Celebrating Life with Yoga E-Book

Ajay Bhardwaj

• Herausgeber: D.K. Printworld
• Kategorie: Ratgeber
• Sprache: Englisch

Seitenzahl: 319

Veröffentlichungsjahr: 2019

Beschreibung

About the Book

This volume addresses the wisdom of yoga with a practical approach. While many people think of yoga simply as a series of postures and breathing exercises, which is only a part of the vast yoga wisdom, it unveils yoga in its true sense. Yoga is not meant for doing, but for being; being in our real nature, being in complete communion with the Supreme Consciousness, i.e. Truth, Bliss and Consciousness.
Yoga helps one to discover oneself “who am I”? And the moment we know who we really are, every moment of life becomes a celebration. Yoga is thus the key to celebrating the life festival. Giving an introduction to the origin, history, traditions and different paths and aspects of yoga, the book authoritatively answers the basic questions: how can we apply yoga in our personal, family and social life?, what are the causes of suffering?, how can we live a stress-free and blissful life? and how can we attain the supreme goal of life, i.e. Self-realization, God-realization?
As the book is designed to conform to the course contents of yogic science of Indian universities, it will be of great use to students, academicians and yoga aspirants alike.

About the Author

Ajay Bhardwaj, PhD, has four masters under his belt, two in English literature, one in Human Consciousness and Yogic Science, and the other in Journalism and Mass Communication. “A Study of Yoga-related Coverage in Print Media” was his PhD thesis.
Dr Bhardwaj is Senior Asst Professor in the Dept of Communication at Dev Sanskriti Vishwavidyalaya (DSVV), Haridwar. He is also associated with the Dept of Yoga and Health, DSVV, where he is teaching post-graduate and other courses. He has co-authored a book Human Consciousness and Yogic Science. His research papers and articles have been published in various jounals of national and international repute, and magazines and newspapers. He has presented papers in numerous national and international seminars. He is also a member of the editorial boards of various international journals on yoga. Several students have completed their doctorates under his supervision.

Leseprobe

Celebrating Life with Yoga

Celebrating Life

with

Yoga

Ajay Bhardwaj

Cataloging in Publication Data – DK

[Courtesy: D.K. Agencies (P) Ltd. <[email protected]>]

Bharadwaj, Ajay, 1972- author.

Celebrating life with yoga / Ajay Bhardwaj.

page cm

Includes bibliographical references and index.

ISBN 9788124610169

1. Yoga. 2. Hatha yoga. I. Title.

LCC BL1238.52.B43 2018 | DDC 294.5436 23

ISBN: 978-81-246-1016-9

First published in India in 2019

© Ajay Bharadwaj

All rights reserved. No part of this publication may be reproduced or transmitted, except brief quotations, in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior written permission of the copyright holder, indicated above, and the publishers.

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Preface

Today a large number of people suffer from various physical and mental ailments, and they are mainly lifestyle related. There is no permanent cure for many a disease like diabetes and blood pressure. One has to undergo lifelong treatment to negate the challenges of such diseases. Ages ago, our saints and sages knew the importance and method of remaining healthy to lead a fulfilling life. Their philosophy reflects well in the saying: sharirmadhyam khalu dharma sadhanam, meaning that the body is the primary medium for performing our personal and social functions.

Emphasizing the importance of human life, Goswami Tulsidas in his Ramacharitmanas has aptly remarked: bade bhagya manush tan pava, implying that this human body has been achieved by great destiny and effort. In fact, nothing is so beautiful and fulfilling as the human life. Because an individual can achieve the supreme goal of his life, i.e. enlightenment, and devote himself to serve the entire humanity. It is equally true that only a cultured and civilized individual can be the basis of a cultured and civilized society, just as only an enlightened being can show light to others. The ancient saints, seers and yogis, although having no material comforts, would lead a blissful life. Why? Because they had a holistic lifestyle. They adopted yoga as a spiritual means, a lifestyle and as the philosophy of life.

Since yoga-centred spirituality paves the way for the physical, mental and spiritual well-being of an individual, through such individuals the society gets transformed into a healthy, harmonious, prosperous, peaceful and blissful entity. All the great yogis had specified the importance of applying the yogic and spiritual lifestyle for the overall benefit of the society. They validated the adoration of life deity through spiritual lifestyle on the one hand and the social fellowship and unification through the experiment of the collective sadhana on the other. While the yogic lifestyle provides one the inner vision of peace and perfection in every action, it also provides him the spiritual vision to see the entire creation as the manifestation of his very soul. He begins to see all beings in himself and himself in all beings.

Today people are flocking to yoga for their well-being. Several researches on yoga have shown that it is successful in curing several physical and mental disorders. Today people have begun to realize, validate and propagate that yoga can mitigate many health issues what medicines and other health-care products can’t. This has led to the widespread popularity of yoga even among the youth and celebrities as they want to gain and maintain their physical charm and fitness. No doubt, in recent years, people’s interest in yoga has increased manifold but it is equally true that people aren’t aware of the true form and purpose of yoga. Some asanas and kriyas, which they consider yoga, are merely physical exercises, and they reflect only the external aspect of yoga. It is this aspect of yoga that has gained wide acceptance, first in the Western countries and later in India.

A number of yoga clubs have mushroomed in India and abroad where the so-called yoga gurus are projecting yoga merely as a means of physical exercises rather than an extraordinary science of self-development and self-realization. Although yoga is helpful in gaining physical well-being, it is not the ultimate goal of yoga. Self-realization is its ultimate goal. Yoga in fact begins with the purity of mind. That is why Maharshi Patanjali recommends yama and niyama in his ashtanga-yoga. Thus there is the dire need to present the true form and purpose of yoga before the common masses; otherwise they would remain unaware of the reality about itand will remain confused. Media can play a major role in educating the masses on the ultimate purpose of yoga, in addition to its effects on physical well-being. We must practise yoga in our daily life for physical, mental and spiritual well-being. Thus by following the royal path of yoga we can celebrate every moment, leading a pious, prosperous, peaceful and blissful life.

Coming to the chapter scheme, Chapter 1 “Yoga: Meaning and Concept” details the meaning, definitions and concept of yoga as per the ancient and modern yogic texts and yogis. Chapter 2 “History and Traditions of Yoga” deliberates on the history and different traditions of yoga.

Chapter 3 “Different Paths of Yoga” discusses raja-yoga, hatha-yoga, mantra-yoga, laya-yoga, jnana-yoga, karma-yoga and bhakti-yoga. Chapter 4 “Importance and Applications of Yoga” details the role and importance of yoga in our day-to-day life for physical, mental and spiritual well-being.

Chapter 5 “Practice of Yoga” presents important suggestions and guidance in persuing the practice of yoga.

While writing this book, I have tried to consult and assimilate all the aspects of yoga and spirituality and therefore tried to illustrate various points with latest examples from newspapers, magazines, research journals and other sources. The views of yoga experts, scholars and journalists, who have been active in academic and professional fields, are incorporated to enrich the contents. I hope, it will help in propagating the message of yoga in its true form and spirit, and will create awareness among people about yoga for their well-being and enlightenment.

Written in a simple language, this book, I hope, would be useful to yoga aspirants, yoga teachers and common man alike. It is my belief that it would be a step forward in the society understanding yoga better.

Suggestions for improvement are welcome and such inputs, I am sure, will add value to the forthcoming editions.

Ajay Bhardwaj

<[email protected]>

Acknowledgements

My obeisance to Goddess Sarasvati and Lord Ganesh, the originators of letters and their meaning, of poetic sentiments and metres, for their blessings.

A journey is easier when we travel together. This book is a result of five years of work in which I was accompanied and escorted by many people. It is now a pleasant feeling to express my gratitude to all of them. There is a strong temptation to acknowledge those who have played a major role in shaping up this work by a personal note of gratitude.

First of all, I seek the blessings of Lord Shiva, the all wise and eternal guru, through whom even the crescent moon, though crooked in shape, is universally honoured. Equal is my devotion to Goddess Parvati. Also is my adulation to the great masters Sri Ramakrishna Paramahansa, Swami Vivekananda, Maharshi Aurobindo, Ramana Maharshi, Yugrishi Shriram Sharma Acharya, and the holy mothers Sri Sharda Mani, Sri Maa and Bhagwati Devi Sharma.

I adore the holy Jiji Shailbala Pandya and Honourable Dr Pranav Pandya, the spiritual head of All World Gayatri Pariwar, and the Chancellor of Dev Sanskriti Vishvavidyalaya, Shantikunj, Haridwar who, like my preceptors and parents, have always been very supportive with their parental care and guidance. I convey my thanks to Dr Chinmay Pandya, Pro-Vice-Chancellor, Dev Sanskriti Vishvavidyalaya, Haridwar, who, like my elder brother, encouraged me in accomplishing this work.

I bow in respect to the lotus feet of Shri Jitendra Tiwari, for his keen interest and constant encouragement in executing this project.

My homage to the lotus feet of my mother, late Shanti Devi, and my father late Sri Arjun Sharma who were always my source of inspiration. Words cannot articulate feelings of gratitude to my wife, Nutan Bhardwaj and my daughter, Nivedita for their constant support and cooperation. Without their keen interest and assistance, this work would not have found fruition.

I am extremely grateful to Dr Kamakhya Kumar, HoD of Yoga, Uttarakhand Sanskrit Vishvavidyalaya, Haridwar; Shri Balrup Sharma, Shantikunj, Haridwar; Dr Govind Singh, Examination Controller, Uttarakhand Open University, Haldwani; Shri Sudeep Thakur, Associate Editor, Amar Ujala, New Delhi and Sri Kalol Chakravarti, Amar Ujala, New Delhi for providing me motivation and support.

Above all, I would like to thank the Almighty, Omnipotent and Omnipresent God for providing me strength and courage to accomplish this task well in time.

Ajay Bhardwaj

Contents

Preface

Acknowledgements

Contents

1. Yoga : Meaning and Concept

2. History and Traditions of Yoga

3. Different Paths of Yoga

Raja-Yoga

Hatha-Yoga

Mantra-Yoga

Laya-Yoga

Karma-Yoga

Jnana-Yoga

Bhakti-Yoga

4. Importance and Applications of Yoga

Developing a New Philosophy of Life and Yogic Lifestyle

Yoga for Holistic Health

Application of Yoga in the Field of Education

For the Promotion of Health Tourism

Application of Yoga in Different Fields

Creating and Cultivating Spiritual Ambience in the Family

Yoga for Social Transformation

Yoga for Nation Building

Yoga for Global Transformation

For the Promotion of Positive and Healthy Journalism

5. Practice of Yoga

Practice of Asanas (Yoga Poses)

Surya-Namaskara (Sun Salutation)

Prajna-Yoga

General Guidelines

Practice of Meditative Postures

Sukhasana (Easy Sitting Pose)

Svastikasana

Siddhasana

Padmasana

Some Other Important Asanas

Vajrasana

Pashchimottanasana (Forward Bend Pose)

Dhanurasana (Bow Pose)

Shavasana (Corpse Pose)

Pranayama

Pranic Body

Prana

Yoga Nadis

Chakras

Nadis, Chakras and the Distribution of Prana

The Fuel of Life

Uniting with the Universal Prana

Pranayama Is not a Simple Breathing Exercise

For The Practice of Pranayama

Significance

Bhastrika Pranayama

Kapalabhati Pranayama

Ujjayi Pranayama

Anuloma–Viloma Pranayama

Bhramari Pranayama

Bahya Pranayama

Udgitha Pranayama

Pranava Pranayama

Suryabheda Pranayama

Chandrabheda Pranayama

Sheetali Pranayama (Cooling Breath)

Sheetkari Pranayama

Some Other Pranayamas

Pranakarshan Pranayama

Loma–Viloma Suryavedhana Pranayama

Nadi-Shodhana Pranayama (Purification Of Nadis)

Bandhas

Mula Bandha

Uddiyana Bandha

Jalandhara Bandha

Maha Bandha

Trataka (Yogic Gazing)

Preparation For Practice

Practice Of Trataka

Precautions And Suggestions

Advantages

Difficulties In Trataka

Meditation

Advantages

Some Important Points

Preparation For The Practice

Some Meditation Practices

Yoga-Nidra

Practice Of Yoga-Nidra

Bibliography

Index

1

Yoga : Meaning and Concept

The word yoga is derived from the Sanskrit root yuj, which means to yoke or to unite. In later times, however, another technical meaning came to be associated with the term, and this is derived from yujir samadhau, which means “contemplation” or “absorption”.1

The first use of the root of yoga is found in hymn V.81.1 of Rigveda where it has been interpreted as “yoke” or “union”:

Men illumined yoke their mind and they yoke their thoughts to him who is illumination and largeness and clear perceiving. Knowing all phenomena he orders, sole, the energies of sacrifice. Vast is the affirmation in all things of Savitri, the Divine Creator.

Kathopanishad II.3.10-11 states:

The supreme path begins when the five senses and the mind are stilled and when the intellect is silent. This tranquillity of the senses is yoga.

Agni Purana 183.1.3 states:

When the light of knowledge dawns on chitta, it becomes concentrated and becomes like Brahma Himself; and thus occurs the communion of the individual soul with the supreme soul. Such a concentrated state of chitta is called yoga.

Gita defines yoga thus:

i. Yoga is equanimity in success and failure (II.48).

ii. Yoga is excellence in action (II.50).

iii. Yoga is the dissociation of the association with suffering (VI. 23).

Maharshi Patanjali in his Yogasutra 1.2 says:

Yoga is the inhibition (nirodha) of the modifications (vritti) of the mind.

Yoga-Vasishtha VI.13.3 defines yoga:

as a device by which one goes across the ocean of suffering; i.e. yoga is a means of living the life of a jivanmukta (liberated soul) which is the ultimate end of human life.

Hatha-Yoga Pradipika (4.7) states:

The yoga is a state of ecstasy or trance.

Swami Vivekananda says:

Yoga is restraining the mind stuff (chitta) from taking various forms (vrittis). As the reflection of the moon on the sea is broken or blurred by the waves, so is the reflection of the atman, the true self, broken by the mental waves. Only when the sea is stilled to mirror like calmness can the reflection of the moon be seen, and only when the mind stuff, the chitta, is controlled to absolute calmness, is the self to be recognized.2

He further says:

Yoga is a science which teaches how to awaken our latent powers and hasten the process of human evolution. It is restraining the mind stuff from taking different forms.3

Maharshi Aurobindo says:

Yoga is a methodological effort towards self-perfection by development of potentialities latent within the individual.4

Ramana Maharshi says:

Yoga is the process of self-inquiry and knowing oneself: who am I?5

Yugrishi Shriram Sharma Acharya says:

The general meaning of the word yoga is to unite. In spiritual language, the communion of the individual soul with the supreme soul is called yoga and the activities which are adopted to begin this is called sadhana (spiritual disciplines).6

S. Radhakrishnan who had a great respect for yoga wrote:

It is good to know that the ancient thinkers required of us to realize the possibilities of the soul in solitude and silence, and to transform the flashing and fading moments of vision into a steady light which could illumine the long years of life.

Pranav Pandya says:

Yoga is the process of self-discovery or discovering oneself and developing the divinity latent within oneself.7

Swami Ramdev observes:

Yoga is the gradual awakening of the self and the manifestation of divinity within.8

Thus after a careful observation of the meaning and definitions of yoga we can say that yoga is the union of the individual soul with the supreme soul. Just as camphor melts and becomes one with the fire; just as a drop of water when it is thrown into the ocean becomes one with the ocean, the individual soul, when it is purified, when it is freed from lust, greed, hatred and ego, when it becomes sattvic, becomes one with the supreme soul. We can say that yoga is a practical path to self-realization, a means of attaining enlightenment by purifying the entire being, so that the mind–body can experience the absolute reality underlying the illusions of everyday life. Yoga can be said to constitute the very essence of the spirituality of India. Yoga, the art of right living, has come down to us from our rishis from time immemorial. Many different interpretations of the word yoga have been handed down over the centuries. One of the classical definitions of yoga is “to be one with divine”. It does not matter what name we use for the divine – God, Allah, Ishvara, or whatever – 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. Thus yoga is the science that teaches us the method of uniting the individual soul with the universal soul, of merging the individual will in the cosmic will; of experiencing our oneness with the divine consciousness.

Aim of Yoga

The ultimate aim of yoga is to unite the human soul with the universal soul. The aim of yoga is to tear the veil that keeps man confined within the human dimension of consciousness. Yoga is radically different from the normal consciousness of human beings. This is a point of paramount importance for every seeker of yoga to bear in mind – one passes beyond death only on realizing Him. There is no other way to escape from the cycle of births and deaths.9

Moreover yoga is the only way to sustain one’s spiritual reality in the midst of life’s turmoil and to discipline one’s inner awareness until he attains liberation. Yoga can be considered among those highly developed spiritual disciplines that enable man to cope with the tragic developments in life.10 Normally a man is lost in his own confused thoughts and feelings, but when yoga is attained the personal consciousness becomes stilled like a lamp in a windless place and it is then possible for the embodied spirit to know itself as apart from the manifestations to which it is accustomed, and to become aware of its own nature. Yoga is, of course, excellent for physical, mental and spiritual well-being. The goal of yoga is essentially to cause the mind to become like zero. In fact, the goal of yoga is to zero out thoughts, and the mind, and to realize the supreme and become like the supreme.

Shiva Samhita states:

He who contemplates on shunya . . . is absorbed into space . . . think on the great void unceasingly. The great void, whose beginning is void, whose middle is void, (and) whose end is void . . . , by contemplating continually on this, one obtains success, enlightenment.11

Yoga Upanishad states:

Living souls are prisoners of the joys and woes of existence and to liberate them from nature’s magic the knowledge of the Brahman is necessary. It is hard to acquire, this knowledge, but it is the only boat, to carry one over the river of samsara. A thousand are the paths that lead there, yet it is one, in truth, knowledge, the supreme refuge.12

Maharshi Aurobindo states:

As our senses give us the knowledge of the external things by directing our consciousness outwardly, in the same way if we can direct our consciousness inwardly and rise into the inner consciousness, we can know the things of the higher worlds. We have to take an entire turn in our consciousness and go beyond the limitations of our physical senses, then only can we have the true knowledge of this world and the worlds beyond and that practice is called yoga.13

He further says:

By the practice of yoga, our consciousness expands as wide as the universe and far beyond. All the systems of yoga practised up to now had almost the same goal and purpose. That is to raise the consciousness to a stage of bliss and fix it there.14

Mundaka Upanishad 2.39 states:

He who knows that supreme Brahman becomes Brahman itself. He swims across grief, crosses over sin.

Yajurveda 13.81 states:

From the earth I rise to the skies: from the skies I rise to the heavens. From the heavens free of sorrows I reach the light that is freedom. I know the great person shining as the sun beyond darkness. Only upon knowing it supersedes. There is no other path for one to follow.

Kathopanishad 2.3.18 ends with the statement:

Nachiketa obtained the science and entire method of yoga as taught by the God of Death. Attaining Brahman be became free of all dust and rose above death; so also anyone who knows this science of the inner self.

Hatha-Yoga Pradipika 1.64-66 states:

The young, the old, the extremely aged, even the sick obtain perfection in yoga by constant practice. Success in yoga is not obtained by the mere theoretical reading of sacred texts. Success is not obtained by wearing the dress of a yogi or a sannyasi (a recluse), nor by talking about. Constant practice alone is the secret of success. Verily, there is no doubt about this.

The aim of yoga would become all the more clear to us if we see it in the light of what Maharshi Aurobindo says about it in his The Yoga and Its Objects (p. 1):

The yoga we practise is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life for the whole humanity. Its object is not personal mukti, although mukti is a necessary condition of the yoga, but the liberation and transformation of the human being.

Thus we find reference to yoga sadhana in almost every holy book. Almost every scriptures of India have declared that self-realization is the supreme aim of human life and this can be attained only by the constant practice of yoga-sadhana. Ancient Indian literature is full of the elaborate description of such a highest state of being as well as a number of techniques adopted to achieve this final goal. Many great yogis like Sri Ramakrishna Paramahansa, Swami Vivekananda, Swami Ramteertha, Maharshi Aurobindo, Ramana Maharshi and Yugrishi Shriram Sharma Acharya of recent past are some of the glorifying examples of spiritual transformation. The different practices of yoga sadhana whether they be karma-yoga, bhakti-yoga, jnana-yoga or raja-yoga, they pave the way for the lifting up of human consciousness to a higher and noble realm of light, love and life with divine harmony and joy.

1 http://en.wikipedia.org/yoga_sutra

2 Vivekananda, 2000, Six Lessons on Raja-Yoga, p. 7.

3 Ibid.

4www.hindustanwisdom.in of/yoga and hindu philosophy.htm (17 July 2008).

5 Osborne, 2006, Ramana Maharshi and the Path of Self-Knowledge, p. 90.

6 Shriram Sharma, 1998c, Vangamaya: Sadhana se Siddhi 2, p. 2.4.

7 Sanskriti Sanchar, March 2010, pp. 3-4.

8 Ibid., p. 4.

9 Shvetashvatara Upanishad 3.8.

10www.hinduwisdom.in of/yoga and hindu philosophy.htm (17 July 2008).

11www.hinduwisdom.in of/yoga and hindu philosophy.htm (17 July 2008).

12 Ibid.

13 Aurobindo, 2000, A Practical Guide to Integral Yoga, p. 4.

14 Aurobindo, 2000, A Practical Guide to Integral Yoga, p. 4.

2

History and Traditions of Yoga

Talking of global Indian heritage, yoga is perhaps the most recognized one, having travelled all over the world for every one’s well-being. Yoga is a legacy of an ancient and continuous 5,000-years old Indian civilization and yet quite modern with the backing of science.

It is said that yoga was a divine gift revealed to the ancient sages so that mankind could have the opportunities to realize its divine nature and that the divine tradition of yoga began with the very resonance of Vedic richas (Vedic mantras) in the caves of Devatma Himalayas, and with the very first ray of civilization the divine light of yoga spread in human life.1

It was slowly evolved and developed by the ancient sages, not only in India but all over the world; because our sages knew that alike the rising sun which illuminates the snow-covered Himalayas, the light of yoga would diminish the impudence and ignorance of human life. The reason – the ultimate source of light and power is the Supreme Lord only and the radiance of yoga would enlighten not only an individual but the entire mankind.2

Generally the teachings of yoga were passed on from gurus to their disciples. In this way there was a clear understanding of the techniques and aims of yoga. For, the guru, through his personal experience, could guide his disciples along the right path and keep them away from any confusion on misunderstanding. Through personal experience, realized yogis and sages were able to guide sincere aspirants along the right path, removing any confusion, misunderstanding and excessive intellectual contemplation. Thus the yoga that we know today was being practised in India since time immemorial.3

There have been much debate among scholars over the questions like when did yoga originate? Who did originate yoga?

The Vedas are considered the oldest book of the world. And we have yogas in the Vedas. We, of course, find the evidence of yogis and yoga tradition in hymn — X.136 of Rigveda where it describes a long-haired ascetic and his yogic powers. But if we consider the beginning of yoga from the Vedas it would not be true. Why? Because the verses of the Vedas were heard by the rishis, seers in states of meditation and samadhi, and therefore are regarded as revealed scriptures. This shows that even before the Vedas yoga existed in the universe in some form or the other.

In Yajnavalkya Smriti 125 and Mahabharata 12.349.65, Hiranyagarbha is stated as the originator of yoga:

hiranyagarbho yogasya vakta nanyah puratanahA

Hiranyagarbha was the first being to reveal or (to speak of) yoga.

In another context in Mahabharata 12.342.96, Hiranyagarbha has been described as omnipresent and powerful.

The 121st verse of the 10thmandala of Rigveda is known as Hiranyagarbha verse. Ramayana declares him as the soul of the entire universe.4 This whole description makes it clear that Vedic tradition accepts yoga as the one propounded by God himself. This shows that yoga is as old as the universe and has been gifted for the betterment of mankind by God himself. It is said that even Lord Brahma had to perform tapa (austerity) to create this universe. And it is a well-known fact that austerity (penance) performed by Lord Brahma is nothing but an integral part of yoga itself. Highlighting the divine tradition of yoga,Goswami Tulsidas writes:

tapabala rachayi prapanchu bidhataA tapabala bishnu sakal jaga trataAA

tapabala sambhu karahin sangharaA tapabala seshu dharai mahibharaAA5

By the power of penance the creator makes the world; by the power of penance Vishnu protects it, by the power of penance, Shambhu brings about its dissolution; by the power of penance, again, Shesha supports the burden of the earth.

He further writes:

tapa adhar sab sristi bhavaniA6

In fact, the entire creation, Bhavani rests on penance.

He again highlights the divine tradition of yoga when he writes:

matu pitahi bahubidhi samujhayiA chalin uma tap hit harshayiA7

Then, after consoling her parents in every possible way, Uma gladly went away to practise penance.

How the tradition of yoga has been flowing since time immemorial can be understood well in the light of what Lord Krishna says:

I taught this immortal yoga to Vivasvan (sun-God), Vivasvan conveyed it to Manu (his son); and Manu imparted it to (his son) Ikshvaku.8

Thus transmitted in succession from father to son.9

The same ancient yoga has this day been imparted to you (Arjuna) by me, because you are my devotee and friend; and also because this is a supreme secret.10

There are said to be three main traditions of yoga:

1. Raja-yoga: Brahma is considered the creator of the universe. He is also called Adipurusha and Rajapurusha. The yoga originated from him is called raja-yoga. Maharshi Patanjali, the incarnation of Lord Brahma organized the tradition of raja-yoga in a systematic manner in his Yogasutra.

2. Vedic Yoga: Vishnu (who protects the universe) is considered the originating symbol (or token of) all the Vedas. The yoga originated from him is known as Vedic yoga. Lord Krishna, the incarnation of Vishnu, is considered the propounder of Vedic yoga. It is he who organized the tradition of Vedic yoga in a systematic manner. Srimad Bhagavadgita is the book establishing and continuing Vedic yoga; by Lord Krishna.

3. Hatha-yoga: Shiva (who brings about its (universe) dissolution) is considered the propounder of the third tradition of yoga. In yogic literatures He is known as the Adinath. The yoga which originates from him is called hatha-yoga. Gorakhnath is considered the incarnation of Lord Shiva, who for the establishment and orientation of hatha-yoga wrote many books on hatha-yoga: Goraksha Shataka, Goraksha Paddhati, Yoga-bija and Siddha Siddhanta Paddhati.11

A careful observation shows that these are the main traditions of yoga and all other traditions are merged with these or in other words we can say that these three traditions have incorporated or included in themselves all other traditions of yoga.

