Hari Om!

Hari om,

Sorry to say but if you don't find the article in your treasure box

regarding the siddhis which comes by following Yama and Niyama then you can see

PATANJALA YOGA DARSHANA (SADHANA PAADA) There you will definetely find the

things which you need.

 

If you need my help then you can write freely to my email.

 

Thank You,

 

 

 

 

 

 

 

, Param <ayamtuparam> wrote:

>

> Hari om,

> Sorry to say but if you don't find the article in your

treasure box regarding the siddhis which comes by following Yama and

Niyama then you can see PATANJALA YOGA DARSHANA (SADHANA PAADA) There

you will definetely find the things which you need.

>

> If you need my help then you can write freely to my email.

>

> Thank You,

 

 

 

Thank you, and why not share them in the group? Are we not good enough?

Plus they're not properly called sidhis but are merely the karmic results of the

yamas and niyamas. The sidhis are in the Vibhuti Pada.

-

Param

nmadasamy

Cc:

Wednesday, April 13, 2005 11:09 PM

Hari Om!

 

 

 

Hari om,

Sorry to say but if you don't find the article in your treasure box

regarding the siddhis which comes by following Yama and Niyama then you can see

PATANJALA YOGA DARSHANA (SADHANA PAADA) There you will definetely find the

things which you need.

 

If you need my help then you can write freely to my email.

 

Thank You,

 

 

 

 

 

 

 

 

 

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Are we not good enough?

 

---This group totally rocks. I'll get them for you.

>From http://www.rainbowbody.net/HeartMind/Yogasutra2.htm

II 41. sattvasuddhi-saumanasyaikagryendriya-jayatma-darsana-yogyatvani ca

 

Through the practice of physical purity, attachments to toxins and corruptive

forces disappear naturally. Also through internal and external purity (saucha)

both of the body, psychic environment, and of removing the occlusions of

consciousness, there is achieved balance, cheerfulness, one- pointedness,

harmony of the senses, and yogic vision. HERE one is no longer attracted by

corruptive influences because one has established (and is happily rooted within)

a intelligent self empowering and self regulating innate energetic freedom.

 

Commentary: Purity (saucha) is one of the niyams. It can be interpreted many

ways. Some yogis take it to mean keeping the inside of the body clean (annamaya

kosha) and healthy, the nadis open (pranamaya kosha) and energy unobstructed,

while the body is affected by being less burdened, open, and light.

 

Another inner application of saucha is keeping the mental thoughts (manamaya

kosha) free from kleshas, samskaras, and vrttis. Yet another application of

saucha may be applied to our belief systems whether or not they may be tainted,

and thus be a source of taint, impurity, and affliction to our consciousness

(until purified). In this sense transformation and rebirth is an action of

purification.

 

Yet another manifestation of saucha is in our motivations and actions. But since

actions follow thought and consciousness (or lack thereof) it seems that the

purification of consciousness is more causal to this process.

 

So on a physical level, not poisoning the body or burdening it with afflictions

that it can not digest, assimilate, or eliminate easily will unburden not only

the digestive system, but the elimination and immune systems thus creating more

available energy for the process of evolutionary circuitry and higher

consciousness to unfold. In one sense poor food habits (and inability to digest,

assimilate, and eliminate food) is an energy drain and sedation of the

kundalini, taking energy away from the "other" super-psychic activities or

spiritual projects unless we were already very open in this direction and were

not negatively affected by dietary choices. The key however is the development

of our innate wisdom, instinct, or intuition to know which of the food options

are best for our own unique constellation of body/mind at the moment achieving

synergistic balance, well being, and synchronicity. This is where the rest of

the yoga practice acts synergistically with diet -- and in turn, diet with the

overall integrity which is the yogic process. Here also is where the hatha yoga

kriyas or sat karmas (external cleansing activities) can also help as well as

reduce irritation, thus creating more peacefulness (santosha) and being

adjunctive to the allied processes of aparigraha, tapas, pranayama, pratyhara.

concentration, meditation, and isvara pranidhana.

 

On an energy level we are purifying the energy body -- free some psychic

signatures due to past samskaras and karma. On a mental level, meditation is the

best practice of saucha i.e., purification of the mind and the removal of the

obscurations of consciousness. As we study the yam/niyams we will see the

mutually synergistic inter-relationships between ahimsa, satya, asteya,

brahmacharya, aparigraha, saucha, santosha, tapas, swadhyaya, and isvara

pranidhana disclosing the underlying all inclusive integrative wholistic

principle.

