Origins of Yoga

The yoga we know today was developed as a part of the tantric civilization which existed in India more than ten thousand years ago. It arose at the beginning of human civilization when humankind first realized their spiritual potential and began to evolve techniques to develop it. The yogic science was slowly developed by ancient sages. These teachings were passed down from teacher to disciple by word of mouth. Through personal experience, realized yogis and sages were able to guide sincere aspirants along the correct path, removing any confusion, misunderstanding and excessive intellectual contemplation.

The first books to refer to yoga were the ancient Tantras and later the Vedas, which were written about the time the Indus Valley culture was flourishing. In the Upanishads, Yoga begins to take a more definable shape. These scriptures collectively form Vedanta, the culmination of the Vedas, and are said to contain the essence of the Vedas.

Yoga is one of the six fundamental systems of Indian thought collectively known as dar- shana; the other five darshana are nyaaya, vaisheshika, samkhya, mimaamsa, and Vedan- ta. The word darshana is derived from the Sanskrit root “drish”, which translated as “to see”. Darshana therefore means “sight”, “view”, or even “a certain way of seeing”. But beyond these lie another meaning; to understand this one we must conjure an image of a mirror with which we can look inside ourselves better. We look deeper inside ourselves as we come to terms with the teachings.

To oversimplify, there are two major schools of thought: One originating from the Yoga Sutras of Patanjali, 400 CE, and one connected to tantric philosophy.

Meaning of the word yoga

Many different interpretations of the word yoga have been handed down over the centuries. One of these is “to come to together”, to “unite”. Another meaning is “to tie the strands of the mind together” that is directing of our thoughts toward an intention.

Another aspect of yoga has to do with our actions. Yoga therefore also means acting in such a way that all of our attention is directed toward the activity in which we are currently engaged. Yoga attempts to create a state in which we are always present – really present- in every action, in every moment.

Another classic definition of yoga is “to be one with the divine”. It does not matter what name we use for the divine, anything that brings us closer to understanding that there is a power higher and greater than ourselves is yoga. When we feel in harmony with that higher power that too is yoga.

The different paths of Yoga

There are many paths of yoga (paths to realize or experience the self)

• Karma Yoga, the path of action, of unselfish action. It teaches that a spiritual seeker should act according to dharma.
• Jnana Yoga, the path of Knowledge, also known as the “path of self-realization”. It is one of the three classical paths for moksha (liberation)
• Bhakti Yoga, the path of devotion, means participation, devotion and love for any endeavour. Unconditional surrender to the divine.
• Raja Yoga, the Royal Path. Raja is also called Ashtanga, the Eightfold Path. It was systematized as a special darshana by the great Indian sage Patanjali in the Yoga Sutra 400 CE. Although this work was followed by many other important texts on yoga, Patanjali’s Yoga Sutra is certainly the most significant. Often called the eight fold path, it comprised of Yama, self-restraints or universal moral commandments,Niyama, self-observance, Asana, posture, Pranayama, rhythmic control of the breath, Pratyahara, disassociation of consciousness from the outside environment, Dharana, concentration, Dhyana, meditation, and Samadhi, becoming one with the object of your meditation – identification with pure consciousness. Adepts of Yoga also practice and follow the more esoteric forms of Tantra:
• Mantra Yoga, mantras are ancient sacred potent words which yield tremendous re- sults in the physical, mental and spiritual levels when chanted with concentration and devotion.
• Hatha Yoga, hatha literally means “force” and thus alludes to a system of physical techniques.
• Laya Yoga is a form of meditation, with concentration on the energy centres or chakras.
• Kundalini Yoga, It derives its name through a focus on awakening kundalini energy through regular practice of mudras (gestures or combination of subtle physical movements which alter the mood, attitude and perception, which deepen aware- ness and concentration).

These paths serve different personalities and phases of practice and are rooted in an ancient tradition. These paths should not be confused with the innumerable styles developed in recent times by non-traditional schools of Yoga. Schools that do not practice one or more of these paths are non-traditional schools of Yoga. There are many possible ways of understanding the meaning of the word Yoga. Yoga has its roots in Indian thought, but its content is universal because it is about the means by which we can make the changes we desire in our lives.

Benefits of Yoga (in modern day living)

While Yoga’s central theme remains the highest goal of the spiritual path, yogic practices give direct and tangible benefits to everyone regardless of their spiritual aims. In this 21st century there has been a revival of Hatha Yoga (the practical aspect of yoga which include asana (posture), pranayama (breath control) (commonly referred to as “yoga”) and cleansing techniques of the physical and psychic body). Though it seems that the real aim of Hatha yoga has been overlooked or even completely forgotten. Today, yoga (Hatha Yoga) is generally practiced to improve or restore health, to reduce stress, to prevent the body from ageing, to build up the body or to beautify it. Hatha Yoga does fulfil these objectives, but it should be kept in mind that they are certainly not the goal.

