sukshma-Dristi= Subtle eyesight Parakaypravesana= Possessing another person’s body other powers involve becoming invisible, flying in sky.
The Ghata awastha
Everything in universe is achievable by the sadhu who achieves Ghata(water-jar) by the use of pranayama.
The parichaya
The yogi reaches the parichaya awastha through exercise. When the air leaving the right and left nostril, remains unmoved and remain steady in the ether of the tube Susmna, then it is the parichaya awastha.
The nishpatti
After parichaya through continuous exercise the yogi enters nishpatti stage. Here, having destroyed all seeds of karma which existed from the beginning, the yogi enters immortality
The postures
There are eighty-four postures of various modes, out of them four oughts to be adopted, which are as follows:
Siddhasana
Padmasana
Ugrasana
Svastikasana
Chapter 4
Yoni mudra. The sacred drinks of the kalua’s
Shiva Samhita tells that the one who practices yoni mudra, is not polluted by sin either they kill thousand brahmans or inhabitants of the three worlds. By the virtue of the mudra, they are not stained by any sin.
The awakening of kundalini
When the sleeping goddess kundalini is awakened, by the help of guru then all the lotuses and bonds are readily pierced through and through.
Mahamudra, Mahabandha, khechari, Jalandhar,Mulabandha, Viparitkarana, Uddana, Vijarondi and Shaktichalana are the best mudras among the many mudras.
By the mudras, per Shiva Samhita even the most unfortuniate yogis can find true suscess. These ten mudras have no equal nor there shall be. Through the practice of even one of them the person can find siddhi.
Chapter 5
Dharma
Following are the obstacles which dharma interposes:
Ablution
Worship of deities
Observing the sacred days of the moon
Fire sacrifice
Vows and penance
Fasts
Religious observances
Silence
Ascetic practices
Mantras and alms giving
Worldwide fame
Excavating and endowing of tanks, wells, ponds, convents, and groves
Sacrifices, vows of starvation
Four kinds of Yoga in Shiva Samhita:
I)Mantra yoga
Fickle, timid, diseased, not independent, and cruel; those whose characters are bad and those who are weak- know all the above to be mild sadkhas . With significant effort such men succeed in twelve years; them the teacher should know fit for mantra yoga.
II)Laya yoga
Liberal minded, merciful, desirous of virtue, sweet in their speech; who never goes to extreme in any undertaking – these are the middling. These are to be initiated by the teachers in Laya yoga.
III)Hatha yoga
Steady minded, knowing the Laya yoga, independent, full of energy, full of sympathy, forgiving, truthful, courageous, full of faith, engaged always in the practice of yoga- know such men to be adhimatra. They obtain success in the practice of yoga within six years, and ought to be initiated in Hatha-yoga and its branches.
IV)The most ardent- Entitled to all yoga’s
Competent, talented, firm, religious, forgiving, wo keep their endeavor secret, sweet speech, peaceful, worshipers of god and guru, faithful, free from grieve, who are acquainted with the duties of adhimatra and are the practitioner of all kind of yoga – undoubtedly obtain success in three years. They are entitled to be initiated in all kinds of yoga, without any hesitation.
Raj Yoga
Superior aspirants who are in their youth, moderate in their eating habits, in control of their senses, bold knowledgeable, energetic, knowledgeable, charitable etc. perform raj yoga.
Anahad sounds
When the mind of the yogi is exceedingly engaged in sounds, he forgets all external things and is absorbed by the sounds. The Anahad sounds in order are: The sound of buzzing bee, flute, harp, ringing bells, thunder.
A secret
There is no posture like Siddhasana, no power like that of Kumbha, no mudra like khechari, and no absorption like that of nada.
The 7 chakras
Muladhar chakra
Swadhisthan chakra
Manipur chakra
Anahat chakra
Visuddha chakra
Ajha chakra
The thousand petal lotus
The sacred Triveni
Shiva Samhita tells that between the Ganges and jamuna, flows this Saraswati, by bathing at the junction one attains salivation.
