YOGA AND NATUROPATHY
Item
- Title
- YOGA AND NATUROPATHY
- extracted text
-
4 s A- 7
DP- A
- 'S-l
RF_DR.A_8_SUDHA
CHAPTER 14
Yoga and meditation for mental
health
K. N. Udupa1
I. Yoga
Yoga is a traditional science which helps us to coordinate body and
mind more effectively. It enables a person to maintain tranquillity of mind
and greater calmness in the conscious state and is perhaps the easiest and
the safest method to promote mental health. It can also be used as a
preventive and curative technique for the management of various psychic
and psychosomatic disorders. Although yoga had been described in the
Book of Wisdom—the Veda—about 4000 years ago. it was presented by
Patanjali in an abridged form about 2500 years ago (/). Since then a large
number of commentaries and books have been written to explain more
clearly how one can promote mental health through the different practices
of yoga.
More recently, the study of mental health has been given greater
importance since conditions of stress in the modern world have greatly
increased. Thus, while many people living in the developed countries enjoy
great physical comfort, they are experiencing a lack of spiritual
enlightenment. On the other hand, most of those living in the developing
countries lend to lead more contented lives, even though they have to face
starvation and other forms of deprivation as a result of poor economic and
technological growth. Because of these difficulties, people all over the
world are passing through severe stress and strain, leading to an increased
incidence of psychosomatic disorders. In recent years, and in order to
overcome such situations, several newer drugs described as sedatives and
tranquillizers have been introduced. However, .because of the risk of
toxicity and habit formation they cannot be used for prolonged periods.
On the other hand, the use of yoga, including various types of meditation.
' Institute of Medical Sciences. Banaras Hindu University, Varanasi. India.
134
YOGA AND MEDITATION
135
not only prevents the psychosomatic illnesses commonly seen in many
countries but also promotes mental health with no harmful effects of any
sort. It is therefore considered desirable that everyone should have a basic
knowledge of yoga for better physical and mental development. Those who
are interested and want to know more about yoga are advised to refer to
an advanced treatise on the subject (2).
Integrated yoga
Among all the methods so far described, the sage Patanjali’s methods of
integrated yoga are the most important. These are (1) yama or
improvement in our social behaviour; (2) niyama or improvement in our
personal behaviour; (3) physical postures; (4) breath-holding practices;
(5) restraining the sense organs; (6) contemplation; (7) meditation; and
(8) attainment of superconsciousness.
(I) It has been stated that improvement in social behaviour can be
achieved by the following five noble practices: (a) non-violence, both
physical and psychological; (b) truthfulness; (c) non-stealing; (d) selfrestraint in every sphere of life; and (<?) non-hoarding.
(2) Similarly, our personal behaviour can be improved by: (n) maintain
ing a purity of body and mind; (5) developing a habit of contentment; (c)
practising austerity in every sphere of life; (d) intensive study of relevant
literature; and (e) daily practice of dedication to God. These are the ten
basic requirements for attaining success in our daily practice of yoga and
we are well advised to follow them as much as possible.
(3) Physical postures. A large number of yoga postures have been
described by various authors. They are mainly meant to improve the bodily
health, especially the functions of various organs such as heart, lungs, liver
and other organs of the gastrointestinal tract, kidneys, endocrine system,
etc. Normally, a person can practise 10 to 15 yogic postures such as cobra
posture, plough posture etc. and including stationary types of exercises for
all parts of the body for a period of about 15 minutes daily.
(4) Breathing exercises. This is an important part of yogic exercise in
which one inhales fresh air to the maximum capacity through one nostril,
holds it for a while, and exhales it through the other nostril, practising
deep expiration. Normally this can be practised 20 times or more daily to
improve oxygenation of all the organs and tissues of the body. Through
such simple exercises one usually feels much refreshed and relaxed, possibly
as a result of better circulation of oxygenated blood in the body.
After the behavioural practices and physical exercises one should
continue to practise step by step what may be called the four mental
exercises. The first two are touched upon in the next paragraphs; the others
are considered later, in the section on meditation.
(5) Control of sense organs. In this procedure we have to restrain the
136
TRADITIONAL MEDICINE AND HEALTH
CARE COVERAGE
activities of all the sense organs which are tinr- main gatekeepers of our
body and mind. This can be achieved by minima^ing the chances of having
these sense organs stimulated by various exrcrrntil objects, and then by
leading as simple a life as possible. Thus, tir.-vse wise men who practise
restraint in life remain much happier and mcr - satisfied than those very
rich men who, in spite of having all physiol comforts, still remain
dissatisfied with life. It is really hard to restrain the mind, but by constant
practice with a definite goal one can restrain ri-A sense organs and thereby
the mind to a considerable extent.
(6) Concentration of mind. In this process erne gradually learns how to
concentrate on any object by avoiding all c^rr.ractions. This practice of
concentration on an object of one’s choice w- ' greatly help to calm any
mental excitement and at the same time w- ... induce tranquillity and
serenity in the mind. In order to succeed »,e must have tremendous
perseverance and will-power. As much time as possible should be devoted
to concentrating on a chosen object and * strenuous, regular and
continuous effort should be maintained until rrx desired goal is achieved.
Prevention of psychosomatic disorders
Studies have shown that the regular practice
'he integrated type of
yoga can not only prevent the development of various psychosomatic
disorders but also improve a person’s resisrance and ability to endure
stressful situations more effectively (3, 4). Studies on normal individuals
have indicated that a regular practice or; yogic postures leads to
psychological improvement in the intelligence a>>d memory quotient and a
decrease in the pulse rate, blood pressure, respiirniion and body weight. The
biochemical examination of the blood has shown decrease in blood sugar
and serum cholesterol, and a rise in the serurni protein level. A significant
improvement in the functioning of the endoct me glands has also been
found, as evidenced by the increased hormomal level ot thyroid, adrenal
medulla, adrenal cortex and gonads.
By practising breathing exercises alone simiiun results have been obtained
except that the fall in serum lipids was much tirx'ie marked than was noted
in the practice of physical postures. After intemMve meditation for 10 days,
there was a marked rise of neurohumours and their enzymes such as
acetylcholine, catecholamine, cholinesterases tmd monoamine oxidases;
with a fall of plasma cortisol. When all the three integrated yogic practices.
namely, physical postures, breathing exercise.' and meditation, were
combined, it was found that there was a dccretasc m the neurohumours and
their related enzymes, and an increase in the plasma cortisol level. Based
on these findings, it can be postulated tiuai the regular practice of
integrated yoga can promote tranquillity of num*1 and increase resistance to
stress.
YOGA AND MEDITATION
137
Yoga for treatment of stress disorders
The integrated type of yoga has been used for the treatment of about
640 patients with different stress disorders such as hypertension, anxiety
neurosis, mucous colitis, bronchial asthma, diabetes mellitus, thyrotoxi
cosis, migraine and rheumatic disorders of the spine, with gratifying results
in about 78% of the patients. In the remaining 22%, when modern drug
therapy was added, improvements were much quicker, with lasting benefits.
The study of various neurohumoral changes occurring in these diseases
before and after the yogic treatment revealed a marked increase in the
content of one or more neurohumours in blood and urine. The yogic
treatment would produce relief in these patients coinciding with the
normalization of their disturbed neurohumoral systems. For example in
bronchial asthma an increase in the acetylcholine and histamine contents
was observed with a decrease in the serum adrenaline and plasma cortisol
level. After a course of yogic and breathing exercises for a period of three
months, these asthma patients had much relief along with normalization of
neurohumours by a decrease of acetylcholine and histamine and an
increase in the adrenaline and cortisol level. Similar results could be
obtained in almost all the patients with stress disorders, thus indicating
clearly the scientific basis for the mechanism of action of yogic practices in
giving relief in such cases.
