Vinyasa Krama Yoga Articles (1977-78)

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Authored by Srivatsa Ramaswami

Transcript of Vinyasa Krama Yoga Articles (1977-78)

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23/07/2012 21:09

Ramaswami's (Indian Review 1977-78) Yoga Therapy Articles1 Yoga, its basis, practice and benets -Article 1 by S Ramaswami 2What the four Chapters of Yogasastra say -Article 2 by S Ramaswami 3About Sri T Krishnamacharya, my Guru - Article 3 by S Ramaswami 4Prelude to the Practice of sana-Article 4 by S Ramaswami 5 On Your Feet for Asana - Article 5 by S Ramaswami 6 More Standing Asana - Article 6 by S Ramaswami 7 The Triangle Pose - Article 7 by S Ramaswami 8 The Supta Asana - Article 8 by S Ramaswami 9 Dwipada Pitham - Article 9 by S Ramaswami 10 Vajrasanam - Article 10 by S Ramaswami 11 Saravangasanam - Article 11 by S Ramaswami 12 Halasanam - Article 12 by S Ramaswami 13 Padmasanam - Article 13 by S Ramaswami 14 Some Simple Balancing Asana - Article 14 by S Ramaswami 15 Siddhasanam - Article 15 by S Ramaswami 16 Sirsasanam - Article 16 by S Ramaswami 17 Kapalabhati - Article 17 by S Ramaswami 18 Pascimatanasanam - Article 18 by S Ramaswami 19 Prone Postures and the Spine - Article 19 by S Ramaswami 20 Sagarbha Pranayama - Article 20 by S Ramaswami 21 The Kumbhaka - Article 21 by S Ramaswami 22 On Antaranga Sadhana - Article 22 by S Ramaswami 23 On Yoga Texts - Article 23 by S Ramaswami

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Yoga-lG Basis, Practice & BenefiG$ S. RAMASWAMI, Trutcc, Eritlwwlurlt loga Hndhaa' MADEAS,

Yogcna Chirtrsy a Padena Vacham Malam Sarirarya Cha Vaidyahena I Yopalarottam Prevaram Muninam Patanjalio Praniali Ranatosmi h l'he term Yoga is bcing used qrrite extensively thesc dav" 16 .o"o*pais e variety of practices for diffcrcnt crds, Phyrical cxercirl, mcditationr certain Lriyas, mcntal attituC." towarda work and rcsuttg arc romc of thcm, .'n'idcly propa. gatcd and $iactiscd. Thir seriesof arricles is airncd a bringing tbe trrditional coDcept and practicc of Yoga ar . formulared by the great Patanjali. P a tan ja li we s a R i s hi . A .Risbi is one who cxprcsle! Truth as expcricnccd by him (Rahasassaryavachaaaha). Tbc Vcdas contain such crprcr. rionl of variors Rirhis, Actu-

Tbere derly lifc (dharma). wqr thc otter group of Rishir wbo promulgatcd thc Nivrirti Marga' rhe way ol ralvation, a frecdom from rcbinh, sorrow, anC suffering and ettaiDment ofpeace at heart. JanaLa, Yagnavaltya, Kapila and of coursc Patanjali arc forcmorr among them, apart fiom thc lcsr known whosc iombrtal words ariting out of intenre Semadhi are ro bc fourrd il the vast Vaidic litcrature, cspecially thc Upanirads. PATANJALI THE TWO P TIIS rlty Thc Vcidic religion io Lnown m Arsa. or rhosc of Of thc rix Vaidic Dstranas, Rirbir. Thc rcriprurcr, 'sccn' Yoga ir pcrhapc the roo.t or c:prcssed by thc Rishis comprcbcnsivc. Yoga, SamI' erc callcd Vcdas. ya and Vcdanta form a clore group of Darranas and rcvcal treclations Thc Vaidic (Deruana) bilongcd to two the hcight of Vaidic wirdom. catcgorirE. Pravritti Merga Ewn rhough rbcrc are somc diffcrcnccs DtDottg which cnunciated tbc various minor ritcs (Kartne) and these systems,onc with o dceP rdigiour urociatcd Mantrar, lcading rridy sill bc abtc to cerilY to worldly happiaco and or- reconcilc rbc apparcnt diffcr'

