Be it enemy, friend, stranger or relative, to behave towards all with the same good intentions without differentiation is daya.

When such attitudes (anger, hatred and aversion) disappear from society, we will develop purity both internally and in our environments which leads to reforms without any obstacles and to the growth of the highest constant state of peace and tranquility.”

Sri T. Krishnamacharya

In Yoga Sutra Chapter 2, v.33 and v.34 Patanjali explains why we would be motivated to act in harmful ways that are contrary to yama and niyama. The consequences of these tendencies is said to be infinite misery and unending ignorance. Some people see the yamas and niyamas as a kind of unwelcome moralising; in verse 34 Patanjali points straight at the mental states that give rise to any action that would be contrary to the Yogi’s ethical principles and peaceful mental disposition; greed, hatred and delusion. Lord Buddha called these mental states “Three Poisons”. Even if we emotionally or intellectually wish to comply with yama and niyama it will not be possible while these three mental states arise in us. We cause harm through greed when we try to achieve or obtain something we desire at the expense of another; thr ough anger if harming someone who has upset or harmed us; and through delusion when we harm by a misguided view. Patanjali says that the mind can be said to be pure when we are not motivated to act in ways that harm, to support harmful actions of others or to approve of such actions.

In our society many of us are conditioned to a kind of confusion by the use of retributive justice. In short we are punished or rewarded for our actions. In my school days, fighting boys were punished by caning. We were taught that violence was wrong by having violence inflicted upon us by authorities. Students treated like this in the school system can grow up and be violent in action, view or thought to others. Some get to run countries and then bomb people who do not behave how they want them too.

The peaceful principles are not just for the other-worldly ascetic but have a direct effect on the world.

“If there is an opposition between the spiritual life and that of the world, it is that very gulf which he is here to bridge, that opposition which he is here to change into a harmony.” Sri Aurobindo – The Synthesis of Yoga p.238

The Buddha told this story of Prince Dighavu of Kosala which I have condensed here.

A powerful King named Brahmadatta invaded the small kingdom of Kosala and King Dighiti and his Queen fled from the powerful host. They lived in disguise for may years working as potters and had a son, Dighavu. It happened that King Dighiti’s former barber recognised him and betrayed him to Brahmadatta for a reward.

The King and Queen were captured and executed. Before he was executed the King saw his son in the crowd and cried out, “O Dighavu, my son. Be not far-sighted, be not near-sighted, for not by hatred is hatred appeased, hatred is appeased by non-hatred only.”

Dighavu managed to steal the bodies of his parents by getting the guards drunk and carried out the cremation with all correct honours and rites.

When King Brahmadatta heard of this incident he became filled with fear as he felt that Dighavu would seek to assassinate him for the theft of his kingdom and the murder of his parents.

Dighavu grieved and then took a job in the Royal elephant stables. Being competent in his duties and well-liked he rose to a position of trust and often accompanied King Brahmadatta on hunting trips. On one such excursion Dighavu and the King became separated from the entourage and were alone in the forest. Tired, Brahmadatta rested his head in Dighavu’s lap and slept. With the King in his power Dighavu unsheathed his sword; then remembering his father’s last words he replaced it. The King awoke from a nightmare, confessing that he never slept well as he dreamed that Dighavu was about to slay him. Dighavu revealed his identity and the King begged for his life. Dighavu granted the King his life and asked for his own life.

They saw that hatred and fear arise due to the acts that we have committed and the acts that others commit. Acting from these motivations leads to an endless cycle of suffering. They were both grateful for Dighiti’s wise teachings given before his execution. Brahmadatta and Dighavu vowed never to harm each other and King Brahmadatta restored Kosala to Prince Dighavu and gave him his daughter in marriage.

Prince Dighavu and his Queen had a long and peaceful reign, the King was remembered as Dighavu, the long-lived.

“Whether mankind will consciously follow the law of love, I do not know. But that need not perturb us. The law will work, just as the law of gravitation will work whether we accept it or not.” Gandhi -Young India Magazine, October 1,1931

Recommended reading: Non-violence – the history of a dangerous idea by Mark Kurlansky

Quoted from Vishnu Purana. Sri T. Krishnamacharya in Yoga Rahasya

Svatmarama states in Hathayogapradipika that “the hatha-yoga is a sheltering monastery for those scorched by the three types of pain.” Ch.1 v.10

Who are ‘those’ that are scorched by the three types of pain? We all are, any living being is subject to these three sufferings.

