Can you deny this?

[s1va]

There are no fixed spiritual laws or commandments in the Hindu religion or Sanatana Dharma, as opposed to some other beliefs.  Plus tolerance is a cornerstone in Hindu system, no matter what a person believes. 

Edited February 17, 2018 by s1va

[s1va]

Going back to what I stated on puNya and pApa (merit and sin) in Hindu belief, Swami Chinmayananda explains this beautifully in his book, 'On wings and wheels', which is a book based on Vedanta.  He states there are no fixed laws or commandments in Hindu scriptures that define what is a merit and sin.  This does not mean there are no merit and sin.  There are punya and pApa.  

 

But, no action, just by the virtue of that action alone can qualify as a punya or pApa.  There are various other factors that make the determination.  Such as, intent of an action plus,  If an action produces restlessness or guilt inside a person or their own insides or conscience does not agree or repels against an action, such action is considered as a pApa/sin for that person.  If some one is about to engage in an action, their own insides scream stating this is not right, still they go ahead do it, overcome by desire, that would definetly constitute as a pApa or sin.  So, this is all about each person and the circumstances.  What is considered as a merit for one under certain circumstances, can be a sin/pApa for another under same or different circumstance, and vice versa.

 

Some may not understand our agree with this.  This is what it is per Hindu beliefs.  It's fine to have difference of opinion and there is lot of tolerance in the system.  Let's take an example.  If we are to make a rule stating, anyone that cuts opens another person's body with a knife, resulting in the death of that person is a killer committing sin.  Many doctors that do surgeries where patients die would fall under this category.  Not just this, it does not say anywhere killing is wrong and a sin.  Killing or murder is considered the right course of action or Dharma on various circumstances.  One example would be war and for Kshatriyas, it is okay to kill under various circumstances.

 

It is important one understands this, before we go on to emotions and liberation, in the next post.  If someone is opposed to this idea, I have no intention to argue with them to prove any point.  It is what it is in Hindu belief -- from the Vedas.  If you are not happy, sorry, I am unable to do anything, in this case

 

[s1va]

Let's start with the emotions. Like how we discussed no action, just by the virtue of that action alone, cannot be classified as punya (or meritorious action) or pApa, it is various other factors that make an action a dharmic activity or otherwise.  We also saw the example, killing is not a sin universally under all circumstances, in Hindu belief.  Sometimes, killing is the only right course of action and Dharma.  If one hesitates to do such activity, he may be committing the sin and not otherwise.  Is this not what Krishna tells Arjuna in Gita, when he hesitates to wage war and pierce the heart of this near and dear with arrows? 

 

In the same way, an emotion, just by its own virtue is considered neither good nor bad.  All of our emotions are given to us for a reason and served to protect or aid us at one time or other.  Anger, fear, hatred, all the so called negative emotions are there for a reason.  They served and may still serve us at times.  Then what would make an emotion right or wrong, various factors once again.  This is the fundamental.  We will proceed further on the next posts to see how emotions can be channeled for liberation.  

 

@Boundlesscostfairy. - we are on the topic and hopefully done soon.  Sorry, I am trying to do the best I can.  I had to describe some basics that can help understand the concepts.  Next, I will describe more on how emotions such as hatred can liberate,  and also see numerous examples that describe these scenarios from scriptures, including from Ramayana and Mahabharata.  The root of this logic comes from the Vedas themselves.

[3bob]

s1va,

The term Sanatana Dharma points to eternal dharma which includes universal spiritual order and laws which are beyond any man-made rules or what any being may try to "fix" in a limited way as you put it and in trying to twist my meaning - and obviously that does not mean spiritual order and laws do not exist and are not working throughout all realms.  (one example of a part of that is symbolized per the Sri Yantra)   

 

Anyway if you want to set yourself up as a "correcter" and guru here good luck.  Btw. I would suggest that you first correct yourself before going any further.

Edited February 12, 2018 by 3bob

[s1va]

Hi Bob,

 

I respect what you say as your opinions.  But, when they conflicted with what is stated as dharma, with respect to this topic and relevant to my discussion, I was merely pointing them out politely.  

 

I still respect your thoughts and opinions the same way I did when you called what I described or me, as 'nut job', just few posts back.  The question is do you afford the same basic courtesy to others? Tolerence and humility are the fundamental pillars in Hindu belief.  Just because I point out such things, it does not mean,  I am correcting or a guru. Thanks for your insights.

