yoga

Conditions for yoga practice

"One who observes brahmacharya, eats sattvic food in moderation, practices regularly and persists in yoga, renounces attachment to sense gratification, he attains siddhi after one year."

"One who observes brahmacharya, eats sattvic food in moderation, practices regularly and persists in yoga, renounces attachment to sense gratification, he attains siddhi after one year."
Hatha Yoga Pradipika (1.57)
A yogi who renounces sensual pleasures, observes food restrictions, regularly performs sadhana, practices in short-term and long-term retreats, regularly communicates with saints, monks, hermits, avoids unnecessary distractions for samsaric worries - he quickly achieves perfection if he does not have serious obstacles ...
Taming the Three Dragons
A yogi who wants to achieve success must subdue and pacify the "three dragons":
~ sexual desire,
~ attachment to food,
~ long sleep.
Unable to pacify the "three dragons" cannot hope to succeed.
Sexual desire is pacified when the yogi masters mula bandha and vajroli mudra, and the knots in the channels of the svadhisthana chakra are untied so that the wind does not stagnate in the pelvic area, but rises up the sushumna to the crown and descends down the front channel.
The attachment to food leaves the yogi when the navel chakra is cleared and the fire element is brought under control.
The desire to sleep a lot is pacified when the channels are cleared of excess mucus by Kriya yoga, asanas, mudras and pranayamas, and the energy is awakened, circulates through the channels and saturates the chakras in the eyebrows and in the crown.
Diet and lifestyle
“A great yogi should observe the following prescriptions: use refined butter, milk, sweets, camphor, speak kind words, have a secluded room, listen to speeches about the truth, do his household duties without attachment to them, chant the name of Vishnu, listen to music that uplifts the soul, be patient, constant, all-forgiving, strict with oneself, perform purification procedures, be moderate and serve the Guru. "
Shiva Samhita (3.35)
The yogi should eat sattvic food: milk, rice, cheese, cream, butter, green peas, boiled vegetables, pomegranates, oranges, grapes, apples, bananas, dates, honey.
Eating
The Shiva Samhita says that food should be taken twice a day: at noon and in the evening. During the performance of any practices of pranayamas and asanas, there should be no food in the stomach, it should be empty, and after completing them, you should not eat food for at least half an hour.
As the yogi develops spiritually, he can reduce the volume and weight of food consumed, gradually replacing it with pranayamas and other methods of filling the subtle and physical bodies with prana. When a yogi knows how to absorb prana with his eyes, skin pores, body surface and consciousness itself, as well as with the respiratory organs, he can assimilate pure prana, which gives strong ojas, without using the functions of the physical body and without clogging it.
What should not be consumed
"When starting yoga, avoid everything bitter, spicy, sour, salty and fried, as well as sour milk, diluted whey, dense vegetables, alcoholic beverages, wine palm nuts and overripe breadfruit."
Gheranda Samhita (5.23)
Do not eat sour, hot, spicy, salty, bitter foods, mustard, chili sauce, sour cottage cheese, meat, eggs, fish, garlic, onions, stale food, alcohol, overripe and unripe fruits.
Cold foods and drinks should be avoided as they keep prana in the lower chakras and prevent it from rising and circulating. You should also avoid spicy foods, very hot, sour, salty, because this causes a disorderly excitement of prana and does not allow it to rise up.
Limitations in Pranayama
“Pranayama should not be practiced either after eating or on an empty stomach. Before class, you need to eat some milk and butter.
One who is well established in his practice does not need these restrictions. Let the sadhaka (yoga practitioner) eat a small amount [food] at a time and practice pranayama daily at a specific time. "
Shiva Samhita (3.37 - 3.3
When a yogi performs pranayama intensively, his desire to eat can increase, because the fire element flares up and the manipura chakra works harder than usual. At this time, the yogi should eat a little or drink warm milk and butter to "pacify" the inner fire. A yogi who begins to awaken the Kundalini should never consume cold food and drinks.
Sleep times and positions
Daytime sleep for a yogi, if he is not sick, is not allowed, as this leads to clogging of the channels. Sleeping on your back prevents the free flow of prana through the ida and pingala channels, increasing the wind. Sleeping in a prone position unbalances the three constitutions.
The yogi can sleep on the left or right side, depending on the practice. Sleep on the right side overlaps the gross karmic prana in pingala nadi, making it possible to see dreams of clarity. This position is used for dream yoga.
If the yogi sleeps with his head to the north, then the influence of the north pole impairs blood circulation in the peripheral blood vessels, and the connection between the astral and physical bodies is weakened. The position of the head to the east promotes lucid sleep and meditation, the head to the south - promotes deep sleep, when the yogi can physically rest. Positioning the head to the west enhances the vividness and dynamics of dreams.

