Saturday, December 20, 2008

Foundations of yoga

Even a simple arrangement of the law of the karma, law of encemencement and harvest (Galatians 6: 7), enables us to carry out the terrible consequences of the murder for the murderer. As Vyasa explains: Tueur deprives the victim of the spirit, wounds it with a blow of a weapon, and then tears it starting from the life. Since it deprived of the others of the spirit, the supports of its own life, animated or inanimate, become weakened. Since it because the pain, it tests the pain itself. Since it tore others of the life, it will live in a life it where each moment it wishes to die, because h⴩ment as pain must function right outside, whereas it hal败 for death. Ahimsa is interpreted in much manner-which must be envisaged since Sanskrit is a language which abounds in many possible significances for a simple word. But basically the ahimsa does not cause any with any evil unspecified with which is some, including species less than human. (Ahimsa is not usually considered compared to the life of factory and ore, but the certainly d鶥rgonddestruction of such a life would be an infringement with the ahimsa, partly because she would exert a harmful effect thereafter fauna as well.) To achieve this ideal it is obvious in oneself that violence, the damage, or it massacre are unthinkable for the yogi. And while Vyasa specifies immediately, all the other abstinences and observances-yama and niyama-are really enracinin the ahimsa, because they imply to prevent the evil with ourselves and others by the negative action or the negligence of the positive action.The others niyamas and yamas are enracin鳠in that, and they are practised to bring only this to its culminating point, only for the improvement of this [C. - with-D., ahimsa]. One teaches to them only as means of bringing this in his purity outside. For thus it is known as: that which many wishes the man of Brahman [God] undertake, only in so far as it abstains from this fact to make the evil pushed by illusion, it highlights the ahimsa in its purity. and Shankara explains why Vyasa refers to the illusion which is enracin頩n violence and violence to cause. Ahimsa includes the strict abstinence of any form of damage in the act, the word, or the thought. Violence, also, verbal and physical, must be avoided. And this includes any kind of damage or angry or malevolent abuses the physical objects.Ahimsa is a state whose of spirit to leave the not-damage will proceed naturally. Ahimsa indicates really an attitude and the mode of the behavior towards all the alive creatures based on the identification of the fundamental unit of the life, of modern commentator Taimni declares. Shankara notices that when the ahimsa and the others are observed causes of a 's making the evil becomes inoperative. Me itself becomes inoffensive while being put in a state of not-function. And the meditation dissolves it completely. However, until this interior state is established, we must work towards the back of outside at interior, and abstain from all the acts of the damage.In reality, we cannot live a moment in this world without wounding the innumerable beings. Our simple act of breathing kills many tiny organizations, and thus made each stage which we take. To maintain its health the body fights perpetually against the germs, the harmful bacteria, and viruses. Thus in the final direction one can observe the state of ahimsa mentally only perfectly. Always, we are obliged to make as little damage like possible in our external life. In its autobiography Paramhansa Yogananda reports that its guru, Swami Yukteswar Giri, said that the ahimsa is absence of the desire to wound.Although it has many ramifications, the aspiring yogi must realize that the observance of the ahimsa must include the strict abstinence of the consumption of the animal flesh in any form or degree. Although the subject is curiously absent from each comment on the Sutras yoga which I read, the practice of the not-damage compared to the yogi himself is essential. I.e., the yogi must not do anything in the thought, the word, or the contract which harm its body, spirit, or spirit. This makes necessary large much of abstensions, abstaining from in particular the meat (which include fish and eggs), alcohol, nicotine, and of any spirit or mood-changing substances, including cafeine. Other side, it makes necessary the catch of some advantages the body, the spirit, and the spirit, for their omission is also a form of individual-damage, just as the non-observance of the yama or niyamas the ones Des. It is not any thing simple to be a yogi.

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