 

I still stand by what I said on fixed spiritual "laws"in Hindu belief. Love & Light, Siva.

Edited February 12, 2018 by s1va

[s1va]

Getting back to emotions and liberation.   Let's start with the istha-devata or deity, many of us are familiar with this concept from Hinduism (also on Vajrayana part of Buddhism -- Yidam).  Each person can choose their own conception of the divine based on their own tendencies. 

 

Quote

Ishta devata is the term in Hinduism for a worshipper's personal preferred deity. Because Hindus may worship many gods and goddesses or their incarnations, they may choose one beloved deity as their focus for devotion.

 

In Vajrayana Buddhism, ishta devata is not a deity but an enlightened being with whom a person identifies during personal meditation. In this sense, it is often translated as “meditational deity.” It is also a key component of Deity yoga, in which the yogi imagines him/herself in the form of the Buddha.

 

Ishta devata comes from the Sanskrit, ishta, meaning “desired,” “cherished” or “preferred”; and devata, meaning “godhead” or “divinity.” It translates as “cherished divinity.”

 

Taking this one step further along the same lines, it is stated not just the form of divine as ishta devata, but how a person relates to the divine or 'bhava' and corresponding emotion is also up to each person's choice.  The relationship to divine or one's ishta devata can be any one of the various 'bhavas'.  For example, Arjuna & Uddhava approached the divine (Krishna) with 'mitra bhava' (friendship).  Radha approached Krishna with prema bhava (love).  Many have prayed to Shakti/Parvati as Mother, and Shiva as Father (maatru and pitru bhaava).  Kalidasa calls them fondly as father and mother for the entire humanity, his words: jagatah pitarau vande pArvatIparameshvarau.  Hanuman was devoted to Rama with 'dasa bhava', as a servant.  Each of the bhava has its own corresponding emotion associated with it.  If we look at Sanskrit, there are several more names for emotions than what we generally see in other languages.  One example would be 'vatsalya' is a special form of love towards one's child for example.  

 

This is where we find something interesting.  It is stated that it does not matter what type of bhava or the corresponding emotion with which a person relates to the divine.  It is the intensity of the emotion/bhava that truly matters and not the underlying emotion.  If it is sincere and the intensity is 100%, it is said to result in liberation.  Not only the foundation for various other things, the logic for Tantra can also be found on this (In tantra, it is the intensity of the union that matters).  If one were to relate to the divine with love, like how Radha, Andal or Mira bhai, or several others did.  It is fine, as long as the intensity of that emotion is strong, it will bear fruit or results.  If such sincere love towards divine gets truly intensive, it is said to result in liberation right away.  Here, it is once again not about the love, but the intensity of the emotion (which just happens to be love in this example), that really matters.  Similarly, one can relate to the divine, as a friend, father, mother, child or anyway they want (even as enemy with hatred!).  If the intensity of their corresponding emotion to the divine is sincere and intense, it will result in liberation.  This is a beautiful logic with depth.  It is like science, it will work if the emotion i sincere and has the desired intensity, irrespective of what the emotion is.

 

We talked about relating to the divine, as friend, lover, father, mother, child, etc.  There are those, who have seen the divine or God as enemy with full of hatred in their heart.  The logic is supposed to work, irrespective of the emotion as described, just like how it did for those who related with love.  And it did, as per the scriptures.  There is a long list of examples, that can be found right from Vedas, to Ithihasas (Ramayana & Mahabaratha) to the Puranas.  We already saw that no action, just by the virtue of itself is considered as a punya (merit) or papa (sin).  We also saw on the last post (on this topic), that no emotion, by itself is considered either as good or bad.  Per Sambhrama yoga, it is stated that is one's hatred is pure -- meaning it is without any guilt or ulterior motives, it is just intense hatred with no definable cause, other than it's own.  When such pure hatred is intense enough, it is said to result in liberation.  The intensity is the important parameter anyway.

