The Heart Centre

The heart centre is extolled greatly by the seera and sages of Vedanta. It is the centre where we first feel the light of the Divine.

As Sri Ramakrishna says:

The sou through which God sports is endowed with his special power. The landlord may reside in any part of his estate, but he is generally to be found in a particular drawing-room. The devotee is God`s drawing-room. God loves to sport in the  heart of his`s devotee. It is there that his special power  is  manifest.

The  heart centre is not the anatomical heart but the spiritual heart. Once an aspirant asked Swami Brahmaananda, one of the foremost disciples of Sri Ramakrishna, “Sir, in which center should I meditate? Should it be center in the heart or the center in the brain?”

“My  boy,” Swami Brahmananda replied, “meditation can be practiced in either center , as you please, but I would advise you at first to meditate in the heart. Meditate upon your Istadevata in the lotus of the heart.

The aspirant then asked: “But sir, the heart is made of flesh and blood.How can I think of  God there?”

To this, Swami Brahmananda replied: “By heart , i do not  mean the anatomical heart. In the beginning , as you think of the Lord inside of the body, you may think of flesh and blood. But soon you will forget the body and there will remain only the blissful form of your Istadevata.”

The location of  the heart center is neither to the right nor to the left but near the middle of  the chest, where we generally feel emotions. The heart center is the seat of the individual soul, which is the focus of the all-pervading Supreme Self, the Soul of all Souls. Our individual consciousness is part of the Cosmic Existence. The individual and the universal are inseparable. In meditation at the heart center, the aspirant thinks of the heart as the focus of the all- pervading Pure Consciousness. He then meditates on this Consciousness as light, and in the depth of meditation on this Consciousness mergese in the all- pervading Pure Consciousness. Success in any ofrm of meditation depends upon the awakening of spiritual consciousness at the heart center. Such awakening is never possible without the cultivation of inner purity.

Swami Vivekananda wrote: “Think of a space in your heart and think that in the midst of that space a  flame is burning. Think of that flame as your own soul. Inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart.”

The various Upanishads mention the heart as the main center of consciousness. The Mundaka Upanishads says:

He moves about, becoming manifolf, within  the heart, where the arteries meet, like the spokes fastened in the nave of chariot wheel. Meditate on Atman as Om. Hail to you! May you cross beyond the sea of darkness. He who knows all and understands all, and to whom belongs all the glory in the world- He, Atman, is  placed in the space in the effulgent abode of Brahman. He assumes the forms of the mind and leads the body and the senses. He dwells in the body, inside the heart. By the knowledge of That which shines as the blissful and immortal Atman, the wise behold Him fully in all things.

The Sverasvatara Upanishad says:

The maker of all things, self-luminous and all-pervading, He dwells always in the  hearts of  men. He is  revealed by the negative teachings, discriminative wisdom , and the knowledge of Unity based upon reflection. They who know him become immortal.. His form is not an object of vision; no one beholds Him with the eyes. They who, through oure intellect and the knowledge of Unity based upon reflection, realize Him as abiding in the  heart become immortal.

The Chhandogya Upanishad says:

The Brahman which has been thus described is the same as the (physical) akasa (space) outside a person. The akasa which is outside a person is  the same as that which is inside a person. The  akasa which is inside a person is the akasa within the heart. The akasa which is within the heart is omnipresent and unchanging. He who knows this obtains full and  unchanging prosperity… He who consists of the mind, whose body is subtle, whose form is light,whose thoughts are true, whose nature is like the akasa, whose thoughts are true, whose nature is like the akasa, whose creation is this universe, who cherishes all ( righteous) desires, who contains all pleasant odours, who is endowed with all tastes, who embraces all this, who never speaks, and who is  without longing- he is my self within the heart, smaller than a grain of rice,smaller than a mustard seed, smaller than a grain of millet; He is my Self within the heart, greater than earth, greater than the mid-region, greater than heaven, greater than all these worlds. He whose creation is this universe, who cherishes all desires, who contains all odours, who is endowed with all tastes, who embraces all this, who never speaks , and who is without longing- He is my self within the  heart. He is that Brahman. When I shall have departed hence I shall certainly reach Him;one who has this faith and has no doubt ( will certainly attain to that Godhead)… That Self abides in the heart. The etymological explanation of heart is this: This one( Ayam) is in the heart ( hridi);therefore It is called the heart ( hridayam). He knows this goes every day ( in deep sleep) to heaven ( i.e Brahman, dwelling in the heart).”

