What ever person who calls them self a yogi should see
Since Sanatana Dharma is what yoga is based in, understanding what it is as well as how to pronounce it would be a responsible thing if you actually think you are a yogi.
First off watch this: http://www.youtube.com/watch?v=0-QF82a8zeE&feature=YouTu.be
Sanatana Dharma is without beginning and also without a human founder. It is defined by the quest for cosmic truth, just as the quest for physical truth defines science. Its earliest record is the Rigveda, which is the record of ancient sages who by whatever means tried to learn the truth about the universe, in relations to Man’s place in relation to the cosmos. They saw nature, including all living and non-living things, as part of the same cosmic equation. They saw nature as pervaded by a higher consciousness. This search has no historical beginning nor does it have a founder. This is not saying that the Rigveda always existed as a literary work. It means that it is not pinpointed to a particular time or person in history
The greater portion of human religious aspiration has always been unknown, undefined, and outside of any institutionalized belief.
The universal flow of Dharma, regardless of what name you call it, whether Dharma or some other name, has eternally existed. It has been before any of the great teachers were born. It is not better than, or alternative to, but is inclusive of all. Dharma is that out of which our earth and humanity itself emerged. Dharma not only is, but always was, and always will be. To live in alignment with, and to know the true nature of that Sanatana Dharma is one of the ways of describing the higher goal of life.
Sanatana Dharma thereby gives reverence to individual spiritual experience over any formal religious doctrine. Wherever the Universal Truth is manifest, there is Sanatana Dharma whether it is in a field of religion, art or science, or in the life of a person or community. Wherever the Universal Truth is not recognized, or is scaled down and limited to a particular group, book or person, even if done so in the name of God, there Sanatana Dharma ceases to function, whatever the activity is.
Sanatana Dharma comprises of spiritual laws which govern the human existence. Sanatana Dharma is to human life what natural laws are to the physical phenomena. Just as the phenomena of gravitation existed before it was discovered, the spiritual laws of life are eternal laws which existed before they were discovered by the ancient rishis for the present age during the Vedic periods.
Sanatana Dharma declares that something cannot come out of nothing and because of that the universe itself is the manifestation of the Divine being.
Since Sanatana Dharma is referring to those ways of being which are in concert with the Absolute, and are therefore axiomatic laws, this term is not referring to something which is open to alteration. Just as the laws of gravity, mathematics or logic are not open to sectarian debate or relative opinion (gravity, for example, is an inherent law of nature regardless of whether one believes in the law of gravity or not), similarly the subtle laws of God transcend all partisan concerns.
The world is made up of three tendencies called gunas: sattvic, rajasic, and tamasic. Sattvic tendencies are those that are pure, clean, good, wholesome, calming, and peaceful. Rajasic tendencies are those that are active, moving, indecisive, and forceful. Tamasic tendencies are those that are inert, lazy, dull, and dark. If it were not for these three tendencies, we would not exist. Everything is a mixture of them. Even a saint, who is primarily sattvic, has rajas and tamas in him/her.
Sanatan Dharma makes use of yoga as the means to attain moksha (God-realization). Yoga has been poorly translated to mean “union”. It does mean “union”, but that is a poor definition because it encompasses so much more. Yoga is the union with Brahman (Absolute God). Yoga is also the means to achieving union with Brahman. The word yoga is not merely a statement of union, but it encompasses the actual experience of liberation. It is not an exercise class. It is not a feeling of oneness after exercise because of prana imbalance.
Śrīmad Bhāgavatam 8.14.4
Canto 8: Withdrawal of the Cosmic Creations
Chapter 14: The System of Universal Management
grastāñ chruti-gaṇān yathā
tapasā ṛṣayo ‘paśyan
yato dharmaḥ sanātanaḥ
catuḥ-yuga-ante — at the end of every four yugas (Satya, Dvāpara, Tretā and Kali); kālena — in due course of time; grastān — lost; śruti-gaṇān — the Vedic instruction; yathā — as; tapasā — by austerity; ṛṣayaḥ — great saintly persons; apaśyan — by seeing misuse; yataḥ — wherefrom; dharmaḥ — occupational duties; sanātanaḥ — eternal.
