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In Natha Sampradaya the yoga practice is presented a mantra-yoga, hatha-yoga,
laya -yoga and raja-yoga, as well as аshtanga-yoga (Yama, Niyama, Asana,
Pranayama, Pratyahara, Dharana, Dhyana and Samadhi) and shadanga -yoga (steps
from Asana up to Samadhi, excepting Yama and Niyama).
Mantra-yoga:
Sadhaka
realizes a mantra is received from his Guru and its siddhi by practice the mantra-yoga.
Hatha-yoga:
Following
methods enter into hatha-yoga: sukshma -vyayama, shat-karma (cleaning technics such
as netti, basti, nauli, trataka, kapalabhati), asana (steady position of a
body), pranayama (the control of vital energy over respiratory exercises),
mudra ("stamp") and bandha (muscular "lock"). These methods
inter-direct a stream of a prana in the central Sushumna channel and contribute
to awakening of sleeping spiritual power (Kundalini Shakti) which rises upwards
on the central channel and joins with supreme-consciousness (Shiva). This union
of spiritual energy and consciousness is called hatha-yoga. There are many
definitions of term the "hatha-yoga" in classical Nathas' texts, some
of them belowed: Surya-Chandra, Prana- Аpana, Dakshina-Vama, Yamuna-Ganga, Ida
-Pingala, Shiva-Shakti, Kula-Akula, Dvayta
-Advayta, etc. Ultimate aim of hatha -yoga is realized by full unity
of contrasts and attainment of ideal balance (samarasya).
Laya-yoga:
It
is practice of Nada-аnusandhana.
According to Nathas' texts the highest practice of laya-yoga is a concentration
on a Nada sound by means of the consciousness reaches cleanliness, dissolving
vibrations of mind (mano-laya). Mind dissolves into Nada sound. The sound is nothing
but Kundalini Shakti, which is appeared in cakras as matrika (Sanskrit sounds).
Raja-yoga:
The
Raja-yoga is intended for achievement of deep trance state (Samadhi
). Raja-yoga is method of work with consciousness which play a
fundamental role in yoga.
Ten Yamas:
1.
Ahimsa - nonviolence.
2.
Satya - devotion to true in actions, speech and thoughts.
3.
Asteya - non-stealing.
4.
Brahmacharya - the control over all sensual bents and following to
Brahma.
5.
Kshama - forgiveness
of defects and faults of others.
6.
Dhriti - patience and stableness under any situations.
7.
Daya - compassion to all people and other creations and help being a
trouble.
8.
Arjava - simplicity of life.
9.
Mitahara - strict regulation of nutrition.
10.
Shaucha - clarification of body and mind.
Ten Niyamas :
1. Tapas - asceticism.
2. Santosha -
satisfaction that is.
3. Astikaya - belief in the
sacred scripture, the Guru and all
enlightened saints.
4. Dana -
the donation.
5. Ishvara-pudjana - devoted worship
to deity.
6.
Siddhanta-vakya-shravana - regular hearing (study) scripture,
especially yoga-shastras, comprehend and understanding of the truths
opened in it by spiritual experience of enlightened
Gurus.
7. Hri - to be conscience and aspire to
correct one's faults.
8. Mati - development of fineness
of intellect and deep comprehension.
9. Japa - the
recitation of a divine Name so often and continuously, as far as
possible, mentally and aloud with deep devotion.
10. Homa - the
offering to a deity of meal, drink and subjects which are value for
worshipper.
Asana.
Asana is steady positions of a body in which yogi
can controls a prana, mind and feelings. There are great variety of
Asanas, but all of them lead to
qualitative mastering Siddhasana,
Padmasana, etc. positions in which it is possible to make Dhyana so
easily.
Pranayama.
Prana-ayama or prolongation, increase in abilities
of vital energy (prana). Results of
pranayama are attaining through work with breath. There are about ten
basic methods of pranayama.
Pratyahara.
It is the control of senses through the mind control, as
mind (manas) is considered as one of the
perception organ (indriya). The consciousness goes to the
Absolute from the limited objects by means of pratyahara.
Dharana.
Dharana
is a direction of a spiritual concentration on object.
Dhyana.
Dhyana is perception. There are
number kinds of dhyana which are described in Nathas' texts:
sthula-dhyana, sukshma-dhyana, joti-dhyana, etc.
Samadhi.
This is state of a deep trance when borders
between object, subject and their correlation (sambandha) disappear.
There are many varieties of this state: savikalpa-samadhi,
nirvikalpa-samadhi, dhyanayoga-samadhi, layayoga-samadhi,
nadayoga-samadhi, rajayoga-samadhi, rasananda-samadhi,
bhaktyoga-samadhi, mahabhava-samadhi, jada-samadhi, etc.
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