Physical and mental cleansing and strengthening is one of Yoga’s most important achievements. What makes it so powerful and effective is the fact that it works on the holistic principles of harmony and unification. Plenty of scientific studies have found that yoga comes with a flurry of health benefits: It reduces high blood pressure, depression, chronic pain, and anxiety. It also improves cardiac function, muscle strength, and circulation. According to medical scientists, yoga therapy is successful because of the balance created in the nervous and endocrine systems which directly influences all the other systems and organs of the body. And if you fix one of these it will help the whole body heal.

In order to purify the mind, it is necessary for the body as a whole to undergo a process of absolute purification. Hatha yoga is also known as the science of purification, not just one type of purification but six types (shatakarmas). The body has to be cleaned in six different ways for six different impurities. When you clear the body of these impurities, the nadis (meridians, pathways, channels or astral/subtle tubes), function and the energy blocks are released. Then the energies move like wave frequencies throughout the nadis within the physical structure, moving right up to the brain.

When the rishis, sages discovered the science of hatha yoga, they did not have yoga therapy in mind. Although yoga has proved to be very effective in the treatment of many impossible and incurable diseases, the therapeutic effect of yoga is only a by-product and incidental.

In Samkhya and Yoga, matter and con- sciousness are known as prakriti and purusha; in Tantra they are known as Shakti and Shiva. In Taoism, yin and yang, and in physics, matter and energy. They have their own names in dif- ferent times, in different philosophies. This physical body as it is seen is the gross perception. If you look at this body with psychic eyes, or with the eyes of specialized and sophisticated electronic equipment, perhaps you would understand that it has its own subtle counterpart also.

The main objective of hatha yoga or yoga, is to create an absolute balance of the interacting activities and processes of the physical body, mind and energy. When this balance is created, the impulses generated give a call of awakening to the central force (sushumna nadi) which is responsible for the evolution of human consciousness.

Nadi is an important concept in Yoga, mentioned and described in the sources, some as much as 3,000 years old. The Shiva Samhita treatise on yoga states, that out of 350,000 nadis 14 are particularly important, and among them, the three are the most vital; namely, Ida, (“comfort”) lies to the left of the spine, whereas Pingala, (“orange”, “tawny”, “golden”, “solar”) is to the right side of the spine, mirroring the Ida. Sushumna (“very gracious”, “kind”) runs along the spinal cord in the center, through the seven chakras. When the channels are unblocked by the action of yoga, the energy of kundalini uncoils and rises up the Sushumna from the base of the spine.

The nadis play a role in yoga, as many yogic practices, including shatkarmas (six actions of purification), mudras (Seal, mark or gesture) and pranayama (breathing and suspension of breath), are intended to open and unblock the nadis. The ultimate aim of some yogic practices are to direct prana (vital energy) into the sushumna nadi specifically, enabling kundalini to rise, and thus bring about moksha, or liberation. In hatha yoga there is the concept of harmonizing the twofold shaktis or energies arising from purusha, because they normally remain in an unbalanced and un-harmonized form. Either the prana shakti is predominant and the mental shakti is subservient, or the mental shakti is predominant and the prana shakti is subservient. Due to this imbalance, either physical diseases occur or mental diseases manifest.

Just as a machine produces wastes, likewise our body continuously produces wastes. These wastes are of three types: mucus, gas and acidity. If we cleanse the body internally from time to time, the excesses of these three metabolic products are removed, and their formation is regulated and balanced. Then perfect health can be maintained. A healthy practice of Yoga goes hand in hand with Ayurveda (traditional Indian natural science of medicine- science of life).

Today, at least in the Western world, yoga is seen as another exercise class to take at the gym, something that will make your muscles sore for days afterward or at least de-stress you. But perhaps knowing at least a little bit about yoga’s ancient spiritual origins, something that has outlasted thousands of years, will help you glean something even more from it. Yoga is an aid to establishing a new perception of what is real, what is necessary, and how to become established in a way of life which embraces both inner and outer realities. According to Swami Satyananda Saraswati “This way of life is an experience which cannot be understood intellectually and will only become living knowledge through practice and experience.

Written by Seema Lala

References:

1. Swami Satyananda Saraswati , Asana Pranayama Mudra Bandha, 2009, Yoga publications Trust, Ganga Darshan, Bihar, India
2. Swami Muktibodhananda, Hatha Yoga Pradipika, 2006, Yoga publications Trust, Ganga Darshan, Bihar, India
3. T. K. V. Desikachar, The heart of Yoga, developing a personal practice, 1999, Inner traditions international, Rochester, Vermont
4. B.K.S Iyenger, Light on Yoga, 1978, George Allen and Unwin Publishers, New York

5. Charu Handa, REVIVAL OF YOGA IN MODERN ERA Dance Department, Post Graduate Govt. College for Girls Sector-11, [International conference on develop- ment in Engineering Science, Humanities, and Management, National Institute of Technical Teachers Training and Research, Chandigarh, India, 29 January 2017].
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