SUYRYA NAMASKAR

Surya Namaskar  practical guidelines

Effective use of Surya Namaskar is experienced on three levels ? body, mind and intellect. The practice of Surya Namaskar is a sort of training to your body mind and soul (Pradnya). It works with equal force on these three aspects. It gives us physical and mental health with sharp intellect.

Only 35 to 40% of your muscles are used in daily activities. Rest of the muscles remain inactive. Surya Namaskar is a physical exercise where almost 95% to 97% of your muscles are switched on to active mode. They remain active, hours ahead during the day, till you recharge them the next morning.

You are at dis-ease when there is imbalance of Waat, Kapha and Pitta in the body. Daily practice in Surya Namaskar maintains steady state of these three, keeping the body in perfect health.

While performing Surya Namaskar the breathing exercise (Pranayam) gives more oxygen to your lungs. The rhythm of breathing becomes heavy with vitality. Each breath becomes deep and clear. It carries more oxygen to the parts of your body.
The vital points (The Chakras) in the body get charged. The Surya-Tej in these Chakras gets enlightened with the thought and sight of the Sun God.

While performing Surya Namaskar think nothing, but about the Sun God. Concentrate yourself on the meaning of the Surya Mantra, the steps in the Surya Namaskar, their sequence, the proper activities of the different parts of the body, the parts of the body where you feel stress, stretch and strain etc. This will shut your mind off from thinking. Thoughtless state of mind contains no mental stress and strain at all. It is a real rest to your mind. Freedom from mental and emotional anxiety is the sound rest to your body too.

The word ?Moksha? means to be relieved from fear and tears. It is to get freedom from all types of woes and worries. This ?released state of mind? gives you absolute happiness. All the virtues ? the divine qualities which are nothing less than the GOD HIMSELF ? are the carriers that take you to the absolute happiness-the Moksha.

The starting shloka, the Sankalpa, the prayer, the concluding shloka, the Samarpan and the shloka of dedication are important in the process of ?know thyself?. If you can?t (or don?t want to) recite these shlokas give a thought to the meaning of each shloka while practicing Surya Namaskar.

Early morning is the best time for Surya Namaskar. Don?t eat any thing at least for five hours prior to Surya Namaskar.

Follow the body postures in each step very scrupulously. If it is not possible for you at the beginning you are free to make some minor changes, here and there, for the time being. But your final aim is to attain the perfect position.

All the diagrams merely indicate only outward body posture roughly. They are not the ideal state of Asana.

Each movement of the Asana should be divided into parts and performed gracefully.

While performing the Asanas keep your belly and hip part loose. Get the feel of the stretch and strain at the particular part of the body. The rest of the body should be free of muscle tension.

Go slow. Slow speed is for SharirShuddhi ? for cleansing the body of all sorts of toxins, fats, unwanted secretions and for restoring health. Each movement of the Asana should be graceful. Use all your physical ability to experience the stretch and strain on your body while performing the Asana

There are twelve steps in Surya Namaskar. You can count five seconds for each step of the Surya Namaskar. It means that one Surya Namaskar goes for one minute (and a bit more). This is the normal speed to perform twelve Asana / one Surya Namaskar. This speed ensures SharirVruddhi ? stedy progress in overall health and happiness. At the beginning, of course, you have to go very slow.

The body posture is important. If you have any problem at any step, revise all the given information, about the particular step, in the light of your problem. Your doubt will be solved. Make use of phone / E-mail to get your doubts cleared.

You can gain perfection in the Surya Namaskar after a long and steady practice. Be patient. Maintain slow and steady progress everyday to reach to the right posture of the Asana. Be one with the art. The Sun God will take you to the path of progress.

It is said that twenty-four Surya Namaskar, if done properly, are equal to five hundred sit-ups / pull-ups. It may be a statement of exaggeration. But it is worth to experience the physical fitness that you attain after you start practising Surya Namaskar. At the beginning of the practice, one Surya Namaskar consumes 02.30 KCL. This exercise burns out a lot of calories and reduces body mass and body weight.

If your physical capacity is to perform twelve Surya Namaskar at a time, perform only five. Give importance to use all the physical abilities to perform each and every Asana of Surya Namaskar.

