JaneSmith105
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The word Yoga evokes different images to the minds of different people. For some, it is a set of mystical rituals and mantra - chanting practised by half naked monks and ascetics in Himalayan caves. One often hears of miraculous feats performed by Yogis, like remaining underground for days together and so on. Yoga seems to endow them with superhuman powers. Others think Yoga to be a battery of body-twisting asanas and breathing exercises that help in shedding flab and curing various body ailments. Advertisements proclaiming "Reduce Weight through Yoga (No Side Effects)" are seen frequently.
As a young person, you may have sometimes wondered about Yoga, and concluded that it is not for you. If you are neither obese, nor do you want to say goodbye to the world and pack off for the mountains, how possibly could Yoga be of any use to you? How can a student, a young person, benefit from something that seems to be a thing of the past - something irrelevant to a modern, fast-paced life?
To begin with, both the impressions about Yoga - that it is a set of religious, mystical rituals, or that it is physical culture - are absurb. Yoga is not fitness training. Nor is it a path to achieve superhuman power. Question, then, is what is Yoga?
Great Yoga masters of the past like Patanjali, Vasishtha, and, above all, Lord Krishna have defined Yoga. These definitions look different, but convey the same meaning. In his Yogasutra,an immortal treatise on the subject. Patanjali defines Yoga as
Yogachchitta-vritti nirodhah
( Yogasutra, I : 2 )
" Yoga is the annihilation of the tendencies of mind."
Sage Vasishtha says in Yoga Vasishthi, an important ancient reference book on Yoga,
Yogah Manah Prashamana Upayah
( Yoga Vasishthi )
"Yoga is the technique of calming down the mind." In Shrimad Bhagvat Gita, the word Yoga has been used at a number of places to clarify the many facets of this science.
Etymologically, the root of the word Yoga in Sanskrit is Yuj, which means to join. Literal meaning, therefore, of Yoga is union. Union of what, you may ask. To join together, there must be atleast two objects or entities. One meaning of this is the union of Jeevatman (Individual Self) with Paramatman (Supreme Self). Another meaning of this joining is the union of the two energy channels in the human body: Ida and Pingala. According to Yogic literature, every human being possesses three bodies: physical, astral and casual. They only have their seats there but belong to the astral body.
The popular notions about Yoga among people at large are incorrect because they are incomplete. Physical exercise, Asanas, Pranayama, meditation etc. are only components of Yoga. None of them is Yoga in its entirety. The integrated Yogic system is made up of eight parts: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. This system is also known as Ashtanga Yoga (eight-limbed Yoga). There are several paths for achieving the union of Individual Self and Supreme Self. But the integrated system of Yoga, which was propounded by Patanjali, is the most exhaustive and thorough of all. It is, therefore, also called Raja Yoga, or 'King among Yogas'. Some of the other Yogic systems are: Karma Yoga,Bhakti Yoga, Nada Yoga, Japa Yoga, Laya Yoga and so on. The choice of a particular path depends on the mental make-up and capabilities of individual Sadhaka (practitioner), while the final goal of all Yogas remains identical.
Let us now try to understand the eight limbs of the Ashtanga yoga. A brief description of each is given below.
These are guidelines for social behaviour.
Patanjali describes Yamas as:
Ahimsa-satyasteya-brahmacharyaparigraha yamah
(Yoga Sutra, II : 30) "Vows of self-restraint (Yama) comprise abstention from violence, falsehood, theft, incontinence and acquisitiveness." Yamas are practices prescribed for the individual.
Niyama
Niyama are guidelines for personal behaviour and are stated as follows:
Shaucha-samtosha-tapah-vadhyayeshwarapranidhanani niyaman
( Yoga Sutra, II : 32 )
"Purity, contentment, austerity, self-study and self-surrender constitute observances."
The difference between Yamas and Niyamas lies in the fact that the practices included in the former are moral and prohibitive while those in the latter are disciplinal and constructive.
Asana
Yoga Sutra describes Asana as
Sthira-sukham asanam
( Yoga Sutra, II : 46 )
A posture that is stable and comfortable is Asana. Its purpose is not body culture, though a good physique is generally achieved in the process. The main objective is to control the mind through body. Mind being subtle, is hard to work upon whereas body, being gross, can be controlled. Asanas work at the level of body but their effect is felt at the level of mind. They have spiritual and mental, and not just physical, effects.
Pranayama
According to Yoga Sutra, Pranayama is the cessation of inspiration and expiration. Prayanama is proper breathing and its purpose is to regulate the flow of vital energy. Human body is believed to have 72,000 channels, or Nadis, which are the pathwaysfor the flow of vital energy. Though untraceable in physical body, their presence in the astral body has been experienced by yogis. Pranayamas aim at clearing the nadis and regulating the flow of vital energy. There are several types of Pranayamas.