The mystic mount Kailas
Above the lunar sphere, is a brilliant thousand petaled lotus. It is outside the microcosm of the body and is the giver of salvation. Its name is mount Kailash where dwells the great shiva. Who is called Naknla and is without destruction and without increase or decrease.
The raja Dhiraj yoga
Sitting in the svastikasana, in a beautiful monastery, free from all men and animals, having paid respects to his guru let the yogi practice this contemplation. Knowing through the arguments of Vedanta that the Jiva is independent and self-supported, let him make his mind also self-supported. Undoubtably by this contemplation the highest success is obtained. He who practices this always is the real yogi.
Theory Of Yoga About Everything Is Impermanent (Theory Of Impermanent)
Human existence has always been questioned in different ways. These are the things we often ignore facing but when we start to question ourselves about everything around us, its origin, we get the impermanent answer, which is not concrete in nature. Not only have we, intellectuals, monks, scientists also stammered while answering these questions. This article is all about the theory of impermanent meaning everything ( our stress, anxiety, suffering, pain, sorrow etc.) what we think as permanent are infact impermanent and they will go away with time.
Yoga is a vast subject, spanning thousands of years ago. They have certain principles, significant religious overtones, and are considered religions by many people. The two types of humans in this world are categorized as one full of questions and the other having no questions. Talking about those who do not have any questions, they are the lazy ones who never think. Or, maybe they overthink and already know the answer. Even if they know the answer they most of the time get according to the theory of impermanent answers. On the other side, we have those who want to know or do not know all the answers.
They are the ones trying to find their goal. Alternatively, they also may be the one who knows nothing. However, here is a question, why does anybody want to seek an answer? They can just enjoy and pass things like a blow of wind. So what is the reason behind rushing for answers? Actually, why do we try to rush behind answers? It is because we are sick of this world and trying to seek something new to detach ourselves from this world.
It said that you seek when you are tired. When we use our mind to understand this world by solving its equations, the number of answers we get fascinates us. These concepts are constantly used by our minds for our interpretation of the present moment in such a way that we think of how we can use that with our knowledge of the past so we can alter it in some way for our benefit somewhere inside the future.
What things are impermanent?
In yoga, the theory of impermanent says everything in this world is temporary or non-permanent. Impermanent here is referring to formless things such as feelings, emotions, thoughts, etc., or with the form: your body, other people, buildings, money, etc. generally, everything that exists in a dualistic world is impermanent. No state and no time lasts for a long period. Whatever you are today, what you possess today, you can even lose that. We can take beauty as an example of it. Even if remained a lot of time with you, it’s sure you are gonna lose it one day.
This is because everything in this world is under the power of time. We were something else in our mother’s womb and right now we are something else. Our body is changing, our egos also, our minds beliefs and so on…but never consciousness, because it is being itself, it looks like a mirror where everything appears. All events and states take place in consciousness. Time and space. All of time and space is mind-stuff; consciousness. It appears solid, but actually, it is not solid but dreamlike. According to theory of impermanent, there is nothing permanent in the play of consciousness. It is a spinning wheel.
Attachments and theory of Impermanent
Our attachment to something that is changing, thinking it will be the same forever (young forever, I’ll never die, my loved ones never die, I’m forever healthy as long as I eat healthy, etc.) causes us to be in this dualistic world. Taking rebirths, constantly dying and being reborn and go through all types of suffering repeatedly (Suffering from pain, the suffering of change, all-pervasive suffering). Theory of impermanent says everything (every compound phenomena) is temporary, impersonal, and unsatisfactory.
Suffering arises from clinging to compound phenomena, motivated by a desire for satisfaction, rooted in delusion Cessation of suffering (Nirvana) is achieved through cessation of clinging, which happens once mental delusion is dispersed.
One will be able to rest in the true nature of mind – clear, peaceful, and compassionate – effortlessly – seeing clearly into all phenomena, without lying to oneself. Just learn to distinguish things and go with the flow. So, What you need to know at last is according to theory of impermanent, nothing in the world is impermanent and it comes and goes so we should be stable and should not suffer with this worldly things.
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Preparation state of Ashtanga Vinyasa Surya Namaskar A : Samasthiti- Stand straight and erect with feet hips distance apart.
