What is spirituality

Every individual has their own meaning of spirituality. For some it is about participating in religious activity and for some it is person practice. Well, it can have many other aspects in it but underlying concept is that it includes a sense of connection to something higher than oneself, and it typically involves a seeking for meaningful life. It is importance for us know what is spirituality.

Oxford defines the spirituality as “The quality of being concerned with the human spirit or soul as opposed to material or physical things”

In the Bhagwat Gita, Shri Krishna explains to Arjuna about what is spirituality —

“परमं स्वभावोऽध्यात्ममुच्यते “|  (paramam swabhavo’dhyAtmamuchyate)

“Spirituality is to know, to realize and to see that supreme reality of inner consciousness (or true self).”

In ordinary life we are mostly associated with mind (thoughts, emotions, conditions etc) or better to say we become what we think but self is higher than mind. Spirituality helps in transcending the mind therefore we can disassociation with mind and establish connection with our true self which is essence of spirituality. Hance spirituality and mental health is strongly connected.

Why to take care of mental health

In my opinion Mental health is core of all kind of health. Mental health includes our psychological, emotional and social well-being. It affects how we think, feel, and act, and helps determine how we handle stress, relate to others, and make choices in daily bases. In every stage of life, we need to have good mental health. Being mental healthy can improve our productivity and effectiveness in our professional life and build health relationship in our personal life.

Spirituality and Mental health growth are closely intertwined. It hard to achieve spiritual health with achieving physical and mental health but at the same time if we incorporate some basic practice of spirituality in our daily life, it can help in achieving good mental health.

Mental health should not only be understood as just the absence of mental illness, but it is a state of well-being where an one is able to cope with the daily stress of life, work productively, and contribute to their society.

How spirituality can help in achieving mental health

Spirituality has the capability to benefit mental health in numerous ways. It gives a greater meaning to induvial of their life. Spirituality practices helps in coming out of the victim mentality, leading into being in state of appreciation and acceptance towards oneself and others. Spirituality gives sense of connectedness which service to our mental health because it is in direct opposition to the illusions of isolation and loneliness that often go hand-in-hand with psychological issues.

The whole idea of Spiritual Development is about understanding the fundamental problem of the mind because than you easily transcend the mind. Mind is condition therefore it conditions our unconditional self with various materialistic pleasures, wealth and fame expecting that will give us constant satisfaction. But when you deeply look into it, you will understand it is all momentary. It is the main reason behind constant suffering in our today’s life. Therefore, spirituality and mental health is strongly connected.

Here some the important aspect of spiritually which leads to a good mental health condition.

• Spirituality priority self-healing through increasing the self-awareness.
• The path of spirituality also brings up moral and ethical values in our daily actions.
• It allows individuals to develop a deeper understanding of themselves and their relationship with the divine
• Spirituality increases the ability to reflect on our thoughts, emotions, and behaviours so we can make conscious choices and decisions.
• Helps to feel and be grateful for the things we have.
• It can help them to cope with changes and uncertainty
• Spiritual process makes us realise us one’s true nature is completeness and limitless.
• It develops more positive outlook on life, be more resilient, and have a greater sense of purpose and meaning.

These are the few fundamental aspects spiritually throws light on, once we address these things there is a tremendous transformation of our lifestyle and mindset.

Spiritual practices to achieve mental health

Spiritual practices do not have to be stone crushing task. Our very small to big action must take us close to our self and that is the essence of spiritual practices. Here are some of basic daily life practices to bring more juice of spirituality.

• Start with small and easy steps
• Develop the positive outlook towards life
• Choose Sattvic food and balance diet
• Include reading and journaling
• Do some asana practices such as – Surya Nasamskar (Sun Salutation)
• Pray or do affirmation everyday
• Learn to take responsibility of our own action
• Do reflect on your reaction and accept the things as they are
• Meditate every day

Spiritual practice is crucial component of mental health because all these leads to strong and peaceful mind. They also help to alleviate symptoms of anxiety, depression and other mental struggles that many people face. But also, it is important to prioritize mental health as a means of achieving spiritual growth. Spirituality and mental health both should be our priority.

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When it comes to upper body it includes muscles such as shoulders, arms, back and chest. Particular Shoulder muscles are important as they are used to aid a wide range of bodily motion, and helps protect the shoulder joint. Shoulder joint is considered as sensitive joint and due to strains, tears, and strength imbalances you can experience pain in the shoulder.

Suggested read – Asana: what, why and how

Fortunately, a few key yoga poses for shoulder strength can help in improving range of motion, releasing the tension in the shoulder muscles and increasing the stability to help in preventing injury as well as your shoulders muscular and joint strength. If the shoulder is already injured consult your physician before performing any yoga pose. Here are 5 best yoga poses for shoulder strength.

1. Shoulder Stretch and Warm ups Exercises

Before doing any exercise, you must do some stretching and warm up exercises. It is also a best way to prepare for core yoga poses for shoulder strength. Here are some exercises for shoulder stretch and warm up

• Arm circles
• Lateral raise (side raise)
• Deltoid raise (front raise)
• Push up
• High plank and side plank
• Pawan-mukta-asana (joints movements)

2. Adho Mukha Svanasana (Downward Facing Dog pose)

Adho mukha svanasana also known as downward facing dog (an upside-down V shape) is suitable posture for beginner to expert. This is the best posture to improve strength and flexibility of whole body.