Pratyahara
Yoga Sutra describes Pratyaharas the imitation of mind of senses, that is achieved when the senses withdraw themselves from the objects which they come in contact with. In simpler words, Pratyahara can be said to be the practise of restraining the senses and not indulging in sensory pleasures. The goal is to enhance the quality of mind by purifying it and making it free of the conditioning imposed by senses.
Dharana
It is the capacity to focus mind on a particular thought, object or syllable at will. In the state of Dharana, Patanjali's words, the mind is confined within a limited mental area, i.e. the object of concentration. A wavering and unstable mind is not capable of comprehending and being one with the Ultimate Reality. Dharana is much more than concentration. It is the capacity of an individual to focus and unfocus his mind at will for as long as he desires.
Dhayana
It is mentally being one with the chose object without any interruptions. This chosen object maybe a deity, a symbol, or a mantra. Dhayana is an advanced of Dharana and succeeds it.
Samadhi
This is the stage where all dualities cease. The meditator, the process of meditation and the object of meditation - all merge into one. Samadhi is achieved when, according to Yoga Sutra,the mind is conscrious of the object of meditation alone and not of self. There is total Advaita (Non-duality) and this opens the gate of understanding of the Cosmic Self. Samadhi is a non-verbal phenomenon. It is not possible to describe it in words. It is something to be experienced and not explained.
It maybe observed that begining with Yamas and Niyamas, the intergrated Yogic system proceeds gradually to Dhayana and Samadhis in the end. It starts at a gross level and becomes progressively subtler. To a novice, Samadhi, the ultimate stage, may seem to be enigmatic and unachieveable. However, with patience, hardwork and sincerity the state of Samadhi maybe achieved. And that is the final goal of Yoga.
Sa tu dirgha-kala-nairantarya-satkarasevito dridha-bhumih
( Yoga Sutra, I : 14 )
"It (practise) becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion." In fact, this is true of any discipline or field of knowledge.
You may now wonder if you start practising Yoga, how will you come to know if there is any progress or not. There is no system of examination or grades, but several outer and inner changes take place in a Yogi. In fact, these changes are described in Yogic literature at a number of places and a perceptive person can easily feel them for himself.
Vapu-krishatvam naineshu-nirmala swara-sphytatam
"The body (of a Yogi) becomes lean and balanced, eyes clear and bright, and voice resonant and powerful." The whole body, and particularly the face, of a Yogi are said to assume a unique flow. As for inner symptons, a regular practise of Yoga dramatically reduces the 'irritation level'. One gets anxious or annoyed less often. The reactions become calm and composed. Deep within, there are no distrubances and one slowly becomes established in bliss and peace.
As a young person, you may have sometimes wondered about Yoga, and concluded that it is not for you. If you are neither obese, nor do you want to say goodbye to the world and pack off for the mountains, how possibly could Yoga be of any use to you? How can a student, a young person, benefit from something that seems to be a thing of the past - something irrelevant to a modern, fast-paced life?
To begin with, both the impressions about Yoga - that it is a set of religious, mystical rituals, or that it is physical culture - are absurb. Yoga is not fitness training. Nor is it a path to achieve superhuman power. Question, then, is what is Yoga?
Great Yoga masters of the past like Patanjali, Vasishtha, and, above all, Lord Krishna have defined Yoga. These definitions look different, but convey the same meaning. In his Yogasutra,an immortal treatise on the subject. Patanjali defines Yoga as
Yogachchitta-vritti nirodhah
( Yogasutra, I : 2 )
" Yoga is the annihilation of the tendencies of mind."
Sage Vasishtha says in Yoga Vasishthi, an important ancient reference book on Yoga,
Yogah Manah Prashamana Upayah
( Yoga Vasishthi )
"Yoga is the technique of calming down the mind." In Shrimad Bhagvat Gita, the word Yoga has been used at a number of places to clarify the many facets of this science.
Etymologically, the root of the word Yoga in Sanskrit is Yuj, which means to join. Literal meaning, therefore, of Yoga is union. Union of what, you may ask. To join together, there must be atleast two objects or entities. One meaning of this is the union of Jeevatman (Individual Self) with Paramatman (Supreme Self). Another meaning of this joining is the union of the two energy channels in the human body: Ida and Pingala. According to Yogic literature, every human being possesses three bodies: physical, astral and casual. They only have their seats there but belong to the astral body.
The popular notions about Yoga among people at large are incorrect because they are incomplete. Physical exercise, Asanas, Pranayama, meditation etc. are only components of Yoga. None of them is Yoga in its entirety. The integrated Yogic system is made up of eight parts: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. This system is also known as Ashtanga Yoga (eight-limbed Yoga). There are several paths for achieving the union of Individual Self and Supreme Self. But the integrated system of Yoga, which was propounded by Patanjali, is the most exhaustive and thorough of all. It is, therefore, also called Raja Yoga, or 'King among Yogas'. Some of the other Yogic systems are: Karma Yoga,Bhakti Yoga, Nada Yoga, Japa Yoga, Laya Yoga and so on. The choice of a particular path depends on the mental make-up and capabilities of individual Sadhaka (practitioner), while the final goal of all Yogas remains identical.