Promotion of mental health
In addition to the integrated practice of yoga, there arc many other
methods of yoga that can be used for the promotion of mental health.
Among them, the practice of Kundalini yoga as described by Gopikrishna is
the most important one (5, 6). In this method a person sits on the ground
adopting a comfortable posture and meditates for a few minutes on the
autonomic nerve centres from below upwards. Thus meditation begins at
the inferior hypogastric plexus, then proceeds upwards to the superior
hypogastric plexus, the cacliac plexuses, the cardiac plexus, the cervical
plexuses, the hypothalamic region and the cerebral cortex. By this process a
better voluntary control is gradually obtained over the involuntary
functioning of organs and tissues. By reducing the visceral activities
supplied by the autonomic nerves, the activity of the psychic centre of the
brain can be promoted and enhanced. According to Gopikrishna. who
gives his personal experience of Kundalini yoga in great detail, there is a
remarkable improvement in psychic activity with a feeling of enlightenment
in every sphere of activity. Therefore, if this method of yogic practice could
be scientifically standardized, it could become an important method for
promoting mental health in people all over the world.
138
TRADITIONAL MEDICINE AND HEALTH CARE COVERAGE
Yoga as a rehabilitative measure
There are a number of yogic measures which can be used for the
rehabilitation of persons exposed to too much stress and strain in life.
These include praying through devotional songs daily for 30 minutes or so
(ghakti yoga), undertaking missionary service to the poor, sick or deprived
people (karmayoga), and educating people through philosophical lectures
(jnana yoga). By following one or more of these measures, all those who
are passing through intense mental stress and strain can rehabilitate
themselves well enough to lead normal lives and render efficient service to
people.
Thus, yoga is truly a very important preventive, curative, promotive and
rehabilitative measure for maintaining sound mental health. There is
therefore a great need to conduct extensive scientific studies on the subject
and to standardize techniques so that many more people can make full use
of them throughout the world.
II. Meditation
Meditation is a mental exercise in which wc direct our mind to think
inwardly by shutting our sense organs to external stimulations. Normally
in a conscious state, we use our sense organs freely—seeing pictures,
listening to music, eating sweets, smelling scents, or touching the nose with
the hand. These sense organs continuously stimulate the brain, thereby
producing various responses in the psychosomatic apparatus of the body
depending upon the severity and extent of the external stimuli. However,
by the constant practice of meditation one can voluntarily reduce these
bodily responses to a bare minimum so that the mind can be directed to
perform more useful and fruitful functions (7).
By the constant practice of meditation one can also gradually develop
voluntary control over various involuntary vital functions of the body,
such as the beating of the heart, the digestion of food or the absorption of
oxygen from the lungs, which are normally carried out spontaneously
under the control of the autonomic nervous system. By meditation a
person can also learn to stabilize his emotional changes, thereby restraining
abnormal functions of various vital organs of the body. Ordinarily, there
are two planes in which the mind functions, the conscious and the
unconscious. Yet there can be one more plane which is higher than both,
one where the mind goes beyond the level of self-consciousness. This is
called superconsciousness. How can this be attained? When a man goes to
sleep he enters the plane of subconsciousness; on waking up he regains his
YOGA AND MEDITATION
139
consciousness and becomes a normal person. But when a person has
attained superconsciousness, usually through the prolonged practice of
meditation, on returning to the conscious state he becomes a different
person having acquired greater knowledge and wisdom. After practising the
Kundalini type of meditation for many years, Gopikrishna described his
great experience of attaining superconsciousness and the subsequent
remarkable events that occurred in his life.
Thus, meditation can be used as a powerful instrument to restrain the
sense organs, control the autonomic nervous system and also attain the
state of superconsciousness.
Methods of meditation
There are many methods of meditation. The sage Patanjali describes
eight steps to achieve the goal of supcrconsciousness. This cannot be
reached suddenly or accidentally. One will have to gradually improve one’s
social and personal behaviour, by regular practice of yogic exercises, breath
control and various mental exercises. Buddha, 2500 years ago, described
the vipasana method of meditation in which a person sits in a comfortable
posture with eyes closed and directs his attention to the tip of his nose to
observe his breath continuously. By this simple procedure one learns to
practise concentration of the mind. Gradually one can make use of this
method for meditation on any noble object to attain peace and happiness.
Recently, Maharishi Mahesh Yogi described a simple method popularly
known as transcendental meditation. Here again, the person assumes a
comfortable sitting position with eyes closed and turns his attention
inwards to control his internal environment. Then he repeats certain sacred
words called "mantra” and portrays the gods Vishnu, Shiva and Brahma
for about 20 minutes. Throughout the period of meditation the person
concentrates on prayer and communication with deity and avoids all
mental distractions.
Taking into account all these different methods, Benson has described a
simple method of meditation for beginners (S), as follows:
(«) A quiet environment: For this it is necessary to have a quiet room,
one usually kept for worship. This helps to eliminate distraction.
(h) A passive attitude: One should not bother about any disturbing
thoughts that come to one’s mind during meditation but should try to
concentrate on the objects chosen.
(<■) A comfortable position: A comfortable sitting posture is desirable If
this is not feasible, one can also adopt a lying-down posture, but should
not go to sleep.
(</) A mental device for concentration: In order to shift the mind from
external objects to internal thoughts one should repeat silently sacred
words known as "mantra" for about 20 minutes, with eyes fully closed.
140
TRADITIONAL MEDICINE AND HEALTH CARE COVERAGE
Such meditation should be carried out twice a day—morning and evening.
In order to study the utility of these methods, and also to know the
degree of attainment in each individual case, a biofeedback system has
been introduced, using an electronic instrument that can amplify the
various psychosomatic changes in the body such as blood pressure, heart
rate, muscle tension, skin temperature and brain-wave patterns. By
observing one’s own bodily functions with this device, one can gradually,
through meditation, develop a mental power to control the involuntary
functions described above.
Results
Recently a number of studies have been conducted to assess the value of
meditation during health and disease. Biochemical studies have indicated
that after ten days of intensive vipasana type of meditation there was an
improvement in mental activity with greater tranquillity of mind as
evidenced by a significant increase in the ncurohumoral contents of the
blood such as catecholamines, histamine, acetylcholine and their related
enzymes and with a decrease in the plasma cortisol level. Wallace and
Benson, who conducted extensive studies on transcendental meditation (9),
observed that the electroencephalograph showed an increase in the alpha
wave activity indicating greater tranquillity of mind. They also observed a
decrease in the heart beat and a 20% decrease in oxygen consumption.
There was also a marked increase in skin resistance. In several subsequent
studies this method has been used clinically in cases of hypertension, drug
addiction, alcoholism, etc. with beneficial results. By coupling meditation
with biofeedback one can successfully treat a large number of patients with
stress disorders.
The promotion of mental health can also be obtained by using other
methods of meditation: Zen meditation as practised in Japan, Suffism as in
the Middle East, and autogenic training as in Western countries. Recently,
Kundalini meditation has also been used with great benefit not only for
improving the level of consciousness, but also in the treatment of certain
mental illnesses.
There is great scope for the use of meditation in the preventive,
promotive and curative aspects of mental health. However, there is an
urgent need to conduct scientific study and to develop standardization of
this simple, inexpensive, yet powerful technique for the promotion of
mental health, so that people all over the world can use it.
REFERENCES
(/) SaCHIDANANDa, S. Integral yoga: the yoga sutras of Patanjali. Pomfret. CT. USA. Integral
Yoga Publications, 1978.
YOGA AND MEDITATION
141
(2) Udupa, K. N. A manual oj science and philosophy of yoga. Varanasi, India, Sarvodaya
Sahitya Prakashan, 1978.
