By Victor M. Fontane
The path to enlightenment can then be studied through two paths. The first as a system of degrees , 8 (Ashtanga Yoga):
Yama, Yama refers to the practice of renunciation that is deemed the central ethic of yogic discipline. Detaching oneself from worldly concerns is seen as a prerequisite for the practice of yoga. The Yoga Sutras describes austerity as a pursuit of non-violence, truth, non-covetousness and renunciation of all possessions. All these aspects are also tied up with the demand of the yogic discipline for celibacy.
Niyama, Niyama focuses on other aspects of personal conduct that facilitate the effective practice of yoga. Having renounced the material world in the first stage, the focus here is on the individual. The first stage of Niyama is the cleansing of the body. This is followed by attaining a sense of contentment even in the absence of worldly possessions. Once the individual is content, austerity and introspection may be pursued. The Niyama stage is fulfilled when the yogi is driven only by his or her devotion to God or the cosmic presence. The external aspects of yoga include 'asana', 'pranayama' and 'pratyahara'.
Asana, In the Yoga Sutras, this component is described by sage Patanjali as "sthirasukhamasanam". This means that the asana is a posture in which the body is completely at ease. The yogic discipline maintains that true ease of posture is attained only when the mind is focused. On practicing asanas, the mind is to be focused on holding the various postures, and hence the body attains a state of comfort.
Pranayama, The calm of mind required for maintaining an asana can be achieved through pranayama. Pranayama refers to the regulation of breath. Inhalation and exhalation are regulated as an individual becomes aware of his/ her breathing patterns. Focusing on the breath and regulating it allows the mind to remain still.
Pratyahara, Pratyahara refers to the process of detaching oneself from one’s sensory surroundings. This can only be achieved when the focus of the mind is taken away from the numerous stimuli perceived by the sensory organs. Instead, the attention of the mind is turned inward. This allows the yogi to transcend the surroundings, and begin the third stage of Ashtanga yoga – the one that focuses on internal aspects. The internal aspects of yoga include "dharana", "dhyana" and "samadhi".
Dharana, According to the Yoga Sutras, the first step in looking inwards is learning how to focus. The yogic discipline sees the merging of the individual with the higher consciousness as its goal. This is impossible if the yogi is constantly distracted by bodily or sensory desires. Hence, the stage of dharana is one in which the yogi picks an object or idea of his/ her choosing and focuses solely on it. This may even be a simple name.
Dhyana, When an individual is able to sustain focus on the object or name chosen in the dharana stage, dhyana is practised. Dhyana refers to meditation. In this stage the yogi is focused inward, and only on the singular object or name or idea.
Samadhi, Samadhi is the last stage of the octa-partite discipline that is Ashtanga yoga. Samadhi refers to the complete stilling of the mind that allows the individual to be unified with the cosmic. In this stage, the yogi is completely detached from the material, and focused solely on the merging of his or her consciousness with a greater spiritual power.
Thus, the same path can be also studied through the seven Pāramitās or transcendental virtues or perfections.
DANA, is usually explained as generosity. This starts with generosity with things. It grows to include loving protection and loving understanding. In all three cases it is important to give without attachment and without the need to get something (even a smile) in return.
SHILA, the key of Harmony in word and act, the key that counterbalances the cause and the effect, and leaves no further room for Karmic action. Is usually interpreted as living by the rules and precepts of Buddhism. In general this means to live right -and ultimately this will lead to 'harmony in word and act’.
KSHANTI, patience sweet, Buddhists usually explain this with the words of Jesus: 'Turn the other cheek'. In other words: don't take revenge on people. Buddhism teaches that each will get what they deserve anyhow (the doctrine of karma). So you probably deserved what is coming to you anyhow, and if you didn't you will be rewarded. The person who mistreats you will be punished by life, and it isn't your duty to bind yourself to them by returning evil with evil.
VIRAGA, indifference to pleasure and to pain, illusion conquered, truth alone perceived. This is a basic Buddhist thought. As long as we let emotion, our senses and the world around us control our thoughts and actions, we aren't master of ourselves. On the Buddhist path self mastery is one of the prime objectives.
VIRYA, the dauntless energy that fights its way to the supernal TRUTH, out of the mire of lies terrestrial. The ability to follow through on our good intentions, for instance.
DHYANA, whose golden gate once opened leads the Narjol [A saint, an adept.] toward the realm of Sat eternal and its ceaseless contemplation. The sixth is meditation. From simple contemplation of spiritual truths and how to live a good life, perception of what's real and inner silence.
PRAJNA, the key to which makes of a man a god, creating him a Bodhisattva, son of the Dhyanis. The seventh is wisdom. This starts with worldly wisdom, develops into what's called smaller transcendent wisdom and finally into the highest transcendent wisdom. Ultimately the ability to look beyond the surface to the causes of things. The ability to see things in a larger, ultimately cosmic connection. Also the ability to act right in all circumstances. Prajna (wisdom) includes all of the above virtues.
Therefore, practicing these eight degrees or seven steps we must reach seven degrees of perfection.
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