Yog

Chit is consciousness.

There are five states of Chit-

Mudha or dull, lethargic
Kshipt - Agitated, scattered, impulsive
Vikshipt- Distracted
Ekagr or passionate concentration, one pointed
Niruddh or dispassionate concentration, fully absorbed, Disinhibited

There are five types of vikritis of chit. These are
प्रमाण-विपर्यय-विकल्प-निद्रा-स्मृतयः

Pramana
Viparyaya
Vikalpa
Nidra
Smritaya

Yog is to remove these vikrittis.

Bhagwad Gita, Chapter 2, verse 50-

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते | तस्माद्योगाय युज्यस्व योग: कर्मसु कौशलम् || 50||

One who prudently practices the science of work without attachment can get rid of both good and bad reactions in this life itself. Therefore, strive for Yog, which is the art of working skillfully (in proper consciousness). Yog in action is Excellence.

Sankhya is the oldest philosophy of Bharat. Sankhya means accurate knowledge or number. There are a total of twenty-five elements or tatva. Twenty four are jad and one is Chetan. Consciousness is entangled in these twenty-four jad tattvas. Sankhya and yog are used to unentangle consciousness.

Sankhya is the theory or Prakriti and Yog is practice.

Living beings have a primal nature and consciousness. Primal Nature is Prakriti or sole creator which is the equilibrium of three basic elements Sattva, Rajas, and Tamas. Consciousness is Purush. Pur means limits of boundary or boundaries of the body, Sh means restfulness. Purush is the totally detached or inactive observer.

Aporusheya - which is not composed by one person
Panini- vyakaran sutra
Patanjali -yog sutra
Vyas- Brahm sutra

Shiv is also known as Mahayogi. Hirangarbhya is the primal propounder of yoga. Rishi Kapil was the first known yogi on earth. Patanjali who was from Nag tribe gave Yog Sutra but he was not the discoverer of Yoga. Patanjali gave yoga sutras, Ayurved, and Vyakaran Mahakavya. Patanjali is usually depictes with a lower body of snake or Adishesh. Yog eliminates diseases of mind or suffering, Avurved eliminates diseases of the body, and Vyakaran eliminates abnormal speech.

The word yog is taken from sanskrit root yuj which means union.
(Its opposite is 'viyog' which means separation.

What is Yog:

Yoga is the process of concentrating the chit consciousness
Yoga is the sensation of the changing modes of chit consciousness
Yog eliminates diseases of mind or chit vikritis
Yog is to unentangle consciousness
Yog is Chitt Vrutti Nirodh- A state of calming the vruttis of mind. Vruti is going from self to world. Yog is coming to self from the world.
Smamadhan Achalaa Buddhih—Yoga
Samatvam yog uchyate—Harmony is Yog
Yog is a conscious journey from outer to inner, gross to subtle, and narrow to expansion
Yoga is philosphy of Sanatan Dharam
Yog is excellent karm. Yoga is a skill of working. Yogah karmasu kaushalam.
Maharshi Vasistha (Yoga Vasistha)- A technique to calm down mind (Manah prasamana upayah).मन: praशमन: उपाय: योग: |
Taam Yogamiti manyante sthiram indriya dhaaranaama - Kathopanishad (2.5.4)

Yog is the most secretive knowledge. It is subtle and vijnan.

Benefits of Yoga:

To awaken the level of a person to such that he is able to create something novel.
Through Yoga, the seer abides in its own self or real nature.

What is Sutr:
As per Vayu Puraan:
अल्पाक्षरम् असन्दिग्धम् सारवत् विश्वतो मुखम् ।
अस्तोभम् अनवद्यम् च सूत्र: सूत्रविदो विदु: ॥

alpaksharam - Concise
asandigdham - without any doubt ie unambiguous or should have a singular meaning that is conveyed
saravat - meaningful or captures essence
vishvatomukham - Properly applicable
astobham - devoid of 'stobha' (kind of fillers or repetitions in Vedic chanting) like hA hU
an avadyam - irrefutable

Patanjali Yog Sutra: ShriPatanjalyayogdarshan is one page picture that has all yog sutra given by Patanjali. There are total of 195 verses in four chapters.

