Tag Archives: Tapas

The Five Niyamas (Part 5 – Ishvara Pranidhana)

This article is the fifth and final part of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The fifth of the five Niyamas is Ishvara Pranidhana. In its simplest form, the Sanskrit term is a combination of the words; Ishvara, meaning Lord, God, Supreme Being or Life Force, and Pranidhana, meaning attention to, love for, surrender to, faith in, or reunion with. “Attentiveness” and “Surrender” are both close English approximations.

Surrender (Ishvara Pranidhana) is considered the “final” step, stage, practice or observance (Niyama) for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Patanjali says of Ishvara Pranidhana: “From an attitude of letting go into one’s source (ishvarapranidhana), the state of perfected concentration (samadhi) is attained.” (Yoga sutra 2.45 – samadhi siddhih ishvarapranidhana).

For Patanjali, Ishvara Pranidhana is a powerful “observance” for dissolving the seemingly endless fluctuations (or agitations) of the mind, and is therefore a means to the realization of the ultimate unified state of yoga, “Samadhi.” By embodying the practice of Ishvara Pranidhana we can shift our perspective from our obsession with the “ego-I” that causes so much of the mind’s distraction and creates the sense of separation from our Source. Since Ishvara Pranidhana focuses on the sacred ground of being rather than the ego, it reunites us with our true Self. As B. K. S. Iyengar states in his Light on the Yoga Sutras of Patanjali, “Through surrender the aspirant’s ego is effaced, and…grace…pours down upon him like a torrential rain.”

A note on the meaning of Ishvara (from Swami Rama): “In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one’s individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe.”

In the West we commonly view surrender as giving up; a last resort when all else has failed and we are exhausted or in a weakened state, but on the other hand, the type of surrender indicated by Isvara Pranidhana requires tremendous strength and courage. This is why the observance of the other four Niyamas precedes it.

In order to surrender the “fruits” of our actions to God we are required to give up all illusions that we know best, and instead accept and trust that the way our life unfolds is most likely part of a much larger pattern too complex and/or beautiful for us to understand. Isvara Pranidhana instructs us to make a conscious choice to love regardless of the harshness or comfort of our current circumstances.

This surrender is definitely not a passive inactivity. Isvara Pranidhana requires that we completely and whole heartedly surrender to all that “is”, while simultaneously acting with an abundance of goodness and love.

The practice of Isvara Pranidhana is relatively simple. Just let all the activities of body, mind and spirit be consciously rooted in unconditional love, the love of an open heart radiating kindness and compassion.  Actively surrender to reality of Life, the Divine and Existence Itself.  As we actively surrender to what “is” while we intentionally move towards the highest expression of our spiritual Self in each moment with no attachment or thought of any “attainment”, a great sense of freedom and peace arises within us and we become a healing light to all.

Isvara Pranidhana inherently requires a profound trust in the goodness of the Universal Divine which permeates all existence, both within and beyond our finite understanding.

The Five Niyamas (Part 4 – Svadhyaya)

This article is the fourth of a five part series based on this post:  The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 4 – Svadhyaya)

Svadhyaya

The fourth of the five Niyamas is Svadhyaya – a compound Sanskrit word literally translated sva, meaning “one’s own”, and adhyaya, “study”; therefore Svadhyaya would mean study of one’s self. Svadhyaya also is interpreted as studying the Vedas, Yoga Sutras and other scriptures, basically the source materials of yoga practice.

Self-study is very important for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga) and it would include reflection on sacred texts. Patanjali says of Svadhyaya: “From self-study and reflection on sacred words (svadhyaya), one attains contact, communion, or concert with that underlying natural reality or force.” (Yoga sutra 2.44 – svadhyayat ishta samprayogah).

Through deep inquiry into the self, comes an acknowledgment of the oneness of that self with all that is arises naturally. In other words, when practicing Svadhyaya our boundaries begin to melt and the illusion of separateness we feel from ourselves, those around us, and our world begins to dissolve. To practice Svadhyaya is to find the Divine appearing in us (and as us) at this very moment.

Yogis throughout the ages have practiced Svadhyaya by asking the simple question, “Who am I.”  Sri Ramana Maharishi often spoke of self-enquiry as the “direct path” meaning it was the fastest path to moksha (liberation from Maya [illusion] and samskara [the cycle of death and rebirth] including all of the suffering and limitation of worldly existence).

Svadhyaya is purposefully preceded by Tapas (fiery discipline) because it takes an enormous amount of discipline to move beyond the material world that defines, binds and shrouds us in Maya (ignorance). In the practice of Svadhyaya, prayers, mantras, japa, meditation, purposeful intent and other devotional practices, including ancient yogic methods are used to strip away the ego and unveil truth, layer by layer. In the study of one’s self, the student becomes the witness of their thoughts, emotions, actions and life.  During this witnessing process the distance between the real and unreal is unveiled.  The incessantly chattering mind, unsettled emotions and physical limitations of the body are no longer seen as the “Self”, but instead are viewed as an experience of Self. In this recognition and realization of Truth, the practice of Svadhyaya brings a resounding peace.

In yoga practice, Svadhyaya has most traditionally been concerned with the study of various scriptures. But in truth, any practice that brings us to the point of recognizing our interconnection with all that is, is Svadhyaya. Svadhyaya could be studying Patanjali’s Yoga Sutras, practicing asana, chanting, or even reading this blog.