 

The initial concept of this starts from the Vedas, with the story of Jaya and Vijaya.  The door guards for Lord Vishnu.  This is described in detail in various puranas and itihasas also.  I will post the story as a quote or link in separate thread.  To mention it briefly here,   the Sanakadi rishis (Sanaka, Sananda, Sanatana and Sanatkumara) visited the vaikunta once to see lord.  They were stopped or interrupted by Jaya and Vijaya, the door guards of Lord Vishnu, for some reason.   The Rishis, who were enlightened masters were upset and cursed Jaya and Vijaya to take birth in the world of maya/illusion for 3 times.  These two realized their mistake, but were worried about taking birth in earth and getting caught up on maya and living for eons.  Lord Vishnu assures them that they will get swift liberation and he will personally incarnate to ensure that.  He then goes on to teach them the special Sambhrama yoga, the yoga of hatred.  Advises them to practice it in their 3 births and it is stated, that it will lead to faster liberation, than the practice of love.  The first time, the two were born as Hiranyaksha and Hiranyakashipu.  They practiced the Sambhrama yoga, or the yoga of hatred towards Lord Vishnu.  As per the promise, Lord Vishnu incarnated as Varaha and Narasimha respectively to liberate the brothers.  On their second birth, they were born as Ravana and Kumbhakarna.  This time Vishnu incarnated as Rama to fulfill his promise and liberate them.  On their third birth, the brothers were born as Shishupala and Dantavakra (some say Kamsa).  Lord Vishnu incarnated as Krishna to liberate them, third time around as he promised.  Thus, not only the basis for Ramayana and Mahabharata in some ways, this forms as the basis for various Major Puranas that are part of Hindu Scriptures.  This is not the only example, there are numerous example of others (a very long list) from Hindu scriptures, who attained liberation through their emotion of hatred.  If someone is interested, I can elaborate more.

Edited February 12, 2018 by s1va

[Jeff]

I can see the logic behind that.  If the emotion is so strong (or pure), it may be more likely that you notice the underlying energy of the emotion.  Which would then lead to the unraveling of it all.

[3bob]

there were nut jobs like Osho that taught things like sexual-free-for-all and physical violence towards local people and institutions in the 80's - which lots kids in America fell for, so along those or related kind of lines anyone that teaches hatred as a means to liberation is not getting my benefit of the doubt regardless of how well versed they are in various verses.  

[s1va]

Just now, 3bob said:

there were nut jobs like Osho that taught things like sexual-free-for-all and physical violence towards local people and institutions in the 80's - which lots kids in America fell for, so along those or related kind of lines anyone that teaches hatred as a means to liberation is not getting my benefit of the doubt regardless of how well versed they are in various verses.  

 

What if it is the scriptures such as Vedas, Ithihasas and Puranas that propose this idea that intensive hatred can result in liberation, like in this example?  You are still entitled to your opinion of who or what 'all' are nut jobs!  I would not judge you harshly no matter your beliefs!  Best wishes & Good luck!

[s1va]

Btw,  I have tremendous respect for Osho, forgot to mention that

 

[s1va]

29 minutes ago, Jeff said:

I can see the logic behind that.  If the emotion is so strong (or pure), it may be more likely that you notice the underlying energy of the emotion.  Which would then lead to the unraveling of it all.

 

That description is accurate.  The process is described exactly as 'unraveling of it all', including the 'I', me, identification etc. all of it collapsing, and resulting in liberation.

 

[s1va]

Here is the story as narrated by Brahma.

Quote

Jayah and Vijayah were the doorkeepers of Vaikuntha (the abode of Lord Vishnu). Once, my sons Sanaka, Sananda, Sanatana and Sanatkumara decided to meet Vishnu. They had crossed the six gates but Jayah and Vijayah stopped them at the seventh one. The rishis (sages) saw the handsome and arrogant gate-keepers.

They did not pay any heed to their requests and again tried to enter Vaikuntha. Jayah and Vijayah were equally sure that they should not enter and placed their staff in front of the rishis. This enraged the rishis. They looked at the stubborn door-keepers and cursed them, “Your arrogance, because of your position as the Lord’s gate-keepers, has led to our insult. Hence we curse you that you will have to leave the presence of your Lord and take birth in the world of the mortals that is dominated by Kama (lust), Krodha (anger) and Mada (arrogance).”

 

The door-keepers were in a state of shock. They prayed for forgiveness. The rishis calmed down a little and modified the curse, “Well, the Lord will dwell in your hearts because of your focused hatred towards him. This hatred will lead you back to him. For love and hatred, praise and blame are fallacies of the human mind. Just remembering the divine, be it through love or hatred, is good enough for liberation.”

 

Jayah and Vijayah were astounded, “How can we hate Him?”