Samadhi Pad which is the highest form of Yoga and is for advanced practitioners
Sadhna Pad which is further subdivided into Astaang Yoga ( first five) and Kriya Yoga. Practice
Vibhuti Pad- Explains Dharna, Dhyan, and Samadhi. Yogic powers
Kaivalya Pad- Liberation

There are only three sutr on asans and six sutr on pranayam in Patanjali Yog Sutrs.
Hath Yog Pradipika has 16 asans.

Astaang yoga includes

Yam: This is control at interaction level. It deals with universal discipline and social interactions. It means restraint and social discipline. There are five parts of Yam:

a.Non Violence or Ahinsa. Ahinsa is natural. Hinsa is acquired. Hinsa comes back to the person. Consciousness is ahinsa, the child is ahinsa. Violence can be physical or verbal or mental. Others are extension of us, so violence towards others is basically violence to ourselves.

b.Satya—Truth is original. False is acquired. Satya to ourselves as well as to others.

c.Asteya or non-stealing---Asteya is the Sanskrit term for non stealing. Practicing it tells us that we should not steal anything, be it a wealth as in money, or even anyone’s idea for individual gain. This seems like an easy precept to follow because we may not be thieves in that sense, but subtly, we do take more than we need and do not contribute back enough. This continuous debt without the urge to repay nature for what we have also amounts to stealing. We should not even steal others time, attention, and affection. No one owes us anything. Bhagavad Gita says

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविता: | तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव स: || 12||

‘iṣhṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ | tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ’ -

Meaning: World is a place of yagna (exchange) and nature (devaah) is constantly giving us; But those who enjoy what is given to them, without making offerings in return, are verily thieves.

If we are constantly stressed out, we are stealing our innate happiness. Taking more from nature and not giving back is stealing.

d.Aparigraha or non-possession of both material things and past thoughts. Humans have a tendency to self preserve. When we encircle ourselves, we think that we have to provide for ourselves. This is denying the fact that universe gives us so much. By non possession, we recive whatever universe has for us, not more nor less.

e.Bhramcharya-Control of senses, non indulgence in physical desires e.g. food, sex, rest. Brahmacharya means having self control, especially the desire for sex in case of adults, which is a primal desire (to procreate). But it can also mean staying disciplined, controlling our urge for food, or any other type of distractions. This can be achieved easily if we are able to identify ourselves with the all pervading Brahman, the divine entity that is in all beings, animate or inanimate. Brahmacharya literally means one who moves about in Brahman. When we identify as such, we are in complete peace and contentment. That is when all desires fall off. Brahmcharya means conserving energy. COnserving energy to go and stay on path of Yog. Also, conserving energy to align with good and productive things in the community. Do not waste energy. Instead retain energy for yog sadhana and sewa.

Niyam: This is control at individual level. It means self discipline. There are five types of Niyam:

a.Shauch or cleanliness. It is of three types-Bathing for body, Satvik for meals, madhur for speech, and cleaning/purification of mind. Shoucha is a Sanskrit term meaning "purity" or "cleanliness" and refers to the purity of physical body, food, mind, and speech. Removing the clutter and negative thoughts from mind is Shauch.

Purity and cleanliness protect the body & mind and make it a fit home for the Ishwar. The yogi treats his body as a mandir and keeps it clean, both externally and internally. The practice of kriya's, asanas, pranayama, and self reflection cleanse the body physically, physiologically, and intellectually. The body has its own intelligence and changes its behavioural patterns. This enables the sadhak to detach himself from sensual desires and their gratifications. The purification of the mind and senses thus takes place and the seeker transforms into a vessel to receive the knowledge from Ishwar.

Body and mind are connected. If we clean our body and area near us, we feel good and happy. We know that uncesessary things are gone, there is place for new things, and sense of control comes. Mind gets decluttered too, there is now space for new thoughts and positive energy. This leads to better focus and meditating ability.

