ALAGAPPA UNIVERSITY [Accredited with ‘A+’ Grade by NAAC (CGPA:3.64) in the Third Cycle and Graded as Category–I University by MHRD-UGC] (A State University Established by the Government of Tamil Nadu) KARAIKUDI – 630 003

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P.G. Diploma in I - Semester 426 11

HISTORICAL DEVELOPMENT OF YOGA Reviewer Dr K. Balasubramanian Professor and Head, Department of Physical Education, Alagappa University, Karaikudi

Author Neeru Sood, Freelance Author Units (1-14)

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BLOCK 1: OF YOGA UNIT - I Unit 1: The Origin of Yoga The Origin of Yoga - History of Yoga - Vedic Yoga - Pre-classical Yoga - (Pages 1-19); Classical Yoga - Post-classical Yoga - Definitions of Yoga - Meaning of Yoga Unit 2: Scope of Yoga - Need of Yoga - Scope of Yoga. (Pages 20-33); UNIT - II Unit 3: Messages from The Scope in - Scope in Aboard - Career Options as Yoga Trainer & Teacher , The Bible - Aims and Objectives of Yoga - Misconceptions of Yoga - i.Yoga is a Sport - and The Quran ii. The Physical Side of Yoga is the Most Important Part - iii. Yoga is only for (Pages 34-49); Women - iv. Every Must Practice the Same Postures - v. Have to be Extremely Unit 4: , and Agile to Practice Yoga it is Good to Practice Yoga Postures Out of Doors - vi. Yoga should be Burned when Practicing Yoga - Yoga is a . (Pages 50-63) UNIT - III Messages from Bhagavat Gita - Glory of Bhagavad Gita - Messages from the Bible - Quotes from the Bile - Messages from Kuran - i. Islam - ii. in - iii. Belief in the Prosphets and Messages of God - iv. The Prophet Mohammed UNIT - IV The Five Pillars of Islam - i. Testimony of , ii. , iii. Giving Zakat (Support of the Needly), iv. Fasting during the Month of Ramadan, v. Pilgrimage to Makkah One in a Lifetime for those who are Able - Message from Buddhism - Religion and - Panthajali’s Yoga Sutra - Samathi Pada - Pad - Pada.

BLOCK 2: TYPES OF YOGA UNIT - V Unit 5: Thirumular Thirumular Thirumandiram - i. , ii. Breath, iii. Exhalation, iv. Cleansing Thirumandiram - v. Breathe Control, vi. Master Death, vii. , viii. Dharana, ix. Dhyana, and Asanas x. . (Pages 64-83); UNIT - VI Unit 6: Paths of Yoga Paths of Yoga - Yoga - -yoga - Yoga - Buddhi Yoga - (Pages 84-99); Dhyana Yoga - Kaula Yoga - Yoga - Lambika Yoga - Laya-yoga - Unit 7: Yoga Nada Yoga - Pashupata Yoga. (Pages 100-112); UNIT - VII Unit 8: - Karma Yoga Means - Suggests - Benefits of Karma Yoga - (Pages 113-126) Nishkama Karma Yoga. UNIT - VIII Bhakti Yoga - There are Nine Modes of Devotion that the Bhakthi Follows - Nature of Real Love or Bhakthi.

BLOCK 3: PRINCIPLES OF YOGA UNIT - IX Unit 9: Yoga - i. , ii. Variagya, iii. Shat-Sampat-(six - virtues), iv. (Pages 127-140); Mumukshutva - Principle of Jnana yoga. Unit 10: UNIT - X (Pages 141-155); Raja Yoga - Meaning - Carefree Kings - ’s Astanga Yoga System - Unit 11: Royal Yoga - Stage of Samathi. (Pages 156-170) UNIT - XI Hatha Yoga - Classical Hatha Yoga - Definition - and Apana - Sushumna - Pingala Nadi BLOCK 4: METHODS OF YOGA UNIT - XII Unit 12: Eight Branches of Patanjalis Eight Limbs of Yoga - - or Non-violence - or Yoga – Yama Truthfulness - Asteya or Non-stealing - Bramacharya or Non-lust - Aparigraha (Pages 171-182); or Non-possessiveness. Unit 13: Eight Limbs of UNIT - XIII Yoga – Niyama - Saucha or Cleanliness - or Contentment - or Austerity (Pages 183-195); - Svadhyaya or Study of the Sacred Text and of One’s Self - Isvarapranidhama Unit 14: Eight Limbs of Yoga: or Living with an Awareness of the Divine Other Limbs UNIT - XIV (Pages 196-206) - - Pratyahara - Types of Pratyahara - Dharna - Dhyana - Samadhi CONTENTS

INTRODUCTION BLOCK I: HISTORY OF YOGA UNIT 1 THE ORIGIN OF YOGA 1-19 1.0 Introduction 1.1 Objectives 1.2 History of Yoga 1.3 Vedic Yoga 1.4 Pre-Classical Yoga 1.5 Classical Yoga 1.6 Post-Classical Yoga 1.7 Definitions of Yoga 1.7.1 Meaning of Yoga 1.7.2 Need for Yoga 1.8 The Scope of Yoga 1.9 Answers to Check Your Progress Questions 1.10 Summary 1.11 Key Words 1.12 Self Assessment Questions and Exercises 1.13 Further Readings UNIT 2 SCOPE OF YOGA 20-33 2.0 Introduction 2.1 Objectives 2.2 Scope of Yoga in India 2.2.1 Scope Abroad 2.3 Career Options as Yoga Trainer and Teacher 2.4 Aims and Objectives of Yoga 2.5 Misconceptions of Yoga 2.6 Answers to Check Your Progress Questions 2.7 Summary 2.8 Key Words 2.9 Self Assessment Questions and Exercises 2.10 Further Readings UNIT 3 MESSAGES FROM THE BHAGAVAD GITA, THE BIBLE AND THE QURAN 34-49 3.0 Introduction 3.1 Objectives 3.2 Messages from The Bhagavad Gita and the Glory of The Bhagavad Gita 3.3 Messages and Quotes from The Bible 3.4 Messages from The Quran 3.5 Answers to Check Your Progress Questions 3.6 Summary 3.7 Key Words 3.8 Self Assessment Questions and Exercises 3.9 Further Readings UNIT 4 ISLAM, BUDDHISM AND YOGA SUTRA 50-63 4.0 Introduction 4.1 Objectives 4.2 Understanding the Five Pillars of Islam 4.3 Message from Buddhism: Religion and Spirituality 4.3.1 The Three Universal Truths 4.4 Patanjali’s Yoga Sutra and Four Padas 4.5 Answers to Check Your Progress Questions 4.6 Summary 4.7 Key Words 4.8 Self Assessment Questions and Exercises 4.9 Further Readings BLOCK II: TYPES OF YOGA UNIT 5 THIRUMULAR THIRUMANDIRAM AND ASANAS 64-83 5.0 Introduction 5.1 Objectives 5.2 Asanas 5.3 Classic Asanas 5.3.1 Breath and Breathe Control 5.3.2 Exhalation 5.3.3 Cleansing 5.3.4 Master Death 5.3.5 Pratayahara 5.3.6 Dharana 5.3.7 Dhyana 5.3.8 Samadhi 5.4 Answers to Check Your Progress Questions 5.5 Summary 5.6 Key Words 5.7 Self Assessment Questions and Exercises 5.8 Further Readings UNIT 6 PATHS OF YOGA 84-99 6.0 Introduction 6.1 Objectives 6.2 Abhava Yoga: Understanding the Path of Yoga 6.3 6.4 Bhakti Yoga 6.5 Buddhi Yoga 6.6 Dhyana Yoga 6.7 Kaula Yoga 6.8 6.9 Lambika Yoga 6.10 Laya Yoga 6.11 Nada Yoga 6.12 Pashupata Yoga 6.13 Answers to Check Your Progress Questions 6.14 Summary 6.15 Key Words 6.16 Self Assessment Questions and Exercises 6.17 Further Readings UNIT 7 KARMA YOGA 100-112 7.0 Introduction 7.1 Objectives 7.2 Karma Yoga: Concept and Meaning 7.2.1 What Does Karma Yoga Suggest? 7.2.2 Types of Karma 7.2.3 Karma and its Components 7.2.4 Benefits of Karma Yoga 7.3 Answers to Check Your Progress Questions 7.4 Summary 7.5 Key Words 7.6 Self Assessment Questions and Exercises 7.7 Further Readings UNIT 8 BHAKTI YOGA 113-126 8.0 Introduction 8.1 Objectives 8.2 Nature of Real Love or Bhakti and Bhakti Yoga 8.2.1 The Path of Devotion 8.2.2 Understanding Bhakti and Bhakti Yoga 8.2.3 The Nine Modes of Bhakti 8.2.4 Various Aspects of Bhakti and Bhakti Yoga 8.3 Answers to Check Your Progress Questions 8.4 Summary 8.5 Key Words 8.6 Self Assessment Questions and Exercises 8.7 Further Readings BLOCK III: PRINCIPLES OF YOGA UNIT 9 JNANA YOGA 127-140 9.0 Introduction 9.1 Objectives 9.2 Jnana Yoga: An Overview 9.2.1 Four Pillars of Jnana Yoga 9.2.2 Principles of Jnana Yoga 9.3 Answers to Check Your Progress Questions 9.4 Summary 9.5 Key Words 9.6 Self Assessment Questions and Exercises 9.7 Further Readings UNIT 10 RAJA YOGA 141-155 10.0 Introduction 10.1 Objectives 10.2 Raja Yoga: An Overview 10.2.1 Patanjali’s Ashtanga Yoga System 10.3 Levels of Samadhi 10.3.1 Stages of Samadhi 10.4 Answers to Check Your Progress Questions 10.5 Summary 10.6 Key Words 10.7 Self Assessment Questions and Exercises 10.8 Further Readings UNIT 11 HATHA YOGA 156-170 11.0 Introduction 11.1 Objectives 11.2 Hatha Yoga: An Overview 11.3 Classical Hatha Yoga 11.3.1 : Prana and Apana 11.3.2 Prana: Types and Functions 11.4 Nadis: Sushumna and Pingala Nadis 11.5 Answers to Check Your Progress Questions 11.6 Summary 11.7 Key Words 11.8 Self Assessment Questions and Exercises 11.9 Further Readings BLOCK IV: METHODS OF YOGA UNIT 12 EIGHT BRANCHES OF YOGA – YAMA 171-182 12.0 Introduction 12.1 Objectives 12.2 Patanjali’s Eight Limbs of Yoga 12.3 Yama 12.3.1 Ahimsa or Non-Violence 12.3.2 Satya or Truthfulness 12.3.3 Asteya or Non-Stealing 12.3.4 Bramacharya 12.3.5 Aparigraha 12.4 Answers to Check Your Progress Questions 12.5 Summary 12.6 Key Words 12.7 Self Assessment Questions and Exercises 12.8 Further Readings UNIT 13 EIGHT LIMBS OF YOGA – NIYAMA 183-195 13.0 Introduction 13.1 Objectives 13.2 Niyama: An Overview 13.2.1 Types of Niyama 13.3 Answers to Check Your Progress Questions 13.4 Summary 13.5 Key Words 13.6 Self Assessment Questions and Exercises 13.7 Further Readings UNIT 14 EIGHT LIMBS OF YOGA: OTHER LIMBS 196-206 14.0 Introduction 14.1 Objectives 14.2 Asana 14.3 Pranayama 14.4 Pratyahara and its Types 14.5 Dharana, Dhyana and Samadhi 14.6 Answers to Check Your Progress Questions 14.7 Summary 14.8 Key Words 14.9 Self Assessment Questions and Exercises 14.10 Further Readings Introduction INTRODUCTION

There are many types of physical exercises that one may choose for leading a NOTES healthy lifestyle, but there is no other exercise as yoga. It is a form of physical exercise which works not just on the physical level but also on the mental and spiritual. Yoga is not a rigorous exercise, but a slow paced regimen aimed at achieving flexibility and calmness. Yoga has moved beyond its borders in the South East Asian sub-continent to invite practitioners in not just the Western but in fact all corners of the world. This export of Yoga has also resulted in its varied adaptations and now one can find many different new forms being invented and practiced across the globe. But learning the basics of any form of exercise is crucial since the best results of the exercise can only be achieved when one is aware of its history, principles, classical forms, and methods. This book, Historical Development of Yoga, aims to do just that by discussing the origins of yoga, its scope in India, its mentions in religious texts, as well as the reasons behind and the functioning of different forms of yoga. The book, Historical Development of Yoga, is written with the distance learning student in . It is presented in a user-friendly format using a clear, lucid language. Each unit contains an Introduction and a list of Objectives to prepare the student for what to expect in the text. At the end of each unit are a Summary and a list of Key Words, to aid in recollection of concepts learnt. All units contain Self Assessment Questions and Exercises, and strategically placed Check Your Progress Questions so the student can keep track of what has been discussed.

Self-Instructional 10 Material The Origin of Yoga BLOCK - I HISTORY OF YOGA

UNIT 1 THE ORIGIN OF YOGA NOTES

Structure 1.0 Introduction 1.1 Objectives 1.2 History of Yoga 1.3 Vedic Yoga 1.4 Pre-Classical Yoga 1.5 Classical Yoga 1.6 Post-Classical Yoga 1.7 Definitions of Yoga 1.7.1 Meaning of Yoga 1.7.2 Need for Yoga 1.8 The Scope of Yoga 1.9 Answers to Check Your Progress Questions 1.10 Summary 1.11 Key Words 1.12 Self Assessment Questions and Exercises 1.13 Further Readings

1.0 INTRODUCTION

Most of the systems of Indian insist on the practices of yoga. To be very specific, the yoga system studies the nature and forms of yoga including the different steps in yoga practice etc. The most important contribution of Yoga philosophy is Yoga Sutra of Patanjali. The value of Yoga, as an important method of realizing, has been recognized by most of the Indian systems. Clear evidences of the recognition of Yoga practices can also be traced in this regard-even in the , the and . Yoga Philosophy in the existence of God. According to Patanjali’s Yogasutra, God is a special kind of who is always free from pain, actions, effects and impressions. In yoga philosophy, it is an important concern to understand the ways and means through which an individual can attain/understand the reality of self by direct experience. It lays stress on the practice of yoga as an indispensable means to discriminative knowledge. This is the special feature of this system. Vedic yoga is a step further to the process of teaching the western students about eastern spirituality. The fundamental goal of Vedic yoga is spiritual development and or salvation.

Self-Instructional Material 1 The Origin of Yoga Pre-Classical Yoga dates between 800 and 100 BCE around the creation of the Upanishads. It is during this time that ideas regarding unison of mind, body and surfaced. The Upanishads comprising 200 scriptures teaches us about the transcendental world. The Bhagavad Gita is devoted to Yoga that is said to NOTES be an ancient discipline practiced from ancient times by the sages. Classical yoga contains various methodologies of yoga that help elevate and purify the of individual practicing it. Yoga, in post-classical era, differs from that of Patanjali as it returns to the non-dualistic related to the Vedic tradition. Yoga can be understood when you understand the different types of yoga. Yoga comes from ‘Yuj’, a word that means ‘to unite’. It is the union of the mind and body through various yogic practices. Additionally, it is the union that refers to uniting the individual consciousness with the Divine consciousness. Yoga is highly in demand ever since awareness of people has increased towards the need and benefits of yoga. This unit aims at analysing the origin, growth and development of yoga in India and abroad.

1.1 OBJECTIVES

After going through this unit, you will be able to:  Trace the history of Yoga  Enumerate the difference types of Yoga  Analyse the significance of Vedic Yoga  Understand pre-Classical, Classical and Post-Classical Yoga  Explain the meaning, need and scope of Yoga

1.2 HISTORY OF YOGA

In India, the word ‘yoga’ originated from the root word in Sanskrit ‘Yuj’ (‘to yoke’) that carries individual consciousness to the universal soul. It is to be understood as the union with the soul through the integration of mind, body and spirit. The one, who attempts to practice yoga, is to be called a yogi. Looking at the history of yoga, different schools have emerged with diverse elements leading to a common path of enlightenment. The path of love and devotion is referred to as Bhakti Yoga; path of selfless work and action is Karma Yoga; Jnana Yoga involves the path of discernment and knowledge and the Raja Yoga is a comprehensive method that emphasize and transcending thoughts of mind. Origins of Yoga can be traced back to the Indus Valley Civilization and is estimated to be 6000-7000 years old. The earliest accounts of yoga can be traced

Self-Instructional 2 Material back to the written Indian , the ancient text within Rig Veda that can be as The Origin of Yoga old as 2000 BC. However, it is not easy to give a specific date to Rig Veda that was primarily transmitted for about a millennium. If one has to go looking for first ever occurrence of Yoga text, it dates to 2nd century BC by Patanjali. It is called the Ashtanga Yoga or the eight limbs that provides an in-depth teaching on calming NOTES the mind and merging with the infinite or the Divine. The first complete description of goals and principles of yoga can be found in The Upanishads that are composed in different timelines beginning from 2000 BC. The Upanishads are referred to as because it comprise the conclusion of . They speak about the and ceremonies to appease the . The new understanding is all about the means of sacrificing the self to unite with the Supreme Being often referred to as Mahatman or that is to be done through restraint, moral and training the mind. To understand this, it is essential to go in-depth the different interpretations of Yoga in Hindu scripture. The Bhagavad Gita The Bhagavad Gita is able to distinguish among different types of yoga related to duties of different nature with regard to people. It captures the essence and details of Yoga and the inherent philosophies; it is often referred to as Scripture of Yoga. The book is said to have been compiled between periods of 5th -2nd century BC. The following are described by Lord :  Karma Yoga or the yoga of action to be done in the world.  Jnana yoga or the yoga of the intellectual endeavor and knowledge.  Bhakti Yoga or the yoga of devotion towards a deity, for example, Lord Krishna. Patanjali The Yoga of Patanjali are a compilation of 196 sutras or aphorisms that comprise the theory and practice of yoga. These were created prior to 400 CE by the sage Patanjali. The classic description of yoga is explained in the Patanjali’s Yoga Sutras. It is said to form the basis of Darshana that is one of the six orthodox schools of philosophy. Additionally, it also comprises of practice of yoga as is carried in most of the . Patanjali presents the goals inherent in yoga as cessation of mental fluctuations; it is an achievement that helps give rise to the stable meditation. With it arises deeper states of Samadhi or Dhyana. A considerable restrain is required and self-discipline is the key. Patanjali’s yoga is sometimes referred to as Raja Yoga or as the Royal yoga or Ashtanga Yoga that is the Eight-Limbed Yoga, in order to distinguish it from

Self-Instructional Material 3 The Origin of Yoga Hatha yoga. It is held in highest regard by all yoga schools. Patanjali is also known for writing commentaries or Mahabhashya on the Sutras of the great Sanskrit grammarian Panini. In fact, Panini, Patanjali and Katyayana are the most revered, scholars, grammarians and linguists in Sanskrit. NOTES God in Yoga Philosophy The existence of god is the subject of debates in the Yoga philosophy. The subject carries various arguments. These are:  Vedas and their compilations are the evidence. The Upanishads mention about God and his existence.  The occurrence of cosmic is all because of the contact between the spirit or the Purusha and the Nature or the Prakriti. While Purusha is static, Prakriti is unconscious.  Meditation is the best means of attaining liberation.  is regarded as a special Purusha, the manifested Brahman and the Lord of the . He is the one beyond any karmic laws and sorrow — the perfect one, omnipresent, eternal, omniscient and omnipotent. He is beyond the three engrained human qualites such as , and . However, yoga is not limited to these only. There are other kinds of yoga. These are: Yoga, Kundalini Yoga, , , , Nitya Yoga, Maha Yoga, Purna Yoga, Yoga, Yoga, Tibetan Yoga, etc. Raja Yoga is also referred to as Ashtanga Yoga.

Check Your Progress 1. From where does the word ‘yoga’ originates? 2. What is the ?

1.3 VEDIC YOGA

Vedic yoga is a step further to the process of teaching the western students about eastern spirituality. It is to be noted here that Vedic yoga does not comprise of any postures greater than those mentioned in kundalini and hatha systems. It is only due to the fact that the posture portion was considered prerequisite to beginning the study in Vedic tradition. To understand Vedic system, it is essential to note that it is not separate from other systems that are frequently taught. It is the system that view the physical aspects of yoga as important preparation to practice Vedic yoga. Within proper Vedic yoga practice, you will find Pranayama or breathing exercises, or hand positions, or recital of holy words, visualization and meditation. Self-Instructional 4 Material However, prior to moving on to Vedic yoga, it is essential to understand that one The Origin of Yoga needs to practice physical yoga or postures that prepares you for it. What is the basis for Vedic Yoga? The fundamental goal of Vedic Yoga is spiritual development and moksha or NOTES salvation. The primary texts related to Vedic Yoga is the Vedas, which means knowledge. For this reason Vedas are considered the spiritual knowledge and wisdom. These are often referred to as shrutti or the revelation. It is more like the revelation that took place in deep meditation of sages who heard the mantras in their mind. To understand Vedic yoga it is essential to understand the four primary texts within Vedas. These are as follows: 1. Rig Veda (considered the oldest) 2. Yajur Veda 3. Sama Veda 4. Atharva Veda When calculated together the mantras are almost 10,000 in numbers that are to be practiced by those participating in it. The Vedas roughly date back 1500 BCE. The dates are still not considered accurate as it dates back to human history as the point of origin of Vedas. So, this means that Vedas are older than 1500 BCE. With this, it is to be understood that the Vedas are not created at a particular point of time, rather these are written and preserved over a larger period of time. If one is to observe the astrological reference within the Vedas, it dates back to 6500 BCE.  Upavedas and are considered as additional Vedic works. Upavedas are known as secondary Vedas and comprise that states about the Vedic health system.  Vedangas are most commonly referred to as limbs of Vedas and comprise of Vedic or jyotish.  There are 64 tantric books and additional texts like The that contains The Bhagvad Gita. However, it is too vast, profound and numerous to expect students a mastery over all that it contains. For majority of students, it becomes important to learn and understand few key mantras that help them develop understanding towards Vedic principles. It helps them achieve a greater spiritual awareness and good health. Studying fundamentals provides the students with spiritual depth which modern age is often lacking. For students who like to move to greater depth of spiritual study, Vedic approach provides them with greater understanding and provides them detailed approach towards it. Vedic yoga is all about understanding the numerous spiritual traditions in a better way than any other system in the world. It is through this form of yoga that numerous spiritual traditions and approach to divinity are understood. Self-Instructional Material 5 The Origin of Yoga Why Vedic Yoga? It is the practical approach that was not easier to access in the world of that Vedic yoga provides. The vast knowledge, which was were earlier reserved NOTES for an elite, is now available to commoners especially those who were on the path of renunciation and were devoted to spiritual pursuits. While mysticism was not commonly for the masses, it is now accessible to larger number of people than ever before. Vedic yoga provides tools and philosophies in the following ways:  Personal healing  Planetary healing  Personal transformation  Planetary transformation  Enhanced relaxation  Enhanced wellness  Spiritual development   Cultivation of a sense of peace  Improved meditation  Practical tools to use in ‘real-world’ situations  Improved interpersonal relationships  Improved relationships with nature  Improved skills in the work environment However, it is difficult to find any area of life where it doesn’t apply or affect. Vedic yoga is the practice that impacts all and everywhere, providing benefits to all those who practice it. Main Aspects of Vedic Yoga Vedic yoga as a subject is expansive debate due to numerous facets that it contains. Following are some of the key areas to focus upon:  Mantra  Pranayama (breath exercises)  Meditation (Dhyana)  Visualization  (hand positions)  Asana (postures) is used to supplement and prepare the mind and body for the previous aspects mentioned above

Self-Instructional 6 Material It is essential to understand that mantra should be properly pronounced and The Origin of Yoga for this it is important to know Sanskrit. Each mantra is recited from different areas of the mouth and it should be pronounced precisely. Learning Sanskrit, therefore, becomes mandatory and is highly recommended for Vedic yoga practitioner. The student involved in this practice should be able to have the NOTES knowledge of basics, phonetics and pronunciations that will help in cultivating the ability to properly read Sanskrit. The knowledge about the fundamentals of Sanskrit are essential to achieve most out of their Vedic yoga practice. A strong foundation should be built for that will help in their spiritual path.