Йога сердца - двухдневный интенсивный в Москве.

Участие в группах: 
Date: 
20.11.2020 - 19:00 to 21.11.2020 - 18:00
দেশ, অঞ্চল (শহর): 
রাশিয়া

Медитация и самопознание и концерт медитативной музыки. www.self-discovery.ru
Ул. Павловская, дом 18, метро "Тульская", Центр "Открытый мир"

Медитация и самопознание и концерт медитативной музыки. www.self-discovery.ru
Ул. Павловская, дом 18, метро "Тульская", Центр "Открытый мир"
? Вход свободный

False Ego in Yoga

When we begin to separate ourselves from the individual self, when we attribute, transfer, delegate to our Higher Self present as an act of Being in everything, in any phenomenon, in any experience

When we begin to separate ourselves from the individual self, when we attribute, transfer, delegate to our Higher Self present as an act of Being in everything, in any phenomenon, in any experience, in any form, in any manifestation of reality ...
And this is a rejection of the ego.

Denial is not a limitation in something, it is not a rejection of something in the true sense, it is a departure from a false incorrect perception of Being

"Pride, possessiveness, the feeling that happiness belongs to" me ", the feeling that suffering belongs to" me ", the feeling that it is" mine "is such a five-quality ego." Mahasiddha-Gorakshanath, Sidha-siddhanta-paddhati, part 1 (ch. 2 ch. -47)

Ego (ahamkara) is expressed in the following manifestations:

Abhimana - (pride) - "self-importance", arrogance.

Madia (possessiveness) - the feeling of "mine", or the awareness of feelings, mind and intellectual functions as one's own.

Mama Sukha - the feeling that happiness belongs precisely to "me."

Mama-dukkha - the feeling that grief, suffering is precisely "mine."

Mom-idam - the feeling "this is mine", that is, identification with possession and monopoly on any experience, thing.

If practice reinforces these feelings, it is selfish. Practice without Samaya, Faith, the spirit of devotion, love, self-giving inevitably degenerates and becomes selfish.

Abhimana. Sometimes it appears as pride, Ishvarism. When the sadhak has practiced a little, he begins to think a lot about himself, argue at every step with others in order to assert himself, refuses to accept spiritual authorities, behaves arrogantly, arrogantly, fights for influence over others, tries to teach when he is not even asked about it. If pride is not recognized as empty energy. This is a selfish practice.

Madia. Sometimes this is manifested when the yogi “sits down” on the mind, logic, intellectual clarity and it overshadows true wisdom outside the mind. The empty playful essence of concepts, concepts and the mind as a whole is not recognized.

Mama Sukha. Sometimes this manifests itself as an immature capture of spiritual "high" in the sadhana.
The empty space of Bhagavan Sahajya consciousness is not recognized. Bliss is not surrendered to him, but eagerly held in his place. This is a selfish practice.

Mom Dukkha. If a person has little merit and there is a lot of bad karma in this life, he will certainly suffer, get sick, experience depression, disharmony. And if he, experiencing this, falls into despondency, disbelief, succumbs to this, then this is a manifestation of egoism in the form of “mother-dukkha”. The void luminosity of suffering is not recognized, the darshan, shaktipatha ishta-devata and God are not recognized. This is a selfish practice.

Mom idam. Sometimes a person, even practicing, becomes attached to his spouse, dreaming of unearthly love, or property, or service, or his thoughts and narrow ideas about life, or the assessments of others, or, having gained experience, tries to perpetuate it, attributing it to himself personally, and not To God or ishta-devata, that is, he creates an idol for himself from something. This is a selfish practice.

When the goal of practice is something born of one's own illusory attitudes: receiving "spiritual adventures", gaining siddhi, magical power, achieving high status in society, the desire for self-expression, etc. This is a selfish practice.

Why do we often repeat the words “for the benefit of all living beings” at the end of practice. Where does this concept of good for all beings come from?

This commandment is mentioned twice in the Bhagavad-gita, the canonical Vedic source, which is respected by all, and then follows the path of the Eternal Law - Sanatana-dharma. (Chapter 5, ch. 25, ch. 12. ch. 4.)
This is a direct instruction of scripture on behavior for each sadhu.
It sounds like this: "sarva-bhuta-hite-ratah" - which means: "acting for the benefit of all living beings", "for the benefit of all living beings."

Such an attitude from the very beginning brings up in a yogi, in a sadhu, an understanding of the correct (dharmic) action, and this action should always be beneficial to all beings.