(J) Udupa, K. N. Disorders of stress and their management by yoga. Varanasi, India, Banaras
Hindu University, 1978.
(4) Udupa, K. N. & Singh, R. H. Yoga in relation to the brain-pituitary adrenocortical axis
in interaction with the brain-piluitary-adrenocortical system. London, Academic Press,
1979, p. 273.
(5) Gopikrjshna. The awakening of Kundalini. New York, Dutton, 1975.
(6) Gopikrishna. Kundalini—the biological basis of religion and genius. New Delhi, Kundalini
Research and Publication Trust, 1978.
(7) SivaNanda, S. Concentration and meditation. Sivanandanagar, U.P., India, Divine Life
Society, 1975.
(8) Benson, H. The relaxation response. New York, Avon, 1976.
(9) Wallace, R. K. & Benson, H. The physiology of meditation. Scientific American, 226:
84 (1972).
.
i
^JL _'_dJMl 3^
V
-\J
,K^d£C .^._JkX^c4
X^tks
jLMi
wL -
/L^s&W
*£$p^i
^’.4-^
jftXj.. V.OZSiX . Xld^?
3]4)
x< o^r^ir^)^
3^X>iX?^r4j
j^ipox Mdfog)d oXxS
^sU-*L
gc-K)x^
‘Kj6“vE.d‘frXyi^
.....'
)
♦
X e-4-J v-j~) v
ac.^^’
\
w.a£^-
S] >t
V'<j ll
.,__
X <J rf
-a
------- -
__:
J$>^_7_____ _
------------- ------- :-----------
J-4)- _^?^.e4c?.__ . e<dW' '^^^0X0
_
-,- <^'X^ z£^.
txL-^.^
I
|_.«^Xj
7
3S\^0XX^
‘"^X-
®<r^j tf)
' CvG-x^ • (^Xz<xX (go<
(V),
eG-A^G
-?
L-^feL-
^}oi<S)2keX2^
j!_ fcSX)r<J ^-)dJ . ____ tX'AXXX A
______
C5J
!
3X^ -M;
C^yj
&-/>Xje_^A___ ^Oc^A
3^i
gsi X^’5) ?
r ->T^) r^llrV^^
(4j ' esC.^
I '
X’
| . eAuXuW^^j^.
^cZj
_______ _
^^s)XfL?s\^
\oouG
/XiasoMx^
X^odjrd). .
A^.31 }
_A_
oic 4j dx .
z?7
T) kA
The practise of Yoga aims at
achieving a full and integrated
development in an individual. Its
potential as an effective and safe
method for achieving good health
has, however, reduced it to its
modern-day conception as a
purely physical and curative
science. In this article, Dr. T.N.
Manjunath gives details of the
philosophy of Yoga from which
its methodology evolves — a
methodology aimed at achieving
deep and far reaching changes in
the human mind.
YOGA
Dr. T.N. Manjunath*
HHSTQ H^I-JI^'l H-ilgT-ftH
STWITHH T cbtYw
U
1
II
— Humanity at the crossroads of its
progress.
It is difficult to control the mind
since it is always very restless.
However, by constant practice and
renunciation one can restrain the
mind to a great extent. This
assumes even greater importance
as we pass through a time of
severe stress and strain leading to
increased incidents of
psychosomatic disturbances and
social imbalances in society.
There are methods for
improving the quality of life by
attaining more and more divine
consciousness in one's lifetime. It
is in this context that the
integrated methods of Patanjali's
“Yoga" assumes great importance.
Integrated because for a common
man Yoga means only the asanas
or yogic postures.
Yoga is one of the six orthodox
systems of Indian philosophy. It is
a pragmatic science. All the
orthodox systems of Indian
philosophy have one goal in view:
the liberation of the soul through
perfection. One method is Yoga
which covers immense ground.
Both the Sankhya and the Vedanta
schools point to Yoga in some
Itinc WJW
- g. - X
from or the other.
Yoga was discovered more than
four thousand years ago. Not
originally conceived as a
therapeutic science, it is only
during the last two decades that a
lot of interest has been shown in it
all over the world due to its health
potential. In fact, the term "Yoga
Chikitsa" is not mentioned in any
of the ancient Yoga treatises.
There are several schools of
Yoga, Raja Yoga and Hatha Yoga
being the two major ones. Raja
Yoga shows how to concentrate
the mind, to discover its
innermost recesses, how to
generalise its contents and draw'
our own conclusions from them.
Hence its concern with spiritual
development.
Hatha Yoga deals with physical
positions and aims at acquiring a
strong body through various
asanas. Its chief objective is to
make one live long and in good
health.
There are also other schools of
Yoga — Bhakti Yoga (Yoga
through devotion), Jnana Yoga
(securing knowledge and wisdom)
and Karma Yoga (by performing
one's duty through committed
service). .
The w'ord 'Yoga' is a Sanskrit
term derived from the root 'Yuj'
which means to unite or connect
or yolk or harness. It aims to unite
the individual consciousness with
cosmic consciousness or the
individual soul with the super
soul. According to Patanjali, Yoga
is defined as: Yoga is restraining
the mind (chitta) from taking
various forms (vrittis). For
example, the bottom of the lake
cannot be seen if it is covered with
ripples. It is only possible to catch
a glimpse of the bottom, when the
ripples have subsidised and the
water is calm. If the water is
muddy then, too, the bottom
cannot be seen. The bottom of the
lake is our own true self. The lake
is the chitta (mind) and the waves
the vrittis (the mind, taking
various forms). Yoga helps us to
cleanse our mind. Chitta tries to .
get back to its natural pure state,
but the sense organs draw it out.
To restrain it, to check this
outward tendency and to start it
on the return journey to the
essence of intelligence is therefore
the first step in Yoga. Again
Patanjali explains how' this can be
achieved: Restraining or
controlling the mind is achieved
through practice and non
attachment. To detach the mind
from the materialistic aspects of
VHAl
•10, Institutional Area
South ofllT, New Delhi-110016.
the world and to guide it in a
clear, good and rational direction
is one of the objectives of Yoga.
According to Patanjali, Yoga is
eight-fold or has eight steps
(Ashtanga Yoga). They comprise:
Yama, Niyama, Asana,
Pranayama, Prathyahara,
Dharana, Dhyana and Samadhi.
Yamas are moral codes or
universal commandments
transcending caste, creed, sex, race
and religion. These moral codes
are Ahimsa (non-killing), Satya
(Truthfulness), Asteya (non
stealing), Bramha Charya
(continence) and Aparigraha (non:
receiving). Niyamas are more personal in
nature and are meant to be
followed by all aspirants. They are
saucha (internal and external
purification), Santosha
(contentment), Tapas (dedication),'
Swadhyaya (study of the self), and
Ishwara pranidhana (worship of
gods or self lessness). Third are
the Asanas (physical postures).
which people commonly consider
synonymous with Yoga. Asanas
are a part of integrated Yoga ■
followed often the observance of
Yama and Niyama.
According to Patanjali: Asana
(posture) is that which is firm and
pleasant. One should enjoy
performing asanas. There are a
large number of asanas described
by various authors in treatises on
Hathayoga for example Hatha
Yoga Pradipika and Gheranda
Samhita.
These asanas are mainly meant
to improve bodily strength,
endurance and lungs. Asanas
increase the cardio-respiratory
26
functions in the body and thereby
increase the intake of oxygen.
Through increased blood
circulation to the muscles, they
increase muscles and strength.
This is in contrast with physical
exercises which mainly
concentrate on the upper and
lower extremities and to a lesser
extent the chest and abdominal
regions. By a regular and
sustained practice of asanas one
can achieve a certain level of
physical well-being and tranquility
of mind which keeps individuals
healthy.