 

II 42. santosad anuttamah sukha-labhah

 

By establishing a connection with the energetics of fulfillment while being at

peace with one self in the present moment (santosha), then communion with a

boundless joy (sukha) manifests and deepens.

 

Commentary: Santosha simply means contentment and abiding in great peace. It is

a natural expression of the deepest samadhi (a profound state of integration and

completeness). This completeness and great satisfaction is unconditional (not

depending upon a separate object of gratification or attainment. It is beyond

the disturbances of raga (attraction) and dvesa (repulsion) and thus it

transcends craving (dukha).

 

As a practice it points to this samadhi. Santosha becomes a new non-conflicting

and stress free way of wellness and thriving which becomes natural, When it is

disrupted, absent, or made discontinuous, we become aware of it, and then we

naturally apply the balancing and centering remedy of santosha. We cultivate the

completeness in All Our Relations.

 

Santosha is contentment, fulfillment, completion, and peace. As such denotes

abundance (not scarcity), happiness (not discontent), and in a deeper sense

especially deep gratitude, for if we are deeply grateful how can we be can be

unfulfilled? By gratitude, one does not need to be grateful to anyone person or

event, but rather it is the deep heart felt sense of unconditional gratitude in

All Our Relations which when catalyzed, heals.

 

There is so much to be grateful to if we truly "re-member" -- the Great Binding

(maha-vratam) -- the Great Integrity and Completion -- the Great Natural

Perfection -- that direct connection with all mothers and fathers, the earth,

stars and sun -- the rain and winds, the trees and birds, the DNA and the

eternal Source -- all our elders and All Our Relations. As such gratitude is a

bridge from separation to Integration -- to All Our Relations. It is the

completion of ahimsa, aparigraha and asteya. It is the end to disconsolateness.

 

If dukha (which is incompleteness or suffering) is really a state of craving or

unsatisfactoriness, then santosha would appear to be the natural result or

symptom of having removed the suffering of the kleshas whose root is ignorance

(avidya). Hence santosha becomes spontaneous and natural when we feel deeply

connected with our natural uncontrived true and unconditioned beginningless true

nature. Likewise, by practicing santosha we are affirming and moving toward that

profound and sacred direction.

 

Santosha is practiced as peace and happiness -- as love. We commune with peace

and abundance and give it forth -- manifest it. When greed, lust, conflict, war,

trickery, competition, himsa (violence), pain, thievery, deceit, corruption,

falsity, and ignorance are defeated -- when invincible Durga is victorious -

then Santosha reigns supreme! In the meanwhile we must attempt to assess our

allegiance with grief, war, conflict, anger, hatred, jealousy, hurt, and fear --

be willing to surrender them unto the altar of peace and lasting happiness. The

Great Perfection awaits us.

 

II 43. kayendriya-siddhir asuddhi-ksayat tapasah

 

The functioning of the sense organs, the bodily functions, as well as the

evolutionary circuitries (sixth sense) is engendered by repeated applications of

tapas (the generation of spiritual fire or passion) which will also burn up and

destroy all residue impurities. Tapas is thus the heat that purifies and fires

the vehicle so that it capable of being a loving/living evolutionary container,

manifestation, and emanation for pure Spirit and consciousness.

 

Commentary: Now the question is what is this tapas and how is it applied. Where

Brahmacharya is the most widely mistranslated yama, tapas is the most widely

mistranslated niyama -- mistranslated habitually by the same academic

authoritarian anti-nature, and antibody (read alien) institutionalized tradition

(and thus for the same reasons).

 

Although the roots of the Sanskrit word, tapas, has nothing to do with

austerity, self abnegation, penance, or sacrifice, that mistranslation has stuck

because of this institutionalized bias set in precedence has become dominant in

the vast morass of unthinking parroting that one finds rampant in traditional

translations. As an unfortunate result there exists some cults who pride

themselves on how much harm they can inflict upon the body, how much pain they

can withstand, how much suffering they can endure mistakenly hoping to

"overcome" samsara this way -- mistaking this to be control over maya and

freedom from suffering which will lead them to samadhi. But simply inflicting

wounds upon the body, does not win wisdom, liberation, nor the fruits of yoga.