The seven Chakras (the vital points), in your boy govern every of your activity. They motivate you to act, give ability to perform the act and get the action done. Doctors also give prime importance, directly or indirectly, to these vital points while treating a patient. Overall heath and strength is restored through Surya Namaskar.

Persons suffering from slip-disk, arthritis, heart attack etc including pregnant women are suggested to take medical opinion before they start the practice of Surya Namaskar.

If your breathing goes fast while practising Surya Namaskar, either take some rest or stop performing more Surya Namaskar for the day.

After the practice of Surya Namaskar is over you better lay down in Shawasan / Yoga Nidra for some time. 

Surya Namaskar Mantras & Poses....

Courtesy

Khardekar Subhash Bhagwantrao

khardekar@suryanamaskar.info

  ಸೂರ್ಯಾಷ್ಟೋತ್ತರ ಶತ ನಮಸ್ಕಾರ ಮಂತ್ರಾಃ

1. ಓಂ ಹ್ರಾಂ ಮಿತ್ರಾಯ ನಮಃ
2. ಓಂ ಹ್ರೀಂ ರವಯೇ ನಮಃ
3. ಓಂ ಹ್ರೂಂ ಸೂರ್ಯಾಯ ನಮಃ
4. ಓಂ ಹ್ರೈಂ ಭಾನವೇ ನಮಃ
5. ಓಂ ಹ್ರೌಂ ಖಗಾಯ ನಮಃ
6. ಓಂ ಹ್ರಃ ಪೂಷ್ಣೇ ನಮಃ
7. ಓಂ ಹ್ರಾಂ ಹಿರಣ್ಯಗರ್ಭಾಯ ನಮಃ
8. ಓಂ ಹ್ರೀಂ ಮರೀಚಯೇ ನಮಃ
9. ಓಂ ಹ್ರೂಂ ಆದಿತ್ಯಾಯ ನಮಃ
10. ಓಂ ಹ್ರೈಂ ಸವಿತ್ರೇ ನಮಃ
11. ಓಂ ಹ್ರೌಂ ಅರ್ಕಾಯ ನಮಃ
12. ಓಂ ಹ್ರಃ ಭಾಸ್ಕರಾಯ ನಮಃ
13. ​ಓಂ ಹ್ರಾಂ ಅಗ್ನಿಗರ್ಭಾಯ ನಮಃ
14. ಓಂ ಹ್ರೀಂ ಅಂಶುಮತೇ ನಮಃ
15. ಓಂ ಹ್ರೂಂ ಅರ್ಯಮ್ಲೇ ನಮಃ
16. ಓಂ ಹ್ರೈಂ ಆತಪಿನೇ ನಮಃ
