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A Bit About Us

Offering a variety of yoga classes in the mornings, in our beach shala.  Situated on the west side of the island, we offer sunset aerial yoga sessions or restorative yoga.

All levels of Yoga students are welcome, we have yoga mats props, blocks, straps and toilet on site.

Please don't hesitate to contact us for any questions you may have.

Lessons in Love, Life & Living

Yoga Philosophy ~ Buddhist Philosophy ~ Universal Laws of Nature

Know Thy self...
Yoga is a Journey of self-discovery... Self-Love...it begins with you and ends with you...
As you get to know all these Ancient teachings, they may be able to assist in navigating your life experiences, to be that of the Very Best!  Choosing with Awareness, that which brings Joy to self and others.
May All Beings be Free & Happy
Namaste

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4 Noble Truths

introducing, the very foundation of the Buddhist teaching...

The two basic principle of Buddhism, to remember:  First is the "interdependent nature of reality" All Buddhist philosophy rest on an understanding of this basic truth.  The second principle is that of

non-violence, which is the action taken  by Buddhist practitioner  who has the view of the the interdependent nature of reality.  Non-violence essentially means that we should help others and if the is not possible, should at the very least refrain from harming them.

Technically, we become a Buddhist when we decided to take "Refuge in the Three Jewels", and when we generate Bodhischitta, which is known as compassion, altruistic mind, or our good heart.  

The Three Jewels of Buddhism are the Buddha;  the Dharma, his teaching; and the Sangha or community of practitioners.  Helping others is one of the greatest Jewels there is, while the practice of "Taking Refuge" lays a foundation for the practitioner to lead their life in an ethically disciplined way, avoiding actions that are harmful  to other and respecting the laws of Karma.

Unless we have a good foundational experience of the practice Taking Refuge in the Three Jewels, we will not be able to have a high level of realization of bodhichitta.  It is for their reason that the distinction between a practicing Buddhist and a non-Buddhist is made on the basis of whether or not an individual has taken  Refuge in the Three Jewels.  

As a result of your own reflection, even without a master, you become fully convinced of the validity of the Buddha, Dharma and Sangha as the true ultimate object of refuge, and that is when you become a Buddhist.  You entrust your spiritual well-being to the Three Jewels, and this is what is really meant by Taking Refuge.  On the other hand, if there is any doubt or apprehension in your mind about the validity of Buddha, Dharma and Sangha as being the ultimate objects of refuge, even thought you may have taken part in a ceremony, that very suspicion or doubt prevents you from being a practicing Buddhist, at least for the time being.  It is therefore important to understand what these of objects of refuge are.

When we speak about Buddha in this context, we should not confine our understanding the  of the word to the historical person who came to India and taught a certain spiritual way of life.  Rather, our understanding of Buddhahood should be based on levels of consciousness, or levels of spiritual realization.  We should understand that buddhaood is a spiritual state of being.  This is why the Buddhist Scriptures can speak about past buddhas, buddhas of the present and buddhas of the future.

How does a buddha come into being?  How does a person become fully enlightened? When we reflect on buddhahood, we are bound to ask ourselves whetere or not it is possible for an individual to attain such a state, to become fully enlightened being, a buddha.  Here we find that the the key lies in understanding the nature of Dharma, and who have realized and actualized its truth.  If there are Sangha members who have reached spiritual states where they have overcome at least the gross levels of negativity and afflictive emotions, then we can envision the possibility of attain a freedom from negativity and afflictive emotions which is total.  That state is what we call buddhahood.

Generically, Dharma refers to  the scriptural Dharma - the Buddha's teaching and the spiritual realizations based on the practice  of that teaching.

In relation to the Refuge it has two aspects:  one is the path that leads to the cessation of suffering and afflictive emtoions, and the other is cessation itself.  

(Cessation noun - a temporary or final ceasing (- as of action) : stop mutually agreed to a cessation of fighting.) 

It is only bu undressing true cessation and the path leading to cessation that we have some idea of what the sate of liberation is.

Dependent Origination 

In the Sutras, Buddha stated several times that whoever perceives the interdependent nature of reality sees the Dharma;  and whoever sees the Dharma sees the Buddha.  If we approach this statement from the perspective of Nagarjuna's teaching of the Madhyamaka School, we can arrive a the most comprehensive understand of its implications.  Following the Nagarjuna, we find there are three levels of meaning here.