Let us now try to understand the eight limbs of the Ashtanga yoga. A brief description of each is given below.
These are guidelines for social behaviour.
Patanjali describes Yamas as:
Ahimsa-satyasteya-brahmacharyaparigraha yamah
(Yoga Sutra, II : 30) "Vows of self-restraint (Yama) comprise abstention from violence, falsehood, theft, incontinence and acquisitiveness." Yamas are practices prescribed for the individual.
Niyama
Niyama are guidelines for personal behaviour and are stated as follows:
Shaucha-samtosha-tapah-vadhyayeshwarapranidhanani niyaman
( Yoga Sutra, II : 32 )
"Purity, contentment, austerity, self-study and self-surrender constitute observances."
The difference between Yamas and Niyamas lies in the fact that the practices included in the former are moral and prohibitive while those in the latter are disciplinal and constructive.
Asana
Yoga Sutra describes Asana as
Sthira-sukham asanam
( Yoga Sutra, II : 46 )
A posture that is stable and comfortable is Asana. Its purpose is not body culture, though a good physique is generally achieved in the process. The main objective is to control the mind through body. Mind being subtle, is hard to work upon whereas body, being gross, can be controlled. Asanas work at the level of body but their effect is felt at the level of mind. They have spiritual and mental, and not just physical, effects.
Pranayama
According to Yoga Sutra, Pranayama is the cessation of inspiration and expiration. Prayanama is proper breathing and its purpose is to regulate the flow of vital energy. Human body is believed to have 72,000 channels, or Nadis, which are the pathwaysfor the flow of vital energy. Though untraceable in physical body, their presence in the astral body has been experienced by yogis. Pranayamas aim at clearing the nadis and regulating the flow of vital energy. There are several types of Pranayamas.
Pratyahara
Yoga Sutra describes Pratyaharas the imitation of mind of senses, that is achieved when the senses withdraw themselves from the objects which they come in contact with. In simpler words, Pratyahara can be said to be the practise of restraining the senses and not indulging in sensory pleasures. The goal is to enhance the quality of mind by purifying it and making it free of the conditioning imposed by senses.
Dharana
It is the capacity to focus mind on a particular thought, object or syllable at will. In the state of Dharana, Patanjali's words, the mind is confined within a limited mental area, i.e. the object of concentration. A wavering and unstable mind is not capable of comprehending and being one with the Ultimate Reality. Dharana is much more than concentration. It is the capacity of an individual to focus and unfocus his mind at will for as long as he desires.
Dhayana
It is mentally being one with the chose object without any interruptions. This chosen object maybe a deity, a symbol, or a mantra. Dhayana is an advanced of Dharana and succeeds it.
Samadhi
This is the stage where all dualities cease. The meditator, the process of meditation and the object of meditation - all merge into one. Samadhi is achieved when, according to Yoga Sutra,the mind is conscrious of the object of meditation alone and not of self. There is total Advaita (Non-duality) and this opens the gate of understanding of the Cosmic Self. Samadhi is a non-verbal phenomenon. It is not possible to describe it in words. It is something to be experienced and not explained.
It maybe observed that begining with Yamas and Niyamas, the intergrated Yogic system proceeds gradually to Dhayana and Samadhis in the end. It starts at a gross level and becomes progressively subtler. To a novice, Samadhi, the ultimate stage, may seem to be enigmatic and unachieveable. However, with patience, hardwork and sincerity the state of Samadhi maybe achieved. And that is the final goal of Yoga.
Sa tu dirgha-kala-nairantarya-satkarasevito dridha-bhumih
( Yoga Sutra, I : 14 )
"It (practise) becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion." In fact, this is true of any discipline or field of knowledge.
You may now wonder if you start practising Yoga, how will you come to know if there is any progress or not. There is no system of examination or grades, but several outer and inner changes take place in a Yogi. In fact, these changes are described in Yogic literature at a number of places and a perceptive person can easily feel them for himself.
Vapu-krishatvam naineshu-nirmala swara-sphytatam
"The body (of a Yogi) becomes lean and balanced, eyes clear and bright, and voice resonant and powerful." The whole body, and particularly the face, of a Yogi are said to assume a unique flow. As for inner symptons, a regular practise of Yoga dramatically reduces the 'irritation level'. One gets anxious or annoyed less often. The reactions become calm and composed. Deep within, there are no distrubances and one slowly becomes established in bliss and peace.