There is a space ( akasha ) within the heart; in it  lies the person ( purusha ) consisting of mind ( manomaya), immortal and luminous. The Sushumna passes through  the piece of  flesh which hangs down like a nipple ( i.e, the uvula) between the two palates and ends where the skull splits and the roots of the hair lie apart. That Sushumna is the path for the realization of Indra ( i.e, The Lord, or Saguna Brahman). The soul of the aspirant , passing through the Sushumna, rests in fire, represented bt the vyahriti bhur;he rests in the air, represented by the vyahriti bhuvah.

Bhur and Bhuvah refer respectively to the earth and the air. The illuminated soul, after coming out of  the body at the time of death, becomes established in fire- represented by the vyahriti bhur ( a symbol of the earth) – a limb, so as to speak, of Brahman. That is to say,, such a soul pervades the whole world. Similarly, as he gets established in the air- another limb of Brahman –his soul pervades the air. The verse describes the space in the heart as the symbol of Brahman, and the sushumna as the doorway to the realization of Brahman.

Regardinng the center of consciousness at the heart, the Katha Upanishad says:

There a re one hundred and one arteries (nadis, energy channels for prana) of the heart, one of which piercecs the crown of the head. Going upward by it, a man ( at death) attains immortality. But when his prana pasases out by other arteries, going in different directions, then he is reborn in the world. The purusha, not larger than a thumb, the inner self, always dwells in the hearts of men. Let a man separate him from his body with steadiness, as one separates the tenser stalk from a blade of  grass. Let him lnow that self as the bright, as the immortal- yea, as the Bright, as the Immortal.

The Mundaka Upanishad says:

The purusha alone is verily the universe, which consists of Work and austerity. O my good friend, he knows this Brahman- the Supreme and the Immortal, hidden in the cave of the heart- cuts asunder even the knot of ignorance.

The Svetasvatara Upanishad says:

The Purusha, no bigger than a thumb, is the inner Self, ever seated in the heart of man. He is known by the mind,which controls knowledge , and is perceived in the heart. The  y who know him become immortal.. The  self, smaller than the small, greater than the great, is hidden in hearts of creatures. The  wise, by the grace of  the creater, behold the  Lord, majestic and desireless, and become free from grief.

The  prasna Upanishad says:

The  atman dwells in the heart, where there are one hundred and one arteries( nadi); for each of these there are one hundred branches, and for each of these branches, again, there are seventy- two thousand subsidiary vessels. Vyana ( vital energy that pervades the entire body) moves in these.

The Mnadukya Upanishad says:

Know AUM to be isvara, ever present in the hearts of all. The calm soul, contemplating AUM as all pervading does not grieve.

The brihadaranyaka Upanishad  says:

The Akasha is the honey ( effect) of all beings and all beings are the honey( effect) of this akasha. Likewise, the bright immortal being who is in the akasha and the bright, immortal being identified with the akasha in the heart on the body( are both honey). (these four) are but this self. (The knowledge of ) this (self) is (the  means to ) immortality; this ( underlying unity) is Brahman, this ( knowledge of  Brahman ) is (the means of becoming ) all…. “Which is the Self?” This purusha, which is identified with the intellect( vijnanamaya) and is in the midst of the organs, the( self- effulgent) lies within the heart( intellect). Assuming the likeness ( of the intellect) , it wanders between the two words; it thinks , as it wear, and moves ,as it were. Being identified with dreams, it transcends this ( waking ) world, which represents the forms of death ( ignorance and its effects)… That great unborn Self, which is identified with an intellect ( vijnanamaya) and which dwells in the the controller of all, the lord of  all , the ruler of all,. It does not become greater through good deeds or smaller through evil deeds. It is the lord of all, the ruler of all beings, the protector of all beings. It  is the dam that serves as the boundary to keep the  different worlds apart. The Brahmins seek to realize. It through the study of thr Vedas, through sacrifies, through gifts, and through austerity) which does not lead to annihilation. Knowing it alone one becomes a sage( muni). Wishing  for this world(  i.e the self) alone, monks renounce their  homes.