First to understand the principle of interdependent origination (pratityasmutpada) that is common to all Buddhist schools explains it in terms of casual dependence.  "Pratti" means "to depend on" and "samutpada" refers to "origination". This principle means that all conditioned things and events in the universe else come into being only as a result of the interaction of various causes and conditions. This is significant because it precludes two possibilities.  One is the possibility that things can arise from nowhere, with no causes and condtions, and the second is that things can arise on account of transcendent designer or creator.  Both these possiblities are negated.

Secondly, we can understand the principle of dependent orginiation in. termns of parts and whole.  All material objects can be understood in terms of how the parts compose the whole, and how the very idea of "whole" and "wholeness". depends upon the existence of parts.  Such dependence clearly exists in the physical world.  
Similarly, non-physcial entities, like consciousness, can be considerered in terms of their temporal sequences:  the idea of their unity or wholeness is based upon the succdessive sequences that compose a continuum.  So when we consider the universe in these terms, not only do we see each condition thing as dependantly originated, we also understa that the entire phenomenal world arises according to the principle of dependent orgination (cause & effects).

There is a thrid dimension to the meaning of dependant orginiation, which is that all things and events - everything, in fact - arise soley as a result of the mere coming toghether of the many factors which make them up.  When you analyaze things by mentally breaking them down into their constitutive parts, you come to the understanding that it is simply in dependence upon other factors that anything come into being.  Therefore there is nothgin that has independent  or intrinsic identiy of its own.  Whatever identity we give things is contingent on the interaction between our epcdeption and reality itself.  However, this is not to say that things do not exist.

Buddhism is not nihilistic.  Things do exist, but they do not have an independent, autonoumus reality,  Let us now refer back to the statemtbn by the Buddha, when he said that seeing dependent orgination. leads to seeing the Dharma.  There are theree different meaning to this concept of Dharma which corresponds to the three different levels of meaning of dependent orgination which we have just described.  

Firstly, we can relate Dharma to the first level of meaning of dependant orgination, which is causal dependence.  By developoing a deep understanding of the interdependence, we are able to appreciate the workings of what we call "karma", that is, the karmic law of cause and effect which governs human actions.  This law explains how experinces of pain and suffering arise as a result of negative actions, thoughts and behaviour, and how desirable experiences such as happiness and joy arise as a result of the causes and condtions which coreespond to that result - POSITIVE ACTIONS, EMOTIONS & Thoughts/speech.

Developoing a deep understanding of dependent origination in terms of causal principle.  Once you have developed that kind of philosophical outlook, then you will be able to situate your understanding of karma whithin that framework, since the karmic loaws are a particualr instance of this overall general causal principle.  

Similarly, when you have a deep understaind of the other two dimension of dependent orgination - the dependence of parts and whole, and the interdependance between perception and existence - your view will deepen, and you will appreciate thate is a dspartiy between the way things appear to you and the way they actually are.  What apears as some kind of autonomous, objective realisty out there doe not really fit with the actual nature of reality.

Once we appreciate that the fundemental disparity bewtween appreance and reality, we gain a certain insight into the way our emtions work, and how we react to the events and objects.  Underlying the strong emotional responses we have to situations, we see that there is an assumption that some kind of independently existing realisty exist out there.  In this way, we develop an insight into the various function of the mind and there different levels of consciousness within us.  We also grow to understand that although certain types of mental or emotional state3s seem so real, and although objects appear to be so vivid, in reality they are mere illusions.  They do not really exist in the way we thingk thety do.  It is through this type of reflection and analysis that we will be able to gain an insight into what in technical Buddhist language is called "the origin of suffering,"  in other words, those emotional expereicnes that lead to confusion and misapprehension, and which afflict the mind.  When this is combined with an understanding of the interdependent nautre of relaity at the sbtlest level, then we also gain insight into what we call "the empty nature of realtiy."  by which we mean the way each and every object and event arises oly as a combination of many factors, and has no independent or autonomous existence.  Our insight into emptiness will, of course, help us to understand that any ideas that are based on the contraty view, that things exist instrinsically and idependently, are misapprehensions.  They are misunderstandibng of the nature of realtity.  We realize that they have no valid grounding either in relity or in our own valid experience, whereas the empty nature of reality has a valid grounding both in logival reasoning and in our experiences. Gradually, we come to appreciate that it is possible to arrive at a state of knowledge where such misapprenesion is elimiatd completely; that is the state of cessation.