The teaching of three-fold suffering also appears in the Vedas and Samkhya texts.

So what are these three kinds of pain, how can we recognise them and how can we be free from them?

Adhyatmika is the first kind of pain. It is pain arising due to one’s self. Any bodily or mental pain that arises; illness, fatigue, cold and hot, depression, confusion and anger are examples. Death will ultimately come to us also.

Adhibhautika is the second category of pain. Pain caused to us by other beings. A harsh word, physical violence, a dog or insect bites are examples.

Adhidaivika is the third category of pain. This is caused by nature and supernatural forces. A flood, landslide, snowstorm, gale or earthquake. Many cultures believe that devas (angels) demi-gods etc. can influence human and natural affairs so the effects from these quarters are included here.

First let us examine if this proposition is correct. I suggest this simple exercise; observe people’s conversation for one week and notice how much of their talk (usually complaining) is concerned with one of these three types of suffering. Then try for one week not to speak on any subject that falls into one of these categories. Observe the news and see the stories in terms of these three categories.

The founder of Samhkya philosophy, Kapila, observes at the outset of his aphorisms that all human activity is directed towards the avoidance or removal of this pain. Food, houses, clothes and medicine are necessities of life without which we would be most uncomfortable and these things protect us from various sufferings. He then points out that none of these expedients is a certain or permanent remedy, medicine does not always work, houses can be flooded. Even if the remedy works in the short term the three pains will arise again. Losing ourselves in pleasure and distraction is a way of avoiding this uncomfortable truth. As nations living in fear, we even invent nuclear bombs as a supposed remedy.

Kapila admits that to grapple with this truth is difficult. If we do engage with it the insight gained will lead one to a solution. You may be aware that, like Kapila, Lord Buddha began his teaching with the truth of suffering; “There is this suffering, Oh monks….” Buddha pointed out that these pains are an inevitable and unavoidable consequence of birth. The cure offered by the sages was the path to liberation. If we have the insight into the truth of suffering and understand the reality of our situation, then the desire for liberation will be awakened in us. Along with this, great empathy will arise for all beings, as we all suffer, more or less.

The gloomy part of this teaching is the universal nature of three-fold pain, the bright side is that the sages offer a cure. Like a doctor that diagnoses your illness correctly, the sages also developed the medicine.

In Vyasa’s commentary on the Yoga Sutra the release from the three sufferings is stated as a result of Yoga practice. “Worldliness entailing births is full of misery. Enlightened Yogins of pure character finding this cycle of births to be full of sorrow, try to bring about its cessation”. “The fruits of Yoga are the cessation of the three-fold misery”.

Liberation is the stabilisation of Purusa in its true form and the Yoga-darsana of Patanjali gives the practical methods to attain this. Those who have attained this state, praise it as the greatest good and highest aim of man.

If you asked these sages what is the meaning of life, they would say; “Life exists to set you free.” Absolute peace and freedom are the fruit’s of Yoga, three-fold sorrow is the compost.

May all beings be liberated.

Bibliography:

Hathayogapradipika Adyar Library
The Basic Tenets of Patanjala Yoga by Srivatsa Ramaswami
Patanjali’s Yoga Sutras by Pam Hoxsey
The Sankhya Aphorisms of Kapila trans. by James R. Ballantyne
Yoga Philosophy of Patanjali by Swami Hariharananda Aranya
Classical Samkhya by Gerald James Larson
The Holy Science by Swami Sri Yukteswar

Sri Chinmoy

Life is a cycle of activity and rest, the daytime activity the domain of rajas and the nightime of tamas. There is a wonderful time of sattva, the ninety minutes before dawn. This is the ideal time for your Yoga practice and to experience the peace of meditation.

This precious time will best support your Yoga activities and will help you to build a reservoir of sattva. The sages of India, ancient and modern, have praised the pre-dawn time and explained the benefits of wisely making use of the sattvic, peaceful atmosphere that is manifesting at this time.

If you wish to rise early you need to go to bed early. If you currently go to bed late, then you could gradually change your retiring and rising times, fifteen minutes at a time until you are back in alignment with natures rhythms.