Advaita, is the unity of all living beings in the Absolute, in the divine and the sadhu, walking along the path of Advaita, must understand that the good cannot be separate, personal, individual. Good is universal and one.
This formulation is also often used by Buddhists, which also indicates their correct attitude towards unselfish practice.

Types of Yoga Behavior

Until we have learned to continuously remain in the initial state of contemplation of the absolute Source, when everything is spontaneous, pure and perfect, and all emotions, thoughts and feelings

Until we have learned to continuously remain in the initial state of contemplation of the absolute Source, when everything is spontaneous, pure and perfect, and all emotions, thoughts and feelings are self-released, just as drops of water that fall on a hot stove instantly evaporate, the yogi should maintain awareness in your behavior with the application of effort.

The principle of applying mindfulness to everything is the main principle in behavior. If awareness is not applied, then any actions that we would take fall out of the general pattern of our practice and become samsaric actions that generate karmic reactions.

Types of yogic behavior were described by the holy Mahasiddha Avadhuta Dattatreya, who told them in the Uddhava Gita to King Janaka, conveying how he learned various practices from his twenty-four Teachers.

Bee
"An intelligent person should comprehend the essence from all sources, from the scriptures, both small in volume and grand, like a bee collecting nectar in different colors." Avadhuta Dattatreya, Uddhava Gita (chap. 3)

The first type is the behavior of the "bee." Just as a bee flies, collecting nectar from all flowers, in the same way a yogi must collect the nectar of various Teachings, visiting various Masters, studying various texts, therefore the behavior of the “bee” corresponds to learning, this is the action of a beginning yogi.

Deer
“A sannyasin who wanders through the woods should never listen to music that appeals to the senses, having learned this lesson from the example of a deer13 who was caught being fascinated by the hunter's music.” Avadhuta Dattatreya, Uddhava Gita (chap. 3)

The behavior of the “deer” is performed during a secluded retreat practice. Just as a deer, hiding from people or other animals, goes to a secluded place, in the same way, having accumulated knowledge and having received enough initiations, a yogi is removed to a secluded place in a monastery, in a retreat house, in the mountains, in the forest and practices, observing silence, programmed meditation in order to get a meditative experience.

Dumb
The behavior of “dumb” occurs when a person penetrates into the most essential part of practice, approaching samadhi. This means that the yogi at this time should completely abandon attachment to conceptual thinking and stop distinguishing words and meaning, stop all thinking and plunge into inexpressible awareness outside of duality and concepts.

Madman
The next behavior is the behavior of the “madman”, the stage when the yogi realized non-duality and holds it, ignoring external circumstances. It can be said that this is a manifestation of personal implementation experience. If such behavior is practiced by one who has gained only partial experience, he will make a mistake, since they have not yet realized the highest meaning.

a lion
The behavior of the “lion” means that the experience of Awakening is fixed. The lion here expresses the direct free nature of our realization, which spreads confidently without any obstacles and manifests itself with great force. The behavior of the “lion” should be performed when the understanding of the view of nonduality is fully awakened, but if it is done during training or before attaining Awakening, such a yogi makes a mistake, and his actions will be a mistake.

Pig dog
Finally, the behavior of the “pig dog” is carried out during special initiations or to fix the highest stages of realization, if they are not done on time, it will be difficult to achieve success in implementation due to the intervention of superhuman beings or obstacles that may arise from others people. Such behavior is associated with supernatural powers and the ability to manifest such powers.

In order to avoid deviations, the yogi must understand when what behavior should be applied and not confuse them. However, despite the classification of various types of behavior, the main principle is to maintain the present awareness up to its full realization in everyday life so that the dual vision of the yogi does not bind, but, on the contrary, helps him get out of the network of samsara representations and duality. Wood tar, hardening down the wood, hardens and becomes as hard as wood. In the same way, the initially free energy of living beings hardens under the influence of ignorance and actions caused by causes and effects, samskaras and vasanas, hardens and turns into a material reality, which we perceive as really existing. However, the conscious behavior of the yogi melts, unties the knots of causes and effects at the same moment when such causes arise, similar to how the resin melts if you heat it, turning into a liquid.

The subtlest layer of the mind of every living being called the causal body (karana sarira) contains subtle seeds of karma (biji), these are the original karmic causes, positive or negative. These seeds can sprout and turn into a tree or plant corresponding to the karma that has been accumulated previously. Since, just as for seeds, various conditions are necessary ovia, temperature, sunlight, moisture, so that they can germinate and germinate, in the same way, bijas that remained due to perfect actions in past incarnations can develop only under the condition of secondary factors so that they produce viable fruits.