The Brahman Upanishad says:

Within the recess of the  heart is  that akasha of consciousness – that with many openings, the aim of knowledge within the space of the heart- in which all this (universe outside) evolves and moves about, in which all this is warped and woofed ( as it were). (Who knows this ), knows fully all creation. There are devas, the rishis, the pitris, have no control, for being fully awakened, one become the knower the all truth.. The heart ( i.e , the inner chamber of  the heart) resembles the calyx of a lotus, full of cavities and also with its face turned downwards. No that to be a  great habitat of a whole universe.

The Mahanarayana Upanishad says:

The Infinite Self, more minute than the minute and greater that the great, is set in the heart of beings here. Through the grace of the Creator one realizes Him who is free from desires based on values, who is supremely great and who desires based on values, who is supremely great and who is the highest ruler and master of all, and becomes free from sorrows…. In the citadel of the body there is the small sinless and pure lotus of the heart which is the residence of the Supreme. Further in the interior of this small area there is sorrowless Ether. That is to be meditated upon continually…. One should meditate upon the Supreme- the limitless, unchanging, all-knowing cause of the happiness of the World, dwelling in the sea of one`s own heart, as the goal of all striving. The place for His meditation is the ether in the heart- the heart which is comparable to an inverted lotus bud. It should be known that the heart, which is located just at the distance of a finger span ( the distance between the tip of one`s thumb and the tip of the little finger when the hand is fully extended) below the Adam`s apple and above the navel, is the great abode of the universe. Like the bud of a lotus, suspended in an inverted position, is the heart, surrounded by arteries. In it there is a narrow space (or near it there is a narrow space called Sushumna). In it everything is supported. In the middle of that (narrow space of the heart or Shusumna) remains the undecaying, all-knowing, onmi-faced, great fire, which has flames on every side, which enjoys the food presented before it, whuch assimilating the food consumed (the rays of which spread scattering themselves vertically and horizontally), and which warms its own body from the insole to the crown. In the centre of that Fire which permeates the whole body, there abides a tongue of Fire, of the colour of shining gold, which is the topmost among the subtle, which is dazzling like the flash of the lightning that appears in the middle of a rain-bearing cloud, which is as slender as the awn of a paddy grain, and which serves as a comparison to illustrate subtlety. Paramatman dwells in the middle of that flame. (Although He is thus limited) still He is the four-faced creator, Shiva, Vishnu, Indra, the material and efficient cause of the Universe and the Supreme Self-luminous Pure Consciousness.

Introduction of Japa :

The traditions of yoga, Vedanta and Tantra consider japa to be the most effective way of invoking concentration of mind. The purifying power of japa cannot be overemphasized. Japa can be practiced either as part of mystic worship or as an independent spiritual discipline. The Bhagwat Gita extols japa as the highest form of mystic worship.’ In the sacred texts of Tantra, japa is accorded an equal place to meditation. Vedanta prescribes different modes of worship for different seekers: first is worship of the Divine through symbols and images; higher than this is japa; higher than japa is meditation; and the highest is the realization “I am He.” Maintaining an unawavering awareness ( in thought , word, and action) that everything is Brahman, or God, is the highest form of worship. Those who are not able to dwell on that height are advised to meditate on Brahman or on some form of personal God. Those who find meditation difficult are advised to practice japa, and worship through symbols and rituals is suggested for those who are not able to concentrate on japa.

The second word, phrase, or mystic syllable used in japa is known by the Sanskrit word mantra. This word literally means “that which, when repeated with reflection upon its meaning, gives liberation and saves the seeker.” The mantra is the sound equivalent of the Divine; the external image or symbol is the material for of the mantra. The sound vibration is the very first manifestation of the divine and nearest to it.

Tantra regards vibration and illumination as two parallel manifestations of the same cosmic energy, and teaches that both lead to realization of the Divine. It is the sound-vibration created by utterance of the mantra that enables the seeker to attain to the blessed state of God- realization. The mantra and the deity, the name and the named are one and the same . According to Tantra  the mantras are not mere words coined and popularized by some persons, and not every word can be a mantra: Mantras are mystic words of concentrated thought endowed with great spiritual potency that were revealed to seers and saints in their hour of illumination. Often these mantras were seen in flashes of light or heard reverberating in space.