The commotion was interrupted by the sudden presence of Lord Vishnu. The rishis worshipped him while Jayah and Vijayah looked for some kind of respite. Lord Vishnu smiled at the rishis, “Yes, my door-keepers have insulted you since they were not aware of your greatness. But any action on the part of the attendants is just reflective of their master. Hence, on their behalf, I request you to forgive me. As per your curse, let them be born in the lower worlds. In any case, they will eventually come back to me.”

The rishis looked a little sheepish at their display of short temper. They were not sure if they were being reprimanded for their lack of self-control. Lord Vishnu smiled, “Don’t worry!” Lord Vishnu looked at Jayah and Vijayah, “You will be born in the world of mortals thrice. In the first birth, Krodha (anger) will be your poison, in the next one Kama (lust) will destroy you and in the last birth Mada (arrogance) will be the reason for your downfall. But I am assuring you that you will be killed only by me and hence will come back to me. You will be living examples of Sambhrama Yoga (where your obsessive hatred towards me will make me stay in your hearts all the time). You will finally be released at the end of the Dvapara Yug¹.

http://differenttruths.com/religion/tales-from-srimad-bhagavatam-the-arrogant-door-keepers-x/

 

[s1va]

We also should ask ourselves, does love and hatred matter to the lord (or divine)?  Is not the Lord's compassion, the same towards a sinner and the saint?  Does he distinguish between the two?  No,  Lord's compassion towards both of them are equal and same at all times.  It is only their karma that determines their course.  Out of compassion, the Lord even intervenes on this to make things easy for his devotees.  Some of the stories from Puranas and Itihasas not only have deep insight, they also illustrate what true compassion is.  Let's just take one more example for the Sambrama yoga.  The story of Putana from Krishna Avatar.  It may not exactly be called Sambhrama yoga, but the concept is the same.

 

It is truly amazing, how these stories are connected with one another between various scriptures and puranas.  The effects of karma are explained elaborately, and can be traced back like tracing the individual metal rings, connected in a chain.  The story of Mahabali the asura (demon) king is very popular and described in the early puranas.  Anyway, Lord Vishnu incarnates as Vamana (the little boy), to face Mahabali, and send him to the patala loka (lower realms).  It is also described that Mahabali did many great virtual and meritorious things.  These are also taken into consideration, it is described that the Mahabali from the current cycle, will be the Indra in the next kalpa or cycles of 4 yugas.  How is Mahabali's story related to Putana story in Krishna avatar.  They are millions of years or yugas apart.  As they say sometimes the devil is in the details.  It is described on Mahabali's story,  he had a sister.  She was standing with him and watching the climatic events unfold in the Vamana avatar, where Lord Vishnu tricks Mahabali with his appearance.  Anyway, being in the presence of the Lord, changes something on Mahabali's sister.  Her heart opens, there is a love for Lord in that form of a small boy or child.  She was enamored by his appearance and even wishes that the Lord was her child and she could feed him.  While Lord Vishnu does not outwardly acknowledge or show anything, this detail like any other does not escape his notice.  The devotion or love always touches his heart.

 

Anyway, this great opening or transformation that happened right there in the presence of Lord Vishnu, fast tracks her evolution.  She was born as asura (demon) due to her tendencies and past karmas.  But, she is closer to liberation now and had to take only one more birth.  Though the lord or divine is always willing to lend a helping hand, we have to exhaust or burn some of our karmas or tendencies before getting there.  Does it matter to the Lord, who wants to liberate, whether it is done in a noble way with an emotion such as love, or done with hatred such as in Sambhrama yoga and be done quickly.  Based on what is described on several places, it looks like it doesn't.

 

Krishna states in Gita while talking on transcendental knowledge, "ye yatha mam prapadyante tams tathaiva bhajamy aham mama vartmanuvartante manusyah partha sarvasah,  As the devotees surrender to me, —I reward accordingly. Everyone ultimately follows My path in all respects, O son of Prtha.".  He states, it doesn't matter to me which path or methods you choose to surrender to me, whatever be your path, as long as you come to me, I will help you progress on that very same path (of your choice) and in your own ways, and ensure that you reach the destination.  It doesn't matter to him, how a devotee choses to relate, as friend, lover or enemy.  If he is the transcendental lord, how can he discriminate between devotees.  Krishna just does not talk about it, he demonstrates this in his life in numerous examples.  His dear friend Arjuna and the one that considers him his enemy Duryodhana, both come at the same time asking for his help in the impending war.  Krishna and his large Yadava army could make a big difference in the war.  He gives both what they wish.  One wanted his army and another wanted just Krishna on their side.