If you do not feel good in the morning then there are a few things that may need addressing. As Thoreau said, “Measure your health by your sympathy with the morning and the spring.”

“Get up early in the morning at 4am every day and have a bath in a great river. If that is not possible, have a bath in clean hot water.”

Sri T. Krishnamacharya (From Yoga Makaranda)

What is my highest value?

What is most important to me?

What are my highest priorities?

You reflect on these questions and then go through a sequence of three practices for body, mind and speech. At the completion of stage one you ask yourself how much of your action of body is aligned with your values. You then move on to thought and speech. At the end of the practice you are asked to consider how much of your daily action is in harmony with your highest values and reflect on the meaning of your answer.

I went to work one morning and lifting an oil drum from my van, my back went into a spasm and I was lying on the floor for some time wondering what to do. I did a few apanasana movements to release my back, managed to crawl to my van cab and lifted myself into my van and drove home. I spent the next few days in my Yoga room as it was on the same floor as the bathroom. I had to crawl everywhere and was in a lot of pain. On the whiteboard were my three questions staring at me. I had been teaching Yoga part time for three years. I thought that if I really damaged my back I would not be able to be an engineer or a Yoga teacher. I decided then to leave my job as an engineer and teach Yoga full-time as in my heart that is what I really wanted to do and I figured it would be better for my back.

So, since 2003 I have taught Yoga full-time. It has not been easy in many ways, but I am always content inside as I feel I am following my Dharma. There is a saying I like.

“Happy is the man who has found his task, for he shall ask for no other blessing.”

So if you have already found your task I am very happy for you.

If you have not, you may like to try the practice I mentioned and see what happens.

The full practice is in ‘Yoga for Transformation’ by Gary Kraftsow p191-214

In my previous newsletter I wrote about the enormous scholarship of my
revered Guru Sri Krishnamacharya. He taught several traditional texts
including many upanishads

I had mentioned  the general approach of the old works to guide the
student from the known to the unknown. One of the well known vidyas of
the upanishads, the pancha-kosa-vidya is popular with many yoga
students, teachers and spiritual seekers. The Yogasutras refer to the
known– of seen person (drusya atma)– to lead to the subtle unseen
‘self’ or Purusha. The pancha kosa vidya leads the inquirer from the
seen or known five-kosa-person to the indwelling Self or atman in a
step by step approach. It urges the sadhaka to contemplate on each of
the kosas in succession to ultimately arrive at the true self. This is
the main purpose of this vidya found in Tattiriya Upanishad.

In the Yoga Sutra the physical person seen is made up of basically the
three gunas, the five bhutas  and the eleven indriyas and this body-
mind complex is used by most people for experiences, pleasant and
unpleasant, but a few use this person for ‘roll back’ or resolution to
the basic elements of prakriti which is identified as nirodha. While
most persons look outward to obtain experiences (bhoga) , the yogi
uses the body and life time to look and work  inward (apavarga)to
obtain the state of Kaivalya.

The Taittiriya upanishad looks at the ‘seen person’ as one made up of
five kosas, and exhorts the spiritual seeker to transcend the ‘five
kosa seen person’ by deep step by step contemplation and understand
the nature of the atman. These five kosas are envisaged, each one of
them as made up of the five parts of a bird,  and each one of the
kosas more subtle than the outer one. The five kosas start with the
one made of food or matter, the physical body. It is made of physical
matter  consisting of five distinct portions as the head, the right
and left wings, the body of the front and the tail or the back. It
gets energy from anna or food/matter. This kosa should be kept pure
and yogasanas are said to help one achieve this goal. There is a vedic
prayer which helps one pray for the pure satvic quality of the
physical body made fully of anna(annamaya) or matter.

This physical body is identified by everybody, including a child, as
the person, the self. But the self by definition is the innermost,
subtlest principle in every human being. Is there anything more subtle
than the physical body?  The upanishad begins to investigate.

And it finds out that there is an inner self to the physical body made
fully of life force called prana, in the same mold of the physical
body. This pranamaya permeates the whole physical body and is
visualized as the self of the physical body or annamaya kosa. It also
is visualized with five distinct parts, the head, the two wings, the
chest and then the tail. The Prana, the main life force is the head
of  vyana and apana are the right and left wings, then udana is the
body or heart of this kosa and then samana is the tail or support of
this system. A regular pranayama workout will help maintain this kosa
in good stead.