To the novice, the vibration created by the utterance of a mantra is merely a physical sound and the mantra itself nothing but a word. But to the adept, the mantra itself is the besttower of illumination. Illumination remains hidden in the mantra like an oak tree in an acorn. To the unilluminated, a mantra and its japa may appear as meaningless jargon, just as to the uninformed, the formulas, equations, and notations used by the physicist , mathematicians , or chemist may seem insignificant. The formula E=mc^2 would make no more sense to the ignorant than would a mantra such as Om or Hring to the uninitiated.

Mantras & Japa :

Tantra claims that mantras have power, that the deities invoked are responsive, and that illumination is real. A mantra that has its root in Sanskrit cannot be translated into any other languages, for this  would cause it to lose its power. Different mantras represent different aspects of the same Supreme Godhead. Some are indicators of the transcendental aspect of the Godhead and some of its personal aspects. Each mantra is thus a seed word or a code of a specific aspect of the Divine. As the personality of an individual us the expanded version of a particular genetic code, so in the same way , the spiritual realization that results from the repetition of a particular mantra is the manifested version of that mantra.

The mantra used  by the seeker in the practice of japa is generally imparted by the spiritual teacher after it has been charged with spiritual power. The saving power of the mantra is not in the word itself but in the spiritual power. The saving power of the mantra is not in the word itself but in the spiritual power transmitted to it. This transmission of a spiritual power is known as mantra-chaitanya. It makes the mantra a potent force, alive with spiritual consciousness. The mode of mantra initiation varies depending upon the spiritual heredity and competence of the teacher, and also upon the fitness of the seeker. Mantra inititiation id often given with the use of elaborate ceremonies and rituals. But these formalities become secondary where the teacher is competent and the mantra is an awkward one. When such a mantra is repeated by a seeker with faith and fervor, it releases a purifying power that is tangible and transforming. About mantra and mantra-chaitanya, Swami Vivekananda says:

The Mantra –shastris ( upholders of the mantra theory) believe that some words have been handed down through a succession of teachers and disciples, and the mere utterance of them will lead to some form of realization. There are two different meanings of the word Mantra- chaitanya. According to some, if you practice the repetition of a certain mantra, you will see the Ishta –Devta who is the object or deity of that mantra. But according to others, the word  means that if you practice the repetition of a certain mantra received from a Guru not competent, you will have to perform certain ceremonials by which that mantra will become chetana or living, and then its repetition will be successful. Different mantras, when they are thus “living,” show different signs, but the general sign is that one will be able to repeat it for a long time without feeling any strain and that his mind will very soon be concentrated.

During our 200 Hour Yoga Teacher Training, 300 Hour Yoga Teacher Training and 500 Hour Yoga Teacher Training in Himalayan Yoga Academy, you will learn how to chant mantras and hence also will learn how to perform Japa. Japa will be taught by the professional yoga teacher trainers in Himalayan Yoga Academy. During your yoga teacher training course, you will successfully learn different methods of Japa (Chanting).

Concept of health, aspects of health and Hygienic Yogic Practices Leading toward Health; yogic concept of Illness; Cause of Illness; Yogic Role for both Health and Illness management

Health is the level of functional or metabolic efficiency of a living organism. In humans it is the ability of individuals to adapt and self-manage when facing physical, mental or social challenges.

The World Health Organization (WHO) defined health in its broader sense in its 1948 constitution as “a state of complete physical, mental, and social well-being and not merely the absence of disease or infirmity.”

Health is that balanced condition of the living organism in which the integral, harmonious performance of the vital functions tends to the preservation of the organism and the normal development of the individual.

Definition of Health :

“samadoshah-samaagnishcha-samadhaatu- mala kriya!
Prasannaatmendriyah-manahswasthaitya-bhidhiyate!!

The Ayurvedic definition of health is that state in which the structure and function of a particular individual is operating optimally and the individual is in a state of physical, mental, and spiritual equilibrium.

All three doshas are in equilibrium with regard to the individual prakriti. All seven tissues, dhatus, are in the proper state of strength and integrity The digestive fires, agnis, are balanced resulting in proper appetite, digestion, and assimilation The waste materials, malas, are being produced and eliminated in a regular manner The sense organs , indriyani, are functioning normally and the mind is undisturbed The individual is experiencing happiness and contentment

Disease manifests as the opposite of some or all of the criteria for health listed above. It is a state of dysequilibrium of the doshas, ​​dhatus, agnis, and malas; The individual is out of harmony both internally and with relation to the environment and experiences unpleasant sensations and misery in some form (duhkya).