How to do it:  

• Place your hands a little wider than shoulder width, and feet about hip width.
• Press the heels to the mat. Draw the belly up towards the spine to engage the core, press the sit bones up towards the sky.
• Keep the head and ears in line with the arms.
• Create space in the upper back and strength in the shoulders and upper back by moving the shoulder away from ears and continue pushing the floor away from you.

3. Chaturanga Dandasana (Four-Limbed Staff pose)

Chaturanga Dandasana or Four-Limbed Staff pose is among the best poses for front body strength. It also known as low plank.

How to do it:

• Shift the plank forward, moving the shoulders in over the wrists and feet up on mount of toe. Make sure heels are pointing back. This shifted-forward plank position is the key to a safer Chaturanga.
• Roll your shoulders back to blossom your chest through your upper arms. This will also naturally cause your head and neck to come up a bit out of their flat position, but they will still be in line with your spine.
• Lower to Chaturanga. Bend your elbows straight back, hugging them into the side of your body as you go. They should not wing out to the sides like they might in a traditional push-up.
• Notice that because your shoulders were already in front of your wrists, your forearms naturally assume a perpendicular position to the floor.
• The ideal version of the pose has the upper arms parallel to the floor. Do not go any lower than that.
• Pause and hold the pose at the bottom instead of treating the whole thing as a quick transition between the plank and Upward-Facing Dog

4. Bakasana (Crow pose)

Bakasana (crow pose) is an arm balancing & arm strengthing pose. The pose targets the abs, arms, wrists, and front chest.

How to do it:

• Bend your knees slightly so that you can bring your palms flat on the floor, about shoulder distance apart.
• Plant your palms firmly on the mat about a foot in front of your feet. Spread your fingers wide and press into the top joint of each finger.
• Bend your elbows straight back. Don bend them into full Chaturanga arms, but head in that direction.
• Come up onto the balls of your feet and open your knees so that they line up with your upper arms.
• Place your knees on the upper arm or armpit.
• Begin to bring your weight forward into your hands, lifting your head as you go.
• Come up onto your tiptoes, lifting one foot and then the other off the floor.
• Engage the inner thighs for support while keeping the knees on the arms.
• Hug your feet toward your butt.
• Focus on the feeling of the body lifting. Avoid sinking into the pose, which can dump weight into the shoulders.
•  To come out, exhale and transfer your weight back until your feet come back to the floor.

5. Chakrasana (Full Wheel Pose)

Chakrasana is an advance level posture. Chakrasana is a deep back-bending pose. The Chakrasana yoga pose stretches the muscles in your chest, shoulders, quards  and hip flexors.

How to do it:

• Lie on your back. Bend your knees so that your feet are flat on the floor in a parallel position in line with your sitting bones, about a foot’s distance away from your hips. Press your feet firmly into the floor.
• Place your hands on the floor just above your shoulders with your fingers facing your shoulders.
• Press into your hands and lift your upper body off the mat, resting the crown of your head lightly on your mat.
• Press into your feet and lift your legs, pelvis and abdomen off of the mat, activating your inner thighs.
• Push more into your feet, bringing more of your weight into your palms. This will protect your lower back.
• Maintain strength and stability in your arms by continuing to press firmly into the mat.
• Let your head hang in a neutral position, making sure not to strain your neck.

Also read – Yoga Asana for Back Pain

Remember that yoga is not just about doing some poses. Yoga is a lifestyle therefore it should be adopted as way of living. Try to maintain the right posture through out the day , must include the practices of pranayama and meditation as well.

The post 5 Yoga Poses for Shoulder Strength appeared first on The Spiritual Oxygen.

Dhyan is a Sanskrit word which translates to ‘meditate.’ The word meditation comes from a latin word “meditari’, which means ‘to think or contemplate.’ Although Dhyan as a practice is much more than just thinking, contemplating or fantasising.

Read the article on what is meditation and what is not?

Over the years many speculations and assumptions have arose due to the popularity of Yoga. People practice Dhyan (Meditation) but they are not able to bear its fruits as the true meaning of Meditation is unknown to many or because of lot of myths on meditation. These myths on meditation creates a cycle of miscommunication being passed on from one to the other.

Here in this article I am going to take top 5 myths on Meditation and its practice bursting facts which I can across while practicing and teaching meditation.

Myth – 1 “Not everybody can meditate.” 

Hmmm…… it not really true (this is one of the most common from myths on meditation). But yes can not deny the fact it hard in the beginning (well everything is hard in the beginning). With the right understanding and approach people with severe health conditions also can practice meditation.

There are different techniques to practice meditation. Every person can find the suitable way for him/her to meditate, be it seated, reclined, walking, guided etc. Breath is a guide for meditation practices for beginners, as it allows you to focus and flow with it. This practice can lead to the habit of observing instead of reacting, and that is known to be beneficial for a balanced life.  

Myth – 2 “I have tried meditation but it didn’t work with me.”

Meditation is not a pill that will bring results after the 1st use. The results of the practice are increased analogically with the amount of time that someone is investing in, the consistency, the quality and the intention.

It might bring the practitioner closer to his/her suppressed thoughts or closer to the “truth” that lives in every one and in everything. Then can provoke a huge discomfort, since the modern lifestyle is designed to do the exact opposite (With distractions) and also the individual needs to take actions and change things. Apart from that the practice of meditation is based in the concept of creating new habits, new connections in the human brain. For that consistency, determination, discipline are needed. 