Thus yoga has a long history and its tradition has been transmitted since time immemorial. In archaeological excavations made in the Indus Valley at Harappa and Mohenjo-Daro (the Harrapan culture can be dated at least as far back as 3300 bce) now in Pakistan, various statues have been unearthed depicting people practising yoga. They show Lord Shiva (the mythological originator of yoga) and his consort Parvati sitting in various asanas and practising meditation. These ruins were once the dwelling places of people who lived in the pre-Vedic age. These discoveries allow us therefore to speculate with some justification that yoga was practised by the people of Indus Valley.12

The first books to mention yoga were the ancient Vedas. In fact, the verses of the Vedas were revealed by yogis in states of meditation (samadhi). It is for this reason that the Vedas are regarded as revealed scriptures. The rishis did not compose the verses but acted as transmitters through which these revelations were expounded. The Vedas are regarded as the first yogic text, for they illustrate, even in an indirect manner, the essence of yoga. Rigveda, the oldest book in the world, speaks of “yoking the mind to the ultimate truth”. The word yoga occurs in various forms in the Vedas like Rigveda I.34.9, II.8.1, V.43.5. Also the virtues as described in yamas and niyamas of Patanjali’s ashtanga-yoga occurs in Rigveda. Virtues like satya, ahimsa, shaucha, tapa, svadhyaya (of mantras) and lastly ishvara pranidhana (meditation of God), were the acts of the rishis, who by prayer (tapa), surrendered themselves completely to the Almighty power.

The science of sound was clearly recognized by the seers of the Vedas for they mention various mantras that can be used for the attainment of both material as well as spiritual goal. In conclusion, we can say that the concept of yoga was known in Vedic times (2000–1500 bce) in one form or another. During this period the experiences of yoga were known but the science of yoga was yet to be systematized.13

Second, it is with the advent of the Upanishads that we begin to see yoga assume a more definite shape. The creation of the Upanishads marks the pre-classical yoga or Upanishadic (800–100 bce) yoga. The Upanishads explain the subjects like the ultimate reality (Brahman), the self (atman), and the relationship between the two, and the realization of Brahman.

An early reference to meditation is made in BrihadaranyakaUpanishad, the earliest Upanishad (approx. 900 bce). In the last mantra of Ishopanishad the aspirant for self-realization prays for the removal of veil covering the ultimate truth. This veil is nothing but the ignorance as we have in the yoga occurred in Upanishads like Kena, Chhandogya, Brihadaranyaka, Maitrayani, Kaushitaki and Shvetashvatara is no different from yoga-vidya.

In Maitrayani Upanishad (200–300 bce) yoga surfaces as:

Shadanga-yoga as: Breath control (pranayama), sensory inhibition (pratyahara), meditation (dhyana), concentration (dharana), examination (tarka) and ecstasy (samadhi).14

In Katha Upanishadyoga surfaces as:

When the five instruments of knowledge stand still, together with the mind and when intellect does not move, that is called the supreme state. — III.10

This, the firm control of the senses, is what is called yoga.

— III.11

Having received this wisdom taught by the king of death and the entire process of yoga, Nachiketa became free from impurities and death and attained Brahman. Thus it will be also with any other who knows, in this manner, the self. — III.18

The essential message of the Upanishads is that the self can only be known through union (yoga). Furthermore, it is emphasized again and again that the self is not to be realized outside; it is not something separate, but at the very core of our being. The early Upanishads, like the Kena and Isha, began to indirectly develop and formulate the precepts of karma-yoga though it is left to the later Bhagavadgita to fully expound the essence of karma-yoga. It is these Upanishads that first indicate the possibility of treading the yogic path and reaching the culmination while performing one’s everyday duties. Until this time there was a tendency to see the yogic and spiritual paths as being completely separate and divorced from worldly pursuits.15

Third, it is Bhagavadgita which is a classical book on yoga. Gita consists of 700 verses in which Arjuna, a great warrior, is instructed in the practice of yoga by Yogeshvara Sri Krishna, incarnation of God, who assumes the role of charioteer during the battle of Kurukshetra. Bhagavadgita is a yogic scripture, and is applicable to people throughout the world and in every walk of life. In Gita we have the confluence of the yogic paths like karma-yoga, jnana-yoga and bhakti-yoga. In fact, with regard to karma-yoga it can be considered the supreme treatise. It is in Bhagavadgita where we really see that yoga is for everyone and not for the recluse. Before the writing of this text there was a tendency to regard yoga as unworldly and unconnected with daily life. It is Bhagavadgita that urges everyone to start practising yoga here and now, and not to consider it something to be practised on retirement from one’s responsibilities or some time in the future when the opportunity presents itself. It is to be practised now as an integral part of one’s life.16 It is in Bhagavadgita II.48 where we have some excellent definitions of yoga:

samatvam yoga uchyate

The equality or equanimity is called yoga.