 

4 Noble Truths

overview

III. THE FOUR NOBLE TRUTHS
The Buddha's Four Noble Truths explore human suffering. They may be described (somewhat simplistically) as:
1. Dukkha: Suffering exists: Life is suffering. Suffering is real and almost universal. Suffering has many causes: loss, sickness, pain, failure, and the impermanence of pleasure.
2. Samudaya: There is a cause of suffering. Suffering is due to attachment. It is the desire to have and control things. It can take many forms: craving of sensual pleasures; the desire for fame; the desire to avoid unpleasant sensations, like fear, anger or jealousy.
3. Nirodha: There is an end to suffering. Attachment can be overcome. Suffering ceases with the final liberation of Nirvana (Nibbana). The mind experiences complete freedom, liberation and non-attachment. It lets go of any desire or craving.
4. Magga: In order to end suffering, you must follow the Eightfold Path. There is a path for accomplishing this.

Buddhist Core Values & Perspectives

For Protection, Challenges:  Fatih & Protection

I. THE BACKGROUND OF BUDDHISM

Buddhism, like most of the great religions of the world, is divided into a number of different traditions. However, most traditions share a common set of fundamental beliefs.

One central belief of Buddhism is often referred to as reincarnation -- the concept that people are reborn after dying. In fact, most individuals go through many cycles of birth, living, death and rebirth. A practicing Buddhist differentiates between the concepts of rebirth and reincarnation.

In reincarnation, the individual may recur repeatedly. In rebirth, a person does not necessarily return to Earth as the same entity ever again. He compares it to a leaf growing on a tree. When the withering leaf falls off, a new leaf will eventually replace it. It is similar to the old leaf, but it is not identical to the original leaf.

Buddhism is a philosophy of life expounded by Gautama Buddha ("Buddha" means "enlightened one"), who lived and taught in northern India in the 6th century B.C.

The Buddha was not a god and the philosophy of Buddhism does not entail any theistic world view. The teachings of the Buddha are aimed solely at liberating sentient beings from suffering.

The Basic Teachings of Buddha which are core to Buddhism are:

  • The Three Universal Truths;

  • The Four Noble Truths; and

  • The Noble Eightfold Path.

II. THE THREE UNIVERSAL TRUTHS

1. Nothing is lost in the universe

2. Everything Changes
3. The Law of Cause and Effect

In Buddhism, the law of karma, says "for every event that occurs, there will follow another event whose existence was caused by the first, and this second event will be pleasant or unpleasant according as its cause was skillful or unskillful."

Therefore, the law of Karma teaches that the responsibility for unskillful actions is borne by the person who commits them.

After his enlightenment, the Buddha went to the Deer Park near the holy city of Benares and shared his new understanding with five holy men. They understood immediately and became his disciples. This marked the beginning of the Buddhist community. For the next forty-five years, the Buddha and his disciples went from place to place in India spreading the Dharma, his teachings. Their compassion knew no bounds; they helped everyone along the way, beggars, kings and slave girls. At night, they would sleep where they were; when hungry they would ask for a little food.

Wherever the Buddha went, he won the hearts of the people because he dealt with their true feelings. He advised them not to accept his words on blind faith, but to decide for themselves whether his teachings are right or wrong, then follow them. He encouraged everyone to have compassion for each other and develop their own virtue: "You should do your own work, for I can teach only the way."

Once, the Buddha and his disciple Ananda visited a monastery where a monk was suffering from a contagious disease. The poor man lay in a mess with no one looking after him. The Buddha himself washed the sick monk and placed him on a new bed. Afterwards, he admonished the other monks: "Monks, you have neither mother nor father to look after you. If you do not look after each other, who will look after you? Whoever serves the sick and suffering, serves me."