There is an inner self, of the shape of the person, to this prana maya
kosa which itself is a sheath or a kosa called mano maya. It is
permeated with an aspect of the chitta called manas. Manas coordinates
all the senses and instruments of action. Interestingly the most
important sense for a vedic scholar is the sense of hearing. Hearing
the vedas from the teacher the vedic student learns by heart the
vedas. Also this vedic student has his mano maya kosa full of vedic
knowledge. The head of this mano maya  is the yajur veda, the right
and the left wings are the rik and sama vedas. The body or the chest
is the vedic injunctions (adesa or the brahmana portion) and the tail
is the last veda, the atharva veda. It therefore actually refers to
our entire memory kosa. This kosa according to yogis can be kept in
good condition by pratyahara. The vaidics would say chanting of the
vedas  keeps the manomaya kosa in good shape.

Is there anything subtler than this? Yes, says the Upanishad. Subtler
than the mano maya is the vigyana maya or the kosa of intellect. This
is the self of the previous kosa, of the human form but is visualized
with a head which is shraddha or faith(in the scriptures). Since the
vedic scholar is doing this self analysis and investigation, he uses
this kosa towards the spiritual end. So the right wing is
righteousness or straight forwardness(rtam) and the left wing is satya
or the ultimate spiritual Truth. Then the heart or the atma of this
sheath is yoga or the ability to remain concentrated or go into
samadhi. The whole kosa is supported by mahat or universal
intelligence. The upanishad sadhaka has to have this kosa in good
stead to clearly understand the nature of the self using this kosa
diligently. And dhyana or meditation is the means of keeping this kosa
unpolluted.

The soul of this kosa is another subtle kosa called ananda maya which
is translated roughly as the bliss kosa. Again this kosa is  in the
human form but is visualized as a bird. The head of this kosa is
affection (priya), the right wing is glee (moda), the left wing is
ecstasy (pramoda) and the heart is bliss (ananda) and the support of
this is Brahman, the ultimate reality. The ultimate reality, the Atman/
Brahman which is defined (swarupa lakshana) as pure consciousness
unaffected by ether time or space (satyam, gnanam anantam brahma) and
whose realization is possible by the path shown (tatasta lakshana) by
the knowledge called the pancha maya (kosa) vidya is what is to be
known to end the evil of transmigratory existence.

The first step is to  consider the human body, called the annamaya, as
part of the outside matter of the universe as it is that which is made
up of five elements, earth, water, etc., returns to the earth/universe
after death. During the lifetime, the annamaya body is sustained by
anna or food/matter, itself drawing the energy from it. The subtle
self of the human body which is the inner sheath known as pranamaya is
the one that keeps the body alive. The force that maintains it is
called prana sakti. It is said that udana, one of the five forces
keeps the balance between prana the inward life force and apana the
outward life force under balance. Once the udana loses that control at
the time of death, the apana with  prana and  other life forces leaves
the body. The other three sheaths , the manomaya, its inner core/
atman, the vigyana maya and the subtlest sheath the ananda maya are
controlled by the power of veil or ignorance called the avarana
sakthi. This is the power which prevents the individual from realizing
the true nature of one’s core or atman which is pure consciousness and
beyond the five kosas. This power when it operates in the subtlest or
the ananda maya kosa is known as ichha sakti or the power of desire.
When it operates in the vignyana maya kosa it is known as gnana sakti
or power of discrimination and then when it operates in the mano maya
it is known as kriya sakti. The desire for the desirable object arising
in the ananda maya leads the vignyana maya to contemplate the means
for fulfilling it and thereafter the manomaya directs the physical
body to do the necessary physical work to achieve the goal, which it
succeeds in sometimes and not some other times leading to the feeling
of happiness or unhappiness in the ananda maya self. Thus even though
the spiritual nature of the self is clearly discernible from the
pancha maya vidya of the Upanishads, it is obscured by the power of
the avarana sakthi or the power of spiritual ignorance which gets more
and more strengthened by the operation of this sakthi, life after
life. Hence the upanishad not only explains the nature of the real
self as opposed to the mistaken self (mithya atma) made up of five
kosas but also gives a step by step approach to strengthen the
spiritual knowledge leading to transcending the evil of endless
transmigratory existence.

