Today, the word ‘yoga’ evokes mixed feelings. In the ‘West’, yoga has gone ‘wild’. In the east, and in its own country of origin, yoga has taken different forms suiting for different people, ages; and occasions. Yoga has got transformed today, from what it was!
What is real yoga?
Patanjali’s book, ‘Yoga Sutra’ is considered as the origin of classical yoga. All the elementary lessons of yoga has been explained in ‘Yoga Sutra’. These lessons were later developed by writers like Vyasa in his collection of comments, ‘Vyasabhashya’ (fourth century), and still later by Vachaspati in his works, ‘Tattvavaisharadi’ (ninth century). These writers simplified the contents of ‘Yoga Sutra’.
Principles of yoga stress on psychology. The yoga philosophers aimed to gain psychological control over the body through practice of yoga. Yoga helped to interpret many forms of psychological aspects, the most important one being chitta or ‘the mind’. Patanjali interpreted ‘the mind’ as an empirical fact that behaves in tune with the laws of the material world. He advocated psychological discipline through practice of the ‘eight fold path of yoga’. These techniques form the essence of yoga and meditation.
The eight fold path of yoga cannot be dismissed as a mere tool for spiritual ascends. Studies of the original philosophical system have established close connection between philosophy and certain scientific disciplines for developing self-control and self obedience. The theory and practice of yoga there fore, could have emerged only with the advances in the areas of psychology, physiology and anatomy.
The eight fold path of yoga:
Yama: This denotes truthfulness, non-violence, and non-covetousness. The virtue of non-violence implies not hurting any one by deed or even by word. Non-covetousness moots not possessing anything that is not essential for a person.
Niyama: This virtue speaks of austerity, cleanliness; contentment, and worship of God. According to Patanjali, the meaning of austerity is controlling the mind, speech; and body. By cleanliness, he implied purification of mind and body. When mind gets purified, calmness prevails. Calmness of the mind can also be derived from being compassionate to those who are suffering, friendly to those who are happy; and respectful to those who are virtuous. Worship of God, according to Patanjali is giving up oneself and his fruits of action to God.
Asana: Asana is sitting posture. Samasana, Siddhasana; Sukhasana, Svastikasana; and Padmasana render comfort to one’s body. These postures also provide steadiness to the mind. Practice of these asanas helps one enhance his power to endure even extreme weather conditions, viz. heat and cold.
Pranayama: This is breathing exercise. It comprises inhalation, exhalation and holding of breath. Practiced properly, and under expert guidance, Pranayama can do wonders in soothing your nerves. This posture also contributes to your mental and physical strength.
Pratyahara: Mind and intellect are instruments of man’s body that go after finite joys. Where joy ends, sorrow begins. The remedy for sorrow is to disconnect your mind and intellect from the influence of objects and their experiences. Detachment from perceptions, feelings; and thoughts lead to freedom from pain and sorrow. Pratyahara shows the way to halt one’s march towards pain and sorrow, and to proceed towards the ‘Real and the Permanent’ in himself.
Dharana: Mind needs to be restrained by a purified intellect, and this can be accomplished only through yoga and meditation. Mind gets confused under the inward and outward pulls of sense-organs and finite objects. If this can be halted, it becomes single-pointed. Dharana makes the mind single-pointed by overcoming hallucinations and bringing the wild activities of sense organs under control.
Dhyana: This is meditation, or in other words the in ward peace in its extreme subtle form. Regular and continuous practice of meditation turns one’s mind extremely peaceful and joyous. A successful yogin is one who can achieve the inward-self control. But ignorant ways of practice lead to confusion and failure.
Samadhi: This is the highest realm of experience, which the true meditator finds himself in ultimately. This is the point where the yogin gets liberated from the shackles of his senses. This is the point where he gets relieved from the grip of his own mind. This is the state of nothingness, and this is the state of transcendence.
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—About our writer:
Velayudhan has worked as General Manager (International Trading) in a private limited company. He has also worked short stints with UNDP organizing “In-country Seminars”, and with “V/o Vneshtorgrekhlema”, the Russian Foreign Trade Organization. In addition to business writing, he writes on subjects such as mythology, psychology; philosophy, mysticism; occult sciences, culture, religion, civilization; yoga and meditation. He has been practising Yoga for the past two decaeds. He is currently based in Chennai.
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