 

Getting back to Putana's story.  Steve stated early on this same thread: "Liberation requires that we deal with each and every condition in our lives in some way and release whatever relationship we have with it, whether positive or negative".  Mahabali's sister had conditions that she needed to release, related to hatred and other such tendencies.  The best way to release them is to have an opportunity in life where they can be expressed and released safely.  Due to the association with Lord Vishnu, she gets this perfect opportunity, in the next birth as Putana in Krishna avatar.  She is an asura girl (demoness) on this birth also, who Kamsa recruits to kill Krishna, when Krishna was a baby.  The story of Putana can be found on the link in the sentence above or by googling.  Putana gets the best opportunity to express and release whatever she needed to in her own way.  She does practice hatred towards Krishna.  She tries to kill him by feeding him poison milk (and fails).  Krishna kills her, but she attains liberation.  Further we note in the details, that she feeds the poison milk to Krishna.  In the story of Mahabali, yugas back, she wanted to feed Lord Vishnu, in the form of Vamana.  In her liberation, the Lord offers her even the possibility to fulfill that particular wish to feed him.  Doesn't matter she fed poison milk.  This illustrates the compassion of the divine is the same for everyone, to the greatest saint and the worst sinner.  Just help them all in their own ways.  "Ye yata mam prapadyante....".

 

What,  Putana the demoness who was filled with hatred got liberation?  Yes, not just her, several other asuras that were killed by Lord Vishnu, attained liberation.  There is a story behind each one linking and relating to their past karmas.   The same logic can apply to some other demons killed by other God's also.  What is even more interesting (might trouble some :)) is to note, that Yudhisthira who is the personification of Dharma or virtue (The eldest Pandava brother from Mahabharata), does not get liberated.  He goes on to swarga (heaven) and will be back to take more births per Mahabaratha.  However, Shishupala, who was filled with hatred, gets Moksha or Liberation!  What is the logic?  Dharma and Moksha are not the same thing.  One can live the greatest virtuous life following all morals etc. and may not get liberated (may go to swarga/heaven to be born again).  On the other hand, a person that was engaged in questionable acts, in one stroke or in a single moment  transform and attain liberation on same life.  Mysterious are the ways of karma and the divine grace.

[Boundlesscostfairy]

So it seems youve done some writing yoga.. and gotten a big stretch and tremendous use of slack..

 

[s1va]

What started off as a casual comment, I ended up explaining in detail.  Lesson learned, I should watch out what I state casually on forums

For the record, I have no special interest either towards the concept or the practice of Sambhrama yoga.  Just something that came up during discussion.  I was explaining the logic behind it, as stated in some scriptures and stories.

[Boundlesscostfairy]

Interesting, it is yoga none the less..

[s1va]

Yes, it is described as a special form of yoga.  Going back to the OP, everything can be seen as yoga, our choice essentially.  For instance each chapter of the Gita is considered as a unique yoga of it's own.  The 18 chapters in the gita, constitute 18 major yogas.  In the first chapter where Arjuna describes his sorrow and despondency, there are no teachings from Krishna. The chapter ends with Arjuna falling down in his chariot overcome by grief.  Still, it is considered yoga and the name for that is, 'Arjuna Vishada Yoga' (arjuna's yoga of despair or sorrow).  IMO, the yoga is actually not in the despair itself, but it is in him reaching out to the enlightened master in Krishna.  Perhaps it is named as yoga to show that intense suffering or conflict many times leads to some kind of opening and a way forward!

[s1va]

Another thought just came to me.  Should we practice all these different kinds of yoga, is it even possible to practice many of them? It is hard to practice these yogas sincerely and see it through all the way.  Why not take some help or look for easier ways.  Instead of yoga, why not just 'directly' achieve the end result of all these yoga.  This is what is promised on the 'center' verse of gitain 9th chapter.  Whoever practices ananya bhakti, or single pointed devotion or meditation on the divine (I translate it as on one's ishta-devata), to them all the results of yoga & kshema (welfare) are guaranteed.  Unlike the sambhrama yoga, this concept is very special to me.

 

"Whoever prays to me with no other thought whoever thinks of me incessantly, I will take care of their welfare."

 

Quote

anan yas cintayanto mam ye janah paryupasate 
tesam nit yabhi yuktanam yoga-ksemam vahamy aham (Gita  9-22)

 

Synonyms 
ananyah—having no other object; cintayantah—concentrating; mam—on Me; ye—those who; janah—persons; paryupasate—properly worship; tesam—of them; nitya—always; abhiyuktanam—fixed in devotion; yoga—requirements; ksemam—protection; vahami—carry; aham—I. 