Check Your Progress 3. What is the fundamental goal of Vedic Yoga? 4. List some of the aspects of Vedic Yoga.

1.4 PRE-CLASSICAL YOGA

Pre-classical yoga dates between 800 and 100 BCE around the creation of The Upanishads. It is during this time that ideas regarding unison of mind, body and soul surfaced. The Upanishads transformed the concept of into that of related to mediation and contemplation. It is clearly stated in the Maitrayaniya Upanishad, dated circa 200 to 300 BCE, that uniting yoga discipline has six limbs and these are as follows:  Pranayama- The breath control  Pratyahara- The inhibition of sensory  Dhyana- Meditation  Dharana- The art of concentration  Tarka- The art of examination  Samadhi- Ecstasy The Upanishads comprising 200 scriptures teaches us about the transcendental world. It emphasizes that the vision of reality can only be obtained through the devotion to the Brahman. There are three core concepts that are explained in the Upanishads. These are:  The Brahman or the ultimate reality  The or the transcendental self  Relationship between the Brahman and the Atman It is essential to understand that ultimately the concept secures the idea that Brahman = Atman= Self.

Self-Instructional Material 7 The Origin of Yoga The Upanishads state that self-realization can only be achieved through intense contemplation and through the path of renunciation of the material and the physical. The idea of Karma is emphasized by the Upanishads that includes the birth and death cycle and moral causation resulting from past actions. These are NOTES the only ideas that are present in the Upanishads. Yoga too is based on the same characteristics with and Buddhism. It was during 6th century BCE that Buddha began teaching Buddhism. For Siddhartha Gautama, Yoga became the practice that included or was based on self-inquiry rather than a . As per Buddha all the Dukkha or the suffering of the being is due to the misguided efforts that are put forth to maintain a separate asmita or the ego and our beliefs that stand separate from the cosmic one or the ultimate. Further it is due to refusal of acknowledging the anicca or the impermanence of everything that adds to the suffering giving rise to a never-ending search for happiness. This becomes the vicious cycle of greed, desire and illusion. The founder of , Vardhamana , was a contemporary of Siddhartha Gautama. Mahavira reached enlightenment after 12 years of renouncing his worldly role, doing away with his possessions and devoting his life to rigorous austerities. The Yoga that he and his followers practiced involved extreme fasting, breath control and postures known to help transcend the body, not cultivate it. It is loosely based on the principle of Jainism i.e. to avoid doing harm intentionally; it still continues till date. Therefore, it is essential that ahimsa be practiced by everyone through the path of yoga. A bit later, in the pre-classical era, The Bhagavad Gita or Lord’s song was created. The Bhagavad Gita is devoted to Yoga that is said to be an ancient discipline practiced from ancient times by the sages. It is to be understood that the core of the Bhagavad Gita is all about understanding the concept of being active to avoid difficult life. Actions are emphasized as deeds that should be benign and should exceed the ego. It is similar to the Upanishads that rest on Vedas; Gita is built on doctrines present in the Upanishads. The Bhagavad Gita states that three elements should be included in our lifestyle:  Bhakti Yoga or the Yoga of loving devotion  Jnana Yoga or the Yoga of knowledge or contemplation  Karma Yoga or the Yoga of selfless actions The Bhagavad Gita attempts to unify all these thee yoga and makes them important to the human life. Although the entire scripture is a dialogue between Lord Krishna and Arjuna, it deeply explains the importance of duty, karma and the unification of different yoga to alleviate the human suffering.

Self-Instructional 8 Material The Origin of Yoga Check Your Progress 5. What do you mean by pre-classical yoga? 6. List some of the elements of yoga mentioned in the Bhagavad Gita. NOTES

1.5 CLASSICAL YOGA

It contains various methodologies of yoga that help elevate and purify the energy of individual practicing it. It raises the perception of the person to the peak. However, the refined tools as offered in classical yoga are diluted in the modern day yoga; only a few are practicing the classical yoga in all its purity and interested in following the path of austerity and spiritual sadhana. Classical Period (Circa 4th Century Ce to 6th Century Ce) The Yoga Sutras written by sage Patanjali in the 2nd century CE gave an account of classical form of Yoga teaching. The Yoga Sutras are compiled with 195 aphorisms or sutras or the threads discussing the components of Raja Yoga in details along with its principles. The sutras are also referred to as eight-fold path by Patanjali or the eight limbs of classical Yoga. The eight limbs are as follows:  Yama, which means social restraints or ethical values  Niyama, which means personal observance of purity, tolerance and study  Asanas or physical exercises  Pranayama, which means breath control or regulation  Pratyahara or sense withdrawal in preparation for meditation  Dharana, which is about concentration  Dhyana, which means meditation  Samadhi, which means ecstasy The sage Patanjali believed that every individual is created with matter or prakriti and spirit or purusha. His belief that these two can be separated for spiritual cleansing was in contrast to the Vedic and pre-classical yoga that emphasized on the union of the body and the spirit. The concept of Patanjali related to the separation of the two was so dominant that for centuries to follow Yoga practitioners were indulging in meditation and neglecting asanas. For this reason, the beliefs of Patanjali were more of physical dualism and these were contrary to the after his time.

Self-Instructional Material 9 The Origin of Yoga 1.6 POST-CLASSICAL YOGA

Yoga, in post-classical era, differs from that of Patanjali as it returns to the non- NOTES dualistic philosophies related to the Vedic tradition. However, post-classical yoga is different from other forms due to the focus on teaching individual to concentrate on the present and also on the potential that the physical body can reach. Instead of liberation from the physical reality, what was taught was to accept it and live with it. This example is seen in Tantrism (circa 800 CE) that sees body as a vessel of liberation. Instead of renunciation from everything or ignoring the natural impulses, it is essential to understand that the integration of self with self can only be achieved by cultivation of mind, body and spirit. This is what liberalism is all about and is in direct response to the orthodox Hinduism and Buddhism. With Tantrism, one is to practice physical postures, meditation and breathe control through deep breathing which keeps the body young and increases life expectancy. It explains that the body is the temple of the soul and not just a vessel that can be or should be abandoned at any given opportunity. Body enables in helping the mind watch the process. As per the tantric there are subtle of existence invisible to the common perceptions. These yogis call it the or often refer to it as Annamaya Kosa. Through the various asanas or postures practiced through various techniques including breathing techniques or pranayama, the Yogi can awaken the dormant kundalini or the energy that is sitting at the base of the spine. This energy can be moved upwards going through the or energy channels to the crown . This is where a yogi achieves enlightenment through the use of the tantric vehicle or the body and the mind. For this reason tantric practitioners of yoga emphasized that the body cannot be ignored and it is required to achieve enlightenment as the mind alone cannot process if there is no body to accompany it through its processes. Yet another form of yoga is Hatha Yoga. The manual named the is a classic written in 1350 A.D by Svatmarama and explains all the physical aspects of yoga. It teaches about purification of the body that should pass through six cleansing practices or . The body is ready for the discipline of yoga postures using the breath as the purification tool. It comprises of the following:  Netî  Dhautî  Naulî   Kapâlabhâtî  Trâmaka

Self-Instructional 10 Material These afore-mentioned techniques are complete body cleansing rituals that The Origin of Yoga prepare the body for yoga according to the Hatha yoga. The ritual begins by cleansing the airway, digestive tract, the abdomen, the colon, the system and empowering the . NOTES Check Your Progress 7. What is Tantrism in yoga? 8. What do you mean by Hatha Yoga?

1.7 DEFINITIONS OF YOGA

If one is to look at the definitions of yoga, there are numerous of it as per the practitioners and the different techniques that the practitioners evolve and bring in. In fundamental terms, Yoga is a means of union that can be on different levels: philosophically, relative level, the limited self and the absolute self. As per the ancient sage Patanjali, yoga is about neutralization of the feelings directed by ego. Once thoughts become still, the yogi is able to realize self that has always been so. The union happens with the infinite with the rise of the awareness that was limited by the infatuation. Other definitions of yoga can be understood when you understand the different types of yoga. These are as follows: The Paths of Yoga Ever since the arrival of yogic practices in the , what has been understood by the people there is hatha yoga that is a spiritual discipline. However, there are many other types as well. These are as follows: 1. Karma Yoga It is more about the yoga through action. It is the path that explains that one needs to understand that whatever deed or action is to be done it is with the consciousness that the Divine is the Doer. The individual is not the one who is performing the actions. Action is done by many, but all are not karma yogis. Karma yogis are capable of directing their wrong impulses into creative channels or redirecting their energy into wholesome channels. They are aware of the divine energy that flows through them when they act. The spirit of taking a particular action is beyond the service itself as it is regardless of their intent towards the reward for the deed done.

Self-Instructional Material 11 The Origin of Yoga 2. Bhakti Yoga Bhakti yoga, as the name suggests, is devotion. It is more about achieving deep calmness within the mind. The yogis seek the Divine in human terms as a friend, NOTES father, mother or a beloved. With their personal view they are able to awaken their love and direct it towards the Divine. They are able to view the Divine in all the forms. It is more about how they love that them towards enlightenment. 3. Gyana Yoga Gyana yoga, also spelled as, jnana yoga, is the yoga of Self-study. It is beyond the particular path to the union. At the same time, it points out the path our thinking should be pointed towards. The idea is based on the non-dualism. It says that an individual is already an amalgamation of the Divine, all that is needed is realization towards it. 4. Raja Yoga It is also referred to as royal yoga that sees the human nature as a kingdom comprising psychological and physical attributes that need equal consideration. Therefore, a yogi practicing this form of yoga is the one who rules the inner kingdom with moderation and wisdom through the development of all the aspects with a balanced approach and in an integrated way. The primary focus of Raja Yoga is meditation. However, the practitioner may include all the above-mentioned practices within this form of yoga. 1.7.1 Meaning of Yoga Let us understand the meaning of Yoga in the following ways: Yoga comes from ‘Yuj’, a Sanskrit word that means ‘to unite’. It is the union of the mind and body through various yogic practices. Additionally, it is the union that refers to uniting the individual consciousness with the Divine consciousness. The philosophy of Yoga is one of the six branches related to the Vedas; these are the ancient scriptures that comprise of Vedanta, Sankhya and Yoga philosophy. All these are directed towards how the individual should gain knowledge and experiences that comes as a result of the consciousness. It is about the process that is to be put into practice to unfold the infinite potential of the human mind and the eternal self. The union of the self with the Divine is what gives everlasting bliss and liberates the individual from suffering. Stability of mind is called yoga. In the Bhagavad Gita, Lord Krishna explains all about it to Arjuna about the performing of action through the evenness of the mind without the eye on the outcome of victory or defeat. The stability of the mind is what we call yoga and this is what yoga is all about. It is all about focusing the mind on gaining control over your senses.

Self-Instructional 12 Material The capacity of the mind to take rightful decisions in critical situations can The Origin of Yoga only be achieved by the stability of the mind or the evenness of the mind. A disturbed mind cannot focus on it. It is not just about taking decisions, but the ability to analyze each situation in different possible ways. It is about staying firm with the decision even when the situation turns drastic. It is to be able to know right from NOTES wrong. It is the state of that helps in realizing or knowing your or the righteous duty in a particular situation. The problem is what exactly faced by Arjuna and causing him immense suffering in the battlefield. Arjuna, like any other human being, feels distracted seeing his own kin against himself in the battlefield and this is what distracts him from his Dharma. He refuses to pick up the weapons to kill them. It is all due to the behavioral and emotional state that is explained as unstable mind. This situation cannot differentiate right and wrong. When the mind is not calm, it is difficult to comprehend the situation thoroughly and to act accordingly. For this reason Lord Krishna sermons Arjuna on Samatva Bhaava or the stability of the mind through which it is possible to understand about the duties and this is what yoga is all about. It is through the achievement of Samatva Bhaava, one is able to understand their duties and this becomes the way to salvation. 1.7.2 Need for Yoga As per yogis the true happiness, enlightenment and liberation only come as a result of the union with the ultimate or the divine consciousness or the Atman or the Brahman that is the transcendent self. There are various yoga practices that are designed to reach this ultimate goal of the human life. It is all about utilizing different tools offered by yoga such as hatha yoga that is all about postures and breathing exercises which help purify the mind, spirit and body of the yogi and thus enabling him to attain union. Pranayama comprises of various breathing exercises that help in clearing the air passages or the nadis or the channels that carry the prana that is the universal life force. When Pranayama unblocks the channels, the energy rises from the base of the spine and the individual experiences the rise in Kundalini, moves through the sushumna-nadi or the central channel and reaches the crown chakra. The need of yoga can be understood by the process that impacts the body in a positive manner, making the body of the yogi flexible, strong and healthy. It helps release fatigue and stress immediately. To understand more about it we need to explain the following features of yoga: 1. Inner Peace It is a well-known spiritual practice that helps in achieving inner peace and calm that helps eliminate stress. Practicing yoga helps increase the levels of peace, making the individual joyous and brings about more confidence to deal with routine life.

Self-Instructional Material 13 The Origin of Yoga 2. Health A healthy person is balanced in all their chakra and has a peaceful mind. However, the opposite of healthy is unhealthy; a person, who is stressed, is not able to NOTES maintain calm mind and is suffering with various ailments. Modern life is such that it makes the individual’s life stressful and affects his health due to pressure at work, family life and environmental factors like pollution brings. To counter it all, it is essential to practice yoga for 20 minutes daily. It helps maintain good health, balances your energy levels and gives you the ability to overcome it all. 3. Activeness Staying active in a hectic lifestyle is difficult today. Individuals often complain about loss of energy. Maintaining good activeness needs the individuals to be aware of their surroundings. Practicing yoga in the physical and the spiritual form helps maintain the alertness of the mind and body. 4. Makes you flexible Often due to sedentary lifestyle the body and muscles become stiff. It is essential that yoga be incorporated within the schedule to loosen up. Doing yoga on regular basis helps in opening up the joints, relaxing muscles and making the body flexible that also helps in eliminating joint pain. 5. Increases blood flow in the body The best way to increase blood flow is through yoga. Body needs to be kept oxygenated at all the times and it is possible when you allow your body to open up to receiving it more. Healthy body and healthy heart can only function when you are putting in efforts to keep the body healthy through yoga. 6. Focus and concentration When you practice various physical postures in yoga, it helps increase your focus and aligns the mind and body together. This eventually helps in bringing down the stress levels and focus better. 7. Sleep better Sleep deprivation is the biggest complaint in this busy life. Practicing yoga helps relax the muscular tension from the body which is the primary source of sleep deprivation. There are dedicated yoga postures that help relieve muscular tension and relaxes the mind immediately when done prior to bed time. Just 10 minute of yoga practice prior to going to bed is enough to give you a good night’s sleep.

Check Your Progress 9. What is Gyana yoga? 10. What does Pranayama comprise? Self-Instructional 14 Material The Origin of Yoga 1.8 THE SCOPE OF YOGA

Yoga is highly in demand ever since awareness of people has increased towards the need and benefits of yoga. NOTES Today, looking at the global scenario where people are short on time and require instant relaxation, they focus on health awareness programs. Yoga comes as a great relief to everyone who is interested in aligning their mind and body through practice of pranayama and asanas. The methodology is designed to work on each muscle and focus the mind into achieving it. For this reason, scope of yoga has increased over time. People opt for it for the following reasons:  Relaxation of mind and body  Time crunch where they can spare only 15 minutes as opposed to 1 hour of gym  Seeking peace of mind  For the purpose of achieving spiritual awareness  To flex the body and open their channels  For helping them eliminate joint stiffness and pain  To help them achieve awareness For all this, a trained and an experienced practitioner is required. Yoga instructors are highly in demand as more and more people are aware about the benefits of yoga and want to include it in their lifestyle. Yoga as a Profession Professionals, who have gained mastery of yoga, are teaching meditation and yoga. They are often referred to as yogis or yoga instructors. With the popularity of yoga and holistic healing in the western , people are opting more for no- treatment. Losing weight and flexibility is their core concern in this busy lifestyle. Due to this many are focusing on yoga that helps them cure their ailment without visiting the . Yoga practitioners are often approached for helping them heal their muscular and joint related troubles. Often yogis are referred to as holistic healers who indulge in holistic healing. These days yoga is taught in yoga schools and even workshops/ yoga camps are organized for people to participate. It helps in connecting more people to yoga and help them understand its benefits. The yogi in turn is able to provide holistic healing classes to people who participate in such programmes. Career possibilities in yoga are numerous. Given its scope, it has several possibilities:  Yogis are now holistic healers who help in healing people.  Teaching meditation to balance the mind and get rid of stress is the ultimate form of yoga. Self-Instructional Material 15 The Origin of Yoga  Different postures helps in eliminating and addressing different physical problems. Yogis customize it as per the problem and target it towards it.  Personal yoga instructors are hired by people who cannot or do not want to step out. NOTES  Aerobic yoga and are new emerging trends in yoga that helps everyone including youngsters into doing something interesting while performing yoga postures. It makes the learning interesting and the learners are able to connect more to the yogi.

1.9 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. The word ‘yoga’ originated from the root word in Sanskrit ‘Yuj’ (‘to yoke’) that carries individual consciousness to the universal soul. It is to be understood as the union with the soul through the integration of mind, body and spirit. The one, who attempts to practice yoga, is to be called a yogi. 2. The Yoga Sutras of Patanjali are a compilation of 196 sutras or aphorisms that comprise the theory and practice of yoga. These were created prior to 400 CE by the sage Patanjali. 3. The fundamental goal of Vedic Yoga is spiritual development and moksha or salvation. The primary texts related to Vedic Yoga is the Vedas, which means knowledge. For this reason Vedas are considered the spiritual knowledge and wisdom. 4. Following are some of the key aspects of Vedic yoga:  Mantra  Pranayama (breath exercises)  Meditation (Dhyana)  Visualization  Mudra (hand positions)  Asana (postures) is used to supplement and prepare the mind and body for the previous aspects mentioned above 5. Pre-classical yoga dates between 800 and 100 BCE around the creation of The Upanishads. It is during this time that ideas regarding unison of mind, body and soul surfaced. The Upanishads transformed the concept of sacrifice into that of rituals related to mediation and contemplation. 6. The Bhagavad Gita states that three elements should be included in our lifestyle:  Bhakti Yoga or the Yoga of loving devotion

Self-Instructional 16 Material  Jnana Yoga or the Yoga of knowledge or contemplation The Origin of Yoga  Karma Yoga or the Yoga of selfless actions 7. With Tantrism, one is to practice physical postures, meditation and breathe control through deep breathing which keeps the body young and increases NOTES life expectancy. It explains that the body is the temple of the soul and not just a vessel that can be or should be abandoned at any given opportunity. 8. Yet another form of yoga is Hatha Yoga. The manual named the Hatha Yoga Pradipika is a classic written in 1350 A.D by Svatmarama and explains all the physical aspects of yoga. It teaches about purification of the body that should pass through six cleansing practices or shatkarma. 9. Gyana yoga, also spelled as, jnana yoga, is the yoga of Self-study. It is beyond the particular path to the union. At the same time, it points out the path our thinking should be pointed towards. The idea is based on the non- dualism. It says that an individual is already an amalgamation of the Divine, all that is needed is realization towards it. 10. Pranayama comprises of various breathing exercises that help in clearing the air passages or the nadis or the channels that carry the prana that is the universal life force. When Pranayama unblocks the channels, the energy rises from the base of the spine and the individual experiences the rise in Kundalini, moves through the sushumna-nadi or the central channel and reaches the crown chakra.

1.10 SUMMARY

 In India, the word ‘yoga’ originated from the root word in Sanskrit ‘Yuj’ (‘to yoke’) that carries individual consciousness to the universal soul. It is to be understood as the union with the soul through the integration of mind, body and spirit. The one, who attempts to practice yoga, is to be called a yogi.  Origins of yoga can be traced back to the Indus Valley Civilization and due to this it is estimated to be 6000-7000 years old.  The earliest accounts of yoga can be traced back to the written Indian literature, the ancient text within Rig Veda that can be as old as 2000 BC.  The first complete description of goals and principles of yoga can be found in the Upanishads that are composed in different timelines beginning from 2000 BC. The Upanishads are referred to as Vedanta because it comprise the conclusion of Vedas.  The fundamental goal of Vedic Yoga is spiritual development and moksha or salvation. The primary texts related to Vedic Yoga is the Vedas, which means knowledge.

Self-Instructional Material 17 The Origin of Yoga  The Yoga Sutras of Patañjali is a compilation of 196 Indian sutras or aphorisms that comprise the theory and practice of yoga. These were created prior to 400 CE by Sage Patanjali.  Patanjali presents the goals inherent in yoga as cessation of mental fluctuations; NOTES it is an achievement that helps give rise to the stable meditation. With it arises deeper states of Samadhi or Dhyana.  Patanjali’s yoga is sometimes referred to as Raja Yoga or as the Royal yoga or Ashtanga Yoga that is the Eight-Limbed Yoga, in order to distinguish it from Hatha yoga.  Vedic yoga is a step further with relation to the process of teaching the western students about eastern spirituality.  Pre-classical Yoga dates between 800 and 100 BCE marked by the creation of the Upanishads. It is during this time that ideas regarding unison of mind, body and soul.  The fundamental goal of Vedic Yoga is spiritual development and moksha or salvation.  Yet another form of yoga is Hatha Yoga, the manual namely the Hatha Yoga Pradipika is a classic written in 1350 A.D by Svatmarama that explains all the physical aspects of yoga.  In the Bhagavad Gita Lord Krishna explains all about it to Arjuna about the performing of action through the evenness of the mind without the eye on the outcome of victory or defeat.  As per yogis the true happiness, enlightenment and liberation only comes as a result of the union with the ultimate or the divine consciousness or the Atman or the Brahman that is the transcendent self.

1.11 KEY WORDS

 Annamaya Kosa: It literally means ‘the food-sheath’. It is the physical body born out of anna or food and nourished by food. Like a kosa or sheath, it covers the self and prevents the experience of its true nature.  Samatva Bhaav: Samatva is the Hindu concept of equanimity. Its root is sama meaning – equal or even. This is about equal consideration towards all human beings.  Nadi Yoga: A major focus of Hatha yoga is balancing the nadis, and one of the most effective methods of doing so is a form of pranayama called nadi . It is often included at the end of an asana practice. The nadis can be compared to the meridians of Chinese .

Self-Instructional 18 Material  Aerobic Yoga: ‘Aerobic’ relates to oxygen. Aerobic yoga strengthens heart The Origin of Yoga and lungs by making them work hard for several minutes or more. Its helps the person to lose fat. It also provides cardiovascular benefits.