In the study of Svadhyaya, as with all of our sadhanas, there is a natural, organic movement towards becoming more and more present.  Along with this movement, there is an automatic falling away of fear.  A sense of peace emerges along with the knowledge that love (presence) permeates all that is and ever was.  Through the recognition of our inherent goodness and divinity, we realize that everything occurs for both the good of the individual and the good whole. In this state there are no random events,  in fact, it would appear as if from your very first breath you were meant to find that you are loved far more than you could ever possibly imagine.

Final thoughts: Incorporating the practice of Svadhyaya into your everyday life is an effective way to experience life more fully. It’s about getting to know yourself better. And as we begin to truly understand who we are, we identify with the connectedness (union) that yoga is really all about.

The next article will continue this series with: The Five Niyamas (Part 5 – Ishvara Pranidhana)

The Five Niyamas (Part 3 – Tapas)

This article is the third of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 3 – Tapas)

Tapas (heat)

The third of the five Niyamas is Tapas – a Sanskrit term meaning “heat”. In Vedic religion and Hinduism, Tapas is also used figuratively, denoting spiritual suffering, mortification or austerity, and also the spiritual ecstasy of a yogin or tāpasa (a Vriddhi derivative meaning “a practitioner of austerities, an ascetic”).

Self training is very important for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Training the senses is a subtler training, as these are the instrument of the mind, acting through the vehicle of the body. Patanjali says of Tapas: Through ascesis or training of the senses (tapas), there comes a destruction of mental impurities, and an ensuing mastery or perfection over the body and the mental organs of senses and actions (indriyas).” (Yoga sutra 2.43 – kaya indriya siddhih ashuddhi kshayat tapasah)

The Katha Upanishad (III.3-4) presents a metaphor of a chariot, in which the senses (indriyas) are like the horses, the reins are the mind (manas), the driver is the intelligence or intellect (buddhi), the chariot is the physical body, and the passenger is the true Self, the atman. If the senses and mind are not trained, then the horses run in random, uncontrolled directions. With self-training, the senses stay on course, under the proper control of the driver. The Katha Upanishad is also notable for first introducing the term yoga (lit. “yoking, harnessing”) for spiritual exercise: “When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state. This firm holding back of the senses is what is known as Yoga.” (VI.10-11, trans. Paramananda).

Since it comes from the Sanskrit root “to burn,” the word tapas represents the transformational essence of fire. Just as fire transforms all that it touches, tapas is a method of personal transformation. When practicing tapas, the student or Yogi finds his own inner flame which becomes the motivation that keeps him focused on his goals and helps him to eliminate or “burn” the obstacles on his path. Temptations of the senses, laziness, negative thoughts, energy blockages in the body, etc. are gradually weakened and overcome. The power the senses have to distract us is limited by the student’s clear and disciplined focus and in this way Tapas perfects the body and senses and destroys impurities.

Tapas is often regarded as “austerity” but in today’s culture, we generally (and mistakenly) associate the term “austerity” with severe depravation. Although, according to the yoga philosophy, austerity is an opportunity to set ourselves free from distraction. When we discipline ourselves, establishing long-term goals, difficulty can definitely arise; because it is both frustrating and challenging to confront the limits of our own commitment to maintaining self-control. However, when we finally gain the strength and courage to make the commitment, the results are unbelievable. We discover that beyond the end goal of personal transformation, our self-esteem is improved and the realization of our inherent inner strength is our biggest reward. And fortunately, this is a “snowballing” effect; the more often we act in accordance with our convictions, the more we gain self-control and empower a sense of purposeful self-direction.

But beware, austerity and self-discipline can act as two-edged swords, especially if (and when) an individual can be tempted toward extremes of behavior in order to gain recognition and/or notoriety. The Bhagavad Gita specifically warns against practicing austerities “…with hypocrisy and egotism, impelled by lust, and attachment,” stating that this is tortuous for the body, and destroys any divine presence in the body. It also states that the results of such ego-driven pursuits are “unsteady and impermanent.” (Bhagavad Gita, Chapter XVII). For example, consider two individuals who have both decided to change their diets and eating habits. One of them has changed their diet because of an ego-driven desire to be skinnier, to look “better,” become more attractive, more desirable. The other has decided to change their diet in order to have a healthier and happier body, so that they can focus on their highest goals with less distraction from illness and fatigue, or they may do so by observing Ahimsa, eliminating the mental poisons of guilt and regret that comes from killing. These are truly Tapasic approaches.

A simple way to understand Tapas is to think of it in terms of consistency. All disciplines and practices are most effective when engaged with consistency; getting on the yoga mat every day, sitting in meditation every day or carefully observing the constant fluctuations of the mind on a regular basis. Giving up some negative attitude about someone and forgiving them is another effective way to practice Tapas. When Tapas is practiced in this manner, it then becomes subtle and more constant, resulting in a more positive practice that is more concerned with the quality of life and relationships; rather than just enduring some difficulty, like gritting your teeth while trying to remain for another few seconds in a difficult asana (posture). 

If Yoga was practiced without goals, there would be no need for Tapas or the other Niyamas. In fact, the very existence of the Niyamas implies the existence of goals; Niyamas are the observances, the disciplines, meant to be practiced consistently to achieve a specific result. Tapas may well be considered pure discipline itself.

Final notes: Without Tapas any journey, especially one that follows a spiritual path will be chaotic and without structure or direction. Tapas essentially adds richness and meaning to the path. With regular and consistent practice, Tapas will make you stronger and more resilient. Both the enlightened Yogi and the most successful entrepreneur have one thing in common – both are infused with the spirit of Tapas.

The Five Niyamas (Part 3 – Tapas)

Unleash the fiery enthusiasm of Tapas!

The next article will continue this series with: The Five Niyamas (Part 4 – Svadhyaya)