Cleansing Kriyas are-
1. Nadi Suddhi
  Sectional breathing
  Cooling-- Pranayam, Shitali, Shitkari,Sadanta, Kechari, Shanmakhi
  Bhramari
  Ujjayii
2. Deh Suddhi:
  Neti-Jalneti, Jalanaspaan, Ksheer, Swamutra or Gaumutra, Griht, and Sutra
  Dhauti- Jal vaman, vastra
  Vasti/Basti
  Nauli-Agnisar, Uddiyan, Nauli
  Tratak
  Kapalbhati- Surya, chandra, anulom, vilom, Bhastrika
3. Manas and Buddhi Suddhi
b. Santosh- Contentment

Sometimes it feels like there is a conflict between santosh and daan/aspirations/basic needs/survival things.
Should we keep tolerating abuse, violence, etc. in the name of contentment. India was invaded and plundered by many. To tackle that, it needed revolt, action, and fights. Contentment is not the right thing when our self-respect and dignity are at stake. Actually Santosh is not applicable to all situations, it has selective applications.

Santosh practice does not prevent anyone to aspire, set goals, get survival or life saving things. Important is that you do not focus on results. Do your best but do not get attached to the fruits of action. If results are good, stay humble and thank Ishwar. If results are not in your favor, stay content and have santosh that you tried. Do not get emotionally disturbed.

When it comes to help others, please do not tell them to stay content. Helping others is your duty and innate nature. This karm will stay with you.
Santosh and Fatalism are different.
Karm vs santosh:
Krishn convinced Arjun to do karm(fight for his rights for larger good).
Arjun was reluctant. He was content with not getting any land instead of fighting and killing.
Ishwar himself gave him gyan to fight for his rights.
How do you justify content in this situation?
There were two options for Arjun:

Be content and not have any land
Fight
Krishn was advocating war and Arjun agreed.

Santosh should be practiced after doing best ethical efforts. After honest efforts whatever we get, we should be content with that.

c. Tap-Austerity, using senses to concentrate on Ishwar. The word tapas means discipline; it is a way to reach the goal. Tapas, according to Patanjali burns away the impurities and kindles the sparks of divinity. It is an inner zeal and austerity that allows for the rajas and tamas to be destroyed.
Achieving results after consistently working on it has a merit that in the process we refine ourselves. We are not entitled to win or achieve everytime, we need to work for it because of who we become in the process.

d. Swadhyay- self study, self analysis, and meditation. Study youself as well as scriptures. By analysing and reflecting, we become better.

e. Ishwar Pranidhan or reverence for Bhagwan. Do your work and leave rest to the Parmatma. Karmanye vadhikaraste, ma phaleshu kadachana.

जाति देश काल समयानवच्छिन्नाः सार्वभौमामहाव्रतम्

These forms of abstention are basic rules of conduct. They must be practised without any reservations as to time, place, purpose, or caste rules.

शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः

Yam and Niyam are interconnected. Usually one leads to other.

3.Aasan: It is a comfortable and pleasant position of the body. Sthir and sukh position or stable, peaceful position. Sthir Sukha Asan. Vision is on the center of eyebrows, the tip of the nose, or at some target point. Stabilization of mind is asan. Some people have deformities of body and can not sit in yog asans but they can still achieve enightenment by concentrating their mind. Three stages of aasan are sthir sukh aasan, prayathn shaithilya or release of efforts, and anant samapti or expanded awareness. It is practice for Annamay Kosh.

Pranayam:

Practices at Pranmay Kosh.
Main Pran or Varishtha has five categories--Pran, Apan, Saman, Udan, Vyan. Pran is brathing, Apan is downward force e.g. waste elimination, sexual function, Saman is gastric and abdominal function, Udan is upward force e.g. coughing, sneezing, Vyan is distribution through arteries, nerves, veins etc.