Myth – 3 “It will help people who suffer from long term depression or severe anxiety.”

Remember meditation is a powerful tool, but also not an instant cure for everything.
It is a state of continuous awareness of an object which can only be achieved through the Art of Concentration. This is also a great myth among the myths on meditation.

In commentary of Yoga Sutra of Patanjali, Ved Vyasa talks about five stages of mind. Kshipt (restless mind) & Mudha (repetitive thoughts) two stages are correlated to depression and anxiety (also known as lower ground of mind). People who find themselves in one of these two stages of mind, need to seek out a professional help before they might be able to benefit from meditation practice. This help can look like talking to a therapist or even taking medication.

While they start working on themselves and face their personal issues, they will eventually enter the common ground of the mind, which is called Vikshipat. This allows them to benefit from meditation and also other yogic techniques like Pranayama or Asana practice. There will always be exceptions to this rule, but generally speaking it will be hard for people with those two conditions to indulge into the practice of meditation.

Myth – 4 “Meditation is having no thoughts – it is about cleaning your mind.”

While many people believe in the misconception that meditation is all about emptying the mind, it is actually quite the opposite. Meditation is a mindful practice to train awareness and attention. This can be achieved through the practice of observation, but also with other techniques. We practice to watch the activity of our mind without reacting (without entertaining them) to anything which is on-going.

In other words: Meditation is about watching thoughts passing by like clouds so we can achieve a deeper awareness about who we are and what our thoughts are. But there are also many other meditation techniques like Mantra chanting, Trataka (gazing the flame), introspection, concentration or stillness practice. These techniques can enhance general well-being and also enable us to respond rather than react to our emotions and also triggers from the outside world.

Myth – 5 “Meditation is complicated, hard and takes a lot of time. So people say something like “

I cannot do it. Or This is just not for me. OR I cannot sit for a long time with crossed legs.”
Common arguments to start with for meditation are ‘that it is too hard,’ ‘takes too much time. While it is true that the first attempts with meditation might not
be easy, the practice offers benefits to all practitioners plus to begin with, a thin cushion/bolster underneath the bottoms is helpful.

There is no need to start with a long practice, even a short meditation gives equal benefits. Five minutes a day can also make a difference. In the beginning Pranayama works magnificently.

It is all about achieving a position in which we can focus on the practice itself to calm the mind – no matter how we start. Meditation does not have to be hard – there are so many different techniques to suit various individuals. A guided mediation might be helpful for the start as well as a dynamic meditation might be beneficial for those who are struggling to sit still for a specific period of time. It is all about the journey that will automatically unfold if the practice is done on a regular basis.

The post Top 5 Myths on Meditation and its bursting facts appeared first on The Spiritual Oxygen.

What is that alternative identity which we hold to? At the time when we are not aware of our true nature than who are we? What happens to consciousness at the time of fluctuations? All these questions are answered here in the yoga sutra 1.4.

Yoga Sutra 1.4 – Cause of chaos

Yoga Sutra 1.4 deals with the question that if there is no stillness of the mind then what is our identity. Patanjali states that at the time of fluctuation, the self becomes identical to thoughts.

वृत्ति सारूप्यमितरत्र ॥४॥

vrtti sārūpyam-itaratra ॥4॥

Vṛtti – fluctuation, modification, pattern

Sārūpyam – identical, look a like

Itaratra – otherwise, in other state

otherwise, the self becomes identical to mental fluctuation

or

otherwise, mental fluctuation diverts the reality of ‘self.’

Translation and comments

Now let us try to understand the meaning of this sutra.

Vṛtti – fluctuation, modification, pattern, activities

The word vritti means modification or activity of mind. This activity of the mind can be understood as thoughts, emotions, cognition and perceptions etc. which is happening within the mind like the waves of the ocean are in the ocean only, never out of it.

Sārūpyam – identical, look a like

The word Sarupyam means identical. This word indicates the idea of sameness between two objects that looks and behaves same and it is hard to differentiate between them. Here, it indicates that the self becomes identical with thought. There seems to be no difference between thinker and observer.    

Itaratra – otherwise, in other state

There are two states of the mind, first is stable mind (when all the fluctuations of the mind have dissolve) and second is stable mind (when mind still have fluctuations). So, this word itaratra indicates towards the ordinary mind which is not stable.

Discussion

In the last two sutra we discussed that once we achieve the stillness of fluctuating mind then only self establishes in its true nature. But in the ordinary life, our mind is not still, there always seems to be something happening within the field of mind. So, in that time we are not aware of our true self, however we still have some kind of identity.

Yoga sutra 1.4 states that in the other time than samadhi our true self is recognised with mental modifications (chita-vritti). it simply means that the moment you identify with your thoughts this leads to chaos in the life. we suffer our thoughts.

But the mind is the tool that self uses to explore its own nature. Thoughts, emotions, cognition these all are the different modification of the mind. These all modification reflects on self and create the confusion about true nature of self.

Because there is constant fluctuation in this mind field and we are not able to recognize our own true nature and we associate ourself with them. Except witnessing, in all other states you are identified with the mind therefore flow of the thoughts become the reality of you.   

Yoga Sutra 2.17 gives the cause of this as union between the seer and the seen or the witness and the object of witness. So the solution is to separate the seer and the seen.  