After many such cycles, if a person releases their attachment to desire and the self, they can attain Nirvana. This is a state of liberation and freedom from suffering.

The three trainings or practices

These three consist of:

1. Sila: Virtue, good conduct, morality. This is based on two fundamental principles: The principle of equality: that all living entities are equal. The principle of reciprocity: This is the "Golden Rule" in Christianity - to do unto others as you would wish them to do unto you. It is found in all major religions.

2. Samadhi: Concentration, meditation, mental development. Developing one's mind is the path to wisdom which, in turn, leads to personal freedom. Mental development also strengthens and controls our mind; this helps us maintain good conduct.

3. Prajna: Discernment, insight, wisdom, enlightenment. This is the real heart of Buddhism. Wisdom will emerge if your mind is pure and calm.

The first two paths listed in the Eightfold Path, described below, refer to discernment; the last three belong to concentration; the middle three are related to virtue.

III. THE FOUR NOBLE TRUTHS

The Buddha's Four Noble Truths explore human suffering. They may be described (somewhat simplistically) as:

1. Dukkha: Suffering exists: Life is suffering. Suffering is real and almost universal. Suffering has many causes: loss, sickness, pain, failure, and the impermanence of pleasure.

2. Samudaya: There is a cause of suffering. Suffering is due to attachment. It is the desire to have and control things. It can take many forms: craving of sensual pleasures; the desire for fame; the desire to avoid unpleasant sensations, like fear, anger or jealousy.

3. Nirodha: There is an end to suffering. Attachment can be overcome. Suffering ceases with the final liberation of Nirvana (Nibbana). The mind experiences complete freedom, liberation and non-attachment. It lets go of any desire or craving.

4. Magga: In order to end suffering, you must follow the Eightfold Path. There is a path for accomplishing this.

The five precepts​

These are rules to live by. They are somewhat analogous to the second half of the. Ten Commandments in Judaism and Christianity -- that part of the Decalogue which describes behaviors to avoid.

However, they are recommendations, not commandments. Believers are expected to use their own intelligence in deciding exactly how to apply these rules:

  1. Do not kill.This is sometimes translated as"not harming"or an absence of violence.

  2. Do not steal. This is generally interpreted as including the avoidance of fraud and economic

    exploitation.

  3. Do not lie.This  is sometimes interpreted as including name-calling,gossip,etc.

  4. Do not misuse sex. For monks and nuns, this means any departure from complete celibacy. For the laity, adultery is forbidden, along with any sexual harassment or exploitation, including that within marriage. The Buddha did not discuss consensual premarital sex within a committed relationship, thus, Buddhist traditions differ on this. Most Buddhists, probably influenced by their local cultures, condemn same-sex sexual activity regardless of the nature of the relationship between the people involved.

  5. Do not consume alcohol or other drugs. The main concern here is that intoxicants cloud the mind. Some have included as a drug other methods of divorcing ourselves from reality -- e.g. movies, television, and the Internet.

Those preparing for monastic life or who are not within a family are expected to avoid an additional five activities:

6. Takinguntimelymeals.
7.Dancing, singing, music, watching grotesque mime.

8. Use of garlands, perfumes and personal adornment.

9. Use of high seats.

10. Accepting gold or silver.

There is also a series of eight precepts which are composed of the first seven listed above, followed by the eighth and ninth combined as one. "Ordained The ravada monks promise to follow 227 precepts!"

IV. THE EIGHTFOLD PATH The Buddha's Eightfold Path consists of:

Panna: Discernment, wisdom:

  1. Samma ditthi: Right Understanding of the Four Noble Truths. Right View is the true

    understanding of the four noble truths.

  2. Samma sankappa: Right thinking; following the right path in life. Right Aspiration is the true desire to free oneself from attachment, ignorance, and hatefulness.

    These two are referred to as Prajna, or Wisdom.

Sila: Virtue, morality:

  1. Samma vaca: Right speech: No lying, criticism, condemning, gossip, harsh language. Right Speech involves abstaining from lying, gossiping, or hurtful talk.

  2. Samma kammanta Right conduct or Right Action involves abstaining from hurtful behaviors, such as killing, stealing, and careless sex. These are called the Five Precepts.