It is a stage when breath becomes subtle. When breath becomes subtle then the hyperactive mind can be controlled. It purifies the mind and cleanses seventy-two channels of energy. It has four sopans- Bahya, abhyanter, sthambh, and fourth. Bahya is prakriti (Greed, Attachment, anger), Abhyanter (Vivek, vairagya, sham, dambh). Count how many times chit goes to bahay and abhyanter vriti and try to bring it back to stambh vriti. Fourth sopan of pranayam is when chit stops going to bahya and abhyanter vritis.Pranayam is done to transcend the Pran that invades everything.

Om pranasyedam vashe sarvam Tridive yath pratishtitam Matheva putran rakshasva Shreescha pranjnaanscha videhi na ithi Om shantih shantih shantihi

Breathing- Inspiration or Purak is active, Antarakumbaka is the inspiratoty pause, Expiration or Rechak is passive, Bahya Kumbaka is expiratory pause. Goal is Kevala Kumbaka. In this breathing, both inhalation and exhalation are completely suspended. It is also called involuntary Kumbakha or Samadhi.

Pratyahar: It means withdrawing the mind from external objects and securing it internally. Normally our senses are open outwards and carry sensations from outside to inside the body. These sensations are aahar of the body. When the practitioner is not affected by these sensations and feeds the body from inside then that stage is called Pratyahar.It is the state of Jitendriya Purush.
Dharna or concentration is the state when the mind gets intimately stabilized at any one point.
Dhyan or meditation is a state of prolonged Dharna. While trying to meditate, thoughts come in either picture form or word form. It is withdrawing the efforts by defocussing. As per Jainism, all humans are always in one or other type of meditation. Meditation is of four types- Aarth, Raudra, Dharm, and Shukla. First two are inauspicious as these cause the influx of undesirable karma. Last two are considered auspicious as these break/destroy the cycle of Karm or lead to Nirjara.
Aartha-- It means sorrow. Absorbed in incidents which cause pain/sorrow. Feeling of impatience, greed, anger, sickness, loss of wealth, desire of future pleasures, etc. Ishta viyog is pain of loss of dear and near ones. Anistha Samyou is sorrows of new relationship with an undesirable and unpleasant person. Roog chintan is sorrows of diseases. Agra soch or Nidana artha is agony associated with future thinking.
Raudra--It means harsh. Thought of killing, cheating, abuse, revenge, stealing, accumulating wealth. Engaged in immoral and cruel thoughts. Energy is spent on protecting a material object from others. There are four types: i) Hisanubahndhi, ii) Mrishanubadhi, iii) Steynubandhi, and IV) Samrakshanubandhi.
Dharm--Thinking good about self and others. Overcome vices e.g. attachment, aversion, delusion. Concentration on the nature and impact of different types of karm by observing wordly pleasure and pain. Contemplating that soul resides in the body. It has absolute perception and knowledge. However, it has attachment and aversion on account of cause and effect relationship between karm and atma. With Dharm Dhyan we can destroy Mohniya karma and within 48 minutes of the destruction of Mohaniya Karma, Jnanavarniya, Darshanavarniya, and Antaray Karmas are also destroyed.
Shukla--Meditator eliminates all Karms. Eliminates the gross activities of mind, speech, and body. Processes only subtle activities. In the next stage, even the slight activity of atma, inspite of its association with the body, is eliminated. Thus, all karms are shed and atma attains Moksh.
Samadhi is a prolonged state of Dhyan. It is the purest and steadiest state of being. Absorption and oneness with object. Samadhi is not a practice, it just happens.

The first five are Bahirang Sadhans or external ways. Last three, Dharna, Dhyana, and Samadhi, are Antrang Sadhans or internal ways. Bahirang Sadhna controls Karmendriy and Jnanendriy.
In addition to bahirang and antarang, there is a Param antarang yog.

The word Sanyam includes Dharna, Dhyana, and Samadhi.
Vibhutis are the powers of a yogi.

योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः When all impurities have been removed by the practice of yog, the person is receptive to the knowledge of the Atma.

यम नियमासन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि

In the beginning we try to do good karma for ourselves. We try to eat healthy, organize our daily routines in allignment with dharma. Once our daily life is all set and we do not have to think about it, then we start doing sewa for others and for community. We believe that we are completely on the Yog path as our karmas are good. Slowly, we realize that out karmas(which are outside) are good but we need to work on our thoughts and maan. Inspite of our good karms, we thing of bad. We slowly start working on controlling out thoughts and maan. Once we learn to control our thoughts, we realize that there are some sanskars inside us which are working and are not controlled by controlling the thoughts. Now, we need to work on our sanskars. This is a long- long process.

Sanskars:

Prasupta- in dormant condition- e.g. in a child
Udara- fully manifested e.g. in youth
Vicchina-hidden, one emotion controlled by another e.g. anger controlled by fear of someone
Tanu-attenuated, weakeened by constant control of emotions and desires
Nirrudhgood and positive sanskars overcome and control all other sanskars
Dagdh bija avastha- state of burnt seed; can not germinate

Types of Yog Hath--It has 84 asans. Its six limbs are Asan, Pranayam, Pratyahar, Dharna, Dhyan, Samadhi. It includes Shatkarm or purification kriyas, Chakras, Kundalini,Bandhas or muscle force, Shakti, Nadis, Mudras.

Dhyan or Raj -- Its main focus is meditation. Asans in this are those which help in meditation. It has eight limbs- Yam, Niyam, Asan, Pranayam, Pratyahar, Dharna, Dhyan, and Samadhi. Main Asans are- Padmasan, Siddhasan, Swastikasan, Bhadrasan, Simbasan
Bhakti- Mantra, Bhajan, Surrender. It leads to emotional stability. Bhakti is self surrender. It is not about finding Ishwar but tolook inside. We all are born with one emotion which is prem or Hrydyaspandan. Soft emotions are of divine qualities, these are spontaneous. It dissolves personal preferences, gives joy in giving and feels happy with others happiness. This prem is beyond ego. Ego corrupts these emotions so that appreciation becomes possession, compassion becomes complaint, and love becomes lust.
Violent emotions are not at the level of heart. These are of asur quality. Ego is the cause of these. Violent emotions are anger, hatred, jealosy, depression, etc.

Gita 15.3,4,5
न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा |
अश्वत्थमेनं सुविरूढमूल
मसङ्गशस्त्रेण दृढेन छित्त्वा || 3||
तत: पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूय: |
तमेव चाद्यं पुरुषं प्रपद्ये
यत: प्रवृत्ति: प्रसृता पुराणी || 4||
निर्मानमोहा जितसङ्गदोषा
अध्यात्मनित्या विनिवृत्तकामा: |
द्वन्द्वैर्विमुक्ता: सुखदु:खसंज्ञै
र्गच्छन्त्यमूढा: पदमव्ययं तत् || 5||
The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again. Those who are free from vanity and delusion, who have overcome the evil of attachment, who dwell constantly in the self and God, who are freed from the desire to enjoy the senses, and are beyond the dualities of pleasure and pain, such liberated personalities attain My eternal Abode.

Karm- Karm Yog are actions based on Gita teachings. It says-- Do karm with no attachment to its fruits. Unattached Karm. This is useful for daily living.Karm Yog leads to Jnan yog which leads to realization.
Jnan Yog. It is the study of Jiv, Jagat, and Ishwar by Shravan, Manan, and Nidhidhyasan. Jnan yog is using intellect and analysis to achieve peace and tranquility. Happiness is conquering the agitation of mind. Our true nature is peace, harmony, health, and freedom.

Gita chapter 2.23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: |
न चैनं क्लेदयन्त्यापो न शोषयति मारुत: || 23||
Self does not undergo decay or degeneration. Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.