17. ಓಂ ಹ್ರೌಂ ಆರೋಗ್ಯದಾತ್ರೇ ನಮಃ
18. ​ಓಂ ಹ್ರಃ ಅನ್ನದಾಯ ನಮಃ
19. ​ಓಂ ಹ್ರಾಂ ಅಂಶುಮಾಲಿನೇ ನಮಃ
20. ಓಂ ಹ್ರೀಂ ಅಜಾಯ ನಮಃ
21. ಓಂ ಹ್ರೂಂ ಅರುಣಾಯ ನಮಃ
22. ಓಂ ಹ್ರೈಂ ಅಹರ್‍ಪತಯೇ ನಮಃ
23. ಓಂ ಹ್ರೌಂ ಉಷ್ಣರಶ್ಮಯೇ ನಮಃ
24. ಓಂ ಹ್ರಃ ಋತುಕರ್ತ್ರೇ ನಮಃ
25. ಓಂ ಹ್ರಾಂ ಓಷಧಿಪಾಯ ನಮಃ
26. ಓಂ ಹ್ರೀಂ ಕರುಣಾಕರಾಯ ನಮಃ
27. ಓಂ ಹ್ರೂಂ ಕಾಲನಿಯಮಾಯ ನಮಃ
28. ಓಂ ಹ್ರೈಂ ಖದ್ಯೋತಾಯ ನಮಃ
29. ಓಂ ಹ್ರೌಂ ಚಿತ್ರಭಾನವೇ ನಮಃ
30. ​ಓಂ ಹ್ರಃ ಜಗಚ್ಚಕ್ಷುಷೇ ನಮಃ
31. ​ಓಂ ಹ್ರಾಂ ಜಗತ್ಪತಯೇ ನಮಃ
32. ಓಂ ಹ್ರೀಂ ಜಗತ್ ಸ್ರಷ್ಟ್ರೇ ನಮಃ
33. ಓಂ ಹ್ರೂಂ ಜ್ಯೋತಿಷಾಂ ಪತಯೇ ನಮಃ
34. ಓಂ ಹ್ರೈಂ ಜಗನ್ ಮಿತ್ರಾಯ ನಮಃ
35. ಓಂ ಹ್ರೌಂ ಜ್ಞಾನಕಾರಣಾಯ ನಮಃ
36. ಓಂ ಹ್ರಃ ತಪನಾಯ ನಮಃ
37. ​ಓಂ ಹ್ರಾಂ ತರಣಯೇ ನಮಃ
38. ಓಂ ಹ್ರೀಂ ತ್ವಿಷಾಂಪತಯೇ ನಮಃ
39. ​ಓಂ ಹ್ರೂಂ ತೇಜೋಮಯಾಯ ನಮಃ
40. ಓಂ ಹ್ರೈಂ ತ್ವಷ್ಟ್ರೇ ನಮಃ
41. ​ಓಂ ಹ್ರೌಂ ತಮೋರಯೇ ನಮಃ
42. ಓಂ ಹ್ರಃ ತೇಜಸ್ವಿನೇ ನಮಃ
43. ಓಂ ಹ್ರಾಂ ಧಾಮನಿಧಯೇ ನಮಃ
44. ಓಂ ಹ್ರೀಂ ಧಾತ್ರೇ ನಮಃ
45. ಓಂ ಹ್ರೂಂ ದ್ವಾದಶಾತ್ಮನೇ ನಮಃ
46. ಓಂ ಹ್ರೈಂ ದ್ವಾದಶ ಕಲಾತ್ಮನೇ ನಮಃ
47. ಓಂ ಹ್ರೌಂ ದೀಪ್ತಾಂಶವೇ ನಮಃ
48. ಓಂ ಹ್ರಃ ದಿವಾಕರಾಯ ನಮಃ
49. ಓಂ ಹ್ರಾಂ ದೇವಾಸುರ ನಮಸ್ಕ್ರತಾಯ ನಮಃ
50. ಓಂ ಹ್ರೀಂ ದ್ಯುಮಣಯೇ ನಮಃ
51. ​ಓಂ ಹ್ರೂಂ ಪದ್ಮಪ್ರಬೋಧಾಯ ನಮಃ
52. ​ಓಂ  ಹ್ರೈಂ ಪ್ರಭಾಕರಾಯ ನಮಃ
53. ಓಂ ಹ್ರೌಂ ಪುಷ್ಟಿದಾಯಕಾಯ ನಮಃ
54. ಓಂ ಹ್ರಃ ಪ್ರದ್ಯೋತನಾಯ ನಮಃ
55. ಓಂ ಹ್ರಾಂ ಪ್ರಚಂಡಾಯ ನಮಃ
56. ಓಂ ಹ್ರೀಂ ಬ್ರಧ್ನಾಯ ನಮಃ
57. ​ಓಂ ಹ್ರೂಂ ಭುವನೇಶ್ವರಾಯ ನಮಃ
58. ​ಓಂ ಹ್ರೈಂ ಭೂತಾದಯೇ ನಮಃ
59. ಓಂ ಹ್ರೌಂ ಭಾಸ್ಪತೇ ನಮಃ
60. ಓಂ ಹ್ರಃ ಮಹಾತೇಜಸೇ ನಮಃ
61. ಓಂ ಹ್ರಾಂ ಮಂಡಲಿನೇ ನಮಃ
62. ಓಂ ಹ್ರೀಂ ಮಿಹಿರಾಯ ನಮಃ
63. ಓಂ ಹ್ರೂಂ ಯೋಗಿನೇ ನಮಃ