Yoga has evoked international
interest because of its potential as
a safe and effective measure for
achieving good health. The
practice of asanas has a great
bearing on the maintenance of
positive health and in the
prevention of constitutional
disorders. Hence it has generated
great interest among medical'
scientists the world over as a
result of which scientific
investigations are being
undertaken to find out how these
asanas produce such benefits.
Anand and Chinna were the first
to conduct scientific studies on
different states of Bodily and
mental activity among Yogis.
These Yogis, by constant practice,
have achieved good control over
their autonomic nervous system.
Pranayama is rhythmic and
sustained breathing. It has also
been observed that by a regular
practice of Pranayama one feels
calm. This state of mind ultimately
helps one to concentrate and
meditate which is the ultimate aim
of Yogic practice. Prathyahara is
the withdraw! of mind from
worldly affairs or drawing the
mind inwards. When one succeeds
in preventing the mind taking
various forms, one will be able to
hold the mind on a specific object.
This is Dharana. When the mind
continuously flows towards the
object it becomes Dhyana.
Samadhi is the last step where the
object identifies itself with the
subject attaining super
consciousness. It is unfortunate
that this ancient technique of
keeping the body, mind and
senses in perfect condition
towards attaining-spiritual
enlightment has been reduced to a
mere keep fit type of Yoga. The
latter emphasises only the physical
aspects for curative purposes
ignoring completely the spiritual
component.
Today's research on Yoga is
tending to mislead the common
man by causing confusion about
the role of Yoga as a purely
physical culture or therapy. It is
therefore in order to remember
our spiritual giants through our
long and chequered history.
We have to restructure our
present day life style by using
Yoga wisely and in its right
perspective. Abandonment of the
rat race philosophy and a search
for integration are the two
cornerstones for which Yoga could
well in provide direction through
its long-tested methods.
Moving Technology
___________ U>____ 'Dr^-S.5 O^Jcmx1^
teU&AL
Sp
■fC'l0JC&
AA kfru> o\A^£k,
Ckzk £r^x (V
g<?kj
’A/^eXXtfX
ZkopcMXiz^
1/
T/1/l
<7Y
y/g^Cg
kx>uoG£ -fee&vow
S.
chaAz
^ovCaaz^
yO^lC
kVAvg^v W^
l
h/e^Awpv or
Ovw
CXX
^vUx/>'
A<X<A->
16/Ga t
^aXW/aA z
U/Vuxwy
e/wvS
4u>w'
bv/^c
^-cdAx^eJU ^cZe^icz^ ",
/bvc- MbobOisti'x/u^
ttXz^
OA
/Vw
(^JV<A/yvMgxA^/ Aaa^L
z\^ /Q 7 Aa/i X
/
k> ff f x* n a i /■?
'TTxx Z2
nw
o
gUAZt/ k<a^a OvMvgzl cc
Ik 45
4w lo-Ov
.O^aXtx
6UU/^VvvC€4 /VW o#uv ^OuZA/WtA. tvfcc l>kv>S^c<? ^Vie^L
C' 1 %^4AAZ>turMi/pt^>
i/f/ve
(A/t'
AA\
(a6
^aaaa/vauAaa. (/A/^
IaT^VvO^v CAUa>
W^U>[/VVVU4
644/V
^A)~C^\J -&ck
^T/wv
kc tA/\AxLM,cbotdl ft/VjJL
Owe LctvvwS Wvtyte
G\M^(k
wuxnz- (5< "/vU1 pa/vfe
/usf-jft'fy
Is'/L^I^AA ^y'Vs'ptc'i'vxJ. .
MavWVw ^Zaaa^x
^4vZWvfiZX 4/
/kzA</t?n
(M/Xck
S-0 C^je^Vj
(Htvov <4aza6
S'4v4ViZX<
-t/k
4wf?VV U. .
C^(k{/l^AA^Cd
^v/cz/V Sy?^Ui€.' t‘64A.-kurto^^.2
/UaX-
G-df Pvmz-
12io
P'lA/V'bthc/^' (
^L
^VvVvVOVt'VVVeAA^'
(JV^Vijb
Vi- <Vl
ZL<A (Lil^
-fOO^C exu>wDwwc/
=0X&WV fe>
^-0 ^vc
t&D 4/w
jT/zl/i/Vv £
4/Vnp£*MX/C'£v$V\ ^(Ay^z$t<^<S/vt "
(M Cvvv<jL
t'Y'O^)
Owfc aaa
NaiAj/ CC'Vvt^^fr'
Iwtl^
P
-4/vv
tAz^rU^vv
S^c&vvc^
5
w IVOAzZz •
rf/L-ul.
'z^IaJ^/v^ 7
zl/vvto
(Te^-Sx/^ y R^vvvoeZ^- z
t£Lo
<m> o<-> \j zTs^cXZ' 0-^ ^(%^{A/xzza^l z Av^tz^i^^o-viX^^
i7v6 eA^cuyti7ry\A
^■TTTxi xVv^tZviA^ ^ULAA^CC
liX^MAC.
bocky /'Yv™'^Sn^
&-!
/£ ^M/lZ-^l/l/uS
L^t^c7 l!7^wv (7W
(?V
f/T/vT”
<W-7
^JwTw'fe-^
#
/2Ma^/7c7x6- tL^oc£o
7)t ..u ~'/L'G^r"'rZ7vr“^7n;
fyi'^-efcct'
_rT““7
x 7
tUt, 1 g Wssz
110
x-p/^ /
Z .
/\ S\
Co 0AA A
(/Jr l^o
^5
Ia/^v£A4~
Zwiy
^5/Z
z
1
/I yO
^\ZVW9Ma<?
r*
/x» /I / A /
O>^O'^cd^c0JL
/vvi 't{zL//
fev€/W
b^Uy (/Or -Cl^veAz Zv>ri£^.
l7g/1zJyvV<
Tl^ wv<5Uazv
~TZ~~7^
c\a^L
(xfJVl/V
0
P^ficCK
(ma^C gu
(H
~~l~c~~ —- J~T’
/t/'^
^IVvC< -WW)
^zW-OhT^-^
LzxM/vufr- &{
(K/r
1/W-i)
4v-o'/-/^ (^cc^p-h^ApLc
DPfl'
~M£WAl
SCAENC&
Ay
'tf)
V\}k,Z/\/^_
S'L
z^u
^bvwvky
c<y>v£^/y?t>
c6>wvvC%^ z
SyCf
tt\z>
.
C\A
(HW
CyAvt^xb
d/)C p<?wvt^z
'Vy^OA^ l<rY^W^l^j2y-
tV^S ■bzAvvy
\NK<?\a^ c
zl/l€>7A -'1i7>"T4A^
\AJ-tUy
M WweJLtP ( £ txt^UiA z blq/v
4-0^<aAZX1
£tvWv<$U (JVW^
S^i^viA
A^-A^vCX-vv^-
11 ^WccL6
i-stwv;
]ly
k/<\^ jz^^vvyn^teX'
XXi
PUf^-f'MyV
<^Y’
4^(9^)A>^t4Z.''
JyygUgvvv
.________
^tZ/£</xZ,-^ -^’Ct-.gAdX^'
<?buu> fe
I/AZmLc^
.
■
dy/veyCgggd.
£\>i>g4/Msex
h>vv
fckz> k^<-Lz ^v/<^
bPicrborf<ly) z €/fe/. lb P-CiA. P-e^yi^d
b^-'S> C/VZzfei' , fa P byP lv$drb't'\£Sz>/ j2^ db (^aJbbddy
C^/v66-k^vv>-/ ^kwogW- .