Authentic spiritual realization can not shine through being lost in dvesa

(aversion). Indeed there exists an element of renunciation in the activity of

tapas, but it is not simply a renunciation as an goal in itself, but rather as

an acknowledgement, recognition, and affirmation of our spiritual evolutionary

process -- an effort to turn up the heat in a stagnant practice -- engaging more

deeply into the sacred dance and prayer.

 

The authentic practice of tapas is generated by ceasing any activity that is

neurotic, habitual, material, ingrained, superficial, or ties up our energy,

freeing up that previously committed energy that is normally committed/bound to

a previously specific endeavor, habit, or energy pattern. That particular energy

that is thus liberated can then be recycled and applied into evolutionary

activity (feeding the fires of divine passion and providing tremendous

strength). Thus tapas has two parts, only the first part contains the energy of

renunciation (giving up a distraction, old habit, neurotic tendency, or

corruptive activity) while the second part is an affirmation which fires up,

speeds up, and accelerates the integrative spiritual function.

 

At first this previously trapped energy when first liberated may just "sit

there" and we can just be and breathe with it, then as it builds up, it can be

directed and used as fuel on the sacred fire (and is thus associated with agni

or the fire ceremony). As such, the kundalini yogis say that tapas feeds lady

kundalini.

 

Like the other yam/niyams they can be of the body, speech, and mind -- coarse

and refined (subtle) -- outer and inner (antar). The physical practice of tapas

is often associated with fasting from neurotic eating or fasting from

superfluous talk (mouna) as both activities can consume an unnecessary and

wasteful amount of time and energy as well as contain many habitual patterns and

propensities (Samskaras and vasanas). However it is meditation that is

considered to be the highest form of tapas. Tapas is also strongly associated

with the other limbs, especially pratyhara. Tapas can also be associated with

various tantric practices as well as approaches to life in everyday life -- in

All Our Relations.

 

On a physical level (annamaya kosha), tapas is associated with the hatha yoga

bandhas. On an energetic level (pranamaya kosha) tapas is associated with

pratyhara, and on the mental levels (manamaya kosha) it is associated with

meditation. For more on tapas see the discussion above in Pada II - Sutra I and

in "Tapas as a Spiritual Practice".

 

Notice that tapas, swadhyaya (the next niyam), and isvara pranidhana (the second

following niyam) were discussed in the beginning of Sadhana Pada as the three

synergistic activities that constitute Kriya Yoga.

 

 

II 44. swadhyaya ista-devata-samprayogah

 

Through self study (swadhyaya) knowledge of our true self is disclosed

completing the yoga that reveals our true sacred nature (innate divinity or

ishta devata which resides inside all beings).

 

Commentary: Here all activities have the potential of connecting us up with

Source, such as our asana practice as well as daily life experiences if we learn

how to observe ourselves in witness consciousness. Swadhyaya can be a profound

yogic process carried out all the time. It too has an inner aspect such as the

realization of the purity and unity of "self'" in meditation (undifferentiated

aspect of consciousness) as well as the co-evolutionary aspect of all created

objects (the divine creatix or differentiated aspect of beingness) which is

completed in functional meditation practice.

 

Swadhyaya means self study. In the larger sense it means study of the Self or

Brahman. As such it is wedded to brahmacharya, just as brahmacharya is wedded to

aparigraha, tapas, and ahimsa. Swadhyaya does not mean the study of books,

scriptures, or holy texts, although that has become the most common

interpretation. Although external books and teachers may be of some value, this

value exists only to the extent that one finds the indwelling spirit --

revealing one's own true nature within. If these external teachings/teachers

lead to an inner alignment with the collective universal core/heart -- the

hridayam -- resonating simultaneously in our hearts, only then can the external

teaching be considered non-dual, non-distracting, and not corruptive.

 

In modern ashrams daily time is set aside to the study of inspired or revealed

teachings -- discourses of sages and realized yogis. Because in these modern

times, where the average student has already suffered from over objectification

it is valuable to keep all such practices in synergistic balance.