64. ಓಂ ಹ್ರೈಂ ರಶ್ಮಿಮತೇ ನಮಃ
65. ಓಂ ಹ್ರೌಂ ರೋಗನಾಶಿನೇ ನಮಃ
66. ​ಓಂ ಹ್ರಃ ವ್ಯಕ್ತಾವ್ಯಕ್ತಾಯ ನಮಃ
67. ​ಓಂ ಹ್ರಾಂ ಲೋಕಸಾಕ್ಷಿಣೇ ನಮಃ
68. ಓಂ ಹ್ರೀಂ ಲಯಕರ್ತ್ರೇ ನಮಃ
69. ಓಂ ಹ್ರೂಂ ಲೋಕಬಾಂಧವಾಯ ನಮಃ
70. ಓಂ ಹ್ರೈಂ ಲೋಕಾಧ್ಯಕ್ಷಾಯ ನಮಃ
71. ​ಓಂ ಹ್ರೌಂ ಲೋಕರಕ್ಷಕಾಯ ನಮಃ
72. ​ಓಂ ಹ್ರಃ  ವಿಕರ್ತನಾಯ ನಮಃ
73. ​ಓಂ ಹ್ರಾಂ ವಿಭಾಕರಾಯ ನಮಃ
74. ಓಂ ಹ್ರೀಂ ವಿವಸ್ಪತೇ ನಮಃ
75. ಓಂ ಹ್ರೂಂ ವಿಶ್ವತೋಮುಖಾಯ ನಮಃ
76. ಓಂ ಹ್ರೈಂ ವಿಶ್ವಭಾವನಾಯ ನಮಃ
77. ಓಂ ಹ್ರೌಂ ವಿಶ್ವಪೂಜಿತಾಯ ನಮಃ
78. ​ಓಂ ಹ್ರಃ ವಿಶ್ವಕರ್ಮಣೇ ನಮಃ
79. ಓಂ ಹ್ರಾಂ ವಿಶ್ವನಾಯಕಾಯ ನಮಃ
80. ಓಂ ಹ್ರೀಂ ವಿರೋಚನಾಯ ನಮಃ
81. ಓಂ ಹ್ರೂಂ ವಿಭಾವಸವೇ ನಮಃ
82. ​ಓಂ ಹ್ರೈಂ ವಿಷ್ಣವೇ ನಮಃ
83. ಓಂ ಹ್ರೌಂ ವಿಶ್ವಾಯ ನಮಃ
84. ಓಂ ಹ್ರಃ ವಿಶ್ವವ್ಯಾಪಕಾಯ ನಮಃ
85. ಓಂ ಹ್ರಾಂ ವಿಶ್ವಪಾಲಕಾಯ ನಮಃ
86. ಓಂ ಹ್ರೀಂ ವಿಶಾಲಾಯ ನಮಃ
87. ಓಂ ಹ್ರೂಂ ವಿಶ್ವಾತ್ಮನೇ ನಮಃ
88. ಓಂ ಹ್ರೈಂ ವಿಶ್ವಚೈತನ್ಯಾಯ ನಮಃ
89. ಓಂ ಹ್ರೌಂ ಸ್ವಪ್ರಕಾಶಾಯ ನಮಃ
90. ಓಂ ಹ್ರಃ ಸಹಸ್ರಕಿರಣಾಯ ನಮಃ
91. ​ಓಂ ಹ್ರಾಂ ಸರ್ವದೇವಾತ್ಮಕಾಯ ನಮಃ
92. ​ಓಂ ಹ್ರೀಂ ಸರ್ವತಾಪನಾಯ ನಮಃ
93. ಓಂ ಹ್ರೂಂ ಸರ್ವಾದಯೇ ನಮಃ
94. ಓಂ ಹ್ರೈಂ ಸೂರಾಯ ನಮಃ
95. ​ಓಂ ಹ್ರೌಂ ಸುವಿಕ್ರಮಾಯ ನಮಃ
96. ಓಂ ಹ್ರಃ ಸುವರ್ಣಸದೃಶಾಯ ನಮಃ
97. ಓಂ ಹ್ರಾಂ ಸರ್ವಾಶ್ರಯಾಯ ನಮಃ
98. ಓಂ ಹ್ರೀಂ ಸರ್ವರಕ್ಷಕಾಯ ನಮಃ
99. ಓಂ ಹ್ರೂಂ ಸರ್ವನಾಶಕಾಯ ನಮಃ
100. ಓಂ ಹ್ರೈಂ ಸಾಗರಾಂಶವೇ ನಮಃ
101. ಓಂ ಹ್ರೌಂ ಸರ್ವಭೂತನಿಷೇವಿತಾಯ ನಮಃ
102. ​ಓಂ ಹ್ರಃ ಸರ್ವಶುದ್ಧಿಕರಾಯ ನಮಃ
103. ಓಂ ಹ್ರಾಂ ಸರ್ವಯುಗದರ್ಶಕಾಯ ನಮಃ
104. ​ಓಂ ಹ್ರೀಂ ಶಾಶ್ವತಾಯ ನಮಃ
105. ಓಂ ಹ್ರೂಂ ಶಕ್ತಿಧರಾಯ ನಮಃ
106. ಓಂ ಹ್ರೈಂ ಶುಚಯೇ ನಮಃ
107. ಓಂ ಹ್ರೌಂ ಶೋಭನಾಯ ನಮಃ
108. ಓಂ ಹ್ರಃ ಹರಯೇ ನಮಃ