^^iZcWv^^vuv z
P^Vyi-^vC^
^bb
(ZlA.pbv-v€/'-xv(L-C6:C
__________________ I ^-VC-/<<?^UL ,
1^ fl d .1 .A />
, /Vi Z\ Z1 C /-"
»J
/-)
'tbvo gVI>h>AX7^X>k^S ■
-\ ZA , /% H
X\
L>Z*a zTT^ z»/5z» - Z Zz^Zl
^Cvt/^ztzoL.
A/WtzL CwvaXLcA/ "ptVv^
PP^g^J L^(^O
CMA </zvwZ/zL P^Jc
^fcvM/ 'dV^dciA.
^''tuizx/y
k^-^voZtz 'Wvt/VC l/uzt/i^^€<zkvxZ:Ld/^’ Gl. 0
'Wv/Z
(p /d
C/1 ZA A.
/ bgCo
IO
AAA^
'&\A/ ll/vtASW ^/V\()aa-C>
:/,wut€z/
fczizb^
(^Poc -h
lAwgi
tCvO Idzfv fv-t?^P/\yhc
^T(yyio p-tix LgcL tc>
6^ ^sp-PJrC/P bl)
PygO
(lA^yioc-i
/\^vm^yy/
jAaz?P 4-vbcziZz
b) fls^V'VMA'flyyg
-k
'' "'
/Vv^(WU
fly
DN\^ CM'W' I C^PC
kvy^xZv5-Tzv€z
cb{y^CAyxo,r ^k-C&vv^AA/(?n. ^/-~
AxiJvUPj
-^w^ve^
.
ti
/b yd> /'\yA'b&\£^bt
Vd/A'idU lj-cal&\
7R^(AA
■
(Ay
sb&y&y od
pA/yj SvCivtf '\aaAAaA~oX' <Aaa^(^ QocaAvL IamXL'ktA/lyx^
1/vTtZ
•
£OOU^L AaaaC
/Vv\(^Jc(XL CAaa^aA (?7 /tZC -
9
TKc
/t^C^iA-SvCVv
hc^AA] ” Iaau Io^ta 4^vo^rtzzZ
SoC^MaZZZ
O^l^
£o
d/ fe
zl^$
6W1X
z(m <^Vw t/vy^, <^z<h£^A/kv
Oc^^^^vLZ/ui/fo /^/vx
AZ-^^VycA/
^/vMCZVzZA/ A MWv £^ni&
ddo "
Pl/VW6?Wl/
/O,^WtHvi.6'
^AVC
-^CyfriAsCC
zh-wx
gwez
g^c
<2(Xa,^C
^^vxA/^tZz
C-7^rC£ -
/IAa AZ^Z-TA/f^ AU
/A-vCo
tAA/WIXbeZ-^^ft/Z
^AZv£>'A>CAz^tAZ?J
KJ^>{CL4<i/_p^<^Z6>vv^/ ^I'Vl^WvOaZz Zv/c
y
M b
z, A ' . ' <^vxv-v
A$ y><Z-Zfv<>^''
'k
—ff—-------------------------------/]-------------------- -/----------- ------
&V''^~/wr'-*^pTI?vt^-
z.A^z? 7^-. ..
J'lXW^
£.’Z'TA/pZA''
A.
-y
^
79 7r jU;
TJf
z(//,Oz,. J A /’ > 2yp-^7
j''^7^L'7Azi?(^z^A,<
^>VvS>kA^^>VT2p-e^v
/^
i
~
ti/\.C€U
Ku^U^y CA/mC
<%W/L
A/Vwv^tv/ - <^t</0VbCvi/^(7Z\^>L/
U€jWL4
6V1X, C'&VV\^'Cfrx
/Ua ^uc/vizu
^Vuv^C 'zlAziA/^^t^-^^(h^'>T^(/Cz'
■
■
lZ'lo'<rwk £&
I I'X^'itwvifc w7t?vvuL tfeztcr^tcSy^■l^rr
7
■
JI , ^OWI caJJi (Zk^ ti>
z!^^-
- tvvfi4 f^Uv^Ltv y<si^ &
----------- '-7
~t ~.
bwv^ u>
o-atfdk(t/^cL o-v^
^,/Vx^
Pk/xAc £-0
I)
7vV<4v^Wl/ /^•'f-VV 1/0 fa)j>k/^. /v^iZtAO t/fa
Vc^Az ^ZzW^t
cm^<L kclc a<lz. .
^^vcpe^Zvy^
TA~
_. <=■ «iL
V.
Az^vAZz/M/fcvv 11
I
7r
^\/\fa(k
/?.
I
.
L->
7
<lA-^
'Tk^
77T-7I77~^
7
{/Vvvc7
----------------------------------------------------------
t'l/ivf' Az
4<?
A
}
kkl^Ay
^ll'VVl-C
£^vzw£y6l ,____________ .__ ._
______ ......
________________
'^OC^A-wyy fe
^4{zgy^<J
_____m Oa^^caaZa/v zv6^ia44I A^u$
/
~
!y^
fa
/"Lz-vi 5 4vul oCv^Zt —
&.ac/~
(^i.\.'\>i^
0/
tkkkzv'
t't'W ^7^ ^'Mz'vCl-Z'C&z VO t'V^V
MzkZt^U^
ko
(Z&vwvzl' (fiA/C-
YOGA
YOGA
A Way Of Life
VIVEKANANDA KENDRA
PRAKASHAN
Published by:
Vivekananda Kendra. Madras.
Printed at:
Sree Karpaga Vinayagar Offset. Madras-600 014.
PREFACE
India’s greatest legacy to mankind has been
the Science of Yoga. Unfortunately, its legatees
have, over the years, diluted its importance. Today
there is hardly any awareness, on the part of
Indians, of its value. There is therefore, a
compelling need to drive home to the people the
true meaning, scope and purpose of Yoga and
regenerate the lost awareness.
Yoga is not just Yogasan or Pranayama. It is a
way of life. This cardinal concept is sought to be
brought into sharp focus in this tiny booklet.
First Edition - September 1990
The major portion of this booklet has been
drawn from ‘Yoga - its basis and applications’
^jhored by Dr. H.R. Nagendra.
It is hoped that readers will get a clearer picture
of Yoga through this booklet.
Price Rs. 4 / •
YOGA A WAY OF LIFE
THE TWIN ASPECTS
The majoriiy in the world are
mere figureheads. Like waves
in the ocean they simply appear
and disappear. But a personality
leaves his mark. The building
up of personality is the purpose
of Yoga. Self-preparation and
self-dedication are the two
ways to achieve it. Spiritual
discipline constitutes self
preparation. Serving the fellow
beings is self-dedication.
Personality becomes great
when these two aspects in life
are intensified.
- Vedanta.
■Curing the last few years, there has been
tremendous progress in Science and Technology.
There is allround material development. New and
better gadgets are coming into the market. Man has
set foot on the moon. In spite of all this progress
man is feeling uneasy. He is getting bewildered.
"this is the paradox of modernity. We have created
a society which is rich and scientific while it is, at
the same time, most unhappy and ugly. While
richness is there, deep down, there is poverty,
absence of contentment, and no satisfaction. While
there is movement there is no direction. There is an
explosion of drug abuses, crimes and sex offences.
There is psychic breakdown and without
tranquillisers, without alcohol, drugs and L.S.D.,
people are getting sleepless.
Though the wheels of progress are moving faster
•d •faster, decade after decade, man is feeling
dazed. In spite of all the light and entertainment
outside, there is darkness inside. He is searching
for light. He wants to come out.of this enveloping
gloom. He is searching for a path. He is looking
towards the East, towards India, towards Yoga.
