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Календарь Веда Локи
8 Декабря
2023 год

по ведическому
5121 год Кали-юги,
28-я Маха-юга
7-я манвантара
Эпоха Ману Вайвасваты
кальпа вепря
первый день 51 года
Vidya Sagara / Our Tradition / Yoga / Raja Yoga

Raja yoga

Раджа йога

The word “Raja” is translated as king. In the context of Raja Yoga, it means a king who is always in a state of enlightenment. The king symbolizes something within us that is beyond our usual self-image. Raja can also indicate a divine being or power.

Raja Yoga is often philosophically described as a way to acknowledge the existence of Ishvara. In this context, the word king is God in the aspect of Ishvara. In the Vedas, the word raja in relation to Ishvara is mentioned many times.

We can say that this king is in each of us. This inner king is usually hidden from us by our daily activities. It is hidden by the constant work of the mind, which rushes about, carried away by feelings, memories and fantasies. What this king is hiding is avidya, the gross form of maya, because of avidya many of us are not even aware of his existence.

When the process is reversed and the mind becomes master of the senses, clarity and peace reign in the mind, and the king (or Purusha) can take the place that is rightfully his.

In the Yoga Sutras it is said that when there is no more excitement in the mind, the purusha opens up and sees.

Patanjali's yoga is often directly identified with raja yoga. However, in many sources the name "Raja yoga" is used for a whole group of different paths of an introspective nature.

The Patanjali yoga system consists of eight steps or steps, which the seeker must take turns to master on the path to self-realization.

This is a very important preliminary state for attaining the state of meditation through the techniques of Raja Yoga.

Yama and niyama purify the actions of the individual and make them more auspicious, or sattvic. Thanks to the observance of these canons, the columns of the cycle of rebirth - rajas and tamas - are crumbling.

Asana helps the individual to control passionate impulses and at the same time forms the basis for the great structure of the inner yogic process.

Pranayama, according to Swami Shivananda, “brings the aspirant face to face with the principle of life. Managing this life principle helps to penetrate its motivating force. The aspirant becomes aware of the fact that the life force is supported by desire. Desire is the cause of the actions of the mind and the cradle of the vortices of consciousness." We know that the mind connects Purusha with Prakriti, in turn being the subtlest form of Prakriti. If the mind disappears, then the vrittis, the mental vibrations that generate desires, also disappear.

Then the yogi turns away the rays of the mind from external objects, since in order to discover the root of the mind, he needs all his strength, all his might. This breaks the vicious circle, since desire is deprived of its active manifestation.

And the mind collected in a single bundle is directed to the root of the mind itself (dharana), and so on. the mind gets in check.

Now consciousness no longer strives outward and aspires to its source - the inner Purusha - this is dhyana.

The connection with Prakriti is severed, Purusha feels the transcendental state of independence (kaivalya) in awareness without a doubt, avidya is overcome.

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