The post Yoga Sutra 1.4 appeared first on The Spiritual Oxygen.

Suggested read – Vedanta: introduction , its Origin, Types and Core teaching

The term Panchkosha is made up of two words panch means five and kosha means layer or sheath. According to this concept of panchkosha, the entire existence is of five dimensions. These five layers or dimensions are five different layers of our human growth and evolution, also they are five layers or sheaths that surround the human soul.

These sheaths have a wide spectrum starting from the closely packed physical body and evolving gradually to more subtle and sublime levels of energy, emotions, intellect and then finally the soul which is not the part of these five layers of existence but the witness consciousness.

For the realization of the self, all the practice of yoga helps us to be aware of every single layer of existence so that we can transcend these five layers of existence. Once one transcendent the all five layers of existence, the confusion about them disappear and self-realization take place. In other way one is able to achieve refined level of observation and response to it appropriately. 

How do we develop this awareness? Our ancient yogis have given us tools to develop our awareness at multiple levels. Now lets discuss them one by one to have better understanding of them.

Annamaya Kosha (Layer of Food or Physical body)

The first and the outermost layer is called the Annamaya Kosha. The word “anna” means ‘food’ and the word “maya” means ‘composed of’ (not to be confused with a similar word “maayaa” which means illusion). This kosha represents our gross/physical body (sthoola-sharira).

This layer is a composite of the five great elements (panch-mahabhutas) – earth, water, fire, air and space. These five elements are the base of food and as well as physical body. This is the layer which comes from matter (composed of five elements) and sustained by matter (food which is made up of five elements) and dissolve back into matter (in the five elements). This layer needs food for its basic sustenance and hence it is named with Annamaya kosha.

This gross body is required to perform dharma and sadhana. If you see our first realization of self, it happens with this physical body only. Therefore we need complete experience of this body so that we can transcend our awareness and gain an easy access to the inner layers. It is important to realize that this body is mine but I am not the body.

Suggested read – Asana : what, why and how

We are responsible for taking good care of this layer/body. There are some practices which need to be done in order to sustain the health of this layer/body. To take care of this body we need to add some essential things to our lifestyle such as detox for the elimination of impurities, take appropriate diet, do some fasting and regular physical exercises.

Pranamaya Kosha (Layer of Vital Energy/ Energy body)

Annamaya kosha needs energy to function which is provided by the pranayama kosha. Without prana (energy) human body is just a gross matter or lifeless. Commonly we know existence as body, mind and consciousness but they are connected to each other with help of prana(energy). The entire functioning of our physio psychological system happens through prana.

 The term paranayama is made of two words “prana” means ‘energy or life force’ and the word “maya” means ‘composed of’. This kosha is said to be subtle body (sukshma-sharira). Mahaprana said to be the origin of prana which further subdivided into five pranas. Let us have brief description of them.

1.  Prana: is responsible for all inputs into the body (like food, fluids, air etc.) for nourishment and it is an upward moving force(energy).”
2. Apana: is responsible for all forms of elimination and reproduction functions (stool, urine, semen, menstrual fluid, carbon dioxide) and it is downward moving force (energy).
3. Samana: is responsible for transformation (like food, oxygen, experiences) and it is an inward moving force (out to in).
4. Vyana: It governs circulation on all levels and assist other pranas in their functioning. It moves the food, water, blood and oxygen throughout the body, and keeps our emotions and thoughts circulating in the mind. It is an outward moving force (in to out).
5. Udana: is responsible for growth of the body and expression of emotions, the ability to stand, speech, effort, enthusiasm and will power. It is an upward moving force.

Practices like pranayama is most essential to energize and vitalize this kosha, but also other practices like mudra, bandha and pranic healing are used to energize and vitalize the pranamayakosha.

Suggested read – Introduction of Pranayama

Manomaya Kosha (Layer of Mind or Emotional body)

This kosha (layer) is more subtle then Pranyama kosha. The word “mano” means ‘mind’ and the word “maya” means ‘composed of’. Basically, this the layer of mind or our existence at the mental level known as manas. In yogic texts, manas is usually described as a part of the “antahakarana” (the inner instrument of cognition). Manas reacts to inputs received through five sense organs. The nature of this kosha is said to be indecisive (sankalpa-vikalpa).

The koshas, pranayama kosha and manomaya kosha are related to each other. When you experience agitation, stress or anger, your breathing is fast, shallow and irregular and when you are calm and peaceful, your breathing is correspondingly soft and regular.

Manomaya kosha can also be described as reactive mind which is rapidly recycled thoughts in the mind which gathers momentum to generate emotions. This kosha receives the inputs from the five senses therefore our surrounding has great influence on manomaya kosha which reflects in our physiology, thoughts, moods, emotions and actions commanded by this kosha. Imbalance in mind leads to stress (aadhi) and prolonged stress causes diseases (vyadi) in the pranayama and annnamaya kosha.

Suggested read – Lifestyle: Definition, Importance, tips for Healthy Lifestyle

How can you improve your mental or emotional health? Practices like Mindfulness (being aware of how the surrounding influence you), Mantra Japa or Affirmation chanting, Mouna (silence) and dharna (concentration) helps in elevating the health of this kosha.

