Part 1 - Yoga Philosophy and Practices

A true religion can be extremely useful, and to some extent absolutely essential, while practicing spirituality. Religion is a refined and disciplined way of living, in fact a true meaning of life. But, today we come across various conflicting principles in different religions. For example, as per some, certain food items should be consumed during a stipulated period only, while others say that the same food item should not be eaten or the time of consumption should be different. Some agree with medical treatment, while others say that healing is only up to God, and that modern medical treatment should not be used. Some believe in social freedom, while others believe more in religious discipline. Some consider basic practices like calming the autonomic nervous system through “Aum chanting” and “diaphragmatic breathing” to be of a different religion, while others see this as a universal human process from which anyone can benefit. Some consider making the body flexible to be a part of religion, while others see it as physical fitness. On the other hand, some perceive it as a part of systematic, non-sectarian meditation. Some of the customs of various religions may seem odd to the others, but these are the facts of the diversity in living. Yoga is a science of mind, and also an art of living. One should know the reality that Yoga offers. Currently, it is being degraded to simple flexibility training and the popularity of it is being used to sell practically anything from tyre to underwear. Truly, Yoga and spirituality are inseparable. Yoga is an ancient teaching that helps the persistent practitioner to achieve the spiritual enlightenment. By no means, has it consisted of a set of exercise routine only.

Yoga, on one hand makes us truly religious and on other hand, trains us to regulate our mental fluctuations. The process of mastering and integrating the mind may be a part of religion, but that does not mean that regulating your mind in this way is, itself, a religion.

The origin of Yoga as ascetic discipline is probably found in the practices of a religious group called the Vratyas or Aryan non-conformists in the Atharvaveda^[1]. They are the first mentioned to practice the control of breathing and sexual rituals, with the goal of attaining ecstatic trance states. The term “Yoga” has its root in the Sanskrit root yuj, which means “to yoke”, unity or oneness. In its present meaning, this term was first used in the Taittiriya and Katha Upanisads (around the 5^th century). In Kathopanisad, the God of death (Yama) explains to a young disciple -Naciketa -how to attain the perfect knowledge of Brahman and thus merge with it, through restraining the senses and the practice of concentration.

The parable of the chariot states^[2] :

Know the self (atman) as the lord of the chariot and the body as, verily, the chariot; know the intellect as the charioteer and the mind as, verily, the reins. The senses are the horses; the objects of sense the paths; the self associated with the body, the senses and the mind -wise men declare -is the enjoyer. He who has no understanding, whose mind is always unrestrained, his senses are out of control, as wicked horses are for a charioteer. He, however, who has understanding, whose mind is always restrained, his senses are under control, as good horses are for a charioteer.

The lord of the chariot (the self) is silently enduring the foolishness of the charioteer (the mind) and the madness of the horses (the senses). Yoga is here defined as the method through which the mind (the charioteer) can bridle the wicked senses, in order that the self may get off the body and be united with Brahman: "This, they consider to be Yoga, the steady control of the senses^[3] ". Though, Yoga has been explained in each chapter of the Bhagavadgita, Yoga is closely related to Samkhya in its philosophical foundations. Yoga derives its ontology and epistemology from Samkhya and then, includes the concept of Isvara.

It is generally believed that sage Kapilmuni’s “Samkhya” is the basis of “Yoga”. Samkhya is described as the rationalist school of Indian Philosophy and its rationalism was influential on other schools of Indian philosophies. As explained earlier, Samkhya is dualist in presenting the universe as consisting of two realities: consciousness (purusa) and matter (prakrti). Both are ultimate and eternal principles. Prakrti, the primordial energy consists of Trigunas -sattva, rajas and tamas. The fusion of these two in each living being leads to intellect called as buddhi (spiritual awareness), ahamkara (individual ego or I-consciousness) and further evolution of other elements viz. Mind, five sense organs, five organs of action, five tanmatras and five fundamental elements. Samkhya describes this universe as creation of these purusa-prakrti entities infused with various permutations and combinations of enumerated elements, senses, feelings, activities and mind.

Paths of Yoga:

There are many branches of yoga like Raja, Hatha, Karma, Jnana, Bhakti, Mantra, Laya and Kundalini with different modes and basics of practices having the same goal. An individual should find most suited yoga for his own needs. Any branch of yoga cannot be practiced to the entire exclusion of the others. Each one of us has our own particular blend of yoga. No one who follows a truly religious path can do so without love, discrimination and dedicated action. No one can dispense with meditation altogether. Out of all these branches of Yoga; a brief description of main four paths of yoga is given below.

Footnotes and references:

[1]:

www.sacred-texts.com, R.T.H. Griffith, Hymns of the Atharvaveda, Book XV, 1895 (Retrieved on 13.04.2015)

[2]:

Katha Upanisad, 1.3.3-6

[3]:

Ibid, 2.3.11