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intcgration. encer. There n no mrstating jali is of a vcry high order an Howcvcr, suffice thc Bcncral direction of tberc and thc choicc of words is it to say that cnquirier or thc .imilariry ol' admirablc. The systeB i! all system, basrerpcrienccr, ell arising out of comprcbensive, Bhowing the cally recoglizc itnmenre absorption in Trurh place, practice atrd the bcncthat activity is neccssarv tor (Samadhi)r fits of rany sub-systcnr of Yoga and all the constiiucnt Yoga, such ar Gnana, Bhakti' p r in ci p l es have a ce rt ai n Human happincgr is at its Karma, Kriya, Laya, Hatha. highcst when the pcople havc Mantra, About the Artbot Japa, Raja etc. Thc good health, express then195 Sutras have bcen commMr. S.Ramaswami,has been relvcr wcll and havc clear ented upon (Bhashya) in de' studtnt of PnJ Krishnamachatl oinds. Bhartrubari, the great rail by RishiiVyasa and fur. otstt two decades in theory and philoopher and grammarian ther clucidations (Vivarana) :tice of Toga. Aput fron cmpharirer thc necd for thc have been madc by Vacbas Togosanas and Prana2ama, has purity of rhree human acrivi- pati Misra. Another vivara' studi?d fogd texts such as Palantics (Trikaranasuddhi) and re- na in the name of Sankara' go!/a' fo gatulras, Halhryo fcrs to thrce great Sastras, charya alsr is availablc. as , Upunisads Chandog2a, viz. Medicinc (Vaidya or Tailhiil a,Sact asaa tat a, I saoas7a Chilitsa) Grammer (Pada or Gita etc,, Adh2a\ona (chant' ON'fHE TYORD 'YOGA' Vyakarana), and Yoga as thc ) of the whoh of Taithirilo The oost common inler' rcspcctivc means for the puri. of Tojur Veda fication ofthe rhrec karanas, pretation of the word loga is laii sads, M antraPrusanam etc viz. of Body (kaya), Speech integration, derived from the Has ol. from tfu Athalta. root Yuj (Yujir Yoge)' Such (vaL) and Mind (Manas) an integration would require two separatcthings or PrinciP' SUTRA LANGUAGE les (Tattwa) and a novcmcnr And Maharishi Patanjali is between cach oth.r, necessitbelievcd to have wrirreu rhc ating activity in atllcast eith' 'trcatisc on thcse rhree sub- er of the two principles. Yoga jccts. Lcgend hes it that whcn is, thcrefote, both the mear,s an ancient people suffering and tbe actual merger of from tbe defilcmcng of thcir leparate Tattwas On this activitier' pra).d Ishwara for baris, many yoga sYstms guidancc, Patanjali in thg have come into vogue-some form ol a scrpent fell into Vaidic and some others non' Vaidic. The conjoining of tbeir praying arms (Patam f t hc sc Jivatma and Paramatma is A n j a h) an d wr o te Sastras, as b cvident in thc Yoga, as per Srimad BhagaDhyanarloka appearing in wata. Therc arc other scbools rhe beginning of this arti. which proclaim that thc conclc. Thc Yogasastra itsclf is joining ol Prana with APana' wrirtcn in crypric aphorisml Sakrhi in Muladhara and Srva (Surra) in four ChaPtcrs. in Sahasrara or mind and Bcing ured by a grammarian, setf as thc goal of Y..ga and thc Sutra languageof Patan. enunciare lhe means fur such