  3. Samma ajiva: Right livelihood: Support yourself without harming others. Right Livelihood means making your living in such a way as to avoid dishonesty and hurting others, including animals.

    These three are referred to as Shila, or Morality.

Samadhi: Concentration, meditation:

  1. Samma vayama: Right Effort: Promote good thoughts; conquer evil thoughts. Right Effort is a matter of exerting oneself in regards to the content of one's mind: Bad qualities should be abandoned and prevented from arising again. Good qualities should be enacted and nurtured.

  2. Samma sati: Right Mindfulness: Become aware of your body, mind and feelings. Right Mindfulness is the focusing of one's attention on one's body, feelings, thoughts, and consciousness in such a way as to overcome craving, hatred, and ignorance.

  3. Samma samadhi: Right Concentration: Meditate to achieve a higher state of consciousness. Right Concentration is meditating in such a way as to progressively realize a true understanding of imperfection, impermanence, and non-separateness

There are, however, many sects of Buddhism and there are different kinds of Buddhist monks all over the world. The life and customs of Buddhist monks are not only different and unique but consist of a spiritual meaning. Their daily life follows a strict schedule that revolves around meditation, study of scriptures, and taking part in ceremonies. There are Buddhist shrines, Buddhist monasteries, where monks live, Gompas and Buddhist Stupas all over the world.

Though it originated in northern India, the Emperor Ashoka helped to spread Buddhism into South East Asian countries such as Sri Lanka, Myanmar, Thailand and Indo-China, from where it moved on to influence people in the Himalayan kingdoms of Sikkim, Bhutan, Nepal, Tibet, Mongolia, Central Asia as well as China, Korea, Viet Nam and Japan. Around 95 per cent of the population in

Thailand is Buddhist, the highest concentration in the world, with Cambodia, Myanmar, Bhutan, Sri Lanka, Tibet, Lao People’s Democratic Republic, Viet Nam, Japan, Macao (China) and Taiwan Province of China following close behind.

Devotees reaffirm their faith in the five principles called Panchsheel:

  1. Do not to take life;

  2. Do not to steal;

  3. Do not to commit adultery;

  4. Do not lie;

  5. Do not to consume liquor or other intoxicants.

Contributed by Ven. Phramaha Nopadol Saisuta, Deputy Dean, Faculty of Buddhism, Mahachulalongkorn Uniserity, Thailand.

References:

  1. Bhikkhu Bodhi, "The Noble Eightfold Path. The Way to the End of Suffering," Buddhist Information.

    http://www.buddhistinformation.com

  2. Buddhist Prayer

    http://buddhistfaith.tripod.com/buddhistprayer/index.html

  3. Dhammajak.net

    http://www.dhammajak.net

  4. Dhammapada, a collection of 423 verses; being one of the canonical books on Buddhism

    http://www.maithri.com/dhammapada

  5. Essentials of Buddhism

    http://www.buddhaweb.org

  6. Guy Newland, Untitled essay

    http://www.chsbs.cmich.edu

  7. Mahachulalongkornrajavidyalaya University

    http://www.mcu.ac.th/En

  8. Pāḷi Tipiṭaka http://www.tipitaka.org

  9. Thomas Knierim, "The Precepts"

    http://www.thebigview.com

  10. Website 8400.org

    http://www.84000.org

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Be in the Moment with ANAHATA  YOGA SHALA

Just Breathe

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Yoga Philosophy

is Very Much like the Buddhist ...- Middleway approach to Life... Yoga is a Holy Trintiy - Between your Mind Body & Soul - A Life of Balance Finding Harmony between Strength (Sheer Will-Power -Shiva/Masculine Energy)  & Flexibility (Total Surrender to Trust Shakti/Feminine Energy)

Finding your strengths & weakness, giving you tools & techniques, to be Master of yourself in every situation, discoverying your true self and to unleash your true unlimited potential.  Not only in our body;  by being able to do amazing asanas...   expanding our beliefs - Mind our intellect our intelligence with the ancient teachings about consciousness and the effects of Yoga, Pranayama & Meditations.  The Yoga Sutras... by Sage Patanjali

 
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The Yoga Sutras of Patanjali

Book One:
Samadhi Pada - Portion on Contemplation.