NOTES 1.12 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. Write a short note on yoga and its beginnings? 2. How is yoga explained in Upanishads? 3. What is Vedic yoga? 4. How will you define Bhakti Yoga? 5. What is Raja Yoga? 6. What is Karma Yoga? Long-Answer Questions 1. Analyse the difference aspects of Vedic yoga. 2. Compare and contrast between pre-classical and post classical yoga. 3. Explain the different paths to yoga. 4. Why should one practice yoga and why does one need it? Explain. 5. Discuss the need and scope of Yoga in today’s hectic life.

1.13 FURTHER READINGS

Michelis, Elizabeth. 2005. A History of : Patanjali and . : A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. : The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and . 2017. . London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Publisher.

Self-Instructional Material 19 Scope of Yoga UNIT 2 SCOPE OF YOGA

NOTES Structure 2.0 Introduction 2.1 Objectives 2.2 Scope of Yoga in India 2.2.1 Scope Abroad 2.3 Career Options as Yoga Trainer and Teacher 2.4 Aims and Objectives of Yoga 2.5 Misconceptions of Yoga 2.6 Answers to Check Your Progress Questions 2.7 Summary 2.8 Key Words 2.9 Self Assessment Questions and Exercises 2.10 Further Readings

2.0 INTRODUCTION

Yoga is fast gaining acceptance not only as a proven technique of mind control but is being accepted as a science. As a matter of fact, it has been granted the status of a scientific discipline and a lot of study with the help of many scientific tests is being done in this direction. Yoga is a science which can be tested, tried and experienced by anyone who has enough interest and perseverance to practice it. In recent times, the role of yoga as a health adjunct both in the prevention and treatment of various disorders associated with sedentary lifestyles as well as to promote skill in performance is being recognized. Yoga is an effective means of staying fit. In the modern world where there is a lot of stress and busy life that to numerous ailments. Countering these require taking yoga classes and the demand of yoga instructors is increasing day by day. Yoga gives the capacity to face life with all its challenges and overcome it. Additionally, by practicing yoga you can enhance the body vitality. However, it is essential to note that seeking professional qualification is mandatory in yoga. There is huge scope in yoga training and it is possible to choose your career in this field as a yoga therapist who is capable of treating minor disorders and ailments. The yoga coach can train people in yoga postures. Although there are numerous other objectives of yoga too, once you begin practicing it, you will be able to learn and understand more. Yoga is perceived differently in western countries, and often their perception is far from what yoga is actually. For them, it is more for recreation purpose or something that helps them enjoy an activity outside of their usual routine. So, there are many misconceptions related to yoga. What is more important is to clearly understand the real objectives of this scientific practice of self-development. Self-Instructional 20 Material This unit aims at analysing the scope of yoga, and its professional value Scope of Yoga through teachers and instructors. It also attempts at deconstructing misconceptions about yoga.

NOTES 2.1 OBJECTIVES

After going through this unit, you will be able to:  Understand the scope of Yoga in India  Enumerate the scope of Yoga in abroad  Analyze the challenges in the yoga teaching  Understand the career options of Yoga trainer and teacher  Enumerate aims and objectives of Yoga  Explain the misconceptions of Yoga

2.2 SCOPE OF YOGA IN INDIA

It is not a day’s work to emerge as a yogi and begin performing each yoga posture with accuracy. It takes time and hard work with discipline and determination. Due to all this the scope of yoga instructor is highly in demand knowing the yogi is well trained and is experienced. However, there is more than all this. The following elements are required to understand the scope as a yogi in India: 1. Certification Foremost, it is essential that you get certified with either short-term course or a long-term course that are designed for yoga professionals. There are numerous well-known and prestigious government institutions that are offering certificate and diploma courses for yoga professionals. One year diploma may include practice, theory and training on becoming a yoga practitioner/ professional. 2. Income If one is to look at the remuneration offered to yoga teacher it begins from Rs. 10- 30 thousand per month that is for a group of people that you are teaching. If one is to look for becoming a personal instructor or an individual yoga teacher then they can opt to choose their clientele. For instance, if the yogi is teaching individual yoga to a celebrity or someone having a good monetary background then the sky is the limit. They can easily earn Rs. 80 thousand a month. If you are aiming to teach in a corporate then the beginning would be anywhere around Rs. 70 thousand per month that is just the beginning. Self-Instructional Material 21 Scope of Yoga 3. Career options With the increasing demand of yoga, there are camps, centers, health and even gyms catering to this need. There is a growing demand of yogis everywhere. NOTES Even the corporate world require yogis to help relax their employees to de-stress them and to help increase their productivity.  One-on-one sessions are becoming more popular that is due to increased demand and people wanting individual attention.  Yoga therapists are in demand to help cure ailments with different customized yoga practices that they include in their training with the individual.  Yoga are also in highly demand by TV channels that are spreading health awareness to people.  You can easily work at health centers, resorts and even go on individual home call to work as yoga instructor. A new trend of yogipreneur has emerged; this is in line with the ambition, drive and passion of the one who has been working on it since years. The skill of the instructor who has dedicated their life to it and even someone who has specifically quit their corporate job to become one is commendable. For this you will need to begin with formal training and daily practice; it is more about your determination and focus rather than just learning something form an institute. These days, it is easier to get trained through a short-term certificate course lasting about 6 months that will help you gain the required fundamental knowledge and skills. However, you will need to sharpen your ability to do better asanas through daily practice as passion. 2.2.1 Scope Abroad As much as yoga is understood and accepted in India, there is a vast difference in what the westerners perceive of it. If you are thinking about working abroad as a yoga or a yogi then there are numerous factors that come into play. Following needs to be understood prior to making your decision: 1. Religious factor Outside India, it is hard for people to get the concept of Bhakti yoga. Often it is misunderstood as a big religious factor that is outside their own faith. However, it is essential to make them understand that bhakti is more about praying for tolerance, peace, to understand how traditional values of importance of human life and respecting other life forms is given in it. Preservation of families is yet another aspect of this practice. You should make the people participating in yoga aware that it is not about consuming, gathering or purchasing materials related to yoga that makes them a yogi, it is far beyond that. Bhakti is the style that shapes the individual for divine and prepares them towards devotion of God. It is the practice where the practitioners share Self-Instructional 22 Material same faith and beliefs connecting them together on one platform. Although this Scope of Yoga form of yoga is essential to get to the core of yoga practice, but it is yet to catch up with the westerners as it is not popular in the west. The practice that they most can connect to is meditation. NOTES 2. Knowing Your Options It all begins by knowing where your options lie when you have decided to work abroad and make a career out of it. Whatever your driving force is, you need to consider the following:  Traveling is the biggest concern that you need to decide, whether it is a country or a continent. What are you going to do with your home base when you are gone out to teach yoga?  It is better that you begin working abroad with one or two month holiday that will help you figure it out.  It is a myth that only high-profile teachers can pull off a good retreat or popular teachers can teach in dream locations. It is more essential to concentrate on how you will begin as a beginner on a new turf. You can begin by taking individual classes and yoga sessions; begin by becoming an in-house yoga teacher at hotels or resorts. You can offer your yoga services to the guests.  Working in-house would require you lodge at the resort and teach one or two classes a day with a small group. You can easily cater to the beginner to intermediate students.  You are teaching people who are on a fun trip or relaxing holiday. So , here your aim of teaching is different than that of your traditional yoga class back home. You need to make it interesting so that people would love to learn it. Develops different structures of yoga that will help the guests enjoy your session. 3. Finding the location In this step you need to take your own time. If you are already travelling then you need to remember to find opportunities wherein you can offer to help people through yoga. Visit places where people might require a yoga instructor. Maybe someone is already on a lookout to begin yoga; all they need is an instructor or someone who would help develop the classes or the structure for it. Choose a country or a city in mind where you would like to teach. However, you will first need to research yoga spots and check out if they are looking for a yoga instructor. You need to look out for retreat organizers and for resort hosts which are actively looking for yoga teachers. You may need to pay a yearly fee to get access to the job posts related to it.

Self-Instructional Material 23 Scope of Yoga You can even search for lucrative jobs on social media where you get more exposure to what and where the job is being offered. More Challenges in Yoga Teaching NOTES If you are confident about your skills then the best that you can do is to promote yourself with special skills of yoga. Provide a package deal in a workshop, at yoga studios or at retreat centers. For experienced teachers, there is no limit to what they can achieve, all due to the work they can do by displaying their skills at large retreat centers where people specially come to learn yoga. Here people come with an intent to learn new skills and to develop or practice their own skills. Majority of the time it takes place around holiday season where people are looking for a good option to spend their time in creative pursuits. You can promote a specific style of yoga that you have developed or a skill that is different than other yogis. For instance, you may be a specialist in inversions or at hand stands or arm balance that will attract people more to your yoga class. You can set aside 2-3 hours of class with special talent that you can sell out to your studios abroad. This will give you freedom to work and to travel while generating ample cash and establishing new connections. Is it all about money? Money is essential and when you are travelling, you will need to have a lot of money and cash that you can use to your benefit. Your experience and location are factors that you should be aiming for. Work exchange is where your host will be providing you with food and accommodation. However, here you will not be paid for your services. In such cases you can negotiate for your VISA payments or other costs within the deal, whatever is suitable to exchange services. If you are looking for regular income then you will need to seek out larger retreat centers and yoga studios where there is always requirement for yogis. These places offer base salary along with other benefits and some even offer to cover your traveling/ flight costs. Managing Your Expectations It is good that you have chosen your passion for yoga to be your profession. However, to make your dream come true there are aspects that you need to consider. Following things that you need to consider are:  You may want to live on a tropical island and teach yoga. However, considering the weather conditions, taking a note that these places are often infested with insects and the living conditions may not be high. These are some aspects that you need to consider.

Self-Instructional 24 Material  It is possible that water and electricity supply may be flaky if you are choosing Scope of Yoga a country where the living conditions are a bit down. Some locations may be remote that would only allow you to have a break between the classes.  Traveling and teaching is exciting but you need to consider your boarding NOTES and lodging situation prior to choosing it.

Check Your Progress 1. Do we need a certification to become a Yoga professional? 2. Why are yoga therapists in demand today?

2.3 CAREER OPTIONS AS YOGA TRAINER AND TEACHER

Yoga is an ancient and effective means of staying fit. In the modern world where there is a lot of stress and busy life that leads to sedentary lifestyle which further leads to numerous ailments. Countering these requires taking yoga classes and the demand of yoga instructors is increasing day by day. Choosing yoga as a career or becoming a yoga teacher is a good career choice. However, you will need to take a note of the following aspects: 1. Course Details It is essential to note that seeking professional qualification is mandatory in yoga. It can be obtained through graduate or postgraduate levels. These can be opted for after clearing your 10+2 exams. 2. Career Prospects There is huge scope in yoga training and it is possible to choose your career in this field as a yoga therapist who is capable of treating minor disorders and ailments. The yoga coach can train people in yoga postures. When you become an expert in yoga, you can work with gym, tourist resorts, health centers, schools and housing . Large organizations hire experts in yoga for corporate yoga training.  TV channels are hiring yoga professionals for their health and fitness related programs.  You can be a self-employed yoga practitioner taking yoga classes or establishing yoga centre.  Personal yoga trainer is much in demand by celebrities and high profile people. You need to be updated and familiar with the modern trends prevalent in yoga and the different versions yoga has developed due to interests of people. Let us learn some specialized types in yoga that are as follows: Self-Instructional Material 25 Scope of Yoga 1. This kind of yoga is related to withstanding heat. The centre temperature where yoga is taught is set to 105 degrees Fahrenheit. These classes are based on Hatha NOTES yoga. However, the sequence of postures taught as hot yoga are patented; these should not be copied by any other practitioner. You can include postures that are not a part of the patented postures like sun salutations and pranayama. 2. Power Yoga Even though there are many variations to it, the roots style comprise of Ashtanga yoga. Some teach it as power yoga incorporating slight variations in the style, but the basis remain the same. Classes are opted by sports personalities and youngsters who like being active physically. These are a bit physically challenging, so it is not for everyone. 3. Hybrid Yoga Often instructors mix yoga with Pilates that are a hybrid form of yoga. It is all due to the affect of modern methodologies on the ancient yogic practices that are modulated as per the lifestyle of people. The hybrids can be a combination of martial arts, Pilates and even yoga aerobics and yoga moves. The re-invention of the wheel and are some of the examples. 4. It is more than often for those who are working in corporate environment and are confined to work from their desk. This field deals with proper posture, flexing muscles, working out the legs, lower body and engaging upper body. Yoga instructors who are experts in dealing with chair yoga techniques and have innovative means of incorporating yoga for those sitting on chair are highly in demand. 5. Kids Yoga This is where you will need to connect to day-care center, public school and private schools. Large number of kids will be joining the class. It will be more like mass yoga. It may or may not integrate part of martial arts to help kids shed extra kilos. Often well-experienced and trained professionals combine karate and Jujitsu with yoga training. The biggest challenge is that you will need to be prepared to make it all fun and games for the kids to help them enjoy the session. 6. Partner Yoga Usually it is about engaging a pair in yoga that will help each other achieve postures and do combined yoga postures together. This can be done by friends, kids, partners and those who like to do yoga together with their significant other. It helps in creating binding between the partners and improves relationship along with improving the fitness level of the people engaged in yoga. You as an instructor

Self-Instructional 26 Material can design the workshops accordingly; it can be a group experience where you Scope of Yoga ask people to pair up, or a home session where you can exclusively teach your clients to share this yoga bond with their loved ones.

7. Prenatal Yoga NOTES Even though this is not a legal practice often the practitioner is teaching pregnant students without seeking the doctor’s approval. It is essential that prenatal class be incorporated within yoga practice that would help preserve the instructor his/ her rights. You need to be first educated in prenatal classes and be certified to instruct it. 8. Mommy and Me These classes are gaining popularity and attended by mothers and their kids on weekly basis. It is more about sharing their bond, spending time together, working out to get back in shape and connect with the child in a fun way. You will need to have a lot of patience to handle kids and their mother together and incorporating yoga practice that is suitable to both. Remember an adult can do only certain postures and the kids are by far more flexible. However, on the flip side, kids are hard to train as they are difficult to handle let alone asking them to hold on to a position. Design the class in such a way wherein you know how to balance the fitness and flexibility levels of both the mommy and the kid.

Check Your Progress 3. When can a student opt for a professional degree in Yoga? 4. What do you mean by hybrid yoga?

2.4 AIMS AND OBJECTIVES OF YOGA

When one thinks about yoga, there are vast numbers of aims and objectives of yoga. Some of these are as follows:  It is through yoga that you can improve your posture and oxygen to your blood. It thereby enhances the overall functionality of the body including the digestive tract, respiratory, endocrine and even reproductive health.  In practicing yoga, you are able to improve your emotions that are beneficial in providing calm to the mind.  Through meditation practice, disorders like manic depression, nervous breakdown and behavioral disorders can be cured.  Practicing various Asanas can improve your flexibility, motion, physical coordination and muscular strength.

Self-Instructional Material 27 Scope of Yoga  Yoga gives the capacity to face life with all its challenges and overcome it. Additionally, by practicing yoga you can enhance the body vitality.  Through yoga practice you can maintain your acid-alkaline ratio that is important in maintaining your health. The ratio should be 20% acidic and NOTES 80% alkaline.  Yoga is good for people who are working in stressful environment and those who are competitive.  Your mind becomes alert and vibrant after a yoga session.  Through consistent yoga practice, you can heal your ailments.  Yoga helps in gathering your awareness and directs your energy flow.  Yoga benefits in many ways: for instance, it helps maintain physical fitness, optimizes your health and helps control stress.  Meditation and helps in gaining clarity of mind.  Through yoga you can achieve self-understanding.  People of any age can practice yoga.  When you keep practicing yoga, you are in for a long-term benefit of the mind and the body. Although there are numerous other objectives of yoga, once you begin practicing it, you will be able to learn and understand more. Yoga is vast and through years of practice, you will be able to achieve true mindfulness, until then it is the best tool to keep you fit and shape up your body. It is all about working diligently into practicing it as a dedicated discipline.

2.5 MISCONCEPTIONS OF YOGA

Yoga is perceived differently in western countries, and often their perception is far from what yoga actually is. It is more for recreation purpose or something that helps them enjoy an activity outside of their usual routine. Additionally, there are many misconceptions related to yoga. A few of these are addressed as follows to help you understand what yoga is not: i. Yoga is a sport: There are many modern concepts related to yoga and its different forms which maybe good in a way that they offer physical exercise and stress release. However, there are some distorted views about yoga wherein people are made to believe that yoga is for fun and recreation rather than a spiritual pursuit that is a conduit for mind and body alignment with the source or the Divine. Thinking or indulging in water yoga, bear yoga, hot yoga or some stretching exercises that people do and call it yoga are not yoga. Even the ministry of sports in India has declared that Yoga is a discipline and it is not included in the list of sports.

Self-Instructional 28 Material ii. The physical side of yoga is the most important part: Undoubtedly, Scope of Yoga hath yoga that is the physical aspect of the yoga is essential. It prepares the body for meditation and releases the bodily stress to go deeper in meditation. However, this is not all that is to yoga. Apart from the physical aspect there are , traditional aspect, classical aspect, meditation, mudras and NOTES reciting of mantras — all these are the forms of yoga that are practiced by a yogi. iii. Yoga is only for women: This is the biggest misconception, all due to the underlying lies that people believe upon and are being fed even by the media these days. Just because women are easily able to bend and they are ready for the contortion doesn’t mean that yoga is for women only. Men who practice yoga become strong and flexible and everyone eventually gains flexibility at their own level. Often it is seen that the field of yoga is female dominated, this makes the people believe that yoga is something where men may not be allowed to enter. Another thing is that women are spiritual and wellness obsessed; these are unmanly traits and often men would not admit that they too would like to indulge in yoga due to these reasons. The portrayal of female instructors by media and glorifying them is something that is embedded in the of people thinking that yet again this is something that is suitable for women only. However, debunking all the myths, our sages and yogis were men who practiced yoga and all its forms in extremities. People need to understand that yoga is for the spirit and not gender-specific. iv. Everyone must practice the same postures: Each individual has their own unique condition and they have their own concerns. It is a myth to say or believe that everyone must follow the same posture or practice it. Custom- made options are available for those who seek to fulfill their different spiritual need or fitness concern or to cure an ailment. What is easy for one to do cannot be done by another? Similarly, one posture may be suitable for one but not for another given their age and medical condition. v. Have to be extremely agile to practice yoga: Think of it, yoga is not something that you would need to prepare in advance even before beginning it. It is not as much about agility as it is about achieving the calm and improving your fitness level. As a beginner you can begin with the basics that is easy to do. Additionally, the body and the muscles take time to open up to something new and you take your own time to master a specific posture rather than beating yourself up to it to do it in a day or two. It takes days and even weeks or months for everyone to master a specific form of yoga. vi. It is good to practice yoga postures out of doors: It is a good practice to practice yoga outdoors. However, it is not a rule set in stone, you should be able to feel comfortable in your environment and you should be able to enjoy wherever you decide to practice it. Often due to weather conditions it is not possible to work out, often the environment of a studio or home is better for practicing yoga. Self-Instructional Material 29 Scope of Yoga vii. Incense should be burned when practicing yoga: Lighting of incense is not necessary; it is all about creating a comfortable atmosphere where the mind can relax and the body will be able to follow the instructions. More than often it is all about creating the atmosphere where everyone is able to NOTES immediately connect to it and lighting incense is just a means of signaling the mind that now you have to begin with your yoga practice and everything should be set aside from your mind. viii. Yoga is a religion: All due to chanting of Hindu sutras or threads and the bhakti yoga or the devotional yoga it is a myth that yoga is a religion. Even though some aspects as stated earlier are religious, it completely depends on the practitioner which one they are following. However, it is often difficult for and people of other faith to understand or accept yoga as a spiritual practice that differs from a religion. It is essential to understand that Yoga is for all who practice religion. It is regardless of what their faith or persuasion is. Balancing the nervous system and achieving the stillness of the mind is what yoga does through its various types. Finding the right techniques suitable for you will in no way create conflict with personal or religious beliefs.

Check Your Progress 5. Is yoga a sport? 6. Why is the thought that everyone must practice the same postures considered a myth in yoga?

2.6 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. Yes. It is essential that you get certified with either short-term course or a long-term course that are designed for yoga professionals. There are numerous well-known and prestigious government institutions that are offering certificate and diploma courses for yoga professionals. 2. Yoga therapists are in demand to help cure ailments with different customized yoga practices that they include in their training with the individual. 3. It is essential to note that seeking professional qualification is mandatory in yoga. It can be obtained through graduate or postgraduate levels. These can be opted for after clearing your 10+2 exams. 4. Often instructors mix yoga with Pilates that are a hybrid form of yoga. It is all due to the effect of modern methodologies on the ancient yogic practices that are modulated as per the lifestyle of people. The hybrids can be a combination of martial arts, Pilates and even yoga aerobics and yoga dance moves. The Self-Instructional re-invention of the wheel and chakrasana are some of the examples. 30 Material 5. No. There are many modern concepts related to yoga and its different Scope of Yoga forms which maybe good in a way that they offer physical exercise and stress release. However, there are some distorted views about yoga wherein people are made to believe that yoga is for fun and recreation rather than a spiritual pursuit that is a conduit for mind and body alignment with the source NOTES or the Divine. 6. Each individual has their own unique condition and they have their own concerns. It is a myth to say or believe that everyone must follow the same posture or practice it. Custom-made options are available for those who seek to fulfill their different spiritual need or fitness concern or to cure an ailment. What is easy for one to do cannot be done by another? Similarly, one posture may be suitable for one but not for another given their age and medical condition.

2.7 SUMMARY

 It is not a day’s work to emerge as a yogi and begin performing each yoga posture with accuracy. It takes time and hard work with discipline and determination. Due to all this the scope of yoga instructor is highly in demand knowing the yogi is well trained and is experienced.  With the increasing demand of yoga camps, centers, at health spas and even at gyms there is a growing demand of yogis everywhere. Even the corporate world require yogis to help relax their employees to de-stress them and to help increase their productivity.  If one is to look at the remuneration offered to yoga teacher it begins from Rs. 10-30 thousand per month that is for a group of people that you are teaching.  As much as yoga is understood and accepted in India, there is a vast difference in what the westerners perceive of it.  There is huge scope in yoga training and it is possible to choose your career in this field as a yoga therapist who is capable of treating minor disorders and ailments.  Although there are numerous other objectives of yoga, once you begin practicing it, you will be able to learn and understand more.  There are some distorted views about yoga wherein people come to believe that yoga is for fun and recreation rather than a spiritual pursuit that is a conduit for mind and body alignment with the source or the Divine.  Just because women find it easier to able to bend and are generally flexible for the contortion doesn’t mean that yoga is for women only. Men who practice yoga become strong and flexible and everyone eventually gains flexibility at their own level. Self-Instructional Material 31 Scope of Yoga  Balancing the nervous system and achieving the stillness of the mind is what yoga does through its various types. Finding the right techniques suitable for you will in no way create conflict with personal or religious beliefs.

NOTES 2.8 KEY WORDS

 Chakrasana: Chakrasana or the wheel pose is a backward bending yoga asana. Chakra in Sanskrit means Wheel. In Chakrasana, the final position looks like a wheel, hence the name. It gives great flexibility to the spine.  Prenatal Yoga: This can be a great way to prepare for childbirth. Find out if this type of prenatal exercise is right for you.