WRONG CONCEPT OF YOGA
What is Yoga? There are many definitions and
many expositions-some correct and most othe^
incorrect.
"
Those who claim that they can perform rope tricks,
or drink acids or eat broken glass pieces, or stay in
totally enclosed spaces for a long time or perform
miracles of producing something from mid-air
claim that they are all Yogis and it is often given
credence by the layman because he himself cannot
perform such feats. A Yogi does not perform
miracles or do anything showy either for publicity
or for bread or for fame. He never exhibits his
talents to.prove his claims. These pseudo-Yogis are
a different- lot-with whom we are not concerned. It
will require another chapter to deal with and does
not merit any space in this booklet.
Another misconception is- that Yoga is considered
as a form of exercise to promote good health and
this finds great-acceptance due to wide public^
through different media. Yoga is much more than
this.
DEFINITION OF YOGA
Yoga is one of the six systems of Indian
philosophy and Sage Patanjali is credited with its
authorship. He compiled the essential features of
Yoga which were obscurely interspersed in the
ifferent Upanishads, in the form of Sutras
(aphorisms), thus making a vital contribution. The
scope of Yoga is well portrayed in the various
Upanishads and in the Bhagwad Gita.
1.
The term Yoga has its verbal root 'Yuj' in
Sanskrit which means joining.
yujyate' anena iti yogah : Yoga is that which joins.
What are the entities that are joined ? In higher
terms, it means the joining of the individual with
the Universal, i.e., Jivatman with the
Paramatman. It is an expansion of the narrow
constricted egoistic personality to an all- prevailing
and pervading state of Reality, In ordinary terms, it
means living with equanimity in the situation one
placed as ordained by Destiny!
2.
Swami Vivekananda put it this way :
"It is a means of compressing one's evolution
into a single life or a few months or even a few
hours of one's bodily existence".
3
There is a growth process in all creations due to
interaction with one another in nature. Among
living beings, man has been endowed wid'
discriminating power, intellect and well-develop"
voluntary controls to accelerate his growth. Yoga is
that systematic, conscious method, which can
greatly compress the process pf his growth.
3.
4.
Shri Aurobindo emphasizes an all-round
personality development - at the physical,
mental, intellectual, emotional and spiritual
levels. By Yoga, he meant a methodical effort
towards self-perfection by the development of
potentialities latent in the individual.
Let us now see what the author Patanjali
himself says on Yoga.
fa1!: F4xtqRt falter: I
Yogah Citta Vritti Nirodhah'
Yoga is a process of gaining control over the mind.
Then he says :
9
Control involves two aspects. One is to concentrate
solely on a given object or subject, wiping off all
traces of other things and a capacity to remain
absolutely quiet any time. One can concentrate on
" given subject or object easily : but, to remain
calm and silent is to be learnt by practice. This is a
skill, subtle process and not a mechanical effort.
5.
In Yoga Vasistha, one of the best text books on
Yoga, it is said:
'Manah Prasamanopayah Yoga Ityabhidhiyate' - It
is an ’upayah' to calm down the mind.
A skilled worker does not fidget while working
because he knows what he should do. On the other
hand, an ignorant one fumbles and falters at every
step and does more damage than good. Skill
comes through knowledge and this is acquired by
practice.
i.e., then the seer establishes himself in his causal
state.
4>. In the words of Shri B.K.S. Iyengar, Yoga is
" Education. It is character - building. The term
Education has been derived from Latin
'Educate' which means to unfold the latent, the
potential, i.e., drawing the best in man. It is
also character-building as it ensures unity and
4
5
Tada drastuh swarupe avasthanam'
beheld steadily, i.e., state of mastery over
senses and mind as portrayed in the
Kathopanishad.
harmony of the body, mind and soul, a well
integrated personality which is at peace with
itself and with society.
Acharya Rajneesh defines Yoga as unknotting
7.
of the mind by which we can reach the state of
pure consciousness.
Shri J. Krishnamoorri terms Yoga as
awareness.
8.
But the problem is that the awareness is not total. It
is just intellectual. There is an error of parallax in
our personality/ That's why we talk or think
something but act differently. There is Dr.Jekyll as
well as Mr. Hyde within us. When this error will be
zero, we will reach the state of Yoga,
Thus Yoga is the path to bridge the conscious with
the unconscious.
9.
The Gita says :
:
I
'Yogah Karmasu Kausalam'
,Yoga is dexterity irj action. The dexterity is bort
to keep one ready for action in a relaxed attitude
and efficiency is the outcome of all such actions
performed.
10.
Yoga is that, state in which all Indriyas are
6
WHIR. I
e dT ^Wd
Katha 2.5-4
'Tam Yogamiti manyante sttiiram indriya
dharanam'.
11.
Krishna tells Arjuna that Yoga is the state ol
Samadhi.
cl
JWlfd ftsicU I
Rfig : dRI
II
'Srutivipratipanna te yada sthasyati niscala,
Samadhavacala buddhih tada yogamaYapsyasi.'
(Gita 2-53)
"Even in the midst of assailing, confusing and
conflicting statements, if your mind is steadfast
and undisturbed in a state of Samadhi then you
Jjull attain Yoga. Samadhi does not mean loss of
^mtsciousness but the highest form of
consciousness, in total communion with the inner-
self!
12.
Again, Krishna exhorts Arjuna thus :
7
Krishna, through his power of Yoga, shows Arjuna
the 'VISWARUPA DARSANA’ - the vision of the
Universal Being, by giving him divine sight.
fcgq faghl yhbjjdl W qhl 3^Rt I I
'Yogasthah kuru karmani sangam tyak^
Dhananjaya,
In the 'Svetasvatara Upanishad', this is
Siddhyasiddhyoh samo bhutva samatvam yoga
uchyate.'
(Gita 2-48)
trttrih
Perform action, being fixed in Yoga, renouncing
attachment, unmindful of success or failure, for
evenness (equanimity) of mind is Yoga.
13.
The Gita further portrays Yoga as the power of
creation:
’p: Tr44
Hlfel h W( I I
'Vistarenatmano
Janardana,
Yogam
Vibhutim
ca
Bhuyah, Kathaya trptirhi srnvato nasti
me'mrtam.'
(Gita 10-18)
4th I i
xp; Ttpjfuf
(Svetasvatara Up. 2.11)
'Nihara dhumarkanalanilanam khadyota
vidyutsphatika sasinam
Etani rupani purahsarani hrahmanyabhivyaktikarani Yoge'
Phus, Yoga is
(i)
a process of elevating oneself by calming the
mind,
(ii)
also, the very states of higher, subtler layers
of mind, and
^h) conceived as a creative power in man and that
of the Reality itself.
Krishna, tell me, once more in detail, your power
of Yoga and Your glory; for I derive no satisfaction
in hearing your nectarous words.
WHY YOGA
If we look around we find the world is full of
chaos, because man has forgotten his self and just
8
9
exists at a lower animal stage of acquiring power
and pelf for his own happiness. Towards this aim,
he works hard, sets aside all opposition and is yet
in an agitated state of mind. His personality is f
one-sided towards his individual happiness instead
of contributing towards universal happiness. Yoga
helps him acquire a well-integrated personality at
all levels, physical, mental, emotional, intellectual
and spiritual.
(a) PERSONALITY
Physical Level
DEVELOPMENT
Physical personality development would not imply
a bulky body weighing a 100 kg. An ideal body
has the following features brought out by Yoga
(i) A proportionate body with all muscles relaxed
in the normal state. It is soft like a flower,
flexible to the core.