At the end of every four yugas, the great saintly persons, upon seeing that the eternal occupational duties of mankind have been misused, reestablish the principles of religion.
In this verse, the words dharmaḥ and sanātanaḥ are very important. Sanātana means “eternal,” and dharma means “occupational duties.” From Satya-yuga to Kali-yuga, the principles of religion and occupational duty gradually deteriorate. In Satya-yuga, the dharmic principles are observed in full, without deviation. In Tretā-yuga, however, these principles are somewhat neglected, and only three fourths of the dharmic duties continue. In Dvāpara-yuga only half of the dharmic principles continue, and in Kali-yuga only one fourth of the dharmic principles, which gradually disappear. At the end of Kali-yuga, the principles of dharma, or the occupational duties of humanity, are almost lost.
In this Kali-yuga we have passed through only five thousand years, yet the decline of sanātana-dharma is very prominent. The duty of saintly persons, therefore, is to take up seriously the cause of sanātana-dharma and try to reestablish it for the benefit of the entire human society.
kaler doṣa-nidhe rājan
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-sańgaḥ paraḿ vrajet
The entire Kali-yuga is full of faults. It is like an unlimited ocean of faults. If one were to strictly follow the regulative principles for the benefit of all human society, they will certainly usher in a new way of life by reestablishing sanātana-dharma, the eternal occupational duties of humanity.
(1) There is one Supreme Being, Bhagavan or God, with no beginning or end, the all in all, the unlimited Absolute Truth, who can expand into many forms. In this regard, the RigVeda (1:164:45) says: Ekam Sat Viprah Bahudha Vadanti. Though sages may call Him by different names (such as Krishna, Rama, Vishnu, etc.) there is but one Absolute Truth, or one source and foundation of everything. God is considered Sat-chit-ananda vigraha, the form of eternal knowledge and bliss. He is supreme, full of beauty, knowledge, is all-powerful and all-pervading. He is also known by His three main features: namely Brahman, the all-pervading, impersonal spiritual force or effulgence; the Paramatma, the localized expansion known as the Supersoul which accompanies every individual soul in the heart of everyone; and then Bhagavan, the Supreme Personality and form of God.
(2) The Vedas are Divine knowledge and the basis or foundation of the Vedic philosophy. Some of these texts have been given or spoken by God, and others were composed by sages in their deepest super conscious state in which they were able to give revelations of Universal Truths while in meditation on the Supreme. This Vedic literature, including, among other texts, the Rig, Sama, Yajur and Atharva Vedas, the Upa-Vedas, Vedangas, Shadarshanas, Upanishads, the Vedanta-Sutras, Yoga Sutras, Agamas, the Ramayana, the Mahabharata and Bhagavad-gita, and all Puranic literature and the practices congruent with them, contain the basis of the Vedic or Sanatana-dharma spiritual culture.
(3) God can and has appeared throughout history in the form of personal appearances (avataras) within the realm of matter, and even in the sound vibration of scriptures (the Vedic literature). There are ten basic avataras of God, with numerous other expansions.
(4) Our real identity is being a spirit soul, or jiva.
(5) The soul undergoes it’s own karma, the law of cause and effect, by which each person must experience the results or consequences of his activities and creates his own destiny based on his thought, words and deeds.
(6) There is also rebirth or reincarnation, wherein our next birth is directed by our karma. The soul incarnates through different forms until, by its own spiritual development, it reaches liberation (moksha) from the repetition of birth and death, when it attains its natural position in the spiritual domain.
(7) We can elevate ourselves spiritually by also engaging in worship of the Divine, such as in His forms as deities in the temple.
(8) We can receive proper instruction on how to follow the teachings of the Vedic philosophy from an authorized guru who is in line with a genuine parampara, or line of gurus.