How is health defined in Yoga and where is it defined?

Health is discussed in different ways in the field of Yoga. The Yogasutra of Patanjali presents optimum health as a state of mind that is alert and in peace at the same time. This state is termed as cittavrttinirodha, the very definition of Yoga. So from one perspective health may be defined to achieve and refrain in a state of Yoga where the mind is able to achieve its full potential and at the same time be relaxed.

Characteristics of a healthy person

From the point of view of Yoga, a healthy person has a body that has the wealth of the body (kaya sampat), the vitality of the breath, the peace of mind, positive attitudes and a healthy expression of emotions. Yoga views health and disease in a holistic way and hence it does not look at health or disease in a one-dimensional manner. In fact it makes it clear that unless the harmony of the complete human system is achieved, the person is not in a state of health.

How to stay healthy:

Of course Yoga gives ideas how to stay healthy. Yoga prescribes four major approaches to a healthy living. Ahara, healthy diet, vihara, a healthy and spiritually conscious lifestyle, bhavana, healthy and positive attitudes towards oneself and the world, and finally sadhana or abhyasa, practices which include engaging the body, breath, and mind. In sadhana we have tools such as asana, pranayama, mudra, etc.

By practicing all the four we use a holistic approach to regain holistic health. The greatness of Yoga is that it offers a multidimensional approach to healthy living with a multitude of tools. Yoga also teaches us that we have to find tools that are appropriate for us, considering different parameters such as our age, our stage in life, our capacities, the seasons of the year and other such individual centric parameters. Thus for optimum health each individual needs to adopt a personalized practice. The theory of one size fits all doesn’t work for Yoga.

Maintaining health :

Achieving and maintaining health is an ongoing process, shaped by both the evolution of health care knowledge and practices as well as personal strategies and organized interventions for staying healthy.

Diet:

An important way to maintain your personal health is to have a healthy diet. A healthy diet includes a variety of plant-based and animal-based foods that provide nutrients to your body. Such nutrients give you energy and keep your body running. Nutrients help build and strengthen bones, muscles, and tendons and also regulate body processes (i.e. blood pressure). The food guide pyramid is a pyramid-shaped guide of healthy foods divided into sections. Each section shows the recommended intake for each food group (i.e. Protein, Fat, Carbohydrates, and Sugars). Making healthy food choices is important because it can lower your risk of heart disease, developing some types of cancer, and it will contribute to maintaining a healthy weight.

Exercise:

Physical exercise enhances or maintains physical fitness and overall health and wellness. It strengthens muscles and improves the cardiovascular system.

Rest:

To rest means to relax into something and let it support you. Rest yourself on the couch for a while, if you’re tired. The word rest comes from the German rasta meaning “league of miles.” If you walked that far, you’d need a good rest too.

Relaxation:

In yoga, relaxation refers to the loosening of bodily and mental tension. Keeping muscles in a constant alert state expends a great amount of your energy, which then is unavailable when your muscles are called upon to really function.

Relaxation differs from rest, in that relaxation is our mind’s way of rejuvenating, and can assist in reducing the arousal we experience from stress and/or anxiety. This means that while rest occurs while we are asleep, relaxation occurs while we are awake, and involves us engaging in activities that we enjoy.

Sleep:

Sleep is an essential component to maintaining health. In children, sleep is also vital for growth and development. Ongoing sleep deprivation has been linked to an increased risk for some chronic health problems. In addition, sleep deprivation has been shown to correlate with both increased susceptibility to illness and slower recovery times from illness.

In one study, people with chronic insufficient sleep, set as six hours of sleep a night or less, were found to be four times more likely to catch a cold compared to those who reported sleeping for seven hours or more a night. The role of sleep in regulating metabolism, insufficient sleep may also play a role in weight gain or, conversely, in impeding weight loss.