Vijnanamaya Kosha (Layer of Wisdom or Intellectual body)

Vijnanamaya kosha is fourth layer from five layers of existence. “Vijnana” means ‘wisdom’, “maya” means ‘composed of’ so this kosha is known as the wisdom body. This is the kosha of buddhi (intellect) and intuitive knowledge. Our intellect gives us the power of discernment and discrimination.

This is the layer of ability, like ability to think, manage your emotions, make choices and discern, thus we can differentiate between good and evil, between right and wrong etc. This layer is a higher faculty present in humans to guide mastery over basic instincts. our intellect is driven by either ego and past memories which leads to pain and suffering or driven by pure intuition which gives us satisfaction and happiness.  

Suggested read – Meditation : Myth and True meaning

By purification of mind (but also body purification and control over breath) our intellect becomes pure. By building the ability of observation, proper mental rest and meditation we can enhance the functioning of vijnanamaya kosha.

Anandamaya Kosha (Layer of Bliss or Bliss body)

Anandamaya kosha is the highest state of evolution in manifested existence. The word “ananda” means ‘bliss or pure joy’ so this is the layer of existence responsible to experience bliss or pure joy. This pure joy is beyond any sensory inputs or any of the past experiences. This kosha is nearest to our true self (consciousness).

Bhakti (devotion), contentment and joyfully working can helps us to enrich the heath of this layer. We can experience this bliss as a result of “samadhi”.

Suggested read : Foundation of Spirituality

Who am I?

Through the different practices described for each kosha one can transcendent these five layers. As a yogi (practitioner of yoga) transcendent these five layers of existence, he realizes that these layers are just the object of experience and subject to change. But beyond them there is one witness consciousness who is constantly witnessing, is unchangeable and ever pure.

The entire system of yoga (raja yoga and hatha yoga) works as tool to build the awareness so that one can realize the self. Avidhya (ignorance about self) is the main cause of confusion and suffering, therefore one continuously makes efforts to realize their true self.

The post Panchkosha – Five Layers of Existence appeared first on The Spiritual Oxygen.

Also read- Introduction of Pranayama

1. Having no faith in the practice of Pranayama

Yes you heard it right, it is very important that whatever you do you must have faith in that practice or path which results in progressive progress in it. It is certainly not possible to achieve much of the success in the process with having no faith in you practice. Similarly Pranayama also required faith and believe in its practices. As a Pranayama teacher I think this is a common mistake during Pranayama practice most people make. You should not do some Pranayama just because teacher says it or it makes your class look more holistic. Know it more and understand it deeply then you will have internal urge to do it and that will create the whole difference.    

Wisdom brings the true faith, here I am not saying it to do just because it written in many different ancient text of yoga. Here I want you to understand its importance and science behind it, and then only you have the ability to use these impact full practices towards evaluation of all aspect of the life. I would say faith means, practicing something with believe in it. With faith in your goal and yourself, you will achieve it. This one of the top mistakes to avoid during Pranayama practice.

2. Having no-stability and strength

To do anything you do always require the strength and stability to sustain it. Unless body is not stable or comfortable, it is really not possible to perform anything with great concentration because that instability and discomfortability will constantly be disturbing you. Therefore it is important to build strength and should be priority also .

For doing pranayama you require a stable and comfortable position. Patanjali Yoga Sutra says that after having the stability and comfort in your body/position then you must try to regulate the movement of the breath. Even same thing mention in the texts of hatha yoga. Hath yoga emphasis certain poses such as padamasana, sidhasana, vajrasana or sukhasana for the practice of Pranayama and meditation because these postures allow you to keep your spine straight and head in line with it.

You should not be too tired before doing Pranayama. Ensure that you get good sleep in the night. In case, you want to do Pranayama in the evening after working whole day in office, take rest in shavasana before doing Pranayama.

3. Don’t follow the rule of Brahmacharya

Brahmacharya is one the most important practices. Although brahmacharya is mostly explained with narrow interpretation but brahmacharya has much broader interpretations. The literal meaning of the word brahmacharya is ‘to following the path of divine’ or it must be widely interpreted as ‘right use of energy’.

In my words brahmacharya is ‘to invest your energy not to waste’. We can make some other appropriate translation to this word for the sake of practical understanding. For example mindfulness and moderation, there practices are about learning to pay attention to how you can use your energy in daily life.

With the practice of Pranayama is applied in the same way. Any practice we do, it needs to keep in the mind that you are suppose to invest your energy in this practice or do it up to your capability. As many other text says that brahmacharya increases the enthusiasm within you and gives you the strength to be consistent in your practice.

4. Not following the appropriate diet

You must have heard that whatever we eat, not only influences our physical well being, but also our emotions and mental well being. So when you choose your food you are not just choosing some substance to eat but also you are choosing the energy which going to nourish your overall well being. Therefore this act of choosing food must be done consciously.

Ancient wisdom classifies three types of food – satvic, rajasic and tamasic. among these type of food, satvic food which makes you feel light, energetic and enthusiastic.

Various text of hath yog emphasis on first mastering the posture and moderating the consumption of food (eating satvic food). As one more from precautions of pranayama practices is, it must be started under the guidance of a teacher/guru. If diet is not followed accordingly these can be many side effects of Pranayama practices.

5. Not making it part of the life style

Lifestyle is the keyword for well-being. Lifestyle generally refers to the way in which you live your life and also it is a reflection of your values or attitude towards life. I think lifestyle is something which massively affects every aspect of our life. So whatever you achieved in your life does depend on kind of lifestyle you have developed.