2.45
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् || 45||
Creation is made of three guns. Goal is to go beyond these three guns.
The Vedas deal with the three modes of material nature, O Arjun. Rise above the three modes to a state of pure spiritual consciousness. Freeing yourself from dualities, eternally fixed in truth, and without concern for material gain and safety, be situated in the self.

2.55
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || 55||
Blissfull from inside is "Stitta Prajna". when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated.

4.27
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे |
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते || 27||
Some, inspired by knowledge, offer the functions of all their senses and their life energy in the fire of the controlled mind. Success in the practice of jñāna yog is only possible for those who are at an advanced stage of renunciation.

4.39
श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: |
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 39||
Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace.

Abhyas is Raj/Hath and Karm Yog, Vairagya is Bhakti and Janan yog.

Hath Yoga:

The first yogi of Hath Yoga is Rishab Dev or Aadinath. Hath yoga has eighty-four aasans.

Purification of the body is by Shatha karm or six steps.

Swasthya-Swa is myself, tha is being. Swastha means being myself. Healing is in me, from inside.

Tradak—looking at the place of enlightenment without the blinking eyes.

People associated with Bhakti Movement.

Sankhya:

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियाअत्मकं भोगापवर्गार्थं दृश्यम् ॥

Nature has three tattv- Satv, Rajas, and Tamas. It has five elements, mind, organs of action and sense organs for perception. Prakriti is for Bhog as well as for attaining Moksh or Apavarga.

Prakasa: lustre, brilliance, brightness, light
Kriya: of activity, action, kinetic energy
Sthiti: steadiness, potential energy, mass
Silam: having the nature of
Tanmantaras are Shabd, Sparsh, Roop, Ras, Gandh
Bhuta: the elements (earth, water, fire, air, space)
Indriya: mental sense organs
Atmakam: consisting of
Bhoga: experience
Apavarga: liberation, freedom
Artham: for the purpose of
Drsyam: the seen

There is no Ishwar in Sankya Philosophy. Sankhya is only theory, no practice. Following is Sankhya Philosophy:

Which is better- Karm Yog or Bhakti Yog?

None of the yog is better than others. Different types of yog work for different people. One yog practice usually takes you to others. In Gita Krishn says that karm yog is not a sure shot to moksh. You may still not get moksha after doing karm yog.

In karm yog there is interaction with other people or other atmas. There are high chances of entanglement in this.

In Bhakti yog, there is no one in between bhagwan and you. It is a direct relation. So, chances of getting moksh are high.

What are the eligibility requirements to learn yog?

There is no eligibility requirement to practice yog. No preparation is needed. Anyone who wants to enquire about life, its origin, and purpose is ready to learn and practice yog.

Bhagvad Gita has following eighteen chapters on Yog:

अर्जुनविषादयोग
साङ्ख्ययोग
कर्मयोगः
ज्ञानकर्मसंन्यासयोगः
संन्यासयोग
आत्मसंयमयोग
ज्ञानविज्ञानयोग
अक्षरब्रह्मयोगः
राजविद्याराजगुह्ययोगः
विभूतियोगः
विश्वरूपदर्शनयोग
भक्तियोग
क्षेत्रक्षेत्रज्ञविभागयोगः
गुणत्रयविभागयोगः
पुरुषोत्तमयोगः
दैवासुरसम्पद्विभागयोग
श्रद्धात्रयविभागयोगः
मोक्षसंन्यासयोग

Any type of Yog can be practiced to attain Moksh. Final result is Moksh. Think of top of a mountain. Different people use different means to go there. Some may hike, some use ropes and climb, some use equipments, some may go on others shoulder, some may reach via helicopter, some via zipline, etc. Some may finish their journey to the top of mountain, some may fall short and try again after a gap, some may fall repeatedly, some may change their way and adopt different way, some may give up completely, some may not even start, and some may not even contemplate to reach there.

Can Yog and Dharm go together?

Yog is mainly inward reflection, following Yam, Niyam, Asans, etc. Final goal is Samadhi, Enlightenment, and Moksha. The basic principle of Yog is to look inside, serve with dispassion, no one is evil, there is Divinity in everyone. Yog is practiced individually.