(ii) Instantaneously, it can acquire the hardness of
diamond. All organs and systems in the bodv
work in harmony and with the leastl
abnormalities.
physical level make the body work most efficiently
by harnessing the energies in the right direction. At
resting periods all the muscles are relaxed and the
^pints remain loose to conserve energy and the
metabolic rate is very low. During normal
activities, just the necessary amount of energy is
used by the body. At crucial times, under
conditions of high stress, the functions of organs so
nicely co-ordinate that the necessary energy gets
generated and flows profusely into those regions
which need more energy. The body gets all the
necessary strength to deal with the situation. This
'stamina' through harnessing of inner vital energies
and training the different organs and systems to
work in such co-ordination, can be effectively
accomplished by yogic practices. It is in this area
of application of YOGA that the specialists in
physical culture, wrestlers, sportsmen, acrobats,
gymnasts, etc., are keenly interested and are
putting YOGA to the utmost use.
^b) PERSONALITY
DEVELOPMENT
These aspects of personality development at the
Mental Level
The power of imagination - Creativity' and
steadfastness - 'Will Power' are two aspects of
mind. It has been seen that Yogic practices enhance
10
11
(iii)
Chronic and acute ailments vanish or are
absent in such a body.
the creative power of man. As such, many
musicians, poets, film artistes, engineers and
technologists have been attracted towards Yoga.
'Will power' is an essential requirement for allB
persons to accomplish any work, however
insignificant or great the task may be. There is a
fine sloka in Niti-Satakam describing three types of
pe°ple ' WH H few Wi HFT
fel fasdl: fcRMlf-Tl TTtZTT:
I
I I
HIwlrlHoHi: H
calming down the mind, erases the weaknesses in
mind and builds the will power of the mind. By
such a mind, each obstacle is taken as a challenge
01 it gets tremendous energy to combat.situations.
Bravery becomes a part of the personality, and
steadfast to the core, such a person takes up with
marvellous sobriety the challenges in life and
converts them into opportunities for accomplishing
his mission.
Prarabhyate na vighna bhayena nicaih
Prarabhya vighna vihatah viramanti madhyah
Muhurmuhurapi pratihanyamanah
Prarabhyacottamajanah na parityajanti.
(Niti Satakam)
Fearing possible obstacles and difficulties, the
lowest kind of people do not start the work at all.
Having started the work, when they come to face
obstacles, the middle type of people leave the worlr
incomplete. But the best are they who, in spite
of all the obstacles and odds torturing and crushing
them, complete the task undertaken.
(c)PERSONALITY
Emotional Level
DEVELOPMENT
Our emotions control our behaviour especially at
crucial junctures. The challenges of the modem era
pose a great threat to the emotional faculty of man.
Yet, the culturing of our emotions - development
of our emotional faculties finds no place in the
whole scheme of education. Man looks lost amidst
the atrocities of life,, unable to overcome his
emotional conflicts, blocks, and turmoils. The
0ult-is deep unrest, agony and psychosomatic
ailments.
Yoga, by its systematic and conscious process of
Yoga trains us
(i) to systematically sharpen and sensitize our
emotions.
12
13
(ii) to consciously expand and diffuse the
overtones of such sensitization.
Thus, YOGA offers a fine tool for the development
of the emotional personality of man.
•
(d) PERSONALITY
Intellectual Level
DEVELOPMENT
-
In the modern era of science, a sharp intellect
plays a key role in the scheme of education. Rather
than mechanical cramming up of information,
thinking and understanding are valued more in the
learning process. Children are taught right from the
primary level to think logically and systematically.
The capacity to analyse and correlate relevant
information forms the function of the intellect
manifesting as concentration with precision as an
outcome.
However, this enhanced power of the sharpened
intellectual associated with deep powerful
concentration among the 'intellectual cream' of A’’
society has also pulled man into the whirlpool of
intellectual slavery. He finds himself unable to
come out of the strong- clutches of deep
concentration. Though it is torturous and he very
much wants to come out of it, he finds himself
14
stuck. His worries and attachments do not release
him. The development of personality at intellectual
level should not only result in an intense
Sharpening of the intellect but also include mastery
to come out of the enslaving power of the
sharpened intellect. Swami Vivekananda,
therefore, rightly emphasized, “Concentration and
Detachment" as two vital parts of education. Not
only should it be possible for one to dive deep into
any subject but also to be able to come out of it at
any moment. It is again the speciality of YOGA
that can bring about this comprehensive
development of intellect. As we have seen, YOGA
emphasizes the skill to calm down the mind and it
is this skill to pacify the mind that brings the
capacity to detach.
Hence YOGA is attracting the attention of many
“Intellectual sufferers", bringing them into its fold.
le) PERSONALITY
F Spiritual Level
DEVELOPMENT
A man may have very sturdy physique, amazing
creative power, a powerful intellect and a highly
sensitized emotional grasp - yet he may not have
an iota of spiritual progress. He may not even
15
possess an inkling of spiritual dimension. What,
then, can be said to characterise the development
of personality at spiritual level? The
Kathopanishad defines the same thus:
f
awiRf
II
'Paranci khani vyatnnat
Paribhooh
swayambhuh tasmat paraan pasyati
nantaratman,
Kascit dhirah pratyagatmanamaiksata avrtta
caksuh amrtattvamicchan'
(Katha 2.1.1.)
The self-existent Lord structured the senses as
outgoing. Therefore, one sees the outer things and
not the inner self; a rare, discriminating one,
desiring immortality, turns his eyes away and then
sees the indwelling Self.
Normally, all of us are so structured that we looj-'
mostly outside of ourselves - at the environment,■’
The senses grasp the things around them
predominantly, viz. the objects of the world
outside. We live the whole life understanding the
grandeur of the world outside, solving the
16
problems associated with it; unravelling the
mysteries therein using such knowledge to make
our life more comfortable and enjoyable, bringing
hip our children to perpetuate and sustain the
society around us; striving to set patterns of
behaviour and etiquettes of transactions, and so on.
We are busy throughout. Notwithstanding this
pattern of life, some glimpses into the depth of our
inner dimension occasionally flash in ail our lives.
Very few catch these glimpses but some are
wonderfully struck by the hitherto unknown
dimension hidden within. The search begins; the
quest starts.
Then, that person is on the march towards
spirituality. Thus, the spiritual dimension of man
concerns itself with the inner world - the move
towards the causa! state of mind, the root of the
intellect and substratum-of- emotions. Man starts
looking inwards. It is this inward journey that
marks the beginning of the spiritual quest. An
^introspection, an inner awareness features this
quest. The subtler layers of mind untold
themselves - the inner dimension of personality
opens out.
Thus, YOGA is a process of all-round personality
17
development by:
i)
deep relaxation at muscular level
ii)
slowing down of breath and maintaining,
balance at Pranic level
f
iii)
increasing creative and will power at the
mental level
iv)
sharpening of intellect and calming down the
mind at the intellectual level
v)
enhancing the happpiness in life, and
equipoise at the emotional level and
vi)
manifesting the inner divinity in man in all,
aspects of life.
YOGA is not only a process of leading man
towards this astounding hidden personality in him
by bringing mastery over the body, mind, intellect
and emotional faculties, but also a powerful tool to
manifest those hidden potential powers in him. As
man progresses, his zeal to perfect himself grows.
In the process, he learns and understands the
expressions of nature around him.
(,■
The inner growth and outer expressions go hand in
hand. He starts manifesting the inner divinity in his
behaviour. His lower animal pulls and the six
major inimical foes - (arisatvarga) get diminished
18
continuously. His slavery reduces. He starts
becoming the master by gaining control over them.
That is the growth process which is in tune with
jjpiritual growth.
Thus YOGA can accomplish an all-round
personality development by solving the problems
of man and by bringing bliss into his life. It is for
this reason that YOGA is becoming popular day by
day in all parts of our globe just as science and
technology have done. YOGA is a science
applicable to all irrespective of age or sex, caste or
creed, religion or sect.