Ekam: Hasta-uttanasana- Inhale, stretch your hands up above head, face upwards, bend the trunk and head slightly backwards. Entire body should be stretched making a small curve in the upper body. Drishti- Thumbs
Dwe: Uttanasana- Exhale, fold forward bending at the hips. Try to keep back straight and elongated (though keeping back completely straight may not be possible). Place the palms on the floor. Try to move your abdomen to touch the thigh and head closer to the feet. Dristi- tip of the nose.
Trini: Urdhva Uttanasana- Inhale, head up, spine straight and stretch, palm still on the floor. Drishti- Third eye. This is 3rd step of Ashtanga Vinyasa Surya Namaskar A.
Chatwari: Chaturanga Dandasana- Exhale, jump back (or step back), entire body straight, toes and palms on the floor, elbows bent at 90 degree. Engage core, palms- fingers, and shoulders.
Pancha: Urdhva-mukha-svanasana- Inhale, move to upward facing dog, bend back, thighs above the floor. Engage the core and entire body should be straight. Engage palms- fingers, and shoulders. Drishti-sky
Shat: Adho-mukha-svanasana- In this step of Ashtanga Vinyasa Surya Namaskar A, the sequence is like this: Exhale, left hips up and backwards, stretch back. Try to touch heels and forehead on the floor. Drishti- navel. Hold for 5 breaths
Sapta: Urdhva-uttanasana- Jump or step feet up between palms. Dristi-third eye as in three.
Ashtau: Uttanasana- Exhale, bend at hips to uttanasana, gaze tip of the nose.
Nava: Hasta-uttanasana- Inhale, come all the way up fixing sight at third eye. Stretch your hands up, face upwards, bent the trunk and head slight backwards. Drishti- Thumbs. This is the ninth step pf Ashtanga Vinyasa Surya Namaskar A.
Dasha the last step of Ashtanga Vinyasa Surya Namaskar A: Exhale, hands down, Samasthiti.
Breathing is very important when you move to another posture from one posture. We follow Ujjayi breath or conscious long-deep breath. This provides better relaxation of mind and muscles. Breath also helps in increasing lungs efficiency and helps to receive enough oxygen. This will enhance awareness level as well.
Effects and benefits of Surya namaskar
Surya namaskar is a very good warm up and body recharge.
It prepares the body for a higher level of asana.
It stimulates our nervous, and muscular system.
It maintains cardiovascular health.
It is very good for weight loss.
It helps body in stretching and flexing
It tones muscles.
It strengthens the entire body system and also increases the immune system.
Sun salutation improves cognitive functions.
Provides relaxation in the mind and helps in complete improvement of the body.
English translations of the asanas included in Ashtanga Vinyasa Surya Namaskar A
1) Samasthiti = Sama + Sthiti. “Sama” means balanced or Equanimeous. Here you need to stand straight, elongated with equal weight on the both feet. “Sthiti” means situation state. So the term Samasthiti is a balanced situation of the body and mind.
2) Hasta Utthanasana= Hasta + Utthana + Asana. The term “Hasta” means hand. “Utthana” means raised upwards or stretched upwards. “Asana” means a pose.
3) Uttanasana= Ut + tana + Asana. “Ut” means intense. “Tana” means stretched. You need to stretch your body intensely with forward fold.
4) Urdhva Uttanasana= Urdhva + Ut + Tana + Asana. “Urdhva” means upwards. Here you will try to see upwards maintaining Uttanasana. Back will remain flat.
5) Chaturanga Dandasana= Chatuh + anga + Danda + Asana. “Chatuh” means four. “Anga” means organ. “Danda” means stick or staff. Here you need to engage your four limbs with the body straight like a stick.
6) Urdhva Mukha Svanasana= Urdhva + Mukha + Svana + Asana. “Urdhva” means upright. “Mukha” means facing. “Svana” means a dog.
7) Adho Mukha Svanasana= Adho + Mukha + Svana + Asana. “Adho” means downwards. The three words means downward facing dog pose.
Rest of the steps are repeated from 6th to 1st during the Ashtanga Vinyasa Surya Namaskar A.