Similarly when it comes to practices of Yoga (such as Asana, Pranyama or Meditation etc.), unless it is the part of your daily ritual it is not going to give much of the benefit. You must thrive to establish Pranayama practice as part of your daily routine. Any great result comes only when you have strong commitment and persistence. Even this is one of the mistakes to avoid during Pranayama practice.

Conclusion   

You must understand the fact that you do not need long practice with wrong notion of knowledge because it only leads to worse consequence only when you do right practice even it is less still gives you numerous benefits. therefore first let your vision be clear about common mistakes to avoid during pranayama practices then do it correctly will give you so much benefits.

The post Top 5 mistakes to avoid during Pranayama practice appeared first on The Spiritual Oxygen.

Understanding of Yoga sutra 1.3 will be giving the answer to all these questions. But before going into the explanation of this sutra, I request you to read previous sutras for better understanding. because the understanding of yoga can never be completed without these two sutras.

Yoga sutra 1.1 – beginning of discipline known as yoga

Yoga sutra 1.2 – what is the true meaning of yoga

Third sutra – Purpose of yoga (phal sutra)

The 3^rd sutra of Patanjali yoga sutra deals with the purpose of yoga there known as phal sutra. Understanding of yoga can never complete without this sutra. First word of sutra which is ‘tada’ means ‘then only’ indicates towards the state of Kaivalya which is the purpose of yoga or in other way then the state of Kaivalya is achieved.

तदा द्रष्टुः स्वरूपेऽवस्थानम्  ॥1.3॥

tadā drastuh svarūpe-vasthānam ॥1.3॥

Tada –  then/then only

Drashtuh – Seer, witnessing consciousness, purusha

Svarupe –  in own nature

avasthanam – settling, being in a state, reside

Translation and comment

Now lets take each word for discussion to deepen our understanding of this sutra.

Tada –  then/then only

The first word of this sutra tada means then or then only which emphases on achieving the state of chitavrittinirodha (dissolution of mental fluctuation into its origin), so then only the state of kaivalya (self-realization) can be attained. In other way we can say that this sutra indicates towards the fulfillment of prior condition which is to achieve the state of stillness of mental activity. Hence this sutra is to be known as phala sutra.

Drashtuh – Seer, witnessing consciousness, purusha

The next word in the sutra is drashta that is a very practical and functional term indicating towards the Purusha (pure consciousness) which is the power seeing (seer). Remember only consciousness has ability of seeing. The very nature of purusha is witness and this witnessing is the purest.

Svarupe –  in own nature, essential nature

Any substance has two types of properties rup mean non essential properties and Svarup means essential properties for example sugar, its shape, colour and state are changeable therefore these are non essential properties and sweetness which remains in all the conditions is essential property. In this sutra the word svarupe indicates essential state of purusha that state which never changes in any condition. Also this word svarupe is referring to the original state or nature of something.

Avasthanam – settling, being in a state, reside

The word avasthanam means being in one state or residing in one position. Basically this word indicates towards establishment which unshakable. To have the complete understanding let see both words together, Svarupe-avasthanam – being in true nature, residing in own essence or self (seer) will realize own nature. As soon as fluctuation of the mind stops; when it is calm, then nothing remains there infect no mind remains so self (which is seer) can see own true nature and therefore attains the state of Kaiwalya.

Discussion

In the ordinary life, our true self is recognized with mental modifications (chita-vritti). These mental modifications create the cognitions which reflected by light of budhhi and results in alternative to reality of self. We need to understand that as soon as a thought occurs in the mind field (chita-vritti), it gives validation to the existence of thinker. This new identity (of thinker), which is caused by presence of thought remains only till thought exist; as cessation of thought happens simultaneously existence of thinker get ceased which means this identity is depended and not permanent, therefore drashta (seer) recognizes its true nature.

This has to be clearly understood that problem is not we have thought(s) but due to that new identity of thinker rises, which creates the confusion between thinker and observer. In the sutra 2.20 Patanjali says drashata drishi maatrah translated as self is only the observer means self is not the doing but the watcher. The observer (the self) is only one who exists in the presence or absence of thought. Thus the only way to realize the pure existence of self is “cessation of all the modification”.

As soon as all the modification of the mind dissolve (or guna rest in their origin); mind-field achieves the state of nirodha, the mind mind-field remains with no more object. Chita (mind) remains in the un-manifested state (aviyakt-avashtha). Then only consciousness remains without any modification in it (the self/purusha/consciousness remains). Therefore seer (the power of seeing) realizes its (hers) own true nature the self happens and becomes a Sakchhi (witness consciousness). The existence of the self is independent and this state of independence known as kaivalya.

Conclusion      

In the last sutra Patanjali says yoga is the stillness of the mind, now when the state of stillness has been achieved then what happens? This sutra continues it and explains the outcome of still mind which is the state of isolation/freedom (kaivalya).Once this realization has achieved, it never goes away it remains thus no more confusion arises further about self, even when mind is interacting with the ordinary world.

Further question rises that who we are at the mind of fluctuations? what is the identity of self during the ordinary state of mind? The next sutra of Patanjali Yoga Sutra (yoga sutra 1.4) gonna answer it.