Introduction of Nature:

Nature is formed of panchamahaabhoota which is a platform of these five elements. On this platform, matter and energy are existed that means one by one creation was appeared in this world/universe. Each beings and matters took same qualities and nature of Panchatattva. We are born in nature, cared, protected and collapsed by nature. Srishti (Creation), Sthiti (Operation) and Pralaya (Destruction) are the fundamentals rules of Nature or the Adrishya Shakti (unseen Energy / divine power). Nature creates, saves and makes us sick as well as and ultimately treats, heals, promotes, and rejuvenates us. This is the cycle of nature and beings. Nature is a healer and gives healing to us. She has the great power by which every creature is being benefited. Naturally we like the nature, we love the nature, we enjoy in nature, and we feel fresh and energetic. We are able to gain the spiritual power in nature. So use of five elements of nature cure differently in treatment and healing process is very effective and natural process.

Panchatattva and Their Origin :

It is said that before creation took place, there was nothing except the supreme power or cosmic intelligence.  In the beginning, firstly Aakaasha tattva (Ether) element with its subtle form ‘Shabda’ (Sound) was appeared by the power of supreme soul; later Vaayu Tattva (air element) with its subtle form ‘Sparsha’ (Touch) was appeared; then Agni tattva ( Fire Element) with its subtle form ‘Rupa’ (Form); then Jala Tattva ( Water) element with its subtle form ‘Rasa’ ( Juice/drop); then Prithivi Tattva (Earth ) element with its subtle form ‘Gandha’ (Smell). Each element takes the quality of previous element which is given below.

Element Name                                               Subtle Form & Quality
Aakaasha (Ether)                                                          Shabda (Sound)
Vaayu (Air)                                                                    Sparsha (Touch) + Sound
Agni (Fire)                                                                   Rupa (Form) + Touch + Sound
Jala (Water)                                                             Rasa (Juice) + Form + Touch + Sound
Prithivi (Earth)                                                Gandha (Smell) + Juice + Form + Touch + Sound

Panchatattva and Body Natural Anatomy

Human being is one unit of supreme soul or nature. As the union of panchatattva that is nature, similarly human being is also composed of panchatattva Akasha, Vayu, Agni, Jala and Prithivi. So we can find these five elements in different forms in the body.

Here in Himalayan Yoga Academy, we highly focus on healing through nature as Yoga is all about connecting yourself. Hence Nature cure is most necessary thing as we are the part of Nature. During our Yoga Course as well, We teach our students about this Nature Cure as to be a perfectly healthy person, we need to heal our body through the means of Nature. We teach all our students of 200 Hour and 300 Hour yoga teacher training students to be with the nature. To connect yourself with every elements of Nature.

FIVE BROAD CATEGORIES OF YOGA DEVELOPMENT

The science of Yoga has its origin thousands of years ago, long before the first religion or belief systems were born. According to Yogic lore, Shiva has seen as the first Guru Aadiguru. Several thousand years ago, on the banks of Lake Kantisarovar in the Himalayas, the first Yogi, called Aadiyogi poured his profound knowledge into the legendary ‘saptarishis’ or “seven sages”. We do know, though, that it originated in HimavatKshetra / Bhaarata Khanda 15,000 or more years ago. This message is viewed in Rig-veda, the oldest sacred text of the world. Before Vedic period, there was Deva Yoga Yuga or Pre-vedic Age in which Shiva as Aadiyogi, or Aadiguru who practiced Yoga called Tapa or Tapasya and taught to Parvati as a first disciple of Shiva.

PRE-VEDIC PERIOD

All vedas were appeared from the voice of Paramatma or Brahma on the meditated or liberated stage. Paramatma viewed these precious and divine words on the stage of Meditation, Samadhi or Yoga. In Veda, we can find Brahm Vidhya and Yoga Vidhya, the meeting point or core is Prana Vidhya that is AUM. The sages were given the knowledge of the Vedas: Agni, Vayu, Aditra and Angira;

VEDIC PERIOD

The yogic teachings found in the above-mentioned Rig-Veda and the other three ancient hymnodies are known as Vedic Yoga. The Sanskrit word Veda means “knowledge,” while the Sanskrit term rig (from ric) means “praise.” Thus, the sacred Rig-Veda is the collection of hymns that are in praise of a higher power. This collection is in fact the fountainhead of Hinduism, which has around one billion adherents today. You could say that the Rig-Veda is to Hinduism what the Book of Genesis is to Christianity. The other three Vedic hymnodies are the Yajur-Veda (“Knowledge of Sacrifice”), Sama-Veda (“Knowledge of Chants”), and Atharva-Veda (“Knowledge of Atharvan”). The first collection contains the sacrificial formulas used by the Vedic priests. The second text contains the chants accompanying the sacrifices. The third hymnody is filled with magical incantations for all occasions but also includes a number of very powerful philosophical hymns. It is very connected with Atharvan. The Fourth is Atharvan, is a famous fire priest who is remembered as having been a master of magical rituals. It is a collection of hymns, spells and prayers, and involves issues such as healing of illness, prolonging, black magic, seeking cures from herbs, gaining a lover or partner, or world peace, the nature of good and evil and rituals for removing maladies and anxieties.