​ಓಂ ಶ್ರೀ ಸವಿತೃ ಸೂರ್ಯನಾರಾಯಣಾಯ ನಮಃ

ಅನೇನ ಸುರ್ಯಾಷ್ಟೋತ್ತರ ಶತ ನಮಸ್ಕಾರೇಣ ಭಗವಾನ್ ಸರ್ವಾತ್ಮಕಃ ಸೂರ್ಯಃ ಪ್ರೀಯತಾಮ್.
ಓಂ ತತ್ಸತ್

Astanga Yoga -8 Limbs of Yoga

Yoga

Astanga Yoga>below

Yoga > union of Mind -Body - Soul

******

Yoga  represents a process through which one can learn how to live in a most integrated way. The science of Yoga and its techniques have been reoriented to suit modern sociological needs and lifestyles.

Today, there are hundreds of Yoga styles practiced; however, the popular styles include Bhathi Yoga, Karma Yoga, Gnana Yoga, Raja Yoga, Mantra Yoga, Laya Yoga, Tantra Yoga, Hatha Yoga, Kundilini Yoga and Kriya Yoga.

India is in an advantageous position to tap the global opportunities in this sector. The tradition of Yoga was born in India several thousand years ago. Its founders were great saints and yogis.

Yoga has its origins in Vedas, the oldest record of India culture. We have the history of expertise in imparting the Yoga training since the ancient time.

The great Indian sage, Patanjali, systematized the Yoga practice in his Yoga Sutra. Although this work was followed by many other important texts on Yoga, his book is the most significant one as it has touched almost all aspects of human life.
Most of the popular Yoga institutions in the world have their parent institutes or governing bodies in India, and thus placing India in an advantageous position to tap the global opportunities.

Yoga, the art and science of maintaining physical and mental well-being, has its origin in India. Yoga is one of the most ancient, yet vibrant, traditions that are getting increasingly popular today.
A potent stress-buster, Yoga is an instrument to self evolvement and enlightenment, through physical and mental well-being. Broadly, Yoga, when performed with perseverance, precision, patience and 'shraddha', yield highly rewarding results.
They promote health and consequently beauty. But to derive maximum benefit, one has to embark on this daily practice or rather pilgrimage, with passion and commitment.
Yogasanas keep the spinal column supple, strong and healthy. This results in a steady erect posture, boosting self confidence. During Yogasanas, the alternate stretching and relaxation of muscles facilitates blood circulation and supply of oxygen, rejuvenating every cell of the body.

Various Yogic postures gently massage internal vital organs, keeping them in perfect condition. Cholesterol levels are kept in check and the blood pressure is normalized. This internal harmony cleanses and detoxifies the body and boosts the immune system.