in the form of encrgy (Agni), visesha), unaffccted by affiicr. air (Vayu) fluid (ep) and ionr (Llera), dced (kerme), solid (Prithvi). lt includcr result of action (vipaka) ot tbo ihe 6ve instrumcnts of pcrcepdmirc ficr action (Asrya). tn tion (Gnanendriyas) and him arc contained ell potenthe f,ve inrtruornts of action THA PRINCIPLE3 tial Lnowledgc or onnisciencc (Karmendriyas) "HREE. and the (Sarvagna Bijam). He is the Patanjali, in the rreaticc on mind (Chirra) which is evcrfi rst teacher (Purwshamguru) Yoga, recognizes three dis- ch a n g in g w ith r h r e c q u a li ti e s but unlimited by tirne. Hc ir principles (Tatrwa,1. which arc clarity (piakasa), !1", known by the repetition (J8pa) Thcy are (i). purusha, (ii) pre- activity (kriya) and inerria ofHiisacrcd word Pranava. k r it l (iii) f5 ee y a. I r i s ne ces - (Sthithi) Ir coutd be observed the japa being done by con. sary to dilate on thcse thrcc th a t cve n th e m in d , wh ich templating on thc Eearing a littls rn6yg, could be misrakcu f o r of rhe mystic syllable. Such one'l sclf is actuallv oarr con'et nplation r eoovcc aII Purusha lirerally means thc of thc observed ar all rhc interference! (antataya) in ' i n dwe llin g p r in ci pl er , I r i r mental Eodification (Chitta. the path ofYoga. a ls o k no wrr a s t he obge rv rr vri rh i ) in cl ud i ns) r h e .l _ exirt - Geli6g, (Asn,iro) are (Drasta), the experiencer overseen by the indwelline FIVE MENTAL LEVELS ( B h ok ta) , t he ow ne r ( Sw am i o r At ma ), the l i v i ng enr i t y Purusha. Prakriri can be oi Vrasa, rhe commeotator t , !l : i) f inte l tig en ce ene rgy n o u see xce p t to r h c A tma n mcn" orr the Sutras, classifieA a n d -r h e in d i v id u al so u l ( Chir hi S a k r hi ) e t c. U iva ) tal levels of humanity into A cc ord _ m a kF s u se o f th is p ri n cip le ing to Patanjali, the self or elther _ tor experienccr (Bhoga) 6ve. At one extremc is rhd Arman is toral intelligenc6 or renunciation (Apavarga). Kshipta or demented condi(Drisimatra) pure lSui'dha.r The dichotomy (Vivetai if tion, which group hcts con. and nonchanging; howcver, is centration. There are then eonsaraind to oversee thc A tm i c p o wcr (ch itisa L th i) n d a m e n ta l p o we r ( ch i r ra r a kth i)is those who are in the covcred preseniation of rhe mind or tofallt infatuated rtagc (Chitra Vrirhi). In normal ttre greatestrevctarion of the (Muda). Such pcople do not e x i s re nc c , thc r c f or c, e ren Upanisadic philosophies, and is of immense practical urc ro admit evcn the reparate ehF though Purusba ig differenr stenccof the distinct indwell. from rhe engulfing miod, it is rh e sp ir ir u a l as p ir a n t. ing intelligtnce principle not entirely frcc ofit. (Purusha) or the all - pervadWARA ing unlioited cosrbic princi. Unlike sankya' erpccially ple, Iswara. They live by thc Prakriti or creared prin the Niriswara Samkya philo' dictates ofthe gcnsesand 'thc ple is rhe **ra.oririr"l' sophers' Yogarecognizer rhe undiffercnriating mind arrd i*,ogy.-, u* rii"ilil.1 are affiictcd. The third, rhc restlcarstage (viLshipta) is onc It includcs everytbins rhc in wtiich tbc individual lean8 i"*""", obscrvcr (Drashra) exp-cricn- ;;;;;,;J;::"",iJ even though. ro gea a hang of towards realizing his truc J, is rhe phenomenal the term-is-b.-yo"n"j-rf,. ".t... .orn. natrtre, but ir constanrly dls. world,Eadc upofitsfivebasic prehension of many minds, tractcd by the srnrcs rind a glojt asPggts (Panchabhur4) miod afiicreil by acquircdhr. l"wera oI spacc (Akasa), and mattei lccordrngtopat..i.li, is one speiial pur*.t a(,pu"urU" biti (Samrlara) arisirit out of

power (Saklhi) and thcre is 'no Tattwa without its dirtinguishiag characterietics (gunasJ.

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