Translation 
Whoever prays to me with no other thought whoever thinks of me incessantly, I will take care of their welfare.

This sloka has its special significance in the Gita. If we compare Gita to a garland, this sloka can be compared to the central bunch which hangs down in the garland. This sloka is in the middle of the Gita. It has a fragrance of a flower with a great meaning. It answers many doubts of the people.
Ananya Bhakti. If we put one step towards God, God puts ten steps towards us’ proclaim the Sastras. If we fulfill our duty, God fulfils his duty. If we make sound near a mountain, it gives a resound. If we don’t get a resound, it means we didn’t make a sound properly.

Once a man cried, when he was engulfed in a problem, ‘Oh God! Why did you forget me?’ Promptly God answered ‘Why did you forget me, my son?’ A similar point is found in the Bible.

‘Ask and it shall be given, seek and you shall find, knock and it shall be opened’.

[Boundlesscostfairy]

I think a man could spend an eternity practicing yoga.. Great Breaths of God and man..

 

I think meditating on the divine is like meditating and being aware of the higher self..

 

I wonder if the divine is in our dreams, like I know it's in our destiny, but is the divine there when we sleep?

 

Ill reply more to the quote soon..

[oak]

59 minutes ago, Boundlesscostfairy said:

 

 

I wonder if the divine is in our dreams, like I know it's in our destiny, but is the divine there when we sleep?

 

 

 

The symbology of the Divine is in our dreams yes, the "Imago Dei". Carl Jung spent his lifetime researching that. In the famous interview where he was asked if he believed in God, to which he replied "no,I don't believe, I know!" that was pretty much what he meant. He could see God in the form of symbols in his dreams as well in the dreams of his patients

[s1va]

11 hours ago, Boundlesscostfairy said:

I think a man could spend an eternity practicing yoga.. Great Breaths of God and man..

 

I think meditating on the divine is like meditating and being aware of the higher self..

 

I wonder if the divine is in our dreams, like I know it's in our destiny, but is the divine there when we sleep?

 

Ill reply more to the quote soon..

 

Interesting question about the divine in the sleep.  Look forward to hearing more on that

[Boundlesscostfairy]

Being aware is like water, meditating on the flow of substrate and matter.. we all die some of the time.. but only few are meant to live forever. Together we form a bond.. and relationship with humanity, to guide and nurture them in awareness and growth, up to the potential of Gaia, Our Mother Earth.. where we all reside.. and we figure into eternity, the limitless vastness of outerspace, which is void and empty.. only the minimal influences to push and transform matter.. Considering the cost, I support space research.. and as noble as NASA is, we can see them all doing space yoga..

Feelings are proud when you forsake them.. and balance is the dharma, the yoga of the truth..through midnight we find each other.. and it is through global unity that we secure our bond for time immemorial and the way of the adept...Mastering the cosmos.. 

[Boundlesscostfairy]

That was just random poetry.. still thinking of a reply about hate and yoga.. or just following your emotions..

 

I think that is the key actually..

 

Because the hateful yoga is as true as anything else..

 

Because we all have a varrying degree of emotions.. but their quality is always about acceptance.. both of the way, the self and the other..

 

The divine is very beautiful.. and so to act in accord with both positive and nwgative emotions is true yoga!

 

The key is time dependant to do what your emotions are guiding you to do in each moment.. sometimes good and other times bad.. but realizing this is the true moksha.. or liberation.. and that makes all emotional expression positive in a way.. and that is the transformation yoga.. at heart and in peace!

[Boundlesscostfairy]

Reasonable price option.. or otherwise degrees of difficulty.. for example in asana yoga could lead to hatred due to pain, suffering and the time it takes to get stronger and more flexible.. this would be similar to weight lifting.. the moments you hate doing heavy squat lifts for example.. all that endocrine pain.. 

 

Running for your life from a natural disaster..

 

Or from a beast or person trying to kill you..

 

The key attachnent to the reason why you feel hatred..

 

From trying to self improve and failing.. because noone not even professionals have not made a mistake..

[s1va]

Asana practice in yoga generally should not lead to pain.  If it's done as a workout with goals to be achieved, then there can be strain.  It's best to practice yoga poses gently.  I am a big fan of restorative yoga also.