 

The common man is not interested in how his mind works, how it colors his life,

who he is, and how to seek the truth. Rather the common man doesn't know who he

is and doesn't care. He seeks out compensatory self gratification and meaning in

externals -- in objects which he attempts to possess and identify with on one

hand, or escape, avoid, and flee from on the other. The inner world of the mind

and body is often left as an unsolved riddle.

 

Some men become interested in the hands and feet in order to work better -- to

obtain these objects. Some people become interested in their genitals so as to

feel more pleasure. Such are approaches to the body/mind in order to touch the

external world. better. Care of the eyes, ears, and health in general is thus

relegated to such external functionality, but knowledge of Self rarely becomes

the issue outside of this superficial extrinsic fascination (as a neurotic

compensation for spiritual self alienation) with the objective world. Thus the

ordinary man's interest in the inner workings of the instrument of perception,

cognition, consciousness and self rarely goes deeper.

 

In yoga for example taking up asana practice is seen as the first step in

getting in touch with the vital life force (prana) and the subtle inner

body/mind mechanisms which are more causal toward affecting stress or wellness,

tension or release, disease or health., etc. Going deeper the mind/body

relationship is uncovered, the nature of the life energy is revealed, the

meaning and true nature of the mind, creation, and existence is disclosed.

 

This all requires attention, direction, concentration of effort, dedication,

devotion -- in short the self discipline called swadhyaya. This will allow

divine intention (bhava) and grace to actualize. This is what authentic yoga is

about -- how to ramp the practice up so that these deeper relationship with All

Our Relations is revealed and as such the neurotic self gratifications, over

indulgences, consumerism, and symbolic fascinations of man cease.

 

Here meditation becomes the daily opportunity for man to look inside and to see

how his mind works, rather than to chronically and neurotically avoid, escape,

and run away from it in his many masks of arrogance, aloofness, delusions, lies,

and other insecurities and false self limiting identifications which is summed

up by the word, ego.

 

The fear of looking inside to see how we work and who we truly are is created by

the denial of the ego -- the desire of the ego to maintain its own delusion and

rule -- its own life so to speak. After one has become conditioned and

accustomed to the many masks of the ego, the ego reasoning goes if the ego dies,

then "I" die. Thus any truth that discloses this delusion (which lies at the

heart of neuroses) is seen as a threat to ego identification and dominance -- as

a threat to "self". This threat is usually perceived unconsciously and dealt

with by the ego mechanisms of pride, arrogance, aloofness, hatred, scorn,

condemnation of the messenger, demonization, marginalization, and even violence

desiring the destruction of the threat. It doesn't take a genius to see the

socioeconomic and other behavior consequences once man gets in touch with who

they are -- reestablishes a healthy relationship with All Our Relations.

 

Here truth (satya) is the threat to falsehood and delusion (avidya), so the

solution is easy -- man must wake up to his true authentic self (swarupa). This

is done through swadhyaya of which meditation is the best purveyor. One

essential step is to throw away the mask. But the catch is that man must first

has to establish some meaningful security with true self -- with All Our

Relations in order to make this leap. This is what yoga practice can provide

when presented in this light.

 

So functional yoga practice in this regard gets man to trust the innate

intelligence inside -- in his body and as a an intimate part of the earth, the

universe and creation. One here relearns to trust their instinct and intuition

-- the inner wisdom and innate teacher starts to shine forth eventually

revealing itself in All Our Relations.

 

Meditation lets one step into the workings of one's own mind and then eventually

to set ourselves free from ego's neurotic mechanisms of externalization and

false identification. Thus meditation reverses the extrinsic spin toward self

gratification in extrinsic things and objects. One eventually sees that as an

escape -- a neurotic substitute for being presence with sacred presence -- for

being HERE. In this increasing clarity of mind and lucidity the meditator

eventually learns to trust his own ability to know by himself without external

authorities or validation. This attunement with creation/creator creates great

self confidence and sparks the creative impulse. Only here can true freedom

(kaivalya) be spoken about.

 

The inner, more causal and refined meaning of swadhyaya is realized through

meditation where the true nature of the universal timeless Self is realized --

it not being found in any book, words, concepts, belief, nor human language.

 

See commentary for tapas in Pada II. Sutra I.