THE FOUR STREAMS OF YOGA
There are a large number of methods of YOGA
catering to the needs of different persons in society
to bring about the transformation of the individual.
They are broadly classified into four streams.
Swami Vivekananda puts them as Work and
^Worship, Philosophy and Psychic Control. Let us
discuss them briefly :
1.
The path of work (Karma Yoga) involves doing
action with an attitude of detachment from the
fruits thereof. This releases man from strong
attachments and thereby brings in him a
19
steadiness of mind which verily is YOGA
Samatvam yoga ucyate' (Gita 2.48).
Instruments of action and understanding
(karmendriyas and jnanendriyas) get cleans|"'
higher states of consciousness. It is based on
the Antaranga Yoga of Patanjali's Ashtanga
Yoga system.
One of the major contributions of "Patanjali's
Yoga- Sutras" is the eight-limbed Yoga, popularly
known as the’Ashtanga Yoga’ which gives a
comprehensive and systematic approach for
developing the mind. The eight limbs are:
2.
The control of emotions is the key to the path
of Bhakti Yoga (Worship). In the modem world
man is tossed about due to emotional
onslaughts. The path of Bhakti is a boon to
gain control over emotional instabilities by
harnessing the energy involved properly.
1.
qij
- Yama (The disciplines)
3.
The age of science has made man a rational
being. Intellectual sharpness is imminent.
Analysis forms the tool, the path of
Philosophy (Juana Yoga) is apt for the keen
intellectuals and is centred around the analysis
of 'Happiness', the vital contribution of
Upanishads. Also, many other fundamental
questions regarding mind, the world outside
and inside and reality are.taken up. Basic
questions are raised even involving the intellect
itself to reach the very basis of the intellect.^ ,.
2.
fqzjq
- Niyama (The injunctions)
3.
33RH
- Asana (The posture of the
body)
Mioil-MIH
~ Pranayama (The control of
Prana, the life force)
ticditjn
- Pratyahara (Restraint of the
senses from their objects of
Culturing of the mind is the key for success in
almost all endeavours in our. lives. The Yoga of
mind culture of Psychic Control (Raja Yoga)
gives a practical and easy approach to reach
7.
jzjh
- Dhyana (De-concentration)
8-
TWifst
- Samadhi (Superconsciousness)
4.
20
5.
enjoyment)
- Dharana (Focussing of mind)
The first limbs come under a general heading
21
Bahiranga Yoga. In this
the Bahirindriyas are used. It is used for indirect
control of the mind.
The Bahirindriyas are in two groups:
(a)
(b)
“ Karmendriyas: Hands, feet,
organs of speech, excretion and
procreation.
~~ Jnanendriyas: Eyes, ears,
organs of smell .(nose), taste
(tongue) and touch (skin).
The last three limbs are referred to as
Antaranga Yoga; the mind is used directly for
culturing itself. It may be worth mentioning that
many of the instrumentations used in modern
research have detectors which are really extensions
of Jnanendriyas'.
Thus, the four streams of Yoga help man to
develop the personality at four different levels^
physical, mental, intellectual and emotional
simultaneously bring about spiritual progress. Most
of the other methods of Yoga — Laya yoga, Japa
yoga, Mantra yoga, Hatha yoga, Kundalini yoga,
etc., are permutations and combinations of these
basic methods of Yoga.
22
ON THE PATH OF YOGA
As one proceeds with the practice of Yoga, the first
symptoms of progress show up. The Svetasvatara
^Jpanishad puts it thus:
W
TRI:
‘Laghutvamarogyamalolupatvam varnaprasadam svarasostavanca,
Gandhah subho mutrapurisamalpam
yogapravrttim prathamam vadani.’
It is said that the first signs of entering Yoga are
lightness of body, health, thirstlessness of mind,
clearness of complexion, a beautiful voice, an
agreeable smell and scantiness of excretions.
Hatha Yoga Pradipika (H.Y.P.) also portrays a set
of similar characteristics.
TT)
WRIT
I
.(H.Y.P.2.78)
‘Vapukrsatvam vadane prasannata
Nadasphuratvam nayane sunirmale.
23
to choose and which one will suit him and so on.
For this purpose one has to understand the basic
Unity in these methods.
Arogata, bindujayo gnidipanam
Nadirvisuddhih hathayogalaksanam'.
When the body becomes lean, the face glows wiAdelight, anahata nada (divine sound) manifests;
eyes are pure, body is healthy, sexual discharge is
under control, the digestion process is powerful,
and then one should understand that the Nadis are
purified and success in Hatha Yoga is approaching.
A WORD OF CAUTION
Fascinated by the results, one may start overdoing.
yogic practices. Deep sensitivities may sometimes
increase the selfishness of man. Unless precautions
are followed, he may end up in disaster. Yoga
could become dangerous. H
Na hat hat
nabalat,' ‘Not by excessive brutal pursuits, not by
force’ is the formula for quick progress. It is an
intelligent management, a skilful process that
hastens growth. That is the guidance in Yoga.
UNITY IN DIVERSITY
|■
It is quite likely that a beginner gets confused
looking at a host of yogic texts enumerating
several methods of yogic practices. Though the
systematic classification of most of them into four
distinct streams helps him, he wonders which one
nity in Diversity’ forms the core of Indian
Iture which offers a grand note of cohesiveness
among various practices. With this catholicity of
understanding when persons follow any one or
more of these paths, they allow a harmonious and
total growth of the personality. Thus Yoga is a vital
tool for the development'of man, probably more
relevant in the modern scientific era than ever
before.
«
VIVEKANANDA KENDRA
Swami Vivekananda has been at great pains to
lecture everywhere that India will be raised not
with the power of flesh, but with the power of
spirit, not with the flag of destruction but with the
flag of peace and love. These can be done only
when we are at peace with ourselves and love
^hers as we should. That is why Vivekananda
^rendra which was established to put into practice
the teachings of Swamiji, chose Yoga as the core of
its life and is trying to popularise Yoga and through
it, “The art of living in tune with others”
25
24
YOGA IS TO KNOW THYSELF
Once a lioness delivered a cub and died thereafter.
This cub was brought up by a flock of sheep li£
one of them. He lived with them, learnt to grass
and even bleat like sheep. Though he grew up to be
a young lion, he imagined he was a sheep and
behaved like one.
One day another lion came in search of prey and
was surprised to see this young lion also running
away with the sheep in great fear of him. The lion
wanted to catch the young and tell him his real
identity. But he could not as he had run away.
On another occasion, he managed to catch the
young lion and rebuked him that a lion like him
should not run away like a sheep. But the poor
young lion bleated and said that he was only a
sheep. The bigger lion dragged him towards a pool
of water and asked him to look at his reflection J u
the water and then look at him and decide ft,:
himself as to who he was. The young lion looked
into the water, saw his own image and then looked
at the bigger lion who resembled himself. The truth
dawned on him that he was a lion and he shook his
26
■aane and roared like a lion. The bleating was
gone.
Likewise, you are lions, you are souls, pure,
infinite and perfect.
- From a story by Swami Vivekananda.
27
YOGA
To be one with all Nature and all beings is
Yoga.
- Aurobindo
Yoga means to be conscious of the truth of
one’s being.
- Mother
Yoga is self-perfection, not self
annulment,
To perceive all things as God,
A methodology to reveal the truth.
It is the science of being in the here and
now
To encounter the reality as it is. .
It is a pure mathematics of the inner being.
PATHEYA SERIES
- Media
RF_DR.A_8_SUDHA.pdf
Position: 2229 (3 views)