|
Yoga History, History Of Hatha Yoga, The History Of Yoga, Brief History Of Yoga
OVERVIEW
India has a glorious history. Our ancestors have made several invaluable contributions
for the welfare of mankind. Yoga is also one of them. "PatanjalaYoga Sutra" is
a universally accepted treatise on the subject wherein Yoga has been defined as
the control of modifications of Mind. The control of Mind invariably involves
the control of senses and enables the soul to abide in its true nature. In ancient
India there has been a number of Yoga exponents each defining Yoga in its own
way. In Indian contemplation uni-lateral development of personality has not been
given any importance. Special emphasis has been laid to the development of Mind
and soul also alongwith body. Yoga is such a science which aims at the total development
of human personality.
Yoga classics while recommending various practices
for physical development, have also described numerous techniques for mental,
social and spiritual development. It is encouraging to note that in last few decades
some distinguished medical scientists also have taken active interest in evaluating
various therapeutic claims mentioned in ancient Yoga texts and in most of the
cases they have corroborated the claims on the basis of the research data in one
form or other. The principles and practices of healthy living advocated in Yoga
classics are universal and have been propounded by our ancient sages as a result
of practical experimentation for a very long time. Today's living in a polluted
atmosphere and odd conditions coupled with the growing stress and strain has multiplied
its necessity and importance enormously.
Usually Indian Philosophy has
been divided into 6 Theistic and 3 Atheistic Darshanas. Six Theistic Darshanas
are Mimansa, Vedanta, Nyaya, Vaisheshik, Samkhya & Yoga and three Atheistic
Darshanas are Charvak, Buddha and Jain. These 6 Darshanas find their basis in
Vedas. To understand the concepts and principles of Yoga the knowledge of philosophy
is essential. So it is believed that the real spiritual wisdom leading to Moksa
can only be acquired by getting perfection in Yoga.
In recent past, Yoga
has acquired a world-wide recognition and acceptance. But it is observed this
popularity of Yoga has been mainly confined to its health-care aspect i.e. Hatha
Yoga alone. Although it is true that the essential nature of Yoga is psychological
and sychological and not merely physiological yet the main reason of giving special
emphasis to physical practices by Hatha Yoga is that a healthy and sound mind
invariably necessitates a healthy and sound body and regular practice of Hatha
Yoga is a surest way to acquire a disease free and vigorous body. Positive physical
health is sure to facilitate the process of mind control. It is for this reason
that Hatha Yoga has laid so much emphasis to the practice of asanas and cleansing
acts which are somewhat different in effect than other exercises because the object
of Yoga practice to control the body as well as the Mind. Therefore, Yogis have
invented such exercises in the form of Yoga which effect both simultaneously.
Asanas
while mainly contributing to keep the body healthy invariably impart sensual control
and mental concentration. An individual should be physically sound, one-pointed,
cheerflul, enthusiastic, affectionate, all-loving, given to the service of society
and all living beings, characterful, endowned with patriotisism, philanthropy,
all round health and blissfulness. The individual who is healthy, characterful,
benevolent, truthful, given to social service, universal fraternity and patriotism
- for acquiring all the above virtues practice of Yoga is a simplest and surest
way.
Ashtanga Marg:
Common
public thinks that Yoga means practice of Asanas. Virtually asana is the third
component part of Aslitanga Yoga. There arc eight component parts of Yoga. The
first is Yama. Yamas are five in number i.e., Ahimsa, Satya. Asteya, Brahmacharya
and Aparigraha. In Yamas, emphasis is laid to the purification of social life
with a view to make it Sattvic and divine. Ahimsa means harmlessness towards all
living beings. Satya means truthfulness Asteya means absence of steal or dishonesty.
Brahmacharyameans celibacy or purity in sexual life. Aparigraha means-net to posses
beyond actual needs. These should be followed by all the practitioners in mind,
speech and action.
The second component part of Yoga is Niyama. Niyamas
are five in number i.e., Saucha, Santosh, Tapah, Svadhyaya and Ishwarapranidhana.
Niyamas aim at acquiring maximum purity, divinity and uprightness in the mind.
First is Saucha (external and internal purification). Second is Santosh (contentment).
Third is Tapah (to make incessant righteous efforts to achieve goal in the teeth
of all adversities and obstructions. Fourth is Svadhyaya (to study spiritual scriptures
to acquire correct knowledge of self and the Supreme Divinity) and the fifth is
Ishwarapranidhana (complete surrender to the divine will). The third component
part of Yoga is Asana. Usually, we all are very well known to it. The constant
uninterrupted and pleasurely sitting is called Asana. Its practice removes the
unsteadiness of body, unstability, dizziness and Pramad etc. and develops strength,
glow, elasticity, lightness, smartness, positive health and capacity of tolerating
heat and cold, hunger and thirst and tiredness etc. The asanas are practised to
energise the body and mind with the requisite vitality and vigour to successfully
follow the higher practices of meditation. The fourth component part of Yoga is
Pranayama. Due to its practice man gets encouragement and vital power, control
of Prana, concentration of mind and ability to perform the higher practices of
Yoga i.e., Dharana, Dhyana and Samadhi.
The fifth component part of Yoga
is Pratyahara. In the practice of Pratyahara all the senses renounce their objects
and get internalised. By the practice of Pratyahara, Yogis acquire perfect control
over their senses. The sixth component part of Yoga is Dharana. In this practice,
the mind is to be concentrated over one object by restraining it from external
subjects. Usually we find ourselves unable to concentrate our mind on an object
even by making conscious efforts for the same. With constant practice our concentration
power is increased to such an extent that we can concentrate our mind fully over
any object at will and the mind do not entertain any other subject except that
subject.
The seventh component part of Yoga is Dhyana. We are well acquainted
with this word but very few people possess its correct understanding. By the practice
of Dhyana Mind can be fixed upon any object even for long hours. In the process
of Dharana Mind does not concentrate over an object uninterruptedly due to external
or internal obstructions. In Dhyana it continues constantly. Dhyana is the higher
and mature stage of Dharana. In Samkhya philosophy the state of Dhyana is defined
as Nirvisayam i.e. devoid of any object means restrained from all external and
internal objects and is constantly and uninterruptedly fixed upon the object of
Meditation - this state is called Dhyana.
The eight component part of
Yoga is Samadhi. After full maturity Dhyana is called as Samadhi. Samadhi is also
described in many ways.
The first five component parts of Yoga i.e.,
Yama, Niyama, Asana, Pranayama and Pratyahara are called Bahiranga Yoga which
means external or lower Yoga and Dharana, Dhyana, Samadhi are called Antaranga
Yoga - which means internal or higher Yoga. |
|