Now the exposition of Yoga is being made.
The restraint of the modifications of the mind-stuff is Yoga. (mental modifications = the thought forms, workings of the mind).  Then the Seer (Self) abides in His own nature.
At other times (the Self appears to) assume the forms of the mental modifications. Their are five kinds of mental modifications which are either painful or painless. They are:
Right Knowledge.
Misconception.
Verbal delusion.
Sleep.
Memory.

The sources of right knowledge are: Direct perception.
Inference.
Scriptual testimony.

Misconception occurs when knowledge of something is not based upon its true form.
An image that arises on hearing mere words without any reality (as its basis) is verbal delusion.
That mental modification supported by cognition of nothingness is sleep.
When a mental modification of an object previously experienced and not forgotten comes back to consciousness, that is memory.
These mental modifications are restrained by practice and non-attachment.
Of these two, effort toward steadiness of mind is practice.

1.  Practice becomes firmly grounded when well attended to for a long time, without break and in all earnestness.
The consciousness of self-mastery in one who is free from craving for objects seen or heard about is non-attachment.

When there is non-thirst for even the gunas (constituents of Nature) due to realization of the Purusha (true self), that is supreme non-attachment.
Samprajnata samadhi (distinguished contemplation) is accompanied by reasoning, reflecting, rejoicing and pure I-am-ness.

By the firmly convinced practice of the complete cessation of mental modifications, the impressions only remain. This is the other samadhi (asamprajnata or non-distinguished).
Those who merely leave their physical bodies and attain the state of celestial deities, or those who get merges in Nature, have rebirth.

To the others, this asamprajnata samadhi could come through faith, strength, memory, contemplation or by discernment.
To the keen and intent practitioner this (samadhi) comes very quickly.
The time necessary for success further depends on whether the practice is mild, medium, or intense. Or (samadhi is attained) by devotion with total dedication to God (Isvara).

Isvara is the supreme Purusha, unaffected by any afflictions, actions, fruits of actions or by any inner impressions of desires.
In Him is the complete manifestation of the seed of omniscience.
Unconditioned by time, He is the teacher of even the most ancient teachers.

The word expressive of Isvara is the mystic sound OM. (Note: OM is God's name as well as form.) To repeat it with reflection upon its meaning is an aid.
From this practice all the obstacles disappear and simultaneously dawns knowledge of the inner Self.

These distractions of the mind-stuff are the obstacles.

Disease
Dullness
Doubt

Carelesssness
Laziness
Sensuality
False perception
Failure to reach firm ground Slipping from the ground

Accompaniments to the mental distractions include: Distress.
Despair.
Trembling of the body.

Disturbed breathing.

2. The practice of concentration on a single subject (or the use of one technique) is the best way to prevent the obstacles and their accompaniments.

By cultivating attitudes of:

Friendliness toward the happy Compassion for the unhappy

Delight in the virtuous

And disregard toward the wicked
the mind-stuff retains its undisturbed calmness.

Or that calm is retainded by the controlled exhalation or retention of the breath.
Or the concentration on subtle sense perception can cause steadiness of mind.
Or by concentrating on the supreme, everblissful Light within.
Or by concentrating on a great soul's mind which is totally freed from attachment to sense objects. Or by concentrating on an experience had during dream or deep sleep.

Or by meditating on anything one chooses that is elevating.

Gradually, one's mastery in concentration extends from the primal atom to the greatest magnitude.
Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the Yogi's mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentation between knower, knowable and knowledge. This culmination of meditation is samadhi. The samadhi in which name, form and knowledge of them is mixed is called savitarka samadhi, or samadhi with deliberation.
When the memory is well purified, the knowledge of the object of concentration shines alone, devoid of the distinction of name and quality. This is nirvitarka samadhi, or samadhi without deliberation.
In the same way, savichara (reflective) and nirvichara (super or non reflective) samadhis, are explained.
The subtlety of possible objects of concentration ends only at the undefinable.
All these samadhis are sabija (with seed), which could bring one back into bondage or mental disturbance.
In the purity of nirvichara samadhi, the supreme Self shines.
This is ritambhara prajna, or the absolute true consciousness.
This special truth is totally different from knowledge gained by hearing, study of scripture or inference. The impression produced by this samadhi wipes out all other impressions.
When even this impression is wiped out, every impression is totally wiped out and there is nirbija (seedless) samadhi.
So concludes the Sutras of Book One.  