Since the human body returns to earth and other elements the entire
universe including the human body is considered one virat one whole
universe of anna or matter of  the five elements. The prana which is
the subtle self of the human body is considered the subtle self
therefore of the universe and then regressing further one arrives at
the individual soul or atman as the self. And since now it is also the
Self of the Universe it is called Brahman and the advaitins proclaims
the oneness (advaita) of the individual self (atman) and the supreme
self (brahman) as one and the same

Taittiriya Upanishad is one of the 10 major upanishads and is chanted
regularly especially (early on the 12th day after full moon and new
moon days, after a day of fasting, Ekadasi) in South India. I had made
a recording some 25 years ago of this Upanishad and I find it is
available in USA now at India Club.

-Traditional Sanskrit prayer

In an ancient civilisation people were suffering from pains due to defilements of body, speech and mind so they prayed to the Lord for help. The Lord instructed Adisesa to take human form in answer to their plea for help. He was born to Gonika, the pure hearted daughter of a sage, and named Patanjali ‘one who falls to prayers’.

It is said that Patanjali wrote three treatises in order to provide the knowledge for people to develop good health, accurate and wholesome expression and clarity of mind.

· One on Ayurvedic Medicine (cikitsa)
· One on grammar (pada)
· One on Yoga (mental health) – Yoga Sutras
In the Yoga sutra there are two things that Patanjali says we can do with life;

· Bhoga – pursue worldy pleasures
· Yoga – seek spiritual knowledge

In order to pursue either of these goals, a healthy mind, speech and body are essential. We think, speak and act. These three are called karana, the three human activities and their refinement and perfection leads to the highest human happiness and the potential for the fulfilling achievement of spiritual freedom.

Ayurveda teaches us how to nourish and nurture ourselves, and how to live in harmony with nature.

Yoga teaches us how to attain optimum health, mental peace and spiritual freedom. 

So Harmony Yoga, inspired by the sage Patanjali, would like to share with you the knowledge by which you may achieve optimum health, peace and happiness, and spiritual freedom.

Note: For a more detailed story of the life of Patanjali see the book;

Yoga for the Three Stages of Life by Srivatsa Ramaswami p.21-29

Wishing you health, peace and freedom.

What is Hatha Yoga?

The most popular text on Hatha Yoga is The Hathayogapradipika of Svatmarama. The name Svatmarama means one who delights in communion with his higher self. It indicates that he was a Yogi who was in perpetual samadhi.  The author’s name and the opening passages of the text leave no doubt that the goal of Hatha Yoga is a spiritual one.

The primary practice of Hatha Yoga is pranayama. Ha is prana and tha is apana. The union or integration of these two forces is Hatha Yoga. The text describes the procedure for attaining this end.

In Yoga there are five primary aspects of the prana (life force) that regulate all the physical functions.

They are:
· prana vayu – heart
· apana vayu – downward force
· vyana vayu – circulation
· udana vayu – upward force
· samana vayu – digestion

After the preliminary preparations, detailed in the text, the practice of asana, pranayama and bandhas are integrated to facilitate the union of prana and apana.

The control of breath and a long exhale and hold, along with the three bandhas must be mastered by the aspirant.

The names of these techniques are:

· bahya kumbhaka – external breath holding
· jalandhara bandha – throat lock
· mula bandha – rectal lock
· uddyana banda – abdominal lock

With these tools in place the precedure goes like this.

The aspirant sits in a Yogic posture.  Following a long exhale the mula bandha is engaged which is said to lift the apana. Uddiyana bandha is then engaged uniting the apana with the prana. The integrated prana is now close to the fire in the belly (jatharagni). It is then heated and causes a dormant obstruction (kundalini) to move giving free passage to the prana to enter sushumna, the main nadi (channel) in the spine. Rising up through the chakras (nerve hubs in spinal column). Finally reaching the sahasrara chakra the Yogis say it merges with Siva and gives moksa (freedom).

So for the Hatha Yogi the primary practice is pranayama, to attain the spiritual goal which they call moksha. The liberated Yogi is said to exist in samadhi until they pass away.