(9) We should also follow particular principles for our spiritual development, such as ahimsa or non-violence.
(10) In our life there are four main goals, as indicated by the four ashramas of life, such as brahmacharya (the student’s life), the grihasta or the householder stage of life, the vanaprastha or retired stage of life in which we take our spiritual goals more seriously, and then the renounced or sannyasa stage of life in which our spiritual purpose is the main focus. Amongst these stages we focus first on Dharma, which is to develop ourselves morally and spiritually; then Artha, which is to develop a career or trade and prosper materially; then Kama, to enjoy and work out our basic material desires as is appropriate for our particular stage of life; and then retire from all that and focus on Moksha, or attaining Self-realization and freedom from any further rounds of birth and death in material existence.
A. The Vedic Tradition is more than a religion, but a way of life, a complete philosophy for the foundation and direction for one’s existence. It is not a fashion to wear like prana pants or Lulu Lemon’s newest design. It is surely not something to market and sell.
B. It is based on Universal Spiritual Truths that can be applied by anyone at anytime but it is not a trying, it is a being.
C. The Vedic tradition recognizes that the individual soul is eternal, beyond the limitations of the body, and that one soul is no different than another.
D. All living entities, both human and otherwise, are the same in their essential and divine spiritual being. All of them are parts of the eternal truth, and have appeared in this world to express their nature and also to gather experience in the realms of matter.
E. For this reason, Vedic followers accept the premise of Vasudhaiva Kutumbakam, that all living beings in the universe comprise one family, and that as such all beings are spiritually equal and should be respected as members within that family of the Supreme.
F. The ultimate purpose of human life is to shed all attachments to matter and attain moksha (liberation from material existence) and return to the transcendental realm which is not only our true nature but also our real home.
G. Every person’s capacity to progress spiritually depends upon their personal qualities, choices and abilities, and is not limited by the circumstances of one’s color, caste, class, or any other circumstance of birth or temporary material limitations or designations.
H. The Vedic path is based on regaining our natural spiritual identity. To pursue this goal, all human beings have the eternal right to choose their personal form of spiritual practice, as well as the right to reject any form of religious activity, and that coercion, forced conversion, or commercial inducement to adopt one religion over another should never be used or tolerated to present, propagate, or enforce one’s spiritual beliefs on others.
I. The Vedic path offers personal freedom for one to make his or her own choice of how he or she wants to pursue their spiritual approach, and what level of the Absolute Truth he or she wishes to understand. This is the height of spiritual democracy and freedom from tyranny.
J. Recognizing the value and sanctity of all forms of life, as well as the Eternal Divine Being that is their true Self, the Vedic principle is that we should therefore strive in every possible way to peacefully co-exist with all other species of living entities.
K. The Vedic path consists of ten general rules of moral conduct. There are five for inner purity, called the yamas—which include satya or truthfulness, ahimsa or non-injury to others and treating all beings with respect, asteya or no cheating or stealing, brahmacharya or celibacy, and aparighara or no unnecessarily selfish accumulation of resources for one’s own purpose. The five rules of conduct for external purification are the niyamas—such as shaucha or cleanliness and purity of mind and body, tapas or austerity and perseverance, swadhyaya or study of the Vedas and self-analysis, and santosh or contentment, as well as Ishwara-pranidhana, or acceptance of the Supreme.
12. There are also ten qualities that are the basis of dharmic (righteous) life. These are dhriti (firmness or fortitude), kshama (forgiveness), dama (self-control), asteya (refraining from stealing or dishonesty), shauch (purity), indriya nigraha (control over the senses), dhih (intellect), vidya (knowledge), satyam (truth) and akrodhah (absence of anger).
These principles are part of the eternal, universal truths that apply equally to all living entities who can use them for progress regardless of class, caste, nationality, gender, or any other temporary qualifications. These basic principles, as we can see, are not so difficult to understand and are the basis of the Vedic spiritual life.