The Yoga Sutras of Patanjali

Translation by Swami Satchidananda.

ISBN 0-932040-38-1

Available from:
Integral Yoga Publications Satchidananda Ashram-Yogaville

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The Eight Limbs of Yoga -Patanjali Sutras

Sutra 2.28:

By the practice of the 8 limbs of yoga, the impurities are destroyed and there dawns the light of wisdom, leading to discriminative discernment.  Enlightenment 

In this introduction to the eight limbs of yoga, Patanjali refers to transcending the five obstacles to happiness: nescience (not knowing the Self), ego, attachment, aversion and fear. These obstacles (kleshas) are progressive, in that nescience (avidya) strengthens ego which becomes immersed in attachment, aversion and fear.

Sutra 1.2 tells us that yoga is the restraint of thought in the mind. It is this restraint that awakens Self-knowledge and, in turn, diminishes the suffering of the ego brought on by attachment, aversion and fear.

Patanjali suggests that by practicing the eight limbs of yoga that the student will attain the wisdom of the Self and ultimately, discrimination of the silent witness (Purusha) from the noise of the world (Prakriti).

There are eight limbs, or steps, in the practice or on the path of yoga.  They are:  

  1. Yama - the restraint or control of our beahviour.  There are Five Yamas

  • Ahimsa - Non-Violence 

  • Satya - Truthfulness

  • Asteya - Non-Stealing

  • Brahamacharya - Non-lust; Right Use of Energy

  • Aparigraha - Non-possessiveness 


 2.  Niyama - personla ovsevances and the way we relate to ourselves.  There are also 5 Niyamas:

  • Saucha - Cleanliness / Purity

  • Santosha - Contenment

  • Tapas - Austerity

  • Svadhyaya - Study of Sacred Test and oneself

  • Ishvara-Pranidhana - Surrending to God or Universal Consciousness.

3.  ​Asana - Physical COMFORTABLE posture or Pose.  Asanas are used to free the mind and body from tension and stress to provide a senses of stability and comfort.  The reason and importantce of practicing the yamas and niyamas befroe asana are so that we treat our jminds and bodies with loving-kindness and not to feed the ego, which generally treis to create pain or suffereing whetre it be phuysical or emotional.

4.  Pranayama - the restraint or control of breath.  Pranayama is also used to free mind and body from tensions and stress, but also to assist in focusing the mind and provide clariety.  Pranayama asists us in recognizing the connection between our mind and the body.

5.  Prahayara - the withdrawl of the senses.  Prathayara allows us to look deep witin ourseves, while being aware of but not distraced by what or who surrounds us.  Its and excellent practie to remember that we are not our mind, we are not our body, but deep within us resides our true self or identity.

6.  Dharana - Concertration.  Dharana is a pracice of one-pointed concentration, focusing on anything from a mantra or

a sound to an energy centre within the body.  It is separate of Prathayara and a preparation  for meditation.  It is the place where we come after centering ourselves and before we are a ble to free the mind for meditation ... Contemplation leads to concertration leads to Meditation.

7.  Dhyana Meditaion - Dhyana is concetration without focus;  a slowing down of thoguth process or freedom of the mind into a flow of uninterrupted concetration.  It is a practice to heighten ones's self-awareenss and connection to the universe.

8.  Samadhi Enlightenment - Samadhi is the last limb of Yoga practice and Ultimately the place we try to reach.  It is a position in which we find peace and contempaltion without the distraction of ego, without attachment to things or feelings, a place of ultimate awareness and compassion.  Samadhi is a place where we unite our individual cousciousness with the univesal consciousness, recognizing to the fullest exent our connection with all beings... everywhere.

We can practice Yoga everyday, in every moment.  Be aware and responsible for your thougths, for your actions, and your speech .... This is Yoga

Where there is Judgement... there is no Heart or Soul / Consciousness present ... 

Accept All Beings are Free

Respect

Protect

Truth Simplcity Love

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