Dharm is maintaining and restoring justice. It is an individual progress plus outward action and community progress.Dharm is for the larger good. Dharm requires to fight with evil or wrong, if needed.

We need a dharmic society to practice yog. If a yogi is doing meditation, he needs a peaceful, quiet environment to do that. Can a yogi practice yog when there are people around who are fighting, arguing, yelling, etc.? If people are destroying the yogi's ashram or burning nearby trees, how a yogi will practice yog? A dharmic society is needed to provide that yogi with the necessary environment and protection. So, some people have to maintain that dharmic society.

There are four ashrams in life--Brahmcharya or student, Grahasth or family, Sanyas or slowly becoming dispassionate, Vanprasth or leaving the community to work towards attaining Moksha. People who are not in Vanprasth ashram, have a duty to maintain dharmic society and provide Vanpraththis with the necessary protection and conducive environment.

Shiv is Aadiyogi, Krishn is Yogeshwar. Both Shiv and Krishn uphold Dharm and are supreme Yogis. Seems paradoxical.

Brahmcharya ( One of the Yams) is an important part of Yog. Shiv and Krishn are Yogis but both were married and had children..

Ahinsa is an important part of Dharm, however bot Shiv and Krishn fought with evil people. Some explain this as following:

War without hate and passion is Dharm and Yog both.

Dull/Lethargy vs mindful calming of mind:
The really difficult part to understand is that this state, the Absolute, which has been called the highest, is not, as some fear, that of the zoophyte or of the stone. According to them, there are only two states of existence, one of the stone, and the other of thought. What right have they to limit existence to these two? Is there not something infinitely superior to thought? The vibrations of light, when they are very low, we do not see; when they become a little more intense, they become light to us; when they become still more intense, we do not see them — it is dark to us. Is the darkness in the end the same darkness as in the beginning? Certainly not; they are different as the two poles. Is the thoughtlessness of the stone the same as the thoughtlessness of God? Certainly not. God does not think; He does not reason. Why should He? Is anything unknown to Him, that He should reason? The stone cannot reason; God does not. Such is the difference. These philosophers think it is awful if we go beyond thought; they find nothing beyond thought.

Sleep vs Meditation:
These both quiten the mind. In sleep there is no awareness. Good or bad thoughts/dream may occur during sleep. There is no control over what is coming in mind during sleep.
In meditation, there is awareness.It is a practice to prevent thoughts from coming in mind. There is control. The practitioner goes beyond barriers and finds his true inner self. There is cessation of thoughts.

Body after death and during meditation: Body is motionless after death and during deep meditation. Yogis even slow down their heart rate and breathing, there may be very long pauses between heart beats and breaths. How can one figure out if the person is dead or in meditation?
During meditation if you pinch a part of the body and release the pinch, the skin goes back to nomal state in seconds. Heart area is warm during meditation.