If the yogi is in a continuous contemplative presence, then he can use various factors, i.e. various karmic circumstances that occur on his way in everyday life so that the negative bijas in the stream of his consciousness no longer sprout and bear fruit. At the same time, he is cultivating positive seeds, trying to grow favorable fruits from them. Finally, when his awareness reaches a climax, he transcends both positive and negative karmic causes and is freed from the bonds of any dual state.

The behavior of a yogi who is in a natural state implies immediately accepting a position outside of a conditioned dual vision, which is usually divided into right and wrong, good and evil, pure and unclean. Even if this vision is not fully realized, the yogi tries to apply in his everyday life such a state of “one taste” (somaras) in order to eliminate the remaining ignorance and accelerate his spiritual improvement.

Therefore, at advanced spiritual levels, such a yogi can carry out various practices related to behavior that goes beyond ordinary perception. What is important here is to stay in a true contemplative presence, therefore, we can say that there are no rules on the path of Laya Yoga or there is one rule: to stay, without being distracted, in presence and awareness. This does not mean that for the sake of harmony or convenience, the yogi cannot follow any rules, for example, compliance with food restrictions, principles, etc. However, even if they are fulfilled, they are not primary, but are secondary or auxiliary, and act in a certain context and in any particular period of time, for example, during apprenticeship.

The main rule is the principle of awareness beyond duality. The rules associated with staying in society, moral or related to maintaining harmony in the monastic community, are the result of such awareness, their conscious acceptance and making a choice for them is the result of maintaining attentiveness to the first, basic rule - the principle of awareness.

Since the Teaching leads us to complete freedom without any conditioning, this is how we should understand the behavior in Laya Yoga. Without restricting ourselves to anything, we focus on the principle of mindfulness, and based on the principle of mindfulness, we make our own free will, accept any discipline rules and follow some guidelines or not. This is different from the conditional adoption of any pattern of social or spiritual behavior, when awareness is absent, but there is a blind following of something or imitation.

3-й Международный день йоги в Самаре 18 июня

Участие в группах: 
Date: 
18.06.2017 - 10:00 to 17:00
দেশ, অঞ্চল (শহর): 
Samarskaya oblast (Samara)

Дорогие Йоги! Уважаемые Друзья!

Приглашаем вас на 3-й Международный День Йоги в Самаре 18 июня 2017 г.

Дорогие Йоги! Уважаемые Друзья!

Приглашаем вас на 3-й Международный День Йоги в Самаре 18 июня 2017 г.

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Два года назад премьер-министр Индии г-н Нарендра Моди обратился к Генеральной Ассамблее ООН с просьбой объявить 21 июня, день летнего солнцестояния, Международным днем йоги (International Yoga Day). Более 170 стран, включая Россию, поддержали это предложение и уже на следующей сессии такое решение было принято. За 6000-летнюю историю йоги все её любители будут отмечать свой «профессиональный» праздник во 3-й раз.

В Самаре мы тоже поддерживаем это событие уже 3-й раз и 18 июня 2017 г., в воскресение, вместе со всеми проводим общую практику, согласованную с Посольством Индии. Это событие позволит всем йогам города Самары стать живыми участниками единого процесса интеграции йоги в современный социум.

Фотосессия с прошлого Международного Дня Йоги: http://vk.cc/5ed5EZ

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Программа мероприятия:

1) Общая практика йоги;
2) Мастер-класс "Как снять хроническую усталость и компенсировать стресс";
3) Мастер-класс "Как избавиться от болей в спине и сделать так, чтобы они никогда не возникали".

Также, вас ждет целый день бесплатных мастер-классов по различным направлениям от ведущих йога-школ Самары. Следите за новостями! ?
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Среди наших подписчиков много тех, кто серьезно занимается йогой. Итак:
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Книга профессора К.В. Дилипкумара «Учебник терапевтической йоги» - одно из самых долгожданных среди поклонников йоги в России издание. Ее автор – врач аюрведы и сторонник использования методов йоги в терапевтических и профилактических целях. Книга давно стала учебным пособием в основных ВУЗах аюрведы и йоги в Индии.
В ней вы найдете исторические факты, теоретические основы и практические иллюстрации по терапевтической йоге. Для врачей - это обоснованная информация о целебном эффекте йоги. Для практикующих людей – справочный материал, к которому всегда можно обратиться за подсказкой. А для тех, кто только стоит в начале пути занятий йогой книга станет надежным помощником для эффективной и радостной практики.

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