2.9 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. How can one start on the path of becoming a yoga instructor? 2. What is yogipreneur? Define. 3. What are the career options in yoga? 4. Define power yoga. 5. Define kids’ yoga. 6. What is chair yoga? Long-Answer Questions 1. What is the scope of yoga in abroad? 2. What does a yoga instructor need to do to be popular abroad as yoga instructor? 3. Explain the aims and objectives of yoga. 4. What are the career prospects in yoga? 5. Is yoga all about money? Explain.

2.10 FURTHER READINGS

Michelis, Elizabeth. 2005. : Patanjali and Western Esotericism. London: A&C Black.

Self-Instructional 32 Material Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Scope of Yoga Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. NOTES Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional Material 33 Messages from The Bhagavad Gita, The Bible and The Quran UNIT 3 MESSAGES FROM THE BHAGAVAD GITA, THE NOTES BIBLE AND THE QURAN

Structure 3.0 Introduction 3.1 Objectives 3.2 Messages from The Bhagavad Gita and the Glory of The Bhagavad Gita 3.3 Messages and Quotes from The Bible 3.4 Messages from The Quran 3.5 Answers to Check Your Progress Questions 3.6 Summary 3.7 Key Words 3.8 Self Assessment Questions and Exercises 3.9 Further Readings

3.0 INTRODUCTION

Also referred to as Gitopanishad, the Bhagavad Gita comprises of 18 Chapters and 700 verses or Shlokas and is the Holy Scripture that comprises words straight spoken by Lord Sri Krishna. It is the essence of all Vedic knowledge and one of the most important Upanishads in Vedic literature. When Arjuna in the middle of the war was not able to perform his duty, he turned to Lord Krishna for advice and therein the Supreme Lord began speaking verses of Gita that comprises of philosophical concepts. All chapters in Gita are packed with philosophy of life and ambitions. The Bible, the holy scripture of the Christians, is the word of God. It is about creation of humans and plans of God as to what the humans should do and how they should live a virtuous life. The messages from the Bible are all about virtues which are indispensable in the world. Hope, faith and charity all are intertwined in a way that these cannot exist without another. When one looks at each verse found in the Bible, it speaks in-depth about the soul that resonates offering spiritual refreshment. God is often calling upon humans to have hope even when you are waiting. The Quran is the highest authority in Islam. It is the sacred book that comprises of 114 recitations by the Divine that is given directly to Mohammed during the course of twenty years. It was around 610 CE when Islam emerged and Prophet Mohammed became the founder of the religion. He is the one who is said to have received revelations from God. The Prophet said that through his

Self-Instructional 34 Material revelations he was able to reject polytheism and began worshipping one God Messages from The Bhagavad Gita, The namely Allah. Bible and The Quran This unit aims at analysing the central tenets and messages from the Bhagavad Gita, the Bible and the Quran. NOTES 3.1 OBJECTIVES

After going through this unit, you will be able to:  Describe the composition of The Bhagavad Gita  Enumerate the messages of The Bhagavad Gita  Analyse the messages of The Bible, the holy scripture of the Christians  Discuss the birth of Prophet Mohammed and Islam  Enumerate the central tenets of Islam  Explain the messages of The Quran

3.2 MESSAGES FROM THE BHAGAVAD GITA AND THE GLORY OF THE BHAGAVAD GITA

The Bhagavad Gita, also referred to as Gitopanishad, comprises of 18 Chapters and 700 verses or Shlokas. It is the essence of all Vedic knowledge and one of the most important Upanishads in Vedic literature. It is the holy scripture that comprises words straight spoken by Lord Sri Krishna. It is believed that anyone who reads it regularly with full focus will not need to read Vedic . In the modern age, it is difficult to perform the sacrifices as mentioned in Vedic scriptures. Additionally, there are a lot of difficulties that come in the way of taking the vows of penance and austerity. However, if one is focused and regularly reads Gita they will be able to overcome all difficulties. The importance of this Holy Scripture can be understood when Arjuna in the middle of the war was not able to perform his duty, he turned to Lord Krishna for advice and therein the Supreme lord began speaking verses of Gita that comprised of philosophical concepts. The epic scripture comprises of all the answers to all the problems that one faces in their practical life. Following are some of the key messages or teachings of the Holy Scripture. These are as follows  Whatever happened, happened for the good. Whatever is happening, is happening for the good. Whatever will happen, will also happen for the good: It clearly says that one should go with the flow, no matter what because it was bound to happen; it is needless to feel bad about it. It was destined to happen this way. The reason why you are going through this phase is because it is a cycle that you keep going through. You have no control over it. So, it is needless to worry Self-Instructional Material 35 Messages from The about it or about the future; you should not pay attention to it and just Bhagavad Gita, The Bible and The Quran live to the fullest.  You have the right to work, but never to the fruit of work: It is better to work rather than focus on what the future holds. Your efforts NOTES should be purely based on working and focusing on your goal rather than the end results. You need to avoid thinking about what will it bring. For instance, when you are working hard in workplace, you keep thinking about your performance evaluation. This should not be the way to do your karma. So, do your karma and forget about the fruit or the result.  Change is the law of the universe. You can be a millionaire, or a pauper in an instant: It is true that nothing is permanent in our life. Everything is subjected to change within an instant; one should never be proud of their accomplishments or their assets. It can be taken away within an instant. The law of the universe is such that everything keeps moving and changing.  The soul is neither born, and nor does it die: It underlines the significance of becoming fearless as fear kills dreams and ambitions, even slightest of fear would arrest the progress. Soul is to be fearless as it cannot be caged or stopped by any means. Due to soul’s eternality, it is absurd to fear death itself.  You came empty handed, and you will leave empty handed: Attachment to material is absurd. When we came into this world we were empty handed, and this is the way we will go back. So, why all this needless melodrama wherein you are obsessed with wealth, material and pleasures of this world. Where there is attachment to material, it brings the attitude of possession within us. This should be avoided at all costs.  Lust, anger and greed are the three gates to self-destructive hell: All these are just vices that never bring us good or happiness. Carnal pleasures when taken to extreme become perversion, greed for material drives people crazy and anger is destructive to the self as well as others. All this should be done away with to have a peaceful life.  Man is made by his belief. As he believes, so he is: Man is the way he thinks of himself and his belief shapes him up. We are a product of our own thoughts. If you feel that you are about to win something, then you will do. If you are doubtful of something then you will fail. It is essential to strengthen the mind first to achieve something. Seeing yourself as a winner is what will exactly manifest.  When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place: Often people feel meditation is a boring activity, sitting still with closed eyes and no thoughts is not

Self-Instructional 36 Material possible. However, it is essential that you take out time from your busy Messages from The Bhagavad Gita, The schedule to go into Dhyana or meditation. Eventually peace will prevail. Bible and The Quran  There is neither this world, nor the world beyond nor happiness for the one who doubts: Doubts are the reasons behind NOTES misunderstanding. It fogs up the mind and makes your mind unstable. Indecisiveness happens and it makes one coward. For instance, when in love do not doubt, or else it would not be love.  We’re kept from our goal not by obstacles, but by a clear path to a lesser goal: The message here is to dream big. When you want something set your goal higher or else you would be limiting yourself towards only accomplishing smaller goals. Settling for less is not done, you should strive for bigger goals; this way you would be able to work hard to achieve your goals.  A person can rise through the efforts of his own mind; or draw himself down, in the same manner. Because each person is his own friend or enemy: It says that you are your own master. Whenever you are in trouble only you have the solution for it. Whenever you are in a dilemma, you should look within to find answers. It is useless to seek answers outside or seek counsel from others as each time when you are asking others for a solution you will get ten different answers from ten different people. It is better that you go within to find the right solutions. There are about 18 chapters in Gita that are packed with philosophy of life and ambitions. In order to understand these, let us look at the synopsis of each of these chapters: 1. It is said that one needs to only focus on work rather than the end result. Gita explains that work should be more pleasurable compared to results. The fruit of your actions should not be your focus. You should keep doing your duty without getting attached to the results. You should enjoy the journey more than the destination. Anyone who is working diligently towards their work is bound to be successful. All the great artists and successful personalities are the people who keep working towards their goal. 2. Life is all about managing the emotions as it is all about avoiding attachment. When someone is too engrossed in emotional front they are overinvesting themselves. There are numerous examples in the Bhagavad Gita that has hundreds of verses to help people overcome emotional drama and think sharply even while facing hardships. 3. Avoiding emotions is not easy as keeping the mind calm is not something that one can do. There are practical aspects that are mentioned in the Holy Scripture that helps void emotional outbursts. There are a range of Ashtanga yoga and selecting good foodstuff that

Self-Instructional Material 37 Messages from The impacts the emotions. There are three types of food: Sattva or the Bhagavad Gita, The Bible and The Quran green vegetables, and fruits, Rajas or the spicy food and steroids and Tamas or the fatty food and the leftovers. When one indulges in Sattva they are able to gain wisdom, Rajas gives rise of greed and NOTES miscomprehension and Tamas is the perpetuator of ignorance and delusion. 4. Looking at another’s life and wondering about whether they are better off is something that should be avoided. Imitating another’s life should not be done. Whether it is the peaceful and simple life of a farmer or it is an adventurous life of a warrior, both have its own significance. They are performing as per their best abilities. Each one of us is given a role and we need to live our life the way it is rather than imitating the life of another. 5. Losing the sight of your goal will kill your dreams. When we are confused by our dreams and goals we believe that we should begin living like another for a better life. However, this is not a given or a proven method of success. When one is kept from their goal, it is not due to obstacles, but due to not having a clear path to achieving your goal. 6. Treat everyone on the same level, regardless of who are a friend to you or a foe. When you treat everyone equal then you are not ridden by guilt and your conscience is clear. 7. Carry on with good deeds without expecting anything in return. Most of the teach this same wisdom. In the Holy Scripture, it is said that when one is giving another with pure heart without expecting anything in return then it is the highest form of karma. 8. Never be stuck in over-analysis and keep acting the way you are supposed to. It is better to act than to analyse or talk about it. Our scripture tells us about this wrong attitude that is more than often just an attack of attitude as per the Bhagavad Gita. For an immature mind, knowledge and action are different. However, for a wise man, both are the same. 9. It is always good to perform your duty, especially when you are to perform a given duty. Refrain from analysing it or make excuse from running away from it. Even if you like another’s duty more than your duty, still it is essential that something assigned to you be done. It is all about adherence to the duty. If you keep up with the bad attitude then you will not be able to come out of your suffering. 10. There is always a higher power, even at times when you feel desperate or when you are dejected. This is true even when you are about to give up thinking that everything is hopeless. When you feel that bad forces will win and you can do nothing about it, there is still a higher Self-Instructional 38 Material power steering the course. At times when you are fighting a war against Messages from The Bhagavad Gita, The evil then you should never give up even when the enemy looks Bible and The Quran formidable. To deliver the pious and to defeat the miscreants, it is essential that you re-establish the principles of truth. NOTES Check Your Progress 1. How many chapters and verses does The Bhagavad Gita contain? 2. Whom did Arjuna turn to in the middle of the war?

3.3 MESSAGES AND QUOTES FROM THE BIBLE

The Bible is the holy scripture of the Christians. It is the word of God that is without error. It is about creation of humans and plans of God as to what the humans should do and how they should live a virtuous life. It begins from the creation of first humans from the Garden of Eden and expelling the very first humans, Adam and Eve and therein begins their journey and dialogues of God that explain what kind of life God wants them to lead. The messages from the Bible are all about virtues which are much required by the world. Another is hope, faith and charity — all are intertwined in a way that these cannot exist without another. When one looks at each verse found in the Bible, it speaks in-depth about the soul that resonates with you while offering spiritual refreshment. Another thing to note is that God is often calling upon humans to have hope even when they are waiting. The Bible’s messages and their interpretation. These are as follows: Ps. 40:31 – “They that hope in the Lord will renew their strength.” When you are feeling weak in your body and spirit, there is still a promise of faith ahead. Even if nothing else, your loyalty to God in difficult times will lead you towards resurrection where you will dwell with the ultimate and live with him in his eternal glory with everlasting peace. Rm. 15:13 – “May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.” At times when you are faced with emotional turmoil and feel lonely it causes a lot of anxiety within the individual. It is wise to turn towards God to gain hope and invoke for his help. Through the Holy spirit you will be sent hope who will refresh you and renew you through the vehicle of faith carrying you forward. Ps. 31:24 – “Be strong and take heart, all who hope in the Lord.” Strength comes form building our lives on hope. Whenever there is doubt, you should recall God who is our ultimate hope. He is the redeemer and one should rejoice in him alone.

Self-Instructional Material 39 Messages from The Rm. 8:25 – “But if we hope for what we do not see, we wait with Bhagavad Gita, The Bible and The Quran endurance.” It is hard to keep your chin up especially at times of testing and turbulence. Hope helps us see the light in the world even when there is darkness. When an NOTES individual continues to walk in hope he is able to persevere through anything. Ps. 130:5 – “I wait for the Lord, my soul waits and I hope for his word.” When you are in a time of waiting and you see nothing is happening or there is no progress, remember your waiting too is a gift that is required to grow fidelity and hope unto God. You should be able to demonstrate your love for the Almighty and expect nothing in return. You will be rewarded for keeping this spirit of generosity. Rm. 5:3-5 – “Not only that, but we even boast of our afflictions, knowing that affliction produces endurance, and endurance, proven character, and proven character, hope, and hope does not disappoint, because the love of God has been poured out into our hearts through the Holy Spirit that has been given to us.” The Holy Spirit is the source of our hope. Should one take pride in their afflictions, yes it is so. When you are afflicted with wounds then hope is what keeps you floating. When you entrust your hope in God you will never fail as He never fails anyone. Col. 1:26-27 – “But now it has been manifested to his holy ones, to whom God chose to make known the riches of the glory of this mystery among the Gentiles; it is Christ in you, the hope for glory.” When we go near to , we also become a part and share His glory. However, it is essential to note that this may not happen without going through suffering, but at the same time do not allow yourself to be swallowed by desolation to deviate you. Eph. 4:4 – “You were also called to the one hope of your call.” Your journey is all about walking the talk. It is essential to ask yourself as to what are you doing with your gifts? You should pray to God to understand the call for your life and discover it. Hold on to hope that will help in fulfilling your mission. Micah 7:7 – “I will wait for God my savior; my God will hear me!” God always hears your prayers and at the right time your prayers are answered. Even if you are met with silence initially, you need not give up. He always comes to those who keeps faith on Him. You should have the patience to wait in joy and hope. Lam. 3:24 – “The Lord is my portion, I tell myself, therefore I will hope in him.” When we make God our everything we have additional virtue of hope. What else is actually required in their life? God always provides for everything in our life, every detail. One should be assured that one remains hopeful in every step of life. Self-Instructional 40 Material Ps. 27:14 – “Wait for the Lord, take courage; be stouthearted, wait for the Messages from The Bhagavad Gita, The Lord!” Bible and The Quran It takes courage to hope and it requires fortitude to make it grow. It is also that hope is related to inner strength. When you are waiting for the right time as NOTES decided by the God, it is the perfect way through which you will be able to display courage that will overcome adversity. Jer. 29:11 – “For I know well the plans I have in mind for you—oracle of the Lord—plans for your welfare and not for woe, so as to give you a future of hope.” Hope is never without purpose and never it is desolate. The suffering that one goes through is meritorious when one is united with God. One should remember that God has already promised for hope in the future this means that when you are faced with challenges in your present, you future is full of fruition, all through His promise. 1. Cor. 15:19 – “If for this life only we have hoped in Christ, we are the most pitiable people of all.” Hope is not cultivated through whatever the world has to offer us. The only true hope is in eternal life with Jesus that too in heaven. For this reason, one should not hoard material assets that only bring temporary happiness, our riches should only store in heaven. 2. Cor. 4: 16-18 – “Therefore, we are not discouraged; rather, although our outer self is wasting away, our inner self is being renewed day by day. For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison, as we look not to what is seen but to what is unseen; for what is seen is transitory, but what is unseen is eternal.” You should consider your trials as your momentary affliction. At the same time it is to be remembered that the everlasting glory is effortless. This is the true hope on which you should hang on to when everything else fails. Rm. 12:12 – “Rejoice in hope, endure in affliction, persevere in prayer.” Whenever you express hope and joy, they become a part of your heart. When one endures through the will of God, hope provides for the depth of joy that becomes a vehicle to carry us ahead to whatever is to happen or come. Heb. 11:1 – “Faith is the realization of what is hoped for and evidence of things not seen.” When faith and hope come together they become virtues. When your blind faith matures within your heart, hope too matures from within you. True faith requires that one should not see it with the physical body, but they should see with their soul. And that is ultimate hope.

Self-Instructional Material 41 Messages from The Bhagavad Gita, The Bible and The Quran Check Your Progress 3. What is the Bible? NOTES 4. Who were Adam and Eve as mentioned in the Bible?

3.4 MESSAGES FROM THE QURAN

Let us discuss the different messages that one can take from the Quran. i. Islam and its central tenets It was around 610 CE when Islam emerged and Prophet Mohammed became the founder of the religion. He is the one who is said to have received revelations from God. He is said to have lived in Saudi Arabia where people were divided into different tribal divisions and believed in many Gods. The Prophet said that through his revelations he was able to reject polytheism and began worshipping one God namely Allah. The Qur’an is the highest authority in Islam. It is the sacred book that comprises of 114 recitations by the Divine that is given directly to Mohammed during the course of twenty years. It is the authoritative text in language, the language that is said to be the language of God that revealed his truth. Memorizing the holy text is essential for Muslims and reciting it is considered an art form of worshiping the one. The beliefs and practices in Islam are referred or consulted by the Hadith. If one is to understand about Islam then it is essential to know about the Five pillars that serve as the central tenets of this religion and the practices. These Five Pillars are as follows: 1. Confession: It states that there is only one God that is Allah and the Prophet Mohammed is the Prophet of God. His statements are the beginning point of all the beliefs in Islam. There is only one God to worship and only one spokesperson, the Prophet. 2. Prayer: Muslims should offer their prayer to Allah 5 times a day facing towards their holy shrine called Mecca. The prayer is the intricate ritual that comprise of recitations and certain postures. 3. Almsgiving: Charity is to be practiced through their service to mankind or through charity, giving to the poor. It is often regarded as tax in Islam, the proceeds go to the needy relief fund. 4. Fasting: Fasting is to be observed on Ramadan that is the holy month wherein they fast during the day and eat by the night. Purity of each kind should be maintained during the period.

Self-Instructional 42 Material 5. Pilgrimage: It is said in Islam that a person should visit Mecca, at least, Messages from The Bhagavad Gita, The once during his lifetime, if possible. Other holy shrines that should be Bible and The Quran visited are Medina and Jerusalem. However, utmost importance is placed on visiting Mecca. NOTES ii. Belief in one God: Monotheism Islamic belief is based on Monotheism; it is all about one God. As per Muslims, there in only one Allah who is the creator of the Universe and He is the ruling power over everything. He is above everything and his greatness is incomparable; he is the ultimate and one should submit to Him. God in Islam is Allah; this is the universal name given to their one and only creator. It is the Arabic name of God that depicts that He is the one and only God with no equals or partners. Allah is different than that of any gender or in any way can it ever be pluralized. This clearly establishes that God is only one that He is unique in the entire creation or nature as he is the creator who has created anything. Allah is the one who sustains and the one who creates the universe and everything with a reason. It is as per the belief of Muslims that the Humankind is created with a purpose to worship Him. He is the one who has sent the messengers to guide the humans to fulfil the purpose. Some of the messengers sent by Allah are Abraham, Prophet Mohammed, Noah, Jesus and Moses. All these messengers taught how to worship their ultimate one. The basic concept is such that it actually resonates with the understanding towards the ultimate God. When Prophet Mohammed was asked about God, the direct answer came from God from the Quran (also spelled ‘Koran’): ”Say, ‘He is God the One, God the eternal. He begot no one nor was He begotten. No one is comparable to Him.’” [112:1-4]. The statement clearly explains about God describing Himself to the human race with utmost clarity. God is one and He is above everything. He is the creator and He is one who is capable of everything. iii. Belief in the Prophets and Messages of God It is through human prophets that God conveys His will and messages. It is the ultimate link between the beings of and heaven; it is as per God who has chosen one to deliver His message to the mankind. This is the only channel through which divine communication is received. Through this system of communication between the creator and the created the communication is established. It is to be understood that God is not sending individual angels to each human or opens the sky to climb upon. He communicates through human prophets. The prophets are vested with the responsibility to receive messages from the angels and convey it to the humans.

Self-Instructional Material 43 Messages from The The prophets or the messengers are to be completely trusted as this would Bhagavad Gita, The Bible and The Quran be having faith in God who has morally chosen righteous men for receiving his message and communicate the same to the entire humanity. Those who followed Him are blessed and those who refuse to obey him are NOTES wretched. For they are faithfully delivering the message without hiding, corrupting or altering it. If one rejects a prophet then they are rejecting the ultimate one who has sent them. Disobeying a prophet is equal to disobedience to Allah. God sent to every nation a prophet, mostly from amongst them, to call them to worship God alone and to shun false gods. “And ask (O Mohammed) those of Our prophets whom We sent before you: ‘Did We ever appoint gods to be worshipped besides the Most Merciful (God)?’” (Quran 43:45) Muslims go by the belief that the prophets as mentioned in Islamic sources namely Adam, Noah, Abraham, Isaac, Ishmael, David, Solomon, Moses, Jesus, and Mohammed, are just a few to be mentioned. There is a prevalent belief that goes by: “And, indeed We have sent prophets before you (O Mohammed), of some of them We have related to you their story, and of some We have not related to you their story...” (Quran 40:78) Muslims have a firm belief that Prophet was the ultimate Prophet in Islam, Prophet Mohammed, and there will be none after him not even another messenger. One must appreciate this fact with the understanding that the teachings of the last prophet are to be preserved in the originality of the text and its primary sources. Another prophet is not required. As in case of early prophets, the scriptures are not present or found and the message was moreover garbled to the point that it was not possible to reveal truth or even distinguish it from falsehood. However, when it comes to Prophet Mohammed, the messages conveyed by him are loud and clear. The purpose for sending Prophets have valid reasons behind it. These are as follows: 1. Guiding the entire humanity from worshipping the created beings and leading them towards the worship of their Creator. To move them from the state of servitude to the creation, ultimately leading them towards the freedom of worshipping Allah. 2. Clarifying the ultimate purpose of humanity as the purpose of creation: it is to worship Allah and obeying the commands furnished by Him and at the same time clarifying it that is the ultimate test to the humanity. The test results will be determined with what one goes through in the afterlife. It may be a journey towards eternal bliss of eternal suffering.