PRE-CLASSICAL YOGA PERIOD

Yoga was slowly refined and developed by the Brahmans and Rishis (mystic seers) who documented their practices and beliefs in the upanishads, a huge work containing over 200 scriptures. The most renowned of the Yogic scriptures is the Bhagavad-Gîtâ, composed around 500 B.C.E. The Upanishads took the idea of ritual sacrifice from the Vedas and internalized it, teaching the sacrifice of the ego through self-knowledge, action (karma yoga) and wisdom (jnana yoga). Period of Mahabhaarata, and Ramayana, are the period of Pre-classical.

CLASSICAL YOGA PERIOD

This label applies to the eightfold Yoga—also known as Râja-Yoga—taught by Patanjali in his Yoga-Sûtra. This Sanskrit text is composed of just under 200 aphoristic statements, which have been commented on over and over again through the centuries. Sooner or later all serious Yoga students discover this work and have to grapple with its terse statements. The word sûtra (which is related to Latin suture) means literally “thread.” Here it conveys a thread of memory, an aid to memorization for students eager to retain Patanjali’s knowledge and wisdom.

The Yoga-Sûtra was probably written sometimes in the second century A.D. The earliest available Sanskrit commentary on it is the Yoga-Bhâshya (“Speech on Yoga”) attributed to Vyâsa. It was authored in the fifth century A.D. and furnishes fundamental explanations of Patanjali’s often-cryptic statements.

POST-CLASSICAL YOGA PERIOD

A few centuries after Patanjali, yoga masters created a system of practices designed to rejuvenate the body and prolong life. They rejected the teachings of the ancient Vedas and embraced the physical body as the means to achieve enlightenment. They developed Tantra Yoga, with radical techniques to cleanse the body and mind to break the knots that bind us to our physical existence. This exploration of these physical-spiritual connections and body centered practices led to the creation of what we primarily think of Hatha Yoga from Mahayogi Gorakhanath, Swatmaram, Gheranda.

In Nepal, learning yoga during your yoga teacher training course means learning the history of Himalayas from the traditional gurus of Himalayas. Here in our yoga school during yoga teacher training nepal, we not only focus on learning about the yoga but also how yoga has been developed through centuries. How yoga has helped thousand of people change their life. Learning these broad categories of yoga development is the part of Yoga Teacher training in nepal by Himalayan Yoga Academy

Written By : Swami Yog Subodh

  (Concentration on earth)

The color of earth element is yellow like orpiment (a yellow mineral used as a pigment),the bija or seed mantra is Lam, it is square in shape and Brahma is the God. Manifest it with the yogic power, retain it in the heart and hold the prana there up to five ghanti (about two hours). It is known as parthivi mudra or adhodharana mudra. After mastering it, a practitioner become the conqueror of the earth. One who practises Prithvi dharana wins over death and wanders over the earth as a siddha, a perfected person.

In the first verse the yantra,or geometrical blueprint, of earth is referred to. It can be understand the sage Gheranda is speaking to people he assumes understand the science of tattwas, the essences or elements .He refers to the earth element as yellow like hartal a chemical made from sulphur  and arsenic.It is square in shape,  all its sides being equal. It is to be retained in the heart, which means deep inside, and the practitioner has to be aware of it’s bija, seed, mantra Lam.

Kundalini yoga can be used as the basic for under-standing this verse. Mooladhara chakra ,which is related to the earth element ,is a four-petalled lotus .On each of these four petals a mantra is written:vam, sham,sam. In the center of the lotus is a yellow square  which is the yantra, symbol or diagram of the earth element. In the center of this yellow square these is an inverted triangle with its apex pointing down. Within this inverted triangle there is a Shivalinga, a symbol of shiva or consciousness, which is called the swayambhu linga the self illumined symbol .A serpent, representing the dormant kundalini, is coined around it three and a half times. All these symbols are contained in mooladhara chakra.