Yogasanas make the body toned, strong and flexible. Standing asana like the Tadasana and Trikonasana result in perfectly toned and shapely legs and ankles.

Certain inverted postures - like the Sarvangasana - results in free flow of blood to the neck, face and hair. Facial skin becomes taut and wrinkle free, attaining a radiant glow. The hair becomes thick and glossy, and the eyes acquire a natural shine.

Yogasanas speed up metabolism, resulting in a slim figure. There is no accumulation of fat anywhere in the body. Forward-bending exercises result in flab-free abdomen.
This natural pampering of the body by Yogasanas result in slowing down of the ageing process, both physical and mental. This in turn leads to positivism in our thoughts, actions and 
relationships.

Shri Pathanjali Muni's Ashtanga yoga

= 8 limbs 

Yama - the five restraints or the "don'ts" - ethics/morals  

• Ahimsa - Non-violence
• Satya - Truthfulness
• Brahmacharya - Control of the senses and celibacy
• Asteya - Non-stealing
• Aparigraha - Non-covetousness and non-acceptance of gifts

Niyama - the five observances or the "do's"

• Saucha - Purity, cleanliness
• Santosha - Contentment
• Tapas - Austerity
• Swadhyaya - Self-study, study of scriptures
• Ishwara Pranidhana - Surrender to God's will

Asana - Steady posture

• Pranayama - Control of prana or life force
• Pratyahara - Withdrawal of the senses
• Dharana - Concentration
• Dhyana - Meditation
• Samadhi - Super-conscious state - contemplation

The Foundation

Just as building a foundation is an absolutely necessary phase to building any structure, the most important aspect of the construction of the spiritual edifice of raja yoga is constituted by the moral and ethical practices called yamas and niyamas.

For the majority of aspirants, the main focus of their sadhana should be the development of yama and niyama. More advanced practices such as meditation should also be pursued, but one must understand that no substantial progress will take place until the 10 practices of yama and niyama are tangibly established.

1. The Five Yamas

It should be noted that all yamas should be practiced in the spirit and by the letter. Furthermore they should be applied in deeds and words, as well as thoughts. Perfection in any of them is for the very few but much progress can be made in a given lifetime. Also they should each be practiced in relation to each other. Sometimes they will seem to conflict and much soul searching will be needed to know how to act righteously (according to dharma). Example: telling the truth may harm people.

Ahimsa

Ahimsa, or non-injury, implies non-killing. But non-injury is not only non-killing, it is much more than that. More comprehensively, ahimsa means "entire abstinence from causing any pain or harm whatsoever to any living creature, either by thought, word or deed. Non-injury needs a harmless mind, mouth and hand. Ahimsa is not mere negative non-injuring. It is positive, cosmic love."(Swami Sivananda, Bliss Divine)

Satya

Satya is truthfulness. It is more than just telling the truth. One's actions should be in accordance with one's words and thoughts. God and man's true Self are truth, and in order to tune in with that consciousness we need to live truthfully at all times. Furthermore lying creates many thoughts in the mind which go against the raja yoga objective of calming the mind.

Brahmacharya

Brahmacharya has two main meanings. In the broad sense it means control of the senses or indriyas. More specifically it refers to celibacy or chastity. Like all traditional spiritual traditions, yoga advocates restraining from indulging in sensual gratification. One of the many reasons is that practicing the higher limbs of ashtanga yoga - dharana, dhyana, samadhi - requires a tremendous amount of energy or prana. This energy is built up through the practices of yoga such as asanas, pranayama and japa but is dissipated during sensual enjoyment. Of all the sensual activities, sex is the one that will be the most depleting to the psychic and nervous system. Most people don't like to hear this but, like the other yamas, everyone should practice brahmacharya to the best of their ability. It is a fact that the more people gratify their senses, the less energy they have and the less ability they have to meditate on the absolute.

Asteya

Asteya is non-stealing. This one is pretty self-explanatory. However, it is good to bear in mind that there are many subtle ways to appropriate what does not belong to us. As for the other yamas, much self-analysis will be necessary to catch the subtle lower tendencies of our mind.