Self-Instructional 44 Material 3. Showing humanity the right path that will lead them to Paradise and to Messages from The Bhagavad Gita, The salvation from the Hell. Bible and The Quran 4. Establishing authority to the humans by sending prophets, so people will not be able to find any excuses as to questioning the Judgement Day. NOTES They cannot then claim ignorance towards it and towards the purpose of their creation that goes beyond their life. 5. Uncovering the veil that lies beyond the physical realm and beyond the perception of human senses, the world of Allah and the angels and the reality depicting the Judgement Day. 6. Leading the humanity through live examples that include morality, righteousness, lives of purpose and free of confusions. Humans admire fellow humans; this is why the best examples set are by righteous humans following Allah and be the chosen prophets. 7. Purifying the soul from materialism, sin, and heedlessness. 8. Conveying to humanity the teachings of God, which are for their own benefit in this life and in the Hereafter. iv. Their Message The prevalent message that emerges as the ultimate message is that of all the prophets worshiping Allah and none else and following His teachings. These prophets include Noah, Abraham, Isaac, Ishmael, Moses, Aaron, David, Solomon, Jesus, Mohammed and others. Moses declared: “Hear, O Israel The Lord our God is one Lord.” (Deuteronomy 6:4). This was repeated 1500 years later by Jesus, when he said: “The first of all the commandments is, ‘Hear, O Israel; the Lord our God is one Lord.’” (Mark 12:29). Finally, the call of Mohammed some 600 years later reverberated across the hills of Mecca: “And your God is One God: there is no god but He...” (Quran 2:163) The Holy Quran states this fact clearly: “And We did not send any Messenger before you (O Mohammed) but We revealed to him (saying): ‘none has the right to be worshipped but I, so worship Me.’” (Quran 21:25) v. Prophet Mohammed: His Birth and Upbringing Prophet Mohammed was born in the year 570 in the holy city of Makkah. His father had died before his birth and mother expired shortly after. His uncle raised him and he rose to prominence in the tribe of Quraysh. He was not taught how to read or write and he was illiterate till death. Nonetheless, people prior to his holy

Self-Instructional Material 45 Messages from The mission as assigned by Allah, were ignorant from anything related to the messages Bhagavad Gita, The Bible and The Quran of God. When he grew up, he became a sincere, generous, trustworthy, truthful and an honest individual. His conduct and behavior is something that enabled people to trust him and he was thus called Trustworthy; he was religious and was NOTES against any idolatry of his society. On reaching the age of forty, he became enlightened and received his first message from Allah through Angel Gabriel. That was only the beginning, and the messages kept pouring on his consciousness directly from the source and these were then collectively called Quran. He began reciting the Quran and preaching the truth as revealed to him by Allah and soon he was being followed by people who were at that time persecuted for doing so by those who were non-believers. The persecution was fierce in the year 622 when Allah gave them the command to move on to a new place. The group of believers along with the Prophet moved on to the new city of Madinah that fell to 260 miles north. This is also the mark of the Muslim calendar thereafter. After several years, Mohammed and his followers came back to Makkah where they are able to forgive their enemies. Before the death of the Prophet (63) majority of Arabian Peninsula converted to Islam that happened within the century of his death. At the same time, it spread towards Spain and as far as . The west and the east were covered by his teachings. It was all due to the clarity that was within his doctrine.

Check Your Progress 5. When did Islam emerge? 6. When and where was the Prophet Mohammed born and brought up?

3.5 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. The Bhagavad Gita, also referred to as Gitopanishad, comprises of 18 Chapters and 700 verses or Shlokas. It is the essence of all Vedic knowledge and one of the most important Upanishads in Vedic literature. It is the Holy Scripture that comprises words straight spoken by Lord Sri Krishna. 2. When Arjuna in the middle of the war was not able to perform his duty, he turned to Lord Krishna for advice and therein the Supreme lord began speaking verses of Gita that comprised of philosophical concepts. 3. The Bible is the holy scripture of the Christians. It is the word of God. It is about creation of humans and plans of God as to what the humans should do and how they should live a virtuous life.

Self-Instructional 46 Material 4. Genesis of the Bible begins from the creation of first humans from the Garden Messages from The Bhagavad Gita, The of Eden and expelling the very first humans, Adam and Eve and therein Bible and The Quran begins their journey and dialogues of God that explain what kind of life God wants them to lead. NOTES 5. It was around 610 CE when Islam emerged and Prophet Mohammed became the founder of the religion. He is the one who is said to have received revelations from God. 6. Prophet Mohammed was born in the year 570 in the holy city of Makkah. His father had died before his birth and mother expired shortly after. His uncle raised him and he rose to prominence in the tribe of Quraysh. He was not taught to read or write and he was illiterate till death. Nonetheless, people prior, to his holy mission as assigned by Allah, were ignorant from anything related to the messages of God. When he grew up, he became a sincere, generous, trustworthy, truthful and an honest individual.

3.6 SUMMARY

 The Bhagavad Gita is also referred to as Gitopanishad. It is the essence of all Vedic knowledge and one of the most important Upanishads in Vedic literature. It is the Holy Scripture that comprises words straight spoken by Lord Sri Krishna.  The importance of The Bhagavad Gita holy scripture can be understood when Arjuna in the middle of the war was not able to perform his duty and turned to Lord Krishna for advice, therein the Supreme lord began speaking verses of Gita that comprise of philosophical concepts.  There are about 18 chapters in Gita that are packed with philosophy of life and ambitions.  The Bible is the holy scripture of the Christians. It is about creation of humans and plans of God as to what the humans should do and how they should live a virtuous life.  The messages from the Bible are all about virtues which are much required by the world. Another is hope, faith and charity — all are intertwined in a way that these cannot exist without another. When one looks at each verse found in the Bible, it speaks in-depth about the soul that resonates with you while offering spiritual refreshment.  It was around 610 CE when Islam emerged and Prophet Mohammed became the founder of the religion. He is the one who is said to have received revelations from God. He is said to have lived in Saudi Arabia where people were divided into different tribal divisions and believed in many Gods.  Islamic belief is based on Monotheism; it is all about one God. As per Muslims, there in only one Allah who is the creator of the Universe and He Self-Instructional Material 47 Messages from The is the ruling power over everything. He is above everything and his greatness Bhagavad Gita, The Bible and The Quran is incomparable; he is the ultimate and one should submit to Him.  It is through human prophets that God conveys His will and messages. It is the ultimate link between the beings of earth and heaven; it is as per God NOTES who has chosen one to deliver His message to the mankind.  The prevalent message of the Quran that emerges is that of all the prophets worshiping Allah and none else and following His teachings. These prophets include Noah, Abraham, Isaac, Ishmael, Moses, Aaron, David, Solomon, Jesus, Mohammed and others.  Mohammed was born in the year 570 in the holy city of Makkah. His father expired before his birth and mother died shortly after. His uncle raised him and he rose to prominence in the tribe of Quraysh. He was not taught how to read or write and he was illiterate till death. Nonetheless, people prior to his holy mission as assigned by Allah, were ignorant from anything related to the messages of God.  Profit Mohammed began reciting the Quran and preaching the truth as revealed to him by Allah and soon he was being followed by people who were at that time persecuted for doing so by those who were non-believers. The persecution was fierce in the year 622 when Allah gave them the command to move on to a new place. The group of believers along with the Prophet moved on to the new city of Madinah that fell to 260 miles north. This is also the mark of the Muslim calendar thereafter.

3.7 KEY WORDS

 Gitopanishad: One of the most important Upanishad in Vedic literature also popularly known as the Bhagavad Gita.  The Garden of Eden: Also called Paradise, is the biblical “garden of God” described in the Book of Genesis and the Book of Ezekiel.  Hadith: Also spelled Hadît, is a record of the traditions or sayings of the Prophet Mohammed, revered and received as a major source of and moral guidance, second only to the authority of the Quran.

3.8 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. What is the Bhagavad Gita and how did it came to be a holy scripture? 2. What does the Bhagavad Gita explain?

Self-Instructional 48 Material 3. What are the messages from the Bible all about? Messages from The Bhagavad Gita, The 4. Write a brie note on the five pillars of Islam. Bible and The Quran 5. At what time was it exactly spoken to or in which situation and to whom? Long-Answer Questions NOTES 1. Discuss the key messages of the Bhagavad Gita. 2. Analyse the importance of the Bhagavad Gita. 3. Write a comprehensive note on the emergence of Islam. 4. Discuss the role of Prophet Mohammed in spreading Islam. 5. Explain the key teachings of Islam.

3.9 FURTHER READINGS

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional Material 49 Islam, Buddhism and Yoga Sutra UNIT 4 ISLAM, BUDDHISM AND YOGA SUTRA NOTES Structure 4.0 Introduction 4.1 Objectives 4.2 Understanding the Five Pillars of Islam 4.3 Message from Buddhism: Religion and Spirituality 4.3.1 The Three Universal Truths 4.4 Patanjali’s Yoga Sutra and Four Padas 4.5 Answers to Check Your Progress Questions 4.6 Summary 4.7 Key Words 4.8 Self Assessment Questions and Exercises 4.9 Further Readings

4.0 INTRODUCTION

The previous unit discussed the Bhagavad Gita, as well as the messages from the Quran. The discussion on different religions continues in the unit. It will discuss the five pillars of Islam, messages from Buddhism and Patanjali’s Yoga Sutra.

4.1 OBJECTIVES

After going through this unit, you will be able to:  Discuss the five pillars of Islam  Analyse the message from Buddhism  Describe numerous Buddhist fables  Enumerate Buddha’s four noble truths and eight-fold path  Explain the meaning of five precepts of Buddhism  Discuss Patanjali’s Yoga Sutra and its four padas

4.2 UNDERSTANDING THE FIVE PILLARS OF ISLAM

The Five Pillars, as mentioned in Islam, are the fundamental framework that forms the basis of Muslim life. These are, in fact, the testimonies namely giving zakat, prayer, faith, fasting during the Holy Month of Ramadan and pilgrimage to the holy

Self-Instructional 50 Material shrine of Muslims in Mecca (Makkah, in Arabic) that is to be taken at least once Islam, Buddhism and Yoga Sutra in a lifetime. The Five Pillars are also referred to as arkân al-Islâm and arkân al-dîn pillars of the religion. These are mandatory as per the believers of the religion and NOTES the very foundation of the life of Muslims. All these are explained in the Hadith of Gabriel. The Shia, , and Sunni — all these of Muslim religion — agree upon these details and they perform and practice these acts. However, Shia refers them with different names such as Seven Pillars of Ismailism. Nonetheless, the practice is just the same. Let us now learn about each one of these in detail and understand what all it explains. 1. The Testimony of Faith Basically it is about saying something with full conviction, “La ilaha illa Allah, Muhammadur rasoolu Allah.” This is main recitation in Islam that means that there is no true God but Allah; that none has the right to be worshipped but God alone, and that God has neither partner nor son. It is the testimony of faith that is referred to as Shahada, a simple formula that should be pronounced with full conviction for converting to Islam. It is to be understood as the testimony of faith and the most important pillar in the religion of Islam. 2. Prayer It is mandatory for Muslims to perform prayers 5 times a day. Each prayer is supposed to take a few minutes and some specific positions to perform it. This is done to establish link between God and the worshipper. It is done to make the person believe that the link is direct and there is no intermediary between. Prayer brings peace, comfort and inner happiness and it is all about pleasing the God. The ritual for prayer and performing it is five times: dawn, noon, mid- afternoon, dusk and night. Muslims can pray anywhere but they must be facing Makkah. 3. Giving Zakat (Support to the Needy) Everything belongs to God and the wealth that humans possess should go to trust. The meaning of the word Zakat is growth and purification. So, when they are performing Zakat they are giving a particular percentage of their property to certain needy people. There is method to calculate how much Zakat one should pay. If he intends to pay his zakat with gold, he is allowed, and if pays it with money, he is also allowed to. The person is already obliged to pay the zakat if his wealth is worth more than 85 gram of gold in a period of one lunar year. He should pay zakat of 2.5% from those wealth. However, there is no hard and fast rule regarding

Self-Instructional Material 51 Islam, Buddhism and the amount to be given, it should be as per whatever one can give voluntarily as Yoga Sutra alms or as charity. 4. Fasting in the Month of Ramadan NOTES During the month of Ramadan, it is mandatory for all the Muslims to fast which begins at dawn and is observed till dusk. They are to abstain from food, drink and even establishing intimate relationships. The fast is said to be beneficial for the health and in detoxifying the body. It is the method through which Muslims seeks spiritual cleansing or purification of the self. When they are cut off from all the worldly pleasure, be it only for a month, they are able to understand the misery of those who face hunger and this way they grow spiritually knowing the suffering of another. 5. The Pilgrimage to Makkah Pilgrimage to Makkah often called Hajj is an obligatory duty of all the Muslims and it should be undertaken once in their lifetime. It is especially for those who are physically fit and financially able to take this spiritual journey. The time for Hajj is always around the 12th month as per the Islamic moon calendar. Everyone is dressed in simple clothes so as not to stand apart in class or culture when they reach at the threshold of Allah.

Check Your Progress 1. In which other holy scripture are the five pillars in Islam are explained? 2. Why do Muslims observe fast in the month of Ramdan?

4.3 MESSAGE FROM BUDDHISM: RELIGION AND SPIRITUALITY

Buddhism is all about learning how to live a life infused with mindfulness and being more spiritual by following some laws or truths which are, in fact, universal in nature. Let us understand all about it. Additionally, it is all about teaching Buddhist messages through fables. 4.3.1 The Three Universal Truths There is a fable that goes this way: One day, Buddha sat down in the shade of a tree and noticed how beautiful the countryside was. Flowers were blooming and trees were putting on bright new leaves. But among all this beauty, he saw much unhappiness. A farmer beat his ox in the field. A bird pecked at an earthworm, and then an eagle swooped down on the bird. Deeply troubled, he asked, “Why does the farmer beat his ox? Why must one creature eat another to live?” Self-Instructional 52 Material Although, these questions seemed simple in nature, but to seek the answer Islam, Buddhism and Yoga Sutra Buddha had to gain enlightenment. There were three great truths that Buddha faces. These are as follows:

1. Nothing is lost in the universe NOTES This truth explains that you never lose anything actually. For instance, matter transforms into energy and energy into matter. When a dead leaf is shed from the tree it transforms into soil and then the seed sprouts giving rise to a new plant or a sapling. As old systems disintegrate, these transform into cosmic rays. All of us are same, we are similar to other people, we are like trees and the rain drops that fall. We are all made of the same energy that surrounds us. When we are destroying something around us, we are in actuality destroying ourselves. With this truth, Buddha preached his disciples to never take the life of another whether human or an animal. 2. Everything Changes Nothing is constant as everything is always changing. Life flows like a river that maintains its flow, continually flowing and always changing. Often the flow is slow, yet at other times, it can be swift too. Sometimes it is smooth, while at other times, it is gentle. When once the ancient animals roamed the earth, they too turned to dust, yet from them new species were born, smaller in form. This way everything changes. 3. Law of Cause and Effect The law of cause and effect is what brings about continuous changes. It is often referred to as Karma. When something happens to us it is because we deserve it. We receive what we earn; it can be good or it can be bad. We are built in certain way due to our past deeds. Our life is directed by our thoughts and actions. When we do well, the future is good too. When we indulge in bad deeds, the future too will be bad. Each moment we are creating new karma as per what we say, do and think. When anyone understands this, the fear for Karma is vanished. Karma then teaches us to deserve a bright future. The Buddha said, “The kind of seed sown will produce that kind of fruit. Those who do good will reap good results. Those who do evil will reap evil results. If you carefully plant a good seed, You will joyfully gather good fruit.” — Dhammapada

Self-Instructional Material 53 Islam, Buddhism and The Four Noble Truths Yoga Sutra There lived a woman called Kisagotami, whose first son died. She was absolutely grief-stricken and carried his dead body across the streets asking help to bring NOTES him back. A wise man took her to Buddha. On approaching him, Buddha asked her to bring a handful of mustard seeds if she wants to bring back her child to life. So, the woman began searching for it. However, before she would leave, he again asked her to fetch the seeds from a family that has never lost a loved one to death. Kisagotami kept searching from door to door, entire village to get mustard seeds. Some families had recently lost their loved one while others were moaning about the loss of their ancestors. Not even a single house was such that had never lost anyone to death. She returned to Buddha and told him that she could not find a single family where no one has died. Additionally, she herself understood what Buddha wanted her to learn. It was that death is inevitable and so is unhappiness. However, if people keep expecting happiness in their life they will always be disappointed. Even though things do not always turn out the way we want them to, it is essential to learn from it. Just as you go to doctor to get cured of an ailment or sickness, similarly you approach Buddha to help you overcome your troubles. It is a step-by-step procedure wherein first the cause of the disease is diagnosed, then the depth of illness and then comes the prescription as to what needs to be done. This is what happens when one approaches Buddha for getting rid of their troubles. The Four Noble Truths are as follows: 1. There is suffering, and suffering is common to all. 2. We are the cause of our suffering. 3. Stop doing what causes suffering to end your suffering. 4. Everyone can be enlightened. Interpretation of these noble truth is as follows: 1. Suffering: Everyone suffers from these things:  Birth: We cry at the time of our birth.  Sickness: We are miserable when we are sick.  Old age: It has its own age related ailments like joint pains and ache that make the movement hard.  Death; No one wants to die, yet death happens and we mourn the death of our dear one. There are certain things that make us suffer. These are as follows:  Being in company of people we dislike.

Self-Instructional 54 Material  Staying apart from those we love. Islam, Buddhism and Yoga Sutra  Not having what we want. It is essential to note that all problems and disappointments cannot be avoided. Happiness is not denied by Buddha, yet He speaks about its impermanence. NOTES Suffering is something that cannot be avoided either, as is explained in Dhammapada by Buddha in the following manner: “There is happiness in life, happiness in friendship, happiness of a family, happiness in a healthy body and mind, ...but when one loses them, there is suffering.” 2. The cause of suffering Ignorance and greed are the primary factors through which people keep living a life of suffering. People are often ignorant to the law of the Karma and they are always greedy for false pleasures. They indulge in harmful things that harm their body and peace of mind, and for this reason they can never be satisfied in their life or ever enjoy it. For instance, when a child gets the of chocolate, demands for more of it. When he cannot have more, he becomes upset. Even if he is given all the chocolates he wants. He will soon be tired of it all and demand something else. Although, he may get an upset stomach, he will still want more of it. When people want most of something they bring themselves to suffer. However, some desires and basic needs are adequate like clothes, food and shelter. All of us deserve good food, friends and loving parents. Life is to be enjoyed and cherished, but without getting greedy. 3. The end of suffering If one is to end their suffering then it is essential to eliminate greed and ignorance. It is essential to change their views to help live a life that is natural and flows peacefully. It is similar to blowing out the flame of the candle, the suffering is put off for good. When the suffering ends there is as per the Buddhists. It is the state of everlasting joy and peace. The Buddha says: “The extinction of desire is Nirvana.” This is what Buddhism teaches. Everyone can reach to the realization through the teachings of Buddha. Anyone can experience it in their life. 4. The path to the end of suffering The path is known to or referred to as the Noble Eightfold Path. Another name of the path is the Middle Way.

Self-Instructional Material 55 Islam, Buddhism and The Noble Eightfold Path Yoga Sutra The Dharma Chakra or the Dharma Wheel comprises of absolutely stunning symbols with eight spokes that are representative of Eightfold path. NOTES The teachings of Buddha goes and round like a wheel, never ending and leads to the central point of the wheel that is fixed to Nirvana. Following are the eightfold paths: 1. Right View- The right view is looking the world as Buddha sees with and wisdom. 2. Right Thought- Is related to whatever we think that should be clear and kind building strong and good characters. 3. Right Speech- When we speak kind words, we are in the right speech and we are respected and trusted for our words. 4. Right Conduct- No matter whatever we say, we are always known by the way we behave. Prior to criticizing others, it is essential that we see what we are doing to ourselves. 5. Right Livelihood- It is to be observed, that you should choose a job that does not involves hurting another. One should not earn their living by harming others. One should not create happiness by making others unhappy. 6. Right Effort- A life well lived is all about doing your best all the times and having well wishes for others. It is also about not wasting your efforts on self- harm and harming others. 7. Right Mindfulness- It implies that one should be aware about their thoughts, deeds and words. 8. Right Concentration- One should be able to maintain focus on one object or thought at a given time. By practicing this, one can maintain peace of mind and calmness within. It is to be noted when one follows the Noble Eightfold Path, it is similar to cultivating a garden; in Buddhism it is more about cultivating one’s wisdom. The mind is similar to a garden and the thoughts are the seeds. The deeds done are the ways in which one tends to the garden and faults are the seeds. When one pulls out the faults, it is like weeding your garden. The harvest is genuine and an ever- lasting happiness. The Five Precepts Every religion teaches basic rules to good conduct and the conduct that should be avoided. Buddhism teaches Five Precepts that are important and are directly communicated by Buddha to the public. These are as follows: 1. No killing Respect for life

Self-Instructional 56 Material 2. No stealing Respect for others’ property Islam, Buddhism and Yoga Sutra 3. No sexual misconduct Respect for our pure nature 4. No lying Respect for honesty 5. No intoxicants Respect for a clear mind NOTES 1. No killing Life is important to all the living beings. Everyone is given the right to live just as we humans do. It is essential that we respect all the life forms and not kill others. Even when you kill ants or mosquitoes it is breaking this precept. The attitude should be of loving-kindness towards all the living beings and wishing them happy and free life from any harm. It is essential to take care of earth, its water reserves and even the air. Non-violence is followed in Buddhism by practicing vegetarianism. 2. No stealing We are same as others, when we steal from someone, we are in fact stealing from ourselves. Instead, we should be the one to give and take care of things that belong to others. 3. No sexual misconduct Proper conduct implies that one should have respect for self and others. Our body is a gift that we have received from our parents and it is our responsibility that we protect it from any harm. It is essential for young people to keep it pure and develop virtue of righteous sexual conduct. For married couples, it is essential that both have a mutual respect for one another. 4. No lying When one is honest, peace is felt. It is essential to note that wherever there is misunderstanding it is best to talk it out. It is essential to maintain right conduct of communication; one should refrain from gossiping and back-biting, harsh words and idle speech. 5. No intoxicants To keep the mind clear, it is essential that one maintains a healthy body. On a public sermon Buddha was speaking about dharma when a young drunkard entered into the room. He tripped over the monks attending the sermon and began saying bad words loudly. He was smelling of alcohol and it polluted the environment. Then he mumbled and went outside the room. While everyone was taken aback by his behaviour Buddha remained calm. In fact he announced that the assembly was great and he further concluded that the man would soon lose his wealth and even his repute. His body will become weak and sick. He will began quarrelling with his family and friends till they abandon him. The worst that he would face is

Self-Instructional Material 57 Islam, Buddhism and that he will lose his mind and become an utter idiot. This way by explaining the Yoga Sutra sorry fate that might occur Buddha gave a perfect live example of abstaining from intoxicants. In conclusion, it is difficult to keep up with all the said precepts. If one NOTES breaks it or forgets to follow it then they will need to start again all over. It is a lifetime duty of a person to follow these precepts. Mistakes are in the nature of humans; it might be that one breaks one of these by mistake and not on purpose, so one needs to begin again. The Wheel of Life As per Buddhists, death is not the end. On death of an individual the consciousness leaves and it enters the next six path of rebirth.  Heavenly Beings: The realm of heavenly beings filled with pleasure  Humans: The human realm; beings who are both good and evil  Asuras or the beings that are constantly fighting. The realm of anger, jealousy and constant war.  Animals: The realm of animals and livestock.  Hungry ghosts: These are those who always suffer in hunger.  Hell-beings: The lowest and worst realm. All these are the six states depicted on the wheel of life. The top part have heavens where people are happy. Below is hell where people suffer a lot. Beings go through it all, they can suffer or not, rise or fall and change from one path to other. With good deeds, one can be born as human, asuras or Gods. If one has conducted evil deeds then they will be born as animals, hell-beings or even hungry ghosts. Transition from one life to another is possible as per their deeds. Now the question is whether there is any escape from it all, is there any escape from the Turning Wheel? First, it is essential to understand that the wheel keeps turning with three conditions or poisons, stupidity, hatred and greed. When one cuts these three poisons, they can escape the wheel and become enlightened. Following are the four stages of enlightenment:  Buddhas- perfect in enlightenment.  Bodhisattvas- enlighten themselves as well as others.  Pratyekabuddhas- hermits who retreat from the world to enlighten themselves.  Arhats- enlighten themselves.