Bharti Raizada

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त्रि- अम्बकम् यजामहे सु-गन्धिम् पुष्टि-वर्धनम्।उर्वारूकम्-इव बन्धानान् मृत्यो: मुक्षीय माँ अ-मृतात।ऋ०७.५९.१२ इस मन्त्र का उच्चारणऔर अमृत सेऔर कैसे करना चाहिए इस आधार पर लिखा गया है ,सही उच्चारण मन को सही अर्थ समझाता है और सही उच्चारणों के करने से अपने आप मन्त्रो के अर्थ बुद्धि में सत्य ज्ञान का प्रकाश करते हैं जीवन को आगे बड़ात् है ।भावार्थ -इस मन्त्र के बार बार दोहराने पर हम त्रि -शान्ति की उपासना कर रहे है ,जो कि सुगन्धि है ,पुष्टि की वृद्धि है और अमृत के साथ जुड़ने की वृत्ति है ।जैसे ख़रबूज़ा पर कर अपने आप डाली से अलग हो जाता है वैसे ही मै मृत्यु से जीवन मुक्त हो जाऊँ,पर अमृत से मेराबिछोह कभी न हो वेद माँ हम अमृत बन्धु हैं ।संसार का प्रत्येक पदार्थ दो बन्धनों से बन्धा होता है।वृक्ष नीचे जड़ों द्वारा पृथ्वी से बन्धा हुआ है।बीज मे से निकली हुई शक्तिनीचे को खींचती है और जड़ें बड़ती हैदर जड़ें बड़ती जाती है।लेकिनएक दूसरी शक्ति और है ,वह ऊपर की ओर खींचती है और वृक्ष ऊपर की ओर बड़ता जाता है ।हमारी भी वही अवस्था है मृत्यु है तो अमृत भी साथ है यदि अमृत है तो मृत्यु भी साथ है ।इन दोनों में कौन अ मृत प्राप्त करेगा ,जो अपने जीवन को पका लेगा ।पेड़ से कच्चे फल को तोड़ने से बड़ा ज़ोर लगाना पड़ेगा हमें पेड़ और टहनी को बड़ा कष्ट उठाना पड़ेगा ।लेकिन। जब फल पक जाता है तो टहनी से अपने आप अलग हो जाता है ।पकाव में तीन चीज़ें आएगी त्रिअम्बकं सु-गन्धिम,पुष्टि वर्धमान इन तीनों गुणों को याद रखें जीवन में लाये कोई ईश्वर का भक्त हो और उस के जीवन में पकाव न आये ,ठहराव न आये ! ऐसे कैसे हो सकता है ? यदि हमारे दुर्गुण दूर नहीं हो रहे और। उन के स्थान पर सद्गुण नहीं आ रहे तो समझ लीजिएगा भक्ति नहीं हो रही भक्ति तो स्वंय को पकाने का नाम है ओं शान्ति: शान्ति:शान्ति :

The_Vedic_Tradition_Cosmos_Connections_a.pdf

Q. What type of yoga do we do in shakha yoga sessions?
A. In my opinion, we are practicing all types of Yogas in our shakha yoga sessions.
Participants are doing Karm Yog by encouraging and motivating others. Some are volunteering to be in the spotlight. Organizers are devoting their time and energy to teach and promote health.
Surrender to Surya Bhagwan is an integral part of Surya Namaskar. We chant mantras also. This is Bhakti Yog.
Pranayam and meditation are Raj Yog.
Everyone is reading and learning, and this is Jnana Yog.

All types of Yoga lead to one goal and usually these go simultaneously. These are not mutually exclusive practices.

Q. People say there are nine openings in human body- Is this true?
A. I think this is wrong. There is infinite openings in human body. That is why humans have the capability of sensing the outside energy and absorbing the outer energies. There are opening in two nipples of breast from where the milk comes. Yogig shastras do not count these as body openings. There are innumerable swet glands which open on the skin surface. Yogic shastras do no count the pores as openings.

Q. Is it best to conserve energy or spend energy and prana?
A. Hath yoga texts stress on conserving energy. These texts even say to close the main body openings by bandhas to conserve energy/prana. HYP says not to do any activity which gives pain to the body.
Patanjali Yoga also very briefly talks about asans and the purpose of those asans is to comfortable sit in meditative posture for a longer duration. These asans do nor spend a lot of energy.
Modern yoga has so many different practices which make the practitioner spend a lot of energy which is not mentioned in ancient texts.

Q. Are plants and mountains Yogis?
A. Plants/trees, stay in one place. They seem to be in a meditative pose, taking minimum just for their survival and giving maximum without discrimination. Everyone feels good under a tree. Mind is calmer in a tree shade. They grow against gravity, towards the higher realms like kundalini is rising.
Mountains are even more stable in one place than trees. They are so still that they are even indifferent to even people walking on them. Fresh water rivers originate from them and give life to many. They do not take anything from anyone but give a place to plants, herbs, tress, animals, insects, humans, minerals, water, etc.

Yoga4Unity questions.pdf