Here in the word samatvam stands for evenness of mind. It is in this state of mind that one enjoys union.

One of the best examples that we have in the Gita II.50 is:

yogahkarmasu kaushalam (yoga is skill in action).

Gita accepts actions as the main cause of bondage and rebirth. Hence it is our skill in actions which makes us free from this bondage. The method of salvation taught in Bhagavadgita is that a man should live a life of actions without hankering after their results, which should be dedicated to God.

Bhagavadgita occurs in the Bhishma-Parva of Mahabharata and comprises eighteen chapters from the 25th to 42nd. Its authorship is traditionally ascribed to Vyasa.17

Thus we see the direction and tradition of yoga by reference to the ancient texts like Vedas, Upanishads and Gita. Here, the most remarkable thing is that before it was systematized, yoga was a collection of varied and unrelated techniques, riddled with all types of personal beliefs and superstitions. It is here that the writers of the ancient texts served their greatest purpose by bringing all these different ideas together and integrated them. One of the most successful of these writers was Maharshi Patanjali who wrote the text called Yogasutra, 200 bce. This is still regarded as the classical and authoritative book on raja-yoga. In a mere 196 verses, he deals with the essential background, techniques and attainments of raja-yoga. In a sense, it can be said that he is the compiler (codifier) more than the writer, for he took all the important existing practices which were used for many centuries up until his time and united them into one comprehensive and harmonious system. He certainly did not invent the path of raja-yoga for its constituents were known in essence since the beginning of the Vedic period thousands of years before.18 Thus without any doubt it can be said that yoga has been defined and explained by many yogis, saints, scholars and philosophers but it is Maharshi Patanjali to whom goes the credit for systematizing it. When deities and demons churned the ocean, they used the mountain Sumeru as the churning rod in the process. From that churning, nectar came out and Lord Vishnu kept it in a jar. Likewise the nectar or brahma-vidya was kept by Maharshi Patanjali in a jar which we know as Yogasutra of Patanjali.

Thus after Bhagavadgita, the next seminal work on yoga is Yogasutra which was codified sometime between the second century and the third century bce by Patanjali. Patanjali’s yoga is known as the raja-yoga, which is a system for the control of mind. Patanjali defines yoga in his sutra 1.2: yogas chitta-vritti-nirodhah (yoga is restraining the mind stuff from taking various forms). Patanjali’s yoga is also known as ashtanga-yoga (eight-limbed yoga). This eight-limbed concept derived from sutras2.29-31 became a feature of raja-yoga.

The eight limbs of yoga are:

Yama (non-violence, truthfulness, non-stealing, celibacy and non-covetousness or non-possessiveness are five self-restraints), niyama (purity, contentment, austerity, self-study and resignation to God are five observances), asanas (postures), pranayama (breath control), pratyahara (withdrawal of the senses from the sense objects), dharana (concentration), dhyana (meditation) and samadhi (liberation).

We see that the whole subject of raja-yoga is treated in a most scientific manner starting from moral precepts, leading on to the physical and mental aspects and finally self-realization.

The essential foundations of yoga was thus laid down by the time Patanjali had finished writing his sutras. Many more texts and developments were to follow, but the structure of yoga was outlined; all that was required was the filling in of the empty spaces. This was done mainly by a large number of commentators who interpreted and reinterpreted the traditional texts. Often this caused more confusion than clarity, because many differing commentaries arose resulting in controversy and speculation. Nevertheless a few of these scholars did throw some light on the traditional yogic texts. An example is Shankaracharya, who personally interpreted twelve different Upanishads, and Bhagavadgita, as well as wrote many original books on yoga such as Vivekachudamani (Crest Jewel of Wisdom), Aparokshanubhuti (Direct Experience of Reality) and Atmabodha (Knowledge of the Self). Shankaracharya was a man who had extensively practised yoga for himself and knew by personal experience its significance. He was not therefore to merely analyse intellectually the secret of yoga without personal experience. There are many other contributors to the development of yoga. Such as bhakti-yoga, though practised throughout the eras of yoga, was given a particularly strong boost in the middle ages by bhakti yogis like Kabir, Tulsidas and