Self-Instructional 58 Material Islam, Buddhism and Yoga Sutra Check Your Progress 3. What according to Buddhism are things which make us suffer? 4. List the four stages of enlightenment. NOTES

4.4 PATANJALI’S YOGA SUTRA AND FOUR PADAS

The Yoga Sutras or aphorism in Patanjali are a collection of 196 verses in theory and in practice of yoga. These sutras were compiled in prior to 400 CE by Sage Patanjali who is said to have synthesized and organize the wisdom on yoga in written format as per older traditions. These sutras are translated into ancient Indian text during the medieval era that is now translated in about 40 Indian languages and two non-Indian languages namely Arabic and Old Javanese. It is pointed out by a historian that the text was obscure for about 700 years ranging between 12th -19th century and it came back on 19th century all due to the efforts of the spiritual guru Vivekananda, the and others. However, it was only during the 20th century that it gained prominence. Prior to 20th century, as indicated in history, during the medieval era, Indian yoga was dominated through texts such as Yoga Vasistha, the Bhagavad Gita and these were attributed to and , as well as literature on hatha yoga, tantric yoga and Pashupata yoga rather than the Yoga Sûtras of Patanjali. Patanjali’s Yoga Sutras were segregated in four chapters or padas. These are as follows: 1. Samadhi Pada (51 sutras) It refers to the state that is reliable and direct to perception wherein the yogi and his identity is dissolved into mediation of the object that is being meditated upon. All the categories are collapsed like witness, witnessing and even the witnessed. It is the ultimate technique where a yogi learns to dive in-depth into the crevasses of the mind to achieve Kaivalya. It describes yoga and the nature and the way to achieve samadhi. 2. Sadhana Pada (55 sutras) It is the Sanskrit word for discipline wherein it is explained the two forms of Yoga. These are as follows:  Kriya yoga  Ashtanga yoga or the eightfold path

Self-Instructional Material 59 Islam, Buddhism and Kriya yoga as explained in sutras wherein the practice comprise of three Yoga Sutra practices such as the of Ashtanga Yoga: Tapas, svâdhyaya, and ishwara pranidhana – austerity, self-study, and devotion to god. Ashtanga Yoga is the yoga of eight limbs: Yama, Niyama, Âsana, Pranayama, NOTES Pratyahara, Dharana, Dhyâna, and Samâdhi. 3. Vibhuti Pada (56 sutras) It is the Sanskrit word for manifestation of power. or power beyond the normal is achieved through the practice of yoga. It is a combination of Dharana, Dhyana and Samâdhi and is referred to as . It is considered instrumental in attainment of or perfection for the yogi practicing it. 4. Kaivalya Pada (34 sutras) Kaivalya, when literally translated, is isolation that is used in the sutras for liberation. It is where other texts are deployed in terms of liberation or moksha. It is in Kaivalya Pada that the entire process of liberation is described. It further goes to describe the reality in relation to the transcendental ego.

Check Your Progress 5. How many verses are there in Patanjali’s Yog Sutras? 6. How many padas are in Patanjali’s Yog Sutras?

4.5 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. These are explained in the Hadith of Gabriel. 2. It is the method through which Muslims seeks spiritual cleansing or purification of the self. When they are cut off from all the worldly pleasure, be it only for a month, they are able to understand the misery of those who face hunger and this way they grow spiritually knowing the suffering of another. 3. There are certain things that make us suffer. These are as follows:  Being in company of people we dislike.  Staying apart from those we love.  Not having what we want. 4. The four stages of enlightenment are:  Buddhas- perfect in enlightenment.  Bodhisattvas- enlighten themselves as well as others.

Self-Instructional 60 Material  Pratyekabuddhas- hermits who retreat from the world to enlighten Islam, Buddhism and Yoga Sutra themselves.  Arhats- enlighten themselves. 5. The Yoga Sutras in Patanjali are a collection of 196 verses. NOTES 6. Patanjali’s Yoga Sutras were divided into four chapters or padas. These are: Samadhi Pada, Sadhana Pada, Vibhuti Pada and Kaivalya Pada.

4.6 SUMMARY

 The Five Pillars, as mentioned in Islam, are the fundamental framework that forms the basis of Muslim life. These are, in fact, the testimonies namely giving zakat, prayer, faith, fasting during the holy month of Ramadan and pilgrimage to the holy shrine of Muslims in Mecca (Makkah in Arabic) that is to be taken at least once in a lifetime.  The Shia, Ahmadiyya, and Sunni — all these sects of Muslim religion — agree upon these details and they perform and practice these acts.  There is a main recitation in Islam that means that there is no true God but Allah, that none has the right to be worshipped but God alone, and that God has neither partner nor son.  It is mandatory for Muslims to perform prayers 5 times a day. Each prayer is supposed to take a few minutes and some specific positions to perform it.  Everything belongs to God and the wealth that humans possess should go to trust. The meaning of the word Zakat is growth and purification.  During the month of Ramadan, it is mandatory for all the Muslims to fast that begins at dawn and is observed till dusk. They are to abstain from food, drink and even intimate relationships.  Pilgrimage to Makkah often called Hajj is an obligatory duty of all the Muslims and it should be undertaken once in their lifetime. It is especially for those who are physically fit and financially able to take this spiritual journey.  Buddhism is all about learning how to live a life infused with mindfulness and being more spiritual by following some laws or truths that are in fact universal in nature.  The Yoga Sutras or aphorism in Patanjali are a collection of 196 verses in theory and in practice of yoga. These sutras were compiled in prior to 400 CE by Sage Patanjali who is said to have synthesized and organize the wisdom on yoga in written format as per older traditions.  Prior to 20th century, as indicated in history, during the medieval era, Indian yoga was dominated through texts such as Yoga Vasistha, the Bhagavad Gita and these were attributed to Yajnavalkya and Hiranyagarbha, as well

Self-Instructional Material 61 Islam, Buddhism and as literature on hatha yoga, tantric yoga and Pashupata Shaivism yoga rather Yoga Sutra than the Yoga Sûtras of Patanjali.  All of us are same, we are similar to other people, we are like trees and the rain drops that fall. We are all made of the same energy that surrounds us. NOTES When we are destroying something around us we are in actuality destroying ourselves. With this truth, Buddha preached his disciples to never take the life of another whether human or an animal.  It is essential to understand that the wheel keeps turning with three conditions or poisons, stupidity, hatred and greed. When one cuts these three poisons, they can escape the wheel and become enlightened.  Sutras are translated into ancient Indian text during the medieval era that is now translated in about 40 Indian languages and two non-Indian languages like Arabic and Old Javanese.

4.7 KEY WORDS

 Ahmadiyya: Ahmadiya Community is a of Islam which originated from India and spread all across the world. It was founded by Mirza Ghulam Ahmad in 1889.  The Dhammapada: It is a collection of sayings of the Buddha in verse form and one of the most widely read and best known Buddhist scriptures.  The Niyamas of Ashtanga Yoga: Niyama literally means positive duties or observances. These are the 2nd limb of Ashtanga yoga, after the .

4.8 SELF ASSESSMENT QUESTIONS AND ANSWERS

Short Answer Questions 1. Write a short note on calculating the amount of zakat that a person should pay. 2. Write a brief note on ‘the cause of suffering’ as enunciated by Buddha. 3. Name three universal truths in Buddhism. 4. Name 5 precepts that Buddhism teaches. 5. Name the four noble truths. 6. Write a short note on Kaivalya Pada of Yog Sutras. Long Answer Questions 1. Discuss the religious significance of the five pillars of Islam. 2. Analyse the role of fables in assessing the tenets of Buddhism. Self-Instructional 62 Material 3. Analyse the six path of rebirth in Buddhism. Islam, Buddhism and Yoga Sutra 4. Write a comprehensive note on Yog Sutras’ Sadhana Pada.

4.9 FURTHER READINGS NOTES

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional Material 63 Thirumular Thirumandiram BLOCK - II and Asanas TYPES OF YOGA

NOTES UNIT 5 THIRUMULAR THIRUMANDIRAM AND ASANAS

Structure 5.0 Introduction 5.1 Objectives 5.2 Asanas 5.3 Classic Asanas 5.3.1 Breath and Breathe Control 5.3.2 Exhalation 5.3.3 Cleansing 5.3.4 Master Death 5.3.5 Pratayahara 5.3.6 Dharana 5.3.7 Dhyana 5.3.8 Samadhi 5.4 Answers to Check Your Progress Questions 5.5 Summary 5.6 Key Words 5.7 Self Assessment Questions and Exercises 5.8 Further Readings

5.0 INTRODUCTION

The Tamil poetic work called Tirumantiram or Thirumantiram was written in the year 1000 BC by Thirumular. It is the tenth of the twelve volumes of the . The text is essential work as it is considered one of the most important texts related to Shaiva and the first known Tamil work to use the term. Tirumantiram’s literal meaning is holy incantation. The Tirumantiram is the ancient exposition with regard to Shaiva Agamas in Tamil. It is a composition of three thousand verses that deals with numerous aspects of spirituality, ethics and praise of Lord . However, even though it comprises of praises to Lord Shiva, it is more spiritual in nature, as is evident by the contract between the Vedanta and Siddhanta from Tirumular’s interpretation of the Mahavakyas. Most of the people and students interested in Yoga know about the two popular sources of The Bhagavad Gita and Yoga Sutras, both of which are written in Sanskrit. But yoga has been discussed and developed by writers and

Self-Instructional in other languages too. Thirumandiram is one such work. The book 64 Material written in Tamil discusses yoga in detail. This book stands out from the Thirumular Thirumandiram other northern ancient books on yoga on account of the vividness with which the and Asanas author seeks to share the knowledge of yoga. If one has to gain the knowledge of yoga for it to benefit us positively, it is crucial that one is acquainted with different forms of asanas. In this unit, we will learn about the importance and benefits of NOTES asanas and then discuss some of the classic asanas.

5.1 OBJECTIVES

After going through this unit, you will be able to:  Discuss the history of the asanas  Describe the  Explain the yogic concepts of Pratyahara, Dharana, and Dhyana

5.2 ASANAS

Asana is generally characterized as an amenable position that is the situated stance utilized for contemplation. In yoga, the term is utilized for any physical stance of Hatha yoga. It is the third appendage of Patanjali’s eightfold way of ashtanga, trailing the yamas and the niyamas. In Patanjali’s Yoga Sutras, asana is characterized as a relentless, agreeable stance. The sutras do not determine specific stances, however they require that in honing asanas, a position which is both enduring and agreeable ought to dependably be looked for. Writings as well as educators have portrayed distinctive quantities of asanas. The classical writings of Hatha yoga allude to 84 asanas as instructed by Lord Shiva, frequently with the initial four of these being viewed as important to accomplish otherworldly flawlessness. These are , padmasana, bhadrasana and . Different instructors and writings have recommended that there are a limitless number of conceivable asanas, or the same number of asanas as there are creatures. Sri , a yoga instructor very much regarded by the contemporary schools of Iyengar, Ashtanga Vinyasa and , indexed a rundown of around 1,300 yoga asanas. It is suggested that asanas are honed with an unfilled stomach and without utilizing unreasonable power or weight. Asanas can be joined with pranayama practice to upgrade the advantages of both the stances. They ought to dependably be honed with careful mindfulness, joining the body, psyche and breath. Particular asanas can be drilled to help lighten particular medical issues or physical issues. There are numerous advantages of honing asana when all is said in done. Asanas help increment adaptability and quality. They invigorate the physiological Self-Instructional Material 65 Thirumular framework of the human body, including the circulatory, insusceptible and stomach Thirumandiram and Asanas related frameworks. They help build up the care and center required for reflection. On a more inconspicuous level, they are said to invigorate the vigorous body, opening the chakras and the nadis. NOTES Asana, Sanskrit for ‘taking a seat’, âs ‘to sit down’ originally implied a sitting position. The word asana in Sanskrit appears in numerous settings meaning a static physical position, albeit customary use is particular to the act of yoga. Customary use characterizes asana as both particular and plural. In English, plural for asana is asanas. Also, the English use inside the setting of yoga sometimes uses yogasana or yoga asana, especially concerning the arrangement of the . In any case, yogasana is additionally the name of a specific stance that is not particularly connected with the Vinyasa framework, and that while “ashtanga” (little ‘an’) alludes to the eight appendages of Yoga depicted underneath, Ashtanga (capital ‘An’) alludes to the particular arrangement of Yoga created by Sri Krishnamacharya at the Mysore Palace. The eight limbs are, in order, the yamas (codes of social conduct), niyamas (self-observances), asanas (postures), pranayama (breath work), pratyahara (sense withdrawal or non-attachment), dharana (concentration), dhyana (meditation), and samadhi (realization of the true Self or Atman, and unity with Brahman (The Hindu Concept of Ultimate Reality). Benefits The physical aspect of yoga are the asanas. All the physical aspects are popular in the West due the benefits it brings to the practitioner. When one practices asanas they are able to:  Improve flexibility  Improve strength  Improve balance  Reduce stress and anxiety  Reduce symptoms of lower back pain  Be beneficial for asthma and chronic obstructive pulmonary disease (COPD)  Increase energy and decrease fatigue  Shorten labour and improve birth outcomes  Improve physical health and quality of life measures in the elderly  Improve management  Reduce sleep disturbances  Reduce  Number of positions

Self-Instructional 66 Material In 1959, Swami -Devananda distributed an arrangement of sixty-six Thirumular Thirumandiram fundamental stances and 136 varieties of those stances. In 1975, Sri Dharma and Asanas Mittra recommended that ‘there are a boundless number of asanas.’, when he initially started to index the quantity of asanas in the Master Yoga Chart of 908 Postures, as an offering of commitment to his master Swami Kailashananda NOTES Maharaj. He, in the long run, ordered a rundown of 1,300 varieties, obtained from contemporary masters, yogis and old and contemporary writings. This work is viewed as one of the essential references for asanas in the field of yoga today. His work is frequently specified in contemporary references for Iyengar Yoga, Ashtanga Vinyasa Yoga, Sivananda Yoga and other established and contemporary writings.

5.3 CLASSIC ASANAS

A gathering of 84 great asanas uncovered by the Hindu god Lord Shiva is referenced in a few classical teachings on yoga. A portion of these asanas are considered exceedingly critical in the yogic ordinance: messages that do make reference to the 84 every now and again single out the initial four as vital or essential to achieve yogic flawlessness. Notwithstanding, a total rundown of Shiva’s asanas stays so far unsubstantiated, with just a single content endeavouring an entire corpus. Patanjali’s Yoga Sutra does not make reference to a solitary asana by name, simply determining the qualities of a decent asana. Later yoga messages be that as it may, do specify the 84 Classic Asanas and connect them with Shiva. The Goraksha (tenth-eleventh century CE), or Goraksha Paddhathi, an early hatha yogic content, depicts the birthplace of the 84 great asanas. Seeing that there are the same number of stances as there are creatures and declaring that there are 8,400,000 species taking all things together, the content expresses that Lord Shiva designed an asana for each 100,000, in this manner giving 84 on the whole, in spite of the fact that it makes reference to and depicts just two in detail: the siddhasana and the padmasana. The Hatha Yoga Pradipika (fifteenth century CE) determines that of these 84, the initial four are essential, specifically the siddhasana, padmasana, bhadrasana and simhasana. The Hatha Ratnavali (seventeenth century CE) is one of only a handful couple of writings to endeavour a posting of all the 84, in spite of the fact that 4 out of its rundown do not have important interpretations from the Sanskrit, and 21 are only specified with no depiction. On the whole, 52 asanas of the Hatha Ratnavali are affirmed and portrayed by the content itself. The (late 17th century CE) asserts that Shiva taught 8,400,000 asanas, out of which 84 are preeminent, and 32 are useful in the world of mortals.

Self-Instructional Material 67 Thirumular These 32 are as follows: Thirumandiram and Asanas 1. Siddhasana 2. Padmasana NOTES 3. Bhadrasana 4. Muktasana 5. 6. 7. Simhasana 8. 9. 10. 11. Mritasana 12. Guptasana 13. 14. 15. Gorakshana 16. 17. 18. Sankatasana 19. 20. 21. 22. Uttanakurmakasana 23. Uttanamandukasana 24. Vrikshasana 25. 26. 27. Vrishasana 28. Shalabhasana 29. 30. Ushtrasana 31. 32. yogasana In the (17–18th century CE) the poses ugrasana and svastikasana replace the latter two of the Hatha Yoga Pradipika.

Self-Instructional 68 Material Úrîtattvanidhi is a treatise written in the 19th century. One of its sections, Thirumular Thirumandiram includes instructions for and illustrations of 122 postures, making it by far the most and Asanas elaborate text on asanas in existence before the twentieth century.

5.3.1 Breath and Breathe Control NOTES Yogic breathing, regularly alluded to as pranayama, is a training which is key to the physical and mental routine with regards to yoga. It is firmly connected to the act of asanas and, all things considered, yoga trainees plan to join the psyche, the body and the breath. Yogic breathing is frequently utilized as a grapple for fixation and care, and in addition having physical and enthusiastic advantages of its own. There are many breathing systems that can be utilized for yogic breathing. Yoga trainees start by honing a three-section breath to extend their breathing and bring it under control. At that point they may take in more advanced yogic breathing methods, for example, substitute nostril breathing or . These have their very own interesting advantages and consequences for the body and psyche. Yogic breathing, or pranayama, is the fourth of the eight appendages of yoga as sketched out in Patanjali’s Yoga Sutras. It is said that yogic breathing is best learned under the direction of an instructor, albeit a portion of the easier strategies, for example, the exhalation, can be rehearsed effectively by one’s self. Yogic breathing can possibly change one’s perspective. It is said to lessen tension and stress, fix a sleeping disorder, ease torment and increment focus. On an otherworldly level, it can assist individuals with connecting with their internal quiet and peace, stilling the brain, and enabling them to get to more prominent knowledge and clearness. Yogic breathing can enable trainees to break their constant and oblivious breathing, transforming it into something quiet and smooth. Specifically, yogi breathing that underscores a more drawn out exhalation is thought to help initiate the body’s unwinding reaction by enacting the parasympathetic sensory system. This diminishes pressure and enhances strength. Channels of Subtle Energy The breath controls the body, mind, and emotions. There are 72,000 nadis, or channels where the subtle energy flows throughout the body. Of the 72,000, there are three that are the most important: Ida, Pingala, and Sushumna.  The Ida Nadi begins at the Muladhara Chakra, courses through the chakras and ends in the left nostril. Ida is aligned with the moon energy and has a calming and cooling effect.  The Pingala Nadi originates at the Muladhara Chakra, courses through the chakras and ends in the right nostril. It is associated with the sun energy and has a heating effect.  The Sushumna Nadi is the central channel. This is the nadi that the Kundalini energy travels. It is associated with balance. Self-Instructional Material 69 Thirumular Over the span of a day, the left and right nostril exchange in which one Thirumandiram and Asanas overwhelms. This is refined through erectile tissue in the nasal section that blows up with blood to cut off, or lessen the stream of air. One of the nostrils is always dominant depending on an individual’s psychological, passionate, and physical NOTES state. The nostrils exchange for the duration of the day. As they change over, the Sushumna is enacted, however, just for a few minutes. The key is to initiate Sushumna for a more drawn out timeframe. One becomes an expert when both the Ida and Pingala are streaming equally. 5.3.2 Exhalation Without the breath, yoga is not any more yoga. Also, with the wrong breath, yoga can unfavourably influence the body. Knowing when to breathe in and when to breathe out is a basic concept in yoga. There are five brilliant tenets of breathing that can be connected to all successions and all styles; and seeing how the breath works will make every one of these standards instinctive. In yoga we frequently talk about taking full breaths in; yet the exhalation of breathe is more important than inward breathing for fuller, profound relaxation of the body. In Yoga, Breath, and Health—An Introduction to Pranayama Doug Keller argues for the significance of exhalation for liberating the breath. In Pranayama practice, the attention is regularly on setting up thoughtful breathing, and trainees are urged to take a full breath in. Truth be told, the dominance of exhalation is as imperative, if not more essential, than the inward breath. An emphasis on exhalation is essential, since it offers a method for expanding the totality and the proficiency of the inward breath, particularly when the breath is constrained in various ways. Breathing profoundly and completely amid Pranayama hone, in truth can prompt over breathing, in case one is breathing too rapidly or breathing at a pace that does not coordinate the body’s needs. Over breathing is a predominant disorder among grown-ups, influencing somewhere in the range of six and 10% of the populace. The symptoms that emerge from over breathing include things such as nervousness, muscle torment, and weariness, alongside hypersensitivities, ‘foggy cerebrum,’ wooziness and stomach related issues. Anatomy of breath Inhalations are the active process of the breathing cycle, driven by the movements of the diaphragm and the intercostal muscles. When air is drawn into the lungs, the diaphragm descends and the external intercostal muscles contract, raising the ribs and sternum. The thoracic cavity broadens, the pressure within the lungs decreases, and air flows in. The process of inhaling causes the front body to expand, and the movement of the intercostal muscles opens the chest upward and out. As the diaphragm Self-Instructional 70 Material moves downward, it compresses the contents of the abdomen, and the belly Thirumular Thirumandiram expands outward. and Asanas Exhalations are the passive process of the breathing cycle. During exhalation, the diaphragm and respiratory muscles relax. The lungs’ elastic tissues that were NOTES stretched during inhalation suddenly recoil, pressure within the lungs increases, and air is forced out of the lungs. Unlike inhalations, the front body moves inward during exhalations and tends to collapse. Breath changes the shape of the body, as does movement. Asanas either open out the chest and abdomen or compress them. At the same time, the shape of the body affects movement and breath. Since breath and movement are naturally linked, they must be intelligently paired in yoga. Correct yogic breathing supports the asana movement and deepens its effects. Incorrect breathing, however, inhibits the movement and negatively affects the body. These five guidelines should be applied to all yoga practices: 1. Inhale when opening the front of the body As discussed, inward breath extends the chest and stomach area. To astutely interface inward breath to expansion, any asanas that open the front body ought to be polished on an inward breath. These incorporate backbends, raising the head, and raising the arms. 2. Exhale while compressing the front of the body Forward bowing movements tend to pack the front of the body. In the seated forward bend position, for instance, the back is extended and the front of the body contracts. This movement and every single forward twist, at that point, ought to be done during exhalation of the breath. Turns and side curves, which confine extension of the chest and guts, ought to likewise be drilled on exhalation. 3. If the breath is suspended after inhalation, do not move. Inward breath has a maximum point, yet their impact can be drawn out by immediately holding the breath for a short time. This procedure is utilized in yoga once in a while Towards the end of an inward breath, the chest and belly are completely extended. The body will normally oppose any further movement. Subsequently, a trainee should just suspend the breath after inward breathing when holding an asana, and not while moving. 4. Only move during breath suspension if it is following an exhalation. Correspondingly, the impact of an exhalation can be delayed if the breath is quickly suspended. Since the lungs and stomach area are loose after exhalation, the body is not as impervious to movement. It is safe to practice a forward bowing movement in the breathing cycle. Self-Instructional Material 71 Thirumular 5. Breathe deeply and effortlessly. Thirumandiram and Asanas This is the golden path of yoga’s standard of relaxing. The breath should fill in as a guide in all movements. The minute the breath winds up becoming stressed or NOTES irritated, it is a sign that the body has been pushed too far. The objective of any asana is to be totally agreeable and loose; to move and hold with profound, easy breaths. At exactly that point would one be able to get the advantages from an asana. On the off chance that the body is under strain and pressure, and the breath is unfavourably influenced, the reason for the asana is defeated. Continuously utilize breathing as a guide. It is regardless of yoga asanas, there are five golden rules of breathing that are always applicable, let us learn all about it. When practicing yoga asanas:  If the front part of the body is opening, like when bending backwards or moving head upwards, one must inhale.  If the body is becoming closed, or compressing, exhalation of breath should take place.  If suspension of breath is required, it must only be done when still and only after the inhalation movement.  If the suspension of breath is to be prolonged further, exhalation movements should be undertaken like bending forward.  Remember than breath should be the guiding movement, this is why breathing should be deep and effortless. 5.3.3 Cleansing The rule of purifying is one of the focal points of yoga; it is very much resourced with systems to encourage this on numerous levels. Basically, purging is undertaken for the heart/mind and the diverse strategies utilized can be seen as intended for this end. Those methods should be pursued that will take a specific individual most viably towards that point. Cleansing or purifying is an endeavour to help the brain and scrub it from its propensities and impulses or, more precisely, from its connection to them. It is an endeavour to clean the brain from the drives (samskaras) that go through it as mental impressions, recollections, or psychological imprints. Its primary technique described by Patanjali is as follows, ‘Practice and non-reaction are required to tranquil the stream of consciousness’. Buddha makes the same point in another way when he says ‘nothing in all the world is left apart or kept aside from the heart emitting loving kindness.’