The practice of concentrating on the earth element, parthivi dharana  ,more commonly called Prithvi dharana, is an attempt to awaken mooladhara chakra through meditation and concentration. It is said in this mantra that the ishta devata, the chosen deity, of mooladhara chakra is lord brahma, whose function is to create. The process of creation commences with the earth element. Whether It is vegetation,a mountain, a stone ,an animal ,a bird or a human being ,everything is created out of Prithvi  tattwa ,the earth element .These is also the goddess of the skin,  of the sense of touch,whose name is Dakini. Brahma and Dakini are the controllers of mooladhara chakra . Instruction are given to imagine or concentrate on the earth element in the heart during the practice , hridisthaapitam. Here hrid does not mean the physical heart ;rather it means focusing the antahkarana, inner tools of  consciousness ,on the yantra.

Technique :

Sit in  a meditative posture, close the eyes, become still, and be aware of the breath. Focus the mind on the yantra of Prithvi tattwa, the earth element. Visualize the bright yellow  square and move the awareness along the four even sides of the square and move the awareness along the four even sides of the square. Experience the fragrance of earth. Feel your own connection with the earth and feel yourself drawn to the attractive bright yellow square of its yantra.

Begin to feel or hear or repeat mentally the mantra of Prithvi tattwa, which is Lam.  See the mantra Lam in the center of the square. It ia the Sanskrit letter written in Devanagari, the script of the gods, or the gods, or the script of light.

The seed mantra of the yantra of Prithvi Tattwa is lam. Be aware of it like a pulse beat. During meditation this yantra ,along with the mantra Lam , is retained in the consciousness .Also be aware of the other characteristics of earth and feel them as part of your own nature. Feel the essential unity of yourself and all being with the mother earth, and feel the benevolence of the element earth.

Be  aware of the laya, the rhythm of the breath, as you dwell in the earth element .be aware of the natural pause at the end of each inhalation, and let it gradually lengthen. Prana is to be retained  inside. To end the practice, disengage the mind from the mantra Lam and from the yantra of the earth element.

Be aware of the solidity and shape of the physical  body.

Beware of the natural breathe and its rhythm. Feel the energy flowing in the body with the breathe. Be aware of the surrounding and the time of day. When you have extroverted , open the eyes and release the posture.

Breathing:

This dharana can be practiced with pooraka, breathing in, and holding the breathe inside. Let this develop naturally without strain. First be aware of the natural pause at the end of each inhalation, and it gradually lengthen.

Preparation:

Any kind of dharana practice is incomplete until mastery over pranayama is achieved. Initially ujjayi breathing is taught, observing the breathe moving up and down the spine between mooladhara and the top of the spine. In the beginning the only aim is to gradually achieve control over the breathe. After three or four months , holding the breathe for up to one minute is practiced. Thus the capacity of the body is increased little by little. In this way, the goal can finally br achieved. With expert guidance moorcha pranayama can be incorporated. The breathe is retained for up to three or four minutes during part of the practice. Advanced practitioners just relax and watch the spontaneous flow or stoppage of the breathe. The prana is to be retained inside.

Duration :

Begin with short practices of five or twenty minutes, however long the practice can be maintained with an alert awareness and a witnessing attitude. Eventually the practice of dharana, concentration, can be done for approximately two hours.

Remember that this practice is not perfected in day. Yogis keep doing a practice continuously for years; only then is mastery or perfection of the practice attained. The technique explained here is a formal technique, a final position. It is not possible to inhale deeply and retain the prana inside            ­­­­ on the very first day. In order to retain the prana inside for up to two hours, it is imperative to have mastered pranayama prior to the practice.

Precautions:

It is believed in yoga that one lifetime is probably not adequate to perfect a sadhana or practice. These techniques should be practiced slowly and only under the guidance of a competent teacher. If force is applied, the responsibility is not that of yoga or the teacher.

Benefits: Sage Gheranda says that a sadhaka who has gained mystery over mastery over Prithvi dharana achieves victory over death and all the merits and demerits of Prithvi tattwa, and wanders on this earth without any worries. The yogatattwa Upanishad also says that whosoever gains mastery over this practice achieves victory over the merits and demerits of the earth element.