Story of Yoga

It is Jñāna that reveals Brahman. Yoga is the concentration on Brahman. Agni Purāṇa, Chapter 372, mentions that Yoga is the perfect union of Jivātmā and Paramātmā.

In fact Yoga is activity with the body as its basis. It may be doubted how a mere physical karman helps Parabrahmadārśana. But Maharṣis assert that there is an inseparable connection between matter and soul.

Matter and soul are merely the two phases of the single "Astitva". The object of Yoga is to achieve union with Parabrahman; in other words, to attain Mokṣa. The recitation of mantras is important in many disciplines connected with the practice of Yoga. The letters and words of mantras are so arranged that their recitation in the proper manner produces profound and favourable effects in the body. The habitual recitation of mantras helps the practice of Yoga.

There are two broad divisions of Yoga—Haṭha Yoga and Rāja Yoga. The two are interconnected and have to be practised simultaneously. Haṭha Yoga is mainly concerned with disciplining the body by various kinds of exercises. Standing in Pañcāgni with the arms held aloft; standing on one leg or standing on the head are some of these exercises. Rāja Yoga aims at arousing Prajñā by control of the senses. Rāja Yoga involves the practice of eight disciplines. They are:—Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi. An account of each of these is given below:—

i) Yama. Yama means refraining from evil courses or sinful things like cruelty or dishonesty. Yama demands the practice of Ahiṃsā, satya, asteya, brahmacarya and aparigraha. (Ahiṃsā = non-violence or not killing any creature. Satya = truth; practising truth in thoughts, words and deeds. Asteya = not stealing. Brahmacarya = sexual continence. Aparigraha = not coveting wealth or pleasures which are not absolutely necessary).

ii) Niyama. While Yama is a negative discipline, Niyama is a positive one. It requires the positive practice of virtuous courses. Niyama includes five things:—Śauca (cleanliness), Santoṣa (contentment), Tapas (penance and austerities), Svādhyāya (study of the Vedas and incantations or mantras) and Īśvarapraṇidhāna (prayer and meditating on God). Śauca means not only cleanliness of the body, but also of the mind. The mind must be purged of all 'malas' like kāma, krodha and lobha. Tapas means ability to endure opposites (dvandvas) like heat and cold or joy and sorrow. Svādhyāya is "study of philosophical works." Īśvarapraṇidhāna—dedicating all actions unto God.

iii) Āsana. The way of sitting or posture. Different postures have been prescribed for different actions. First of all, the yogī must choose a suitable place.

(The place must be level, neat, free from stones, fire or gravel, agreeable to the mind and not causing irritation to the eyes). (Śvetāśvatara).

Different āsanas like Padmāsana, Svastikāsana and Siddhāsana have been prescribed for the practice of Yoga.

Putting the left leg on the right thigh and the right leg on the left thigh, holding the right toe with the left hand and the left toe with the right hand, place the chin on the chest and look at the tip of the nose. This is Padmāsana.

Sitting upright with the feet tucked under the hips is Svastikāsana.

Placing the left leg under the genitals, put the right leg on it. Insert the chin into the pit of the throat; control the senses; with steady eyes look at the point between the eye-brows. This is Siddhāsana which will break open the doors to Mokṣa.

iv) Prāṇāyāma. This is regulation of breathing. Inhale air through the left nostril, retain the air in the lungs for a few minutes and then exhale it through the right nostril. The process may be reversed—that is inhalation through the right nostril and exhalation through the left. This is the first step in Prāṇāyāma. Exhaling the breath and then not inhaling for some time is called recaka; the opposite process is called pūraka. The object of prāṇāyāma is to awaken Kuṇḍalinī.

v) Pratyāhāra. This is a process of withdrawing the five senses from the outer world. A man who practises Pratyāhāra becomes oblivious of the outer world. This helps the concentration of the mind on the Ātman.

vi) Dhāraṇā. Withdrawing the mind from outer objects and concentrating it on the self.

vii) Dhyāna. Meditation, concentrating the mind on several places like Bhrūmadhya and nābhīcakra. Repeating the sacred syllable OM is very useful in dhyāna.

viii) Samādhi. In Samādhi the soul and mind unite, the mind merging into the soul. Samādhi is defined thus:—

When the mind and soul unite just as salt and water unite, that state is called Samādhi.