Self-Instructional 72 Material These truisms both point to the necessity for contemplation and relaxation. Thirumular Thirumandiram Contemplation is required as regions that are left ignorant are not, as we may and Asanas assume, left vacant but rather left under the influence of these oblivious impulses, propensities, inclinations. This rule is communicated likewise through the Sanskrit words Sthira Sukham, or contemplation that is simple and extensive. NOTES In one of its initial structures, Hatha yoga comprised of six sorts of cleaning practices, that is, the Shatkarmas. A significant number of these practices will be entirely superfluous and can even be a hindrance to one’s wellbeing whenever practiced under the wrong conditions and without appropriate guidance. The following list is an introduction to this collection of practices, followed by a segment on prescribed practices realistic for most professionals, with recommended present day varieties/options. Practicing shatkarmas leads to complete cleansing. The Shatkarmas or the six practices are as follows: 1. An important yogic system of auto cleansing. (a) Antar (internal) Dhauti Which is further divided into:  Vatsara Dhauti: expelling air through the anus.  Varisara Dhauti: evacuating a large quantity of water through the bowels, known also as Shankhaprakshalana.  Vahnisara Dhauti: rapid expanse/contraction of the abdomen, which is performed by breathing in slowly through the mouth in Kaki mudra and then swallowing the air into the stomach while expanding the abdomen. This is very similar to Plava pranayama.  Bahiskrita Dhauti: washing the rectum in the hands. (b) Hrida (cardiac) Dhauti It has three kinds of practices:  Danda Dhauti: inserting soft banana stem in the stomach.  Vastra Dhauti: swallowing a long thin strip of cloth.  Vaman Dhauti: regurgitating the contents of the stomach. (c) Danta Dhauti Cleaning the teeth with a special stick, usually of neem or bamboo. There are several other forms of Dhauti too, such as ear cleansing and eye cleansing.

Self-Instructional Material 73 Thirumular 2. Basti Thirumandiram and Asanas This yoga practice of has two parts:  Jala (water) basti: water is sucked in through the large intestine through the NOTES anus and expelled.  Sthal (dry) basti: air is sucked in in this case. 3. This yogic technique has four variations:  Jala (water) Neti: passing warm saline water through the nose.  Sutra (thread) Neti: passing a soft thread through the nose.  Ghrita () Neti: passing clarified butter through the nose.  Dugdha (milk) Neti: passing of milk through the nose. 4. Tratak A yoga exercise for the eyes, it involves steady and continuous gazing at a point of concentration. It is further subdivided into: Antar (internal) Trataka, and Bahir (external ) Tratak. 5. An abdominal cleansing technique which serves to the internal organs of the body. In this the abdominal muscles are isolated and churned. It has the following parts:  Madhyama Nauli: middle.  Dakshin Nauli: when muscles are isolated to the right.  Vama Nauli: left.  Nauli kriya: the circular movement of the central muscles of the abdomen. 6. Kapalabhati This mind detoxification technique of yoga has three components:  Vatkrama Kapalbhati: similar to pranayama.  Vyutkrama Kapalbhati: sucking water in through the nose and expelling it through the mouth.  Sheetkrama Kapalbhati: the reverse of vyutkrama. The word sheet means cool or passive. In this practice, you take a mouthful of warm salty water, and expel it through the nose.

Self-Instructional 74 Material Let’s look at some of the discussed dhauti briefly. Thirumular Thirumandiram Varisara Dhauti and Asanas As the traditional form will regularly require very specific conditions – a peaceful safe serene space, direction and support from an accomplished specialist – a NOTES practical option in contrast to Varisara Dhauti might be best led with the help of a prepared advisor; this is alluded to as hydro-treatment and colonic water system. A 45-minute session of colonic hydrotherapy will utilize 15 gallons of water to tenderly flush the colon. Back rub and weight focuses are utilized with the goal that the colon advisor can work free and dispose of unmistakably dangerous waste. Bowel purges are valuable for discharging the rectum (the most minimal 8 to 12 crawls of the colon). Normally, a couple of pints of water are utilized to do that, and these should be possible for oneself. In the yogic practice, Varisara Dhauti otherwise called Shankhaprakshalana, is a practice where you drink an aggregate of 16 glasses of warm salty water and clear it through the entrails. The training starts with drinking two glasses at that point playing out a progression of five particular asanas: , Tiryaka tadasana, Kati chakrasana, Tiryaka bhujangasana and Udarakarshanasana. After each two glasses, the asanas ought to be performed until the point that the water begins streaming out of the butt, or, in other words a standard (if not somewhat pressing) need to clear the guts. When clear water begins coming through, you will realize that the stomach and digestion tracts are flawlessly spotless and you can stop the training. One should direct Shankhaprakshalana with appropriate direction and support. Vatsara Dhauti (Expelling air through anus) This can be done through certain asanas or practices, Pavana Muktasana is what helps in evacuation of gas from the stomach. Another means of expelling the air is to do inverted standing pose or the , can also help. Bahiskrita Dhauti (washing the rectum in the hands) It means to push forward the rectum while standing, with the midriff somewhere down in water and purifying it in the hands. While the guideline of purifying attempts to help the ethereal life, this training appears somewhat unreasonable for individuals with less time. Be that as it may, the rule is great and keeping the rear-end clean can be accomplished just with the utilization of water chemicals. Most toilets on the planet have a type of gadget to clean the butt from the basin: pots found all through Asia and Africa; squirting hose flies in parts of the middle east; the European bidet. For more profound purging, a bowel purge can be utilized as of now made reference to above.

Self-Instructional Material 75 Thirumular Danta Dhauti Thirumandiram and Asanas Teeth cleaning is a practice that we take as second nature nowadays but may have its roots in the yoga tradition. It is possible to purchase tongue scrappers but one NOTES should be mindful not to be too rough and not to purchase any that might be to abrasive. Tooth picks are also recommended. Ear cleansing: After a shower or bath, place tissue onto middle finger, insert into ear and gently cleanse the external ear. It is not recommended to use anything smaller than the middle finger, such as a cotton bud, to cleanse the ear. A regular practice of cleansing ritual is likely to lead to the question of intake, that is, what is it that we are cleansing? And if we are working so hard to cleanse the system from these ‘impurities’ is it not worth looking at how they come in the first place? It is essential to understand where the impurities come from. The following will help you understand more about it:  Excessive stress  Lifestyle that gives exertion  Overstimulation through noise and external influences  False social structure stressing on competitiveness Another reason for impurities is a poor diet that is imbalanced due to the following reasons:  Processed foods and chemicals in food, artificial colouring and flavour.  Excessive eating of certain foods and indulging in processed food like fast food  Environmental pollution  Using stimulants like drugs and cigarettes, alcohol.  False belief system that includes harbouring greed and ill will 5.3.4 Master Death At the point when a person is conceived, a specific programming is set inside him, that is, time, vitality and the data that he conveys within himself. These three together will decide different parts of an individual’s life. These three together will even decide to what extent a person lives and how he lives. The question can then be asked whether everything is preordained? The data is certainly preordained. This does not mean one cannot take in new data. It only means that the type of data one has, pushes or pulls you towards certain sort of things. Yet, this does not prevent anyone from taking in crisp data today, this minute. On the off chance that one is 100% a slave of one’s inclinations, life is preordained. We can without much of a stretch foresee what will occur.

Self-Instructional 76 Material This entire load of data is alluded to as sanchita karma. As per the idea of Thirumular Thirumandiram the data, vitality is allocated for various parts of life. On the off chance that the and Asanas karmic data is veering towards physicality, you will see energies normally apportion themselves into the physical structure of your identity. In the event that the data is inclining towards your scholarly procedure, appropriately the vitality distributes NOTES itself to that action. In the event that the data is extremely passionate, vitality apportions itself to that measurement. In the event that it is slanting towards an otherworldly measurement, at that point vitality distributes itself toward that path. This allocation goes on through regular inclinations, however, this does not mean one cannot reallocate. One can reallocate, yet, on the off chance that an individual is not able to bypass his or her inclinations, life becomes preordained. Time Waits For No One Reallocation of vitality, how we deal with our energies, in which heading we centre our energies, do we improve it or do we exhaust it – these things are especially in our grasp. Be that as it may, the third measurement – or, in other words segment of one’s life – is time. Time is ticking without end constantly. You cannot push it back, you cannot rush it. You can preserve your vitality, you can toss your vitality around, you can create it, you can make it marvellously enormous or vapid, yet time is continually leaving. If you can conduct all these three things consciously, you are free in every way – 100% free. That is liberation. That is mukti. Time has its very own knowledge and streams as per certain parameters of karmic data and vitality portion that is accessible in one’s framework. Producing vitality and utilizing it in the manner in which you need, and not enabling your inclinations to decide your idea, feeling and action, is significantly simpler than assuming responsibility of time. Indeed, even Adiyogi assumed responsibility of time just when he was in sure a state. When he was in such a state we alluded to him as Kala Bhairava. Time decides the nature or the span of one’s life and passing. Both life and death are inside the ambit of time. One who has authority over time has dominance over life and passing. He can decide if he needs to live beyond words. One who has authority over his energies, will decide the idea of his action and how he lives. He has supreme dominance over his life, however, not over his passing. One who has dominance over his data, or one who has authority over the inclinations caused by the data, or one who is free from the inclinations caused by the karmic data one conveys, has dominance over the nature of his life – regardless of whether he is lovely or unpalatable inside. 5.3.5 Pratayahara The Sanskrit word Pratyahara means withdrawal of senses; it is the 5th limb of the eightfold path of Patanjali that also includes yamas (restraints), niyamas (virtues), asana and pranayama (breathing technique).

Self-Instructional Material 77 Thirumular Pratyahara is essential due to the reason that forms the connecting link Thirumandiram and Asanas between the external and the internal limbs of yoga. With this the practitioner is able to make a transition between focus, meditation and gradually into samadhi or Divine union. Withdrawing from the external environment and turning the mind NOTES inward deepens the practice of yoga. In Pratyahara, prati means away and ahara means nourishment. The full meaning of this word is moving away from the external stimulants that nourishes the senses. Types of Pratyahara The various types of Pratyahara are as follows: (a) Withdrawal of Senses or Indriya Pratyahara The primary step is to withdraw from the senses and move away from the physical input from our being. Not nourishing the five senses to avoid sensory overload often hinders the mind, the next stage is to move into Dharana. (b) Withdrawal of Prana or Prana Pratyahara Control of our faculties requires authority over the stream of prana, as that is the thing that drives the faculties. To stop the disseminating of significant indispensable vitality of the body or prana, we have to look for authority over its flow, and blend it. This is done through different works on including conveying the whole concentration to a solitary point in the body. These two prompt the ensuing two sorts of pratyahara, the Control of Action or ‘Karma pratyahara’, which involves control of engine organs as well as right activity or work, and Karma Yoga, surrender of each activity to the heavenly and performing it as a demonstration of administration. This prompts the last type of pratyahara - the Withdrawal of Mind or ‘Mano pratyahara’, or, in other words, intentionally pulling back deliberation from anything that is unwholesome, and diverting for the mind, for example, by moving away from the contemplation of the faculties, and guiding it inwards. Practices in Pratyahara One of the most common practices for Pratyahara is Pranayama, wherein we automatically withdraw from the external and bring our focus inwards towards our breath, as connection with the external senses and stimuli are all severed gradually. Apart from Pranayama, another method that is used to aid in the development of Pratyahara is to concentrate on the point between the eyebrows. This location is known as Chakra or the third eye. Another common technique for inducing Pratyahara is to first reduce physical stimuli, then concentrate on one sense, such as hearing. The mind has a natural Self-Instructional 78 Material tendency to roam between the sensory inputs. In this situation, as there are no Thirumular Thirumandiram longer any other significant sensory inputs, when the mind gets tired of hearing, it is and Asanas forced to turn inward. At the advanced levels, the currents which pulsate through the nerves and NOTES even the involuntary muscles are turned off by the practitioner. This may also be accomplished through Pranayama or breath-control. 5.3.6 Dharana Dharana is the sixth of the eight limbs of yoga as described by Patanjali in the Yoga Sutras. It refers to concentration of the mind. Practicing dharana involves fixing the mind on a particular object either external (such as an image or deity) or internal (such as a chakra). Dharana is a Sanskrit word which means concentration. The last three limbs of Ashtanga yoga, that is, dharana, dhyana (meditation) and samadhi (enlightenment) are collectively referred to as sanyam, which means control. Patanjali clarifies dharana is the most important for contemplation. He likewise expresses that the last three appendages ought to be viewed as together, as they are dynamic phases of focus. Practicing dharana drives the specialist to dhyana, or, in other words, the phase of Ashtanga yoga. Dharana is the act of focusing on a specific subject, and dhyana is the state in which add up to fixation is accomplished. This in the end prompts the eighth appendage, samadhi, or, in other words phase of fixation. To practice dharana, the individual ought to pick a quiet place and expect an agreeable situated position. The eyes can be kept closed to centre around a chakra or mantra, or they can stay open to settle the vision and psyche on an outer object. Yoga can help an individual ace the specialty of dharana on the grounds that it includes concentrating on the breath, body or even a mantra. Normal routine with regards to dharana upgrades yoga by enhancing the specialist’s capacity to stay concentrated, regardless of what they are doing. It prepares the psyche to keep quiet and increases mental quality. Dharana is the sixth stage one of the eight limb as explained in Ashtanga yoga or Raja yoga in Patanjali. Dharana can be understood as holding steady and maintaining single focus. It involves withdrawing the senses from the external stimulants. Dharana refines the practice by explaining about the one track focus. Dharana is the underlying advance of profound concentrative contemplation, where the protest being engaged upon is held in the brain without awareness faltering from it. The contrast between Dharana, Dhyana, and Samadhi is that in the previous, the question of reflection, the spiritualist, and the demonstration of contemplation itself stay isolated. That is, the spiritualist or the spiritualist’s meta-mindfulness is Self-Instructional Material 79 Thirumular aware of ruminating (that is, is aware of the demonstration of reflection) on a Thirumandiram and Asanas question, and of one’s own self, or, in other words the protest. As the mystic turns out to be further developed, abiding in the ensuing phase of Dhyana, awareness of the demonstration of reflection vanishes, and just the cognizance of being/existing NOTES and the protest of fixation enlists (in the psyche). In the last phase of Samadhi, the sense of self personality likewise disintegrates, and the diviner winds up one with the protest. By and large, the question of fixation is God, or the Self, or, in other words an outflow of God. 5.3.7 Dhyana The Sanskrti word Dhyana translates as meditation. It is derived from the root words that means the mind and yana that means going. In Hindu traditions that are derived from Patanjali’s Yoga Sutras, dhyana is a refined meditative practice that requires deep mental concentration. This kind of meditation is taken up only after engaging in preparatory exercises. As the seventh limb of Patanjali’s Eight Limbs of Yoga, dhyana expands upon the acts of asana (physical stance), pranayama (breath control), pratyahara (control of the faculties, moving the concentrate internal) and dharana (focus). At the point when drilled together with dharana and the eighth appendage of samadhi (retention), the three together frame samyama, bringing about a full separation of the psyche from common ties and a more profound comprehension of the protest of contemplation. At the last stage, or jhana, of dhyana, the yogi does not consider it to be a contemplation hone any longer as they are so completely submerged in the thoughtful demonstration that they can never again separate the self from it. The term, dhyana, appears in the Bhagavad Gita, an ancient Hindu scripture that outlines the four branches of yoga: Karma yoga, Bhakti yoga, Jnana yoga and Dhyana yoga. In the text, Dhyana yoga is described by Lord Krishna as being the yoga of meditation. A related term is nididhyasana, the pondering over Upanishadic statements. It is a composite of three terms, namely dhyai, (dwelling upon), and bhavana (cultivating). Origins The term dhyana can be seen in Jainism, , however, all of these comprises of different meanings. Vedic lessons hold that, since the all inclusive celestial Self abides inside the heart, the best approach to involvement and perceive heavenly nature is to turn one’s consideration internal in a procedure of pensive reflection. The inceptions of the act of dhyana, which comes full circle into samadhi, involve question. As indicated by Bronkhorst, the standard idea created and is confirm in Jain and Vedic messages in pre-Buddhist period. Dhyana, states

Self-Instructional 80 Material Sagarmal Jain, has been fundamental to the Jain religious practices, however, the Thirumular Thirumandiram inceptions of Dhyana and Yoga in the pre-standard time (before sixth century and Asanas BCE) is indistinct, and it likely created in the Sramanic culture of old India. The earliest Jain writings, on Dhyana, for example, Sutrakranga, Antakrta- NOTES Dasanga and Rsibhashita, discuss Uddaka Ramaputta who is said to have been the instructor of some contemplation strategies to Buddha, and the originator of Vipassana and Preksha reflection methods. The Jain custom trusts Rishabhanatha, the main Tirthankara, to have established contemplation, however, there is no verifiable affirming proof. The earliest discussion of Dhyana in the sanctioned Jain teachings just notice Dhyana as a methods for liberation, yet in them austere practices are not underscored nor is the talk as precise as in later Jain writings or Hindu teachings, for example, the Patanjali’s Yoga Sutras. The ancient texts like Tattvarthasutra explains all about the ideas that are developed in parallel, often with different terms for same ideas in different traditions that influence each other. Buddhism presented its own thoughts, for example, the four dhyanas, which did not influence the standard reflection conventions in Jain and Hindu customs for a long time. All conventions, Jainism, Buddhism and Hinduism, acquainted one of a kind viewpoints and setting with Dhyana, and commonly affected one another. Jain and Hindu meditation customs originate before Buddhism, the Buddhist phrasing, for example, Samadhi, may have impacted the wording found in one of the few kinds of Dhyana found in the Mahabharata and also parts of Patanjali’s Yoga Sutras. 5.3.8 Samadhi Samadhi is taken from the Sanskrit, sama, which means together, and dhi, which means mind. Its most essential definition suggests a total condition of focus. For a specialist of yoga and for a pupil of reflection, the otherworldly essentialness of samadhi is substantially more significant. Essentially expressed, samadhi is the mind’s definitive condition of being; it is illumination and the primer state to nirvana. Samadhi is the final aspect, or limb, of the spiritual Ashtanga yoga practice. The great sage, Patanjali, outlined these limbs as follows:  Yama (ethical living)  Niyama (healthy living)  Asana (the meditative sitting posture, or the more physical yoga poses)  Pranayama (awareness of one’s breath)  Pratyahara (withdrawing one’s mind from the senses)  Dharana (deep concentration)  Dhyana (deep meditation)  Samadhi (enlightenment) Self-Instructional Material 81 Thirumular As we have stated earlier, the final three limbs are often studied together Thirumandiram and Asanas and these are often called antaratma sadhana or the innermost quest.

Check Your Progress NOTES 1. How many asanas does Hatha yoga allude to? 2. What is tratak? 3. What is dharana?

5.4 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. The classical writings of Hatha yoga allude to 84 asanas as instructed by Lord Shiva. 2. Tratak is a yoga exercise for the eyes and involves steady and continuous gazing at a point of concentration. 3. Dharana can be understood as holding steady and maintaining single focus. It involves withdrawing the senses from the external stimulants.

5.5 SUMMARY

 Asana is generally characterized as an amenable position that is the positioned stance utilized for contemplation.  Writings as well as educators have portrayed distinctive quantities of asanas. The classical writings of Hatha yoga allude to 84 asanas as instructed by Lord Shiva.  A gathering of 84 great asanas uncovered by the Hindu god Lord Shiva is referenced in a few classical teachings on yoga.  Yogic breathing, regularly alluded to as pranayama, is a training which is key to the physical and mental routine with regards to yoga.  The rule of purifying is one of the focal points of yoga; it is very much resourced with systems to encourage this on numerous levels.  The Sanskrit word Pratyahara means withdrawal of senses; it is the 5th limb of the eightfold path of Patanjali that also includes yamas (restraints), niyamas (virtues), asana and pranayama (breathing technique).  The Sanskrti word Dhyana translates as meditation. It is derived from the root words dhi that means the mind and yana that means going.  Samadhi is the final aspect, or limb, of the spiritual Ashtanga yoga practice.

Self-Instructional 82 Material Thirumular 5.6 KEY WORDS Thirumandiram and Asanas  Samadhi: It refers to a state of intense concentration achieved through meditation. In yoga this is regarded as the final stage, at which union with NOTES the divine is reached (before or at death)  Asanas: It refers to a posture adopted in performing hatha yoga.  Hatha Yoga: It is a system of physical exercises and breathing control used in yoga.

5.7 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. What is Thirumular Thirumandiram? 2. Define Pratayahara. 3. How will you define Dharana? 4. Define asana. 5. List the 32 types of asanas. 6. What are the shatkarmas? Long-Answer Questions 1. What does Pratyahara teach and what all types does it comprise? 2. What is the history of asana and where does it originate from? 3. Explain the shatkarmas or the six practices in detail. 4. Explain all the five guidelines that are essential to follow in yoga.