Many people today practice Hatha Yoga techniques for the wonderful health benefits that they impart. However, to follow the path described in the classical texts requires a dedicated and sustained effort over a long period of time under the guidance of an experienced teacher.

The Hathayogapradipika of Svatmarama with the commentary of Brahmananda is a useful and well regarded reference work.  It is published by The Adyar Library and Research Centre of The Theosophical Society.

Note: Some practitioners say that the awakened kundalini rises up the sushumna. Another interpretation is that kundalini represents a blockage (avidya) which is removed by the practice, allowing the prana to enter the sushumna.

According to Yoga and other sibling philosophies, the entire universe is made
of the three Gunas, Satwa, Rajas and Tamas and these permeate everything 
(including all of us) everywhere in dominating everything in varying degrees.
Due to the preponderance of one of these Gunas, in every individual, different
human beings follow different goals. Even as everyone’s desire is to get
happiness and get rid of unhappiness, each one, depending upon his or her guna
temperament, pursues different means and goals (arthas) for one’s satisfaction
or happiness.

The three gunas are satwa, rajas and tamas. The four purushartas
or human goals are dharma (order), artha (material possession), kama (sensual
desires) and moksha (spiritual freedom). A satwic person is inclined towards
dharma, while the rajasic, tamasic and the one who is able to go beyond the
influence of all the gunas (gunaateeta) are attracted respectively towards
artha, kama and moksha. These four are called purusharthas or chatur- vidha-
purushartha (four different human endeavors/goals).

Persons whose personality is predominantly satwic, follow ‘dharma’ as a goal
of their lives for happiness. Dharma is the Law of Piety, Compassion, and
orderly life. They follow the benevolent dictates of the scriptures, the laws
of the land, leading a life consistent with the gods of nature. It is anathema
for them to cross the Laws of Dharma. Such Dharmis are said to lead a very
peaceful life here and hereafter, as they, who are said to be in a small
minority, do and accumulate good karmas.

The Rajasic people are like the proverbial “A” type personalities. Highly
energetic and mostly restless, they pursue very down to earth policies and
follow the goal of artha or material possessions. More wealth and more power
give them happiness and the means are less important than the goals. Only a
few who follow this life long pursuit of possessions and power ever succeed
and sustain, leading to collective unhappiness of this lot. The happiness of
the majority of them rises with the tide of increasing possessions and ebbs
with the loss of wealth and power.

We have then the third group of people who are dominated by tamas. It is said
Tamas, because it veils the intellect, makes such people short sighted. Their
happiness lies in sensual gratification. Tasty food, frequent tactile stimulus,
attractive visual objects and captivating sounds dominate their life. When
the senses over a period of time lose their acuity, they have less room to be
happy and fall into a state of depression as they get older.

Then there are the spiritual Yogis who relentlessly follow the path of
spiritual wisdom and intuitively understand the nature of the ever present,
non changing nature of their own Self and reach a state of Kaivalya or Moksha
or spiritual Freedom. In that state, according to Yogis, the three Gunas reach
a state of equilibrium. This, the yogis call a state of Nirodha of the mind,
or a state the Lord in the Gita calls Gunateeta or beyond the dominance of the
Gunas. This state leads to a permanent and irrevocable state of peace of mind
and the yogis aver that it is superior to the other variable and unstable
states of happiness; superior to that attained by sensual gratification of the
tamasic personality or the happiness arising out of possessions of the Rajasic,
or even the dharmic life of a Satwic person.

Though the satwic state of  happiness is superior to the other two, even that is said to be impermanent. Hence the Lord urges everyone, through His disciple Arjuna in the Gita, to go
from Tamas to Rajas and then to Satwa and ultimately transcend all the Gunas.
It is easier said then done.

But how is it done? Only Yoga comes with specific measures to change the
individual personalities. One can transform a Tamasic mind to a Rajasic bent
by practice of Pranayama, in addition to the observance Yamaniyamas. The
observance of a well designed practice of asanas will reduce the addictive
influence of Rajas and hence a yogi who practices asana and pranayama will
become more and more Satwic, thanks to the reduction of Tamas and Rajas. And by
spiritual meditation one will be able to transcend all the three Gunas.

So as Lord Krishna says, “Tatha yogi bhava Arjuna”, (Therefore become a Yogi).
One should practice Yoga. You will agree?

Srivatsa Ramaswami