 

II 45. samadhi-siddhir isvara-pranidhanat

 

Samadhi is perfected (siddhir) through letting go the limited matrix of a

separate self while surrendering to isvara (the all inclusive aspectless and

unconditioned great universal integrity or the underlying motive power behind

the principle of Infinite Mind).

 

Commentary: This is an affirmation that we must let go of the limited matrixes

of prejudice, preconceived, predilections, and attachments to present beliefs in

order to move into the fertile/organic territory of Reality (which knows no such

artificial bounds or impositions). Here we surrender to the highest self which

is found as our highest innate potential -- Buddha nature.

 

Isvara pranidhana means the surrender to the highest Self - our highest

potential which simultaneously exists in the inherent unity of the three worlds

(beginningless source, never ending future, and the eternal present). In pada I

we see that Patanjali identifies Purusa, Isvara, and swarupa. As a practice

isvara pranidhana is closely related to Brahmacharya (see above), but

specifically invokes the energy of self surrender to Self (purusa). In the

Western context, it affirms the stance of: "Thy will be done, HERE as in

heaven".It must be noted that the word, isvara is a generic term for "that which

is beyond form, attribute, or symbolic representation, i.e., the highest Self

where words such as Brahman can not penetrate. Isvara pranidhana when practiced

invokes and affirms sacred presence.

 

Thus all the yam/niyams will eventually be seen as being interconnected

(especially by the principles of ahimsa and vairagya). As self realization

gradually dawns (their practice being self disclosing) the practice will become

very natural and spontaneous as the inner love and wisdom is awakened and

manifests from the inside out. Through the practices of the yam/niyams a mutual

synergy will gradually be established leading the practitioner naturally to the

underlying principle and motive power of yoga which lies behind these practices

and supports the Heart. Moving toward isvara is also the bhava of divine

intention -- it is the "good mind" seeking out the highest good in All Our

Relations. As such it involves the generation of the mind of lasting happiness

and enlightenment for all beings, the bodhi-citta.

 

The incorporation of these yam/niyams into our daily lives will serve as

guideposts to show us where we go astray and where we can better connect up more

completely and continuously with Source. These guidelines of ahimsa,

truthfulness, integrity, non-possessiveness, continuity, purity, peacefulness,

divine passion, self study, and surrender can also be expediently applied to our

daily asana practice to accelerate its highest accomplishment as well.

 

Vairagya (non-attachment or letting go) which was introduced in Pada I and the

practice of isvara pranidhana form two sides of one coin. They are mutually

synergistic and incorporate the fruition of sankalpa shakti which facilitates

success in the path of yoga. The physical or speech practices of isvara

pranidhana such as ceremonial or devotional practices devoid of realization (as

found in ritual, chanting. prayers, ceremony) remain superficial and can not

succeed without realizing the HeartMind practice -- surrender to Universal

Eternal Self in All Our Relations.

 

All the niyams have the inherent power of accomplishing yoga, while isvara

pranidhana is perhaps the most powerful. In a second it can destroy willfulness,

asmita, all the other kleshas -- all ignorance as well. It has the power of

divine grace and guidance. It contains the most ancient teaching: "Thy Will be

done on earth as it is in heaven".

 

It must be made clear that one cannot nor should not surrender to some one or

thing that they cannot trust. Without fundamental trust in something, then

isvara pranidhana cannot work. here we are not addressing obedience as trust,

but rather at the minimum something reliable wherein we can rest, abide, and go

toward. That can be simply be our affirmation and invocation of our innate

higher potential -- that which is around the corner. Even if we have difficult

issues of trust, we can surrender at least to this. Constant strife, chronic

self defense, hyper vigilance, and stress creates while fighting for separate

"self" is tiring sapping our strength. It requires putting out too much energy,

while surrender to isvara bathes us in regeneration renewing the Self. In THAT

the war is over. The common man does not know how to rest in trust or surrender.

so they often need a segue like surrender to a good teacher, priest, church,

religion, ceremony, ritual, and so forth. That can be a trap however, but isvara

pranidhana as All Our Relations is implicate, innate, omnipresent, eternal, and

universally available.

 

Also see the discussion of isvara in Pada II Sutra 1 (above) and Pada I. Sutras

23-27, and the closely related practice of brahmacharya (Pada II. Sutra 38)

 

Here ends the discussion of yama and niyama, while the discussion of asana and

pranayama begins.