Aparigraha

Aparigraha is non-covetousness. This involves being happy and content with what we need and not always coveting unnecessary and luxury items. To possess more than we need is a violation of this precept. Note that aparigraha includes the notion of not accepting gifts that would bind us to the giver.

2. The Five Niyamas

Saucha

Saucha is purity. The deepest and most subtle aspect of Saucha is purity of thoughts and feelings. But it also means cleanliness of the body, which for hatha yogis includes the internal cleansing practices known as kriyas. A yogi must also keep his surroundings (home, car, workplace, etc.) very tidy and clean. Purity is the essence of the sattvo guna, of paramount importance to meditate successfully.

Santosha

Santosha is contentment. This is the ability to recognize that although it is important to try to better our environment and life situation through proper effort, the world around you is never going to be perfect and absolutely to our liking. Therefore the raja yogi should be happy with what he has and endeavor to do the best he can with what he has got.

Tapas

Tapas is austerity. The luxury and comfort of our modern society, with all its advantages, makes our mind soft and weak. To strengthen ourselves physically and mentally we must practice austerities. The highest tapas is meditation on God or the divine Self. Daily practice of yogic disciplines is considered tapas. A very good practice is fasting.

Swadhyaya

Swadhyaya literally means study of the Self. The main practice is the study of the yogic scriptures but it also includes japa (mantra repetition). Not any yoga or spiritual book qualifies as proper material for swadhyaya. For a vedantin the best scriptures are the Upanishads, the Bhagavad Gita and the Brahma Sutras. There are also many other scriptures such as the Puranas, the Ramayana, the Mahabharata, etc. Next come the books written by great mystics or masters such as Swami Sivananda, Swami Vishnu-devananda, or other saints from all traditions. Also suitable are books written about these masters - biographies.

Ishwarapranidhana

Ishwarapranidhana is surrender to God's will and devotion. All ethical and moral precepts of yoga culminate here.

3. Asana

Keeping in mind that the objective of raja yoga is to calm the mind down, this is only possible if one has control of the physical body. Body and mind are intimately connected and if the body is agitated the mind will be agitated as a result. In order to meditate successfully one must develop a very steady posture. Furthermore the posture must be kept still for a long time and therefore it needs to be extremely comfortable. When the meditator is not able to control his mind, he is advised to practice the asanas of hatha yoga in order to gain the needed mastery.

4. Pranayama

The raja yoga theory tells us that prana is animating the mind. Very much like the wind creates the motion of the leaves, prana creates the motion of the mind which gives rise to the vrittis. Air is the primary physical medium of prana and breathing is our best method to gain control over the prana. To meditate, the practitioner should calm his breath down until it is very shallow and even. If this is not possible he should practice the different pranayamas of hatha yoga.

5. Pratyahara

Pratyahara is the withdrawal of the senses from their objects. The natural tendency of the senses is to go out towards the objects of the world. In doing so they pull the mind out and away from the inner Self and create powerful waves on the lake-mind. Therefore, the yogi must be able to pull the senses within if he is to keep a balanced and peaceful mind.

The analogy given to us is that of the tortoise which, under perceived danger, pulls in all its limbs and head.

6. Dharana

Concentration. One-pointedness. The meditator is fully focused on the object of concentration, his mind as still as the flame of a lamp in a windless room. When this state is maintained long enough, it will lead to dhyana.

7. Dhyana

Dhyana is translated as meditation. It is a natural flow of thought or consciousness between the meditator and the object of meditation. It is a very joyous state and is compared to the flow of oil from one vessel to the next. Very natural and effortless.

In dhyana there is still duality of consciousness which is the feeling of separation between the meditator and the object of meditation. When maintained long enough this state will lead to the highest rung of the ladder of ashtanga yoga which is samadhi.

8. Samadhi

As described by Swami Sivananda this is "The state of consciousness where Absoluteness is experienced attended with all-knowledge and joy; Oneness; here the mind becomes identified with the object of meditation; the meditator and the meditated, thinker and thought become one in perfect absorption of the mind."

Much practice is necessary to attain this stage. Regular (daily practice) of all these eight limbs is absolutely necessary.