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There are many approaches to understand the functioning of mind. One of the ancient approaches in India is Ayurveda. Knowledge of Ayurveda comes from the understanding of nature around us. So you want to know about nature and functioning of body and mind, the best way is to look at how natural order operates everything around. Basically we are going see relation between mind and five elements of Ayurveda.

Know more about what is Ayurveda?

Mind and Five Elements of Ayurveda

We live in multi – level comos, including matter, energy and mind. Each level helps us to know the other. According to Ayurveda all living and non-living things on earth, including humans are consist of these five elements in varying degrees.

Know more about five elements of nature.

However most of us do not think of the mind in term of the elements. Not only physical but also the mental existence gets influence by these five elements. Even the elements in the mind are more subtle than those in the body. In one way we can say that five elements are the layers of functionality of mind (consciousness).   

Prithvi (earth) –   physical consciousness/outer self 

Earth is the grossest element among all five elements, which holds all living and nonliving substance therefore it is the element of stability and structure. This element connects us more with physical body and provides an objective referent or identity for the self.  

Jal/apa (water) – outer mind/reactive aspect of mind

Jal or Apa (water element) is next element. It is the element of liquidity and adaptivity. Water exists in the mind as the emotional nature, our ability to adapt outer world. Water is the formative aspect of the mind allows us to imagine, plan and construct our reality.

Agni (fire) – Intermediate mind or intellectual aspect of mind

Agni (fire) is the element of transformation and heat. Fire exists in the mind as the rational or discriminating faculty which allows us to perceive and to judge things. As fire burns, digest and converts things into more subtle forms that nourish our awareness and provides the ability to ascertain discern.

Vayu (air) – Inner mind/deeper consciousness

Vayu (air) is the element of movement and formlessness. Air exists in the mind as the underlying mental sensitivity or deeper feeling nature. It is related to habits and tendencies that sustain the mind, by which we are continually thinking. Practices like Pranayama and Meditation help in balancing air element which results in calm and relaxed mind.

Akash (space) – inner self/consciousness

Akash (space) is the element of emptiness, without it matter cannot exist. Mind space is the background capacity for all mental functions, vibrations and impressions. Without space, the mind cannot function and has no room to move. As we remain aware of external space we must also be aware of inner mind space then only we can learn to be detached and not identify with the activities of the mind. From it we can observe the mind and transcend its limitation.  

Conclusion

These elements are inanimate, but when they come in certain combination and give rise to Tri-dosha (Vata, Pitta, Kapha). They can be defined as three foundational energies or principles which govern the function of our bodies on the physical and emotional level (all psycho-physiological functions). Each individual has these elements in a unique combination, which is the cause of verities in our personality and nature.

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Spiritual development: 6 simple tips to begin

You must make it clear that without the proper understanding of process, you cannot actually progress. Similarly here your understanding of what is spirituality and what is foundation of spirituality must be clear.

What is spirituality?

Spirituality is a journey towards the pure consciousness (true self). But there are many ways given to understand spirituality according to different traditions and masters. In spite of being different they have lot of similarities and almost same goal. You must avoid distractive theories regarding spirituality because they will delude you form actual path of self-journey. Therefore you must have clear understanding of spirituality but at the same time you always must make efforts towards refinement in your understanding of Spirituality.

In the Bhagwat Gita, Shri Krishna explain spirituality in this way –  

“परमं स्वभावोऽध्यात्ममुच्यते “| ( paramam swabhavo’dhyAtmamuchyate)

“Spirituality is to know, to realize and to see that supreme reality of inner consciousness (or true self).”

Click here to read more about -what is Spirituality

Foundation of spirituality

The ultimate practice to increase spirituality within is ‘Meditation’. Lot of people knows it and they do meditate based on whatever their understanding is but they are not able to gain much with it. Why so? Are they missing something? Yes they are! They are missing ‘ability to focus’. One thing you must understand that without the ability to concentrate, you will never be able to achieve the real state of Meditation. So first you need to learn the art of Concentration.

There are many aspirant of spirituality trying to enhance their ability to concentrate but cannot attain noticeable success. Why so? Are they lacking something? Yes they are. They lacking a pure mind because a pure mind can only fully concentrate and then only the state of meditation can be achieved.

So I would say that foundation of Spirituality is a pure mind. Without a purified mind one can never be fully qualified for spirituality. Even if we analyze the teaching of great sages, they all have mentioned Chita-shudhhi/Chita-parikarma/Chita-prasadanam means purification of mind is required to build a strong foundation for spiritual journey. An unpurified and wandering mind can never help you to realize or see that supreme reality of inner consciousness (or true self). 

Sage Patanjali says about Chita-Prasadan in yoga sutra that through cultivating attitudes of friendliness towards happy, compassion towards the miserable, joyfulness/gladness towards virtuous and indifference towards the evil, the mind becomes tranquil. In Buddhism also we find the same concept which is known as ‘Brahma-vihara’.  

Friendliness

When somebody is happy, feel happy, feel friendly towards them. Because then you also open a door towards happiness for you. In a subtle way, by cultivating friendliness towards who is happy, you immediately start sharing his/her happiness; it has become yours also – immediately! By being friendly towards happy people, you become attuned to happiness.

Compassion

You need to understand that compassion is not about co-suffering, means you feel the pain and suffering of others and you also become the same. Compassion means when you see a person in misery you feel his misery therefore you would like to help the other person to come out of his misery; you would like to do whatever can be done. You are not happy about it, but you are not miserable also.

Gladness/Joyfulness

MUDITA means gladness/joyfulness/ sympathetic joy. Mudita is the feeling of joy and appreciation towards those who are virtuous, doing something useful for society. If you always criticize and find the faults in others that simply mean you more focus on negative and you unknowingly slowly start to poison yourself.

Indifference/Forgiveness

Indifferent must be towards their no-virtues deeds but not to them because indifference does not mean apathy. When you see someone doing wrong deeds or non-virtue acts, you must make them understand about their acts and how they are inappropriate. But remember don’t involve in it too much. You must forgive them so they can be motivated to do good deeds.

Conclusion

In our spiritual journey there are many challenges but one of them is emotional imbalance. You must learnt to transcend your emotions by cultivating attitudes of friendliness towards happy, compassion towards the miserable, joyfulness/gladness towards virtuous and indifference towards the evil because these attributes helps you in purifying the mind and mind becomes tranquil.

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It is never too late to study. So not a issue that we just know bit of yoga right now rather we must lead our efforts towards refining our understandings of Yoga. You are never done with philosophy of yoga it just that each time you go through yoga sutra your understanding of yoga get crystallized. So here is a small effort of writing bit about yoga based on whatever I have studied under the grace of my masters.

I would recommend you to first read introduction of Patanjali Yoga Sutra and the Sutra 1.1 of Yoga Sutra before this sutra.   

Second Sutra – Lakshan Sutra (Characteristics of Yoga)  

Second sutra of chapter first is lakshan sutra mean the sutra which explains characteristics of yoga/samadhi.

योगश्चित्तवृत्तिनिरोधः ॥1.2॥

Yogaschitavrittinirodhah ॥1.2॥

Yoga(h) – Samadhi, union, meditative absorption, yoga (is)

Chitta – mind, mind-field, psyche, consciousness

Vritti – movements, fluctuations, modifications, activities, waves

Nirodhah –stillness, control, dissolution

Yoga is dissolution of modification of consciousness 

or

Yoga is dissolution of mental fluctuations into its origin

Translation and comments

Now lets discuss each word to deepen our understanding.

Yoga(h) – Samadhi, union, meditative absorption, yoga (is)

The first word in the sutra is yoga(h) which is commonly translated as union, that is used in the context of connection between two (most commonly union between individual soul and higher soul). Philosophy of yoga evolves from philosophy of Sankhya therefore yoga does not just mean union rather separation from non-self so that one can established in its true self. Sage Vyasa in his commentary he has stated that ‘yoga is Samdhi’.  Also the word yoga comes from the root verb ‘yuj’ means Samadhi (meditative absorption).

Chitta – mind, mind-field, psyche, consciousness

The word Chitta, can very commonly translated as mind. But what is mind under the yogic tradition. In the yogic tradition there no actual relevant word for mind but there is a word ‘antah-karana’, meaning ‘inner tool’ which in general can be said as mind. This inner tool is divided into four faculties according to function which are manas, budhhi, chitta and ahankara.

Manas- the active mind, where senses brings the information

Buddhi- decision or discriminative faculties of mind,

Chitta – is the faculties of mind where all the memories get stored as Samskara

Ahankara- creates self identity assumed by mind/I-am-ness.

In this sutra the word chitta signify the entire antaha-karana. Hence we can say that chita means the whole psyche of an individual.

Vritti – movements, fluctuations, modifications, activities, waves

The word Vritti comes from verb root ‘vrit’ meaning ‘to move’ therefore vritti also can be translated as movement, fluctuation, modification, waves etc. But modification of what?  So to understand it we need to look at the associated word with vritti.  This word Vritti is associated with word Chitta thus it is called ‘Chitavritti’ means ‘modification of mind-field’ and that how Patanjali put it in the sutra.

What are the modifications of mind field? Whatever occurs in your mind in the form of thought, emotion, cognition or perception all that comes under modification of mind. Like all the waves are in the ocean only, never out of it.

Nirodhah –stillness, control, dissolution

Next word in the sutra is ‘Nirodhah’ means to stop/brining under control but Vyasa translates as dissolution (laya).  Dissolution of what? Again understand that the word nirodha is related with chitavritti. so chitavrittinirodhah means ‘dissolution of modifications of mind-field’. For example as all the waves of ocean get created under the ocean and then get dissolved in the ocean.

Why to dissolve thoughts? Because thoughts create the duality (thought and thinker). As a thought comes in the mind it gives raise to the identity of thinker and then you get confused between thinker and observer.

Are you a thinker? No you are not. If you would be thinker so in the time of thoughtlessness in the mind no thinker would exist because thinker exists until thought exist. Here thinker is a artificial identity known as Asmita. Commonly the term Asmita means ego which is the consequence of Avidhya (ignorance). Due to ignorance you are not able to differentiate between thinker and observer.

Conclusion

Purusha means the self/consciousness which is the impartial observer. Patanjali uses a functional term to define the Purusha which is ‘drushta’ meaning ‘the one who sees or seer’ further he define it as witness consciousness and this witness is the purest. Remember only consciousness can see. If mind is already filled with modification so reality also gets modified. Therefore yoga is ‘dissolution of modifications of mind’ because then only the realization of the self will take place.

Yoga is dissolution of modification of consciousness

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