5.8 FURTHER READINGS

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher. Self-Instructional Material 83 Paths of Yoga UNIT 6 PATHS OF YOGA

NOTES Structure 6.0 Introduction 6.1 Objectives 6.2 Abhava Yoga: Understanding the Path of Yoga 6.3 Agni Yoga 6.4 Bhakti Yoga 6.5 Buddhi Yoga 6.6 Dhyana Yoga 6.7 Kaula Yoga 6.8 Kundalini Yoga 6.9 Lambika Yoga 6.10 Laya Yoga 6.11 Nada Yoga 6.12 Pashupata Yoga 6.13 Answers to Check Your Progress Questions 6.14 Summary 6.15 Key Words 6.16 Self Assessment Questions and Exercises 6.17 Further Readings

6.0 INTRODUCTION

The field of yoga is too vast to be categorized under the simple classification. There is not a single path of yoga, but a multitude of Yogic paths, which, to a great extent, differ in content and practice. However, every path of yoga, in one form or other, plays an important role in serving the purpose of yogis. Within Abhava yoga, practitioners aim at moving away from something in their life that they find negative, unhealthy or hindering. The practice of Agni yoga was first conceived founded by Nicola and in the year 1920. Agni Yoga is the yogic path wherein the individual harnesses the fiery energy of responsible self, the consciousness and directed thought. Bhakti yoga is the path developed by the to bring in the spiritual practices involving Karma and Jnana yoga. Majority of people turn to God when they are in trouble or in pain. Through various bhakti Sutras, yogis searching for God’s and enhancing their wisdom. With the practice of Buddhi yoga, the practitioner establishes the union of mind with the through the use of buddhi, the power of understanding. The concept and the practice of Dhyana yoga began in Vedic era and taken further in Buddhist, Jain and Hindu traditions. It is through the self- directed awareness that the yogi is able to realize the soul or Atman and his

Self-Instructional 84 Material relationship with ultimate reality. The practice within the Kaula Tantra Yoga is Paths of Yoga enriching; the practitioners are able to achieve a lot within relatively short span of time. Kundalini Yoga is largely influenced by Tantra and schools of Hinduism. Then there is Lambika yoga that comprises the practices of Khechari mudra. Laya yoga includes asanas, pranayama, mudras, mantras and . NOTES Nada yoga is based on the context that the entire universe and everything are made of sound or nadas or vibrations. Pashupata yoga is the form of yoga propounded by Lord Shiva. This unit aims at analysing various paths of yoga with an in-depth interpretation of their practices by the yogis.

6.1 OBJECTIVES

After going through this unit, you will be able to:  Describe the various paths of yoga  Enumerate the meaning and types of Abhava yoga  Analyse the practice of Agni yoga  Discuss Bhakti yoga and Sutras  Enumerate Buddhi and Dhyana yoga  Explain the role of Kaula, Kundalini and Lambika yoga  Describe Laya, Nada and Pashupata yoga

6.2 ABHAVA YOGA: UNDERSTANDING THE PATH OF YOGA

Abhava is a Sanskrti word that means non-existence; it is the opposite of bhava or the existing or the becoming. Yoga practitioners consider Abhava as the place of absence where there is no bhava. This explains why during the yoga practice yogis strive to achieve the objective of abhava or the goal where they are moving away from something in their life. It is all about moving away from something that is negative, hindering and unhealthy. Abhava yoga is a practice that the yogis perform to invite the gain of bhava in their life. They practice this path of yoga by losing their emotional and spiritual hindrances that comes from going into abhava or the non-existent. There are four kinds of abhavas in the . These are as follows 1. Pragabhava: The non-existence of something before it comes into being, like a drum before it is created by someone.

Self-Instructional Material 85 Paths of Yoga 2. Pradhvamsabhava: The non-existence of something after it is destroyed, like the same drum after it is destroyed completely. 3. Atyantabhava: The mutual non-existence of two different objects within one another, as in a flute cannot exist within a drum and a drum cannot NOTES exist within a flute. 4. Anyonyabhava: The concept of absolute non-existence, like the sound of a flute coming from a drum or the sound of a drum coming from a flute.

6.3 AGNI YOGA

Agni is the God of Fire as per Vedas; it is the symbol of transformation, radiance and the energy that reside within us. Agni Yoga is the yogic path wherein the individual harnesses the inner light or the fiery energy of responsible self, the consciousness and directed thought. It is the way of leading the individual to achieve the inner awakening. It has been acknowledged by the yogis that Agni or fire, in the varying degree, is located at the heart of all the yogas. It is the inner light of fire searching for the exploration of life, planetary awakening, conscious and personal awakening. The process involves step-by- step meditation that helps in achieving higher consciousness. It comprises different forms of practiced by the person doing yoga. Agni, as a form of energy as per the Ayurveda medicine and ancient practices, is more like a biological fire. It controls the immune system, digestion and . When one is able to balance their agni (fire) then the individual is able to achieve calm mind, reduced stress and have better health. As far as the practice of Agni yoga is concerned, it was founded by Nicola and Helena Roerich in the year 1920. It talks about living an ethical life with spiritual consciousness. The practice of Agni yoga is a series of meditation, mantras and asanas. It is where the individual needs to discover moral and spiritual guidance and focus on the inner fire for the common good. The term Agni Yoga means merging with the Divine fire. It is the highest divine consciousness that the individual reaches by practicing this yoga form. The teaching of Agni Yoga was introduced, developed and taught by the Roerichs. They brought it to America, and Europe.

Check Your Progress 1. What do you mean by the word ‘abhava’ in abhava yoga? 2. Who founded the practice of Agni yoga?

Self-Instructional 86 Material Paths of Yoga 6.4 BHAKTI YOGA

Bhakti yoga is a spiritual practice that is focused on the devotion to a personal God. It is the path that the Hindus have developed for their spiritual practices NOTES involving Karma and Jnana yoga. According to the , Bhakti yoga means devotion, participation and love for an endeavor. It is the practice that leads to salvation as discussed in the Bhagavad Gita. A devotee, who is practicing the path of Bhakti yoga, would be attached to personal God he/she and is spiritually in communion with. The Bhakti path also has a part of religious practice like Shaivism, Shaktism and Vashnavism. If one is to understand the term Bhakti, it simply means love and devotion to God. It is to be understood that Bhakti can be followed by any one as it is all about respecting and caring for the nature and all the living beings. One who experiences divine love and grace can follow this path easily. It is the true love for God that leads one towards the Bhakti yoga. There are two types of Bhakti: 1. Apara Bhakti - Egoistic love 2. Para Bhakti - Universal love A Bhakta or a devotee is in acceptance mode and everything that happens to him/her is like a gift from God. Without any expectations or desires, devotees are content and completely surrender to the divine will. They accept each situation that comes to them by destiny. They always rely upon ‘Thy will not mine’. However, before reaching this stage, the devotee goes through egoistic thoughts. This means that one does love God, but also expects something. Majority of people turn to God when they are in trouble or when they are in pain. It is essential to be mindful that when we leave the earth, we will be leaving all the possessions behind and for this reason, nothing is lasting or has real value. Spiritual seekers are always in quest for wisdom and for attaining spiritual intimacy with God. For this purpose, Bhakti comes to the rescue. In the Bhakti Sutras, there are nine elements of Bhakti Yoga. These are as follows: 1 Satsang - Good spiritual company 2. Katha - Hearing and reading about God 3. Shraddha – Having Faith 4. Ishvara Bhajana – Singing the praises of God 5. Mantra – Repeating the name of God 6. Shama Dama - Withdrawal and control of the senses with regard to worldly things

Self-Instructional Material 87 Paths of Yoga 7. Santo ka Adar – Respecting people who have dedicated their lives to God 8. Santosha - Contentment NOTES 9. Ishvara Pranidhana - Devotion to God

6.5 BUDDHI YOGA

This is the practice of yoga where the practitioner establishes the union of mind with the higher consciousness through the use of buddhi (the power of understanding). This form of yoga helps in using the intelligence of our mind in a way that leads us to self-realization. While applying the practice of Buddhi yoga, practioners learn to gain control over their senses and calm down the mind. They learn to differentiate between right and wrong and know what is appropriate or inappropriate. They become conscious of the three gunas (the qualities), energy and movement of the breath in the physical and . The concept is dealt in-depth in the Bhagavad Gita. Buddhi yoga, as explained in the scripture, can be understood as mentioned below: According to the scripture even being mindful is same as practicing Buddhi yoga. However, this position of mind is difficult to achieve due to the present condition of people. The minds are always occupied and in a state of continual disturbance due to the routine problems. As per the Bhagavad Gita, it is essential to cultivate equanimity of mind and this can only be done when one practices mind, control the senses and the body by the vehicles of detachment and discipline. Understanding the Role of Buddhi Yoga Buddhi or the intelligence is what each one of us have; this is in contrast to consciousness or the chitta. Buddhi is capable of discrimination and help make decisions. A man who is less in intelligence is always governing his life by his senses and desires. For this reason he is always stuck in turmoil and is always sorrowful. When we practice buddhi yoga, we are able to overcome the weaknesses and achieve a plateau of equanimity whether it is pleasure or pain, victory or defeat, loss or gain. It frees practitioners of this type of yoga of all the bondages of actions. After all, it is the aim of this yoga to cultivate disinterested action. When one follows this path there is nothing to lose. Even if one practices it regularly he/she is able to walk the path. However, it is to be understood that it is not possible to achieve perfection by simply engaging in studying Vedas or debating over it. Efforts need to be put into controlling desires and practicing detachment

Self-Instructional 88 Material from power and pleasure is essential. The moot question is: Now even after one is Paths of Yoga following the path diligently, how would they know if they have achieved perfection? It is through the stability of mind that a yogi is withdrawn from the external world and is satisfied from within. Not fearful of facing adversity or crave for NOTES happiness, he has achieved the status of a sthithadhir muni or a sage. Free from anger, passion and fear he lives without having any relationships, not believing on any kind of inauspicious or auspicious events; he is detached, not concerned about anything or anyone and is self-absorbed. Containing Disturbances through Buddhi Yoga Senses are responsible for creating disturbances and delusion within the mind. When contact is established with the outside world, the senses are bound to objects. The attachment with the desire is born that leads to anger, rise in passions, delusion, confusion, memory loss and loss of intelligence or buddhi. A Buddhi yogi realizes all this and practices stability of the mind by distancing the self from these. A yogi thus lives in a state where he is no longer enjoying these sense objects and therein his sorrow ends. When one controls their senses and devotes their heart and soul to God they are united with God. The yogi becomes awakened even when all the beings are asleep or living in perpetual ignorance. A yogi is awake spiritually; he is mentally asleep to all the desires of the world when all the beings are pulled to it. In order to achieve this Brahmic State, it is essential to practice atmasamyamayoga or the self- discipline yoga. It is where the yogi needs to focus on his mind and on himself, leading a life of solitude, gaining control on his mind which is free from possessiveness and all the desires. Seated on a perfect seat made of a soft cloth or grass, the yogi should practice self-purification, keeping the mind, activities and senses under his control. This is the path that leads to union with God and helps achieve highest peace and nirvana. It is to be noted that there are no extremities when one practices this yoga. The yoga does not teaches one to be voracious eater or completely abstain from food intake. Additionally, it is not for those who constantly sleep or those who are insomniac. A buddhi yogi is the one who completely regulates in every way his daily routine and is unaffected by any sorrow. This is the state wherein he realizes self and is satisfied from within, achieving bliss. This is where he enjoys the union with Brahman and is able to see himself in all.

Check Your Progress 3. Which are the two types of Bhakti? 4. Who is a Buddhi yogi?

Self-Instructional Material 89 Paths of Yoga 6.6 DHYANA YOGA

Dhyana, in Upanishads, appears as meditation that is essential for gaining self- NOTES knowledge. The concept and the practice began in Vedic era and was taken further in Buddhist, Jain and Hindu traditions. It is through the self-directed awareness wherein the yogi is able to realize the soul or Atman and his relationship with the living beings, the ultimate reality. It is the final step to be achieved prior to achieving Samadhi or enlightenment – the ultimate destination and the eighth limb in yoga. Dhyana springs from dharana, and further leads the yogi to a deeper meditative state or Samadhi; this is state where the yogi is at the ultimate experience of getting absorbed into the Divine. Meditation or dhyana has a purpose of making us conscious and aware so that we are able to go in the deep layers of our own mind and body to know about ourselves. It is a process wherein the person is able to withdraw from the mind and senses, all the distraction of the world and is able to contemplate in solitude about the chosen object. The thoughts are focused with the alignment between the mind and the body to function in complete harmony. Through meditation, practitioners of this path of yoga are able to overcome disturbing thoughts, fear, anxiety, mental blocks and stress as they could find out the cause and deal with it effectively. If one is to look for the meaning of Dhyana, it is made up of two words, Dhi and yana. Dhi means ‘mind’ and yana means ‘moving’. The journey is thus all about moving of the mind. The mental activity is essential in meditation. As per the Hindu philosophy, the mind is seen as receptacle where the thoughts keep pouring on and on coming from the universal thought pool. As per Hindu traditions, the human is capable of as potent as God. You are what you think yourself to be. An individual is a sum total of their thoughts and desires. Whatever one thinks and desires, it grows and becomes a part of samskaras or latent impressions and it influences the further course of life and after it too. It determines the future life and it is carried on to next world too. All the mental actions also become part of karma just as physical actions. When one goes into dhyana or meditation, it is the inward journey and the outward movement of thoughts that are always coming and going out of the mind. Through meditation it is possible to uncover the dimensions that can happen with transcendental state in meditation. It is said that each individual is made of the matter within universe and when one understands self, he is able to manifest with the universe. For this reason our ancient sages practiced meditation and they used to indulge in contemplation for discovering the truth concerning the world and within themselves. It is through their deep meditation that they were able to access the vast knowledge of the universe into their stable minds pouring from the universal consciousness. This should only happen with the given condition that there should be no ego and selfishness on the part of the one seeking it all. Self-Instructional 90 Material Dhyana as a terminology came into existence quite later than the Vedic Paths of Yoga . It is through the personal experiences of our sages that the importance of mind and the capability to manifest things was highlighted and made aware. Creation was seen as a part of the path related to mental manifestation of the Brahman or the universal Self; this could only be done through penances and through practicing NOTES austerities. As per the concept of the Vedas, Dhyana or the meditation evolved gradually that happened with the emergence of Upanishads giving rise to thoughts and ideas that the man is the one who personifies the universe within and that it is deep within the consciousness of a human. It is believed that the human is a projection of the universe or the other way around; the man is referred to here as Purusha. Both the views stem from scholarly minds that meditated for years and dedicated their lives to it. Whatever the case be, the world is illusory and this is the view of all the Hindu scholars since ages have referred to in the monistic philosophy too. Additionally, there are other types of meditations which have been practiced for centuries. These are as follows: 1. Mantric meditation or meditation on the Vedic mantras with concentration 2. Visual meditation or meditation on a particular deity with illumined thought 3. Absorption in mind and heart or meditation on illumined insight residing in the mind and the heart.

6.7 KAULA YOGA

It is the Tantric yoga system devised for the purpose of uncovering the knowledge systems that illuminate the understanding about life. The part of this yoga includes bandhas, pranayama and asanas designed for individual practitioners to help keep them fit physically and mentally and give them the life of balance and serenity. Tranquility and balance are essential for the purpose of building a life of balance. The postures or asanas in the Kaula Yoga are timeless; these are the formulas of the tantra based on the energy system or the Chi or the Prana. Performed firmly with full focus on the whole self, the body systems are optimized. The system is referred as Tri- or those that comprise the balancing series including health and managing different aspects of the human vital energy or the prana. The five elements namely earth, fire, wind, water and ether are categorized into three groups called the Tri-. The elements of air and other make up the dosha vata, fire and water make up as pitta and earth and water make up as kapha. When these are balanced or practitioners know how to balance the Tri-Doshas, they are able to achieve a balanced life with healthy mind and body. The traditional values within the Kaula Tantra Yoga is enriching; the practitioners are able to achieve a lot within a relatively short span of time. The balance thus achieved through the practice of this path of yoga comes from mastering the postures, balancing health and increasing vigor. It helps in spreading positive Self-Instructional Material 91 Paths of Yoga flow of all the aspects of the life of the one who goes through the practice. As per the traditional Tantra, it is when one is healthy on physical and mental level, he/she is able to build a life that flourishes. When practitioners incorporate the practices and utilizes the knowledge of Tantra, they are able to achieve the inner balance NOTES and harmony where the flow is unobstructed within the life. All these work out smoothly. The practices that Tantra involves on the traditional level comprise of bandha, or ritualistic prayer, asana or postures and pranayama or breath control or concentration. All these aspects should be optimized to help achieve its full potential.

Check Your Progress 5. What is the purpose of Dhyana? 6. What do you mean by Tri-Doshas in Kaula Yoga?

6.8 KUNDALINI YOGA

Kundalini Yoga is largely influenced by Tantra and Shaktism schools of Hinduism. This type of yoga is derived through awakening of kundalini energy; the means of doing so is achieved through the practice of meditation, yantra, tantra and yoga. It is often known as the most difficult form of yoga due to the subtle energies involved in its practice. It is also referred to as the yoga of awareness earlier known as Laya yoga. The primary motive of Kundalini yoga is that of awakening the kundalini or the seat of that resides like a coiled serpent at the base of the spine. The practitioners of this yoga form go through a series of postures, breathing exercises, meditation and chanting. It is the coiled serpent shakti that holds the ultimate power; once it awakens it gives immense power to the practitioner. Kundalini energy, when released from the base, moves up through the energy centers or seven chakras and reaches the crown. Specific meditation techniques were used for the purpose of releasing this energy that moves through all the meridians of the body empowering the individual. The techniques used for this purpose were Laya yoga. The ancient practice of Laya yoga mentioned its practice in Upanishads which dates back to 500 BCE. When one thinks about kundalini yoga it is all about performing a combination of mediation and kriyas that help in raising the kundalini energy. These practices are helpful for the practitioner for elevating them spiritually and physically to prepare them for raising the energy that is extremely intense in its force. It begins with chanting and followed by the warm up of the spine or preparing it for uncoiling the serpent; other things include postures, breathing techniques, meditation and before ending with chant. It is a cycle that is followed by the practitioner.

Self-Instructional 92 Material Paths of Yoga 6.9 LAMBIKA YOGA

Lambika yoga comprises the practice of Khechari mudra. The technique is practiced as a mudra and the practitioner would not feel thirst or hunger. However, NOTES the practice is difficult because having the right posture through the use of tongue and blocking the nasal passage is something that is very difficult. It is said to be the most difficult form of yoga and it should be practiced as per the instructions from an experienced yoga guru. For this reason, this form of yoga has been kept secret for a long time. Practitioner of this yoga should first achieve success with this mudra and control their prana with ease. Khechari mudra is the foremost among other forms like Shanmukhi Mudra or mudra, Maha Mudra, Sambhavi Mudra and Asvini Mudra. But the most important mudra is Khechari mudra that comprises of two steps: Chhedan and the Dohan. The lower front portion of the tongue or the Frenum lingua is cut or an incision of hair breadth is made using a sharp knife once a week. Then to heal the wound, powdered is applied; this is done for few months. This is the part of Chhedan. Then comes next step: butter is applied to the tongue and it is lengthened. The tongue is drawn in such a way that it is similar to milking the cow. This process is called Dohan. The tongue becomes long enough to be able to touch the tip of the nose, the practitioners then close the opening of the nostrils within the mouth. Then they meditate, the breath stops. For those who are already born with a long tongue need not go through the gruesome experience. The one who is free of any vices, has divine virtues and is liberated from discrimination will get benefit from practicing this mudra. Some practitioners of this mudra could be seen to be buried under the ground during their practice session.

6.10 LAYA YOGA

Laya yoga is the type of yoga where there is dissolution of self and the self is merged with the supreme consciousness. Laya is the Sanskrit word that means ‘dissolve’. The yoga practitioner leads to the state of Samadhi—the highest form of unification with the Divine. The mind is led to the state where manifestation of moola prakriti happens. It is also referred to as Kundalini yoga. The kundalini power reaches the crown chakra, the top of the head and that is where Laya yoga works from where the energy ultimately flows. The creator of Laya yoga is Sage , the disciple of sage Matsyendranath. The aim of this yoga form is to help alter the level of consciousness of the mind and achieve the higher state where the mind is trained Self-Instructional Material 93 Paths of Yoga to listen to the inner voice. Practicing this form of yoga includes mudras, asanas, pranayama and bandha. Laya Yoga helps in elevating the conscious level. There are other benefits too. These are as follows: NOTES  Alleviates stress  Stabilizes mood swings  Promotes emotional stability  Releases addiction  Enhances immune system

6.11 NADA YOGA

Nada yoga means union through sound. It has been in practice since the ancient times and is based on the context that the entire universe is made of sound or nadas or vibrations. Nada Yoga uses vibrations and resonances for treating numerous psychological and spiritual conditions. With the use of this practice, awareness level increases and the chakras are energized. There are two sounds used in this yoga: one is the anahata or the internal and the other one is the ahata or the external. As per nada yoga, using concentration, controlled breathing and focus on external sounds helps the mind to become quite. The practitioners are able to tune into their own anahata sound. Anahata is responsible for receiving the internal music, but it is different from that of any sensory organ. This type of yoga is also described as the Hatha yoga, one of the most powerful forms and it incorporates fruitful meditation techniques to achieve serenity of the mind. Through the use of sounds and music, one is able to connect to it with the state of higher consciousness. Many deities are musicians in the and so this yoga form is developed to connect to them as well. Through the practice of this yoga form, the practitioners are able to listen to external sounds. They can even choose instruments as per their use and practice. To begin practicing Nada yoga one needs to begin by listening or focusing on external sounds. Sitting in meditation, the focus and attention is on becoming aware about the inner sounds, and the concentration should be completely on those sounds. Meditation is more about listening the inner sounds; the external music is then gradually tuned down. The internal sounds of a person are considered to be that of electric hum, flutes and bells. It is possible that the sounds one hear are that of the body, blood flowing or the energy running through their nerves. The anahata sounds are directly connected with the energy centred on the sound of the body.

Self-Instructional 94 Material Paths of Yoga 6.12 PASHUPATA YOGA

It is the form of yoga propounded by Lord Shiva. Hence it is Pashupata yoga. It shouldn’t confused with bhakti, raja, hatha, kundlini or karma yoga. It is different NOTES from any other forms. The name is descriptive of the primary aim of yoga. Pashu means the animal and Pati is the master. For this reason, it is the branch of yoga that makes aware or uncovers the relationship between the self and the source depicted verily as slave and master relationship. Shiva has taught the methodologies to help a human beings liberated from various earthly suffering and achieve Shivahood i.e. the ultimate state of spiritual awakening. Pashupati is a well-known epithet of Lord Shiva; it means the one who is the master of all the animals or the lord of all or the jivas. Shavisim considers all the life forms, whether humans or animals, as animals collectively until the time they are able to achieve liberation from the cycle of the death. Shiva is the pati or the husband or Isvara or the lord who has created it all. For this reason he is often referred to as Pashupati. At the same time, he is also the master to the animal nature within each one of us; this is directly related to the consequences of Tamas, one of the gunas that personifies Him. His vehicle, Nandi Bull is the personification of the animal nature or the Pashu and is a symbol of virility or lust. Due to the power of the Lord above the animalistic tendencies, those who seek to become ascetics require celibacy and were advised to worship Shiva to help control their lustful thoughts and desires. For anyone who is having trouble over their tumultuous emotions, envy, anger and evil thoughts, should practice pashupata yoga. Pâsa, the Bonds Pashupata is to be understood as the one who unites with the omniscient Pashupati through yoga. Traditionally the word is often pronounced as Paashupata. It is the combination of Pasa and Patha. Pasa here is the chain or the fretter that is binding. It is representative of the attachments with people and material things due to delusion and desire. On another note Pasa is also referred to as a trap or a snare. In Shaivism, it is the trap that is set by the Lord (Shiva) to entrap the beings casting them in the net called delusion. For this reason often Shiva is called as Mayavi or the great magician. Pâsa, the Noose There is a different meaning to Pasa (the noose); it is used as a weapon by the like Yama, and . Within this context, Pashupata is the weapon which causes destruction of pasas or the desires and the attachments and sets them free of any delusion or ignorance. When the bonds are severed

Self-Instructional Material 95 Paths of Yoga through the practice of Pashupata as per the prescribed procedure or vidhi, the person is able to achieve union with . Pashu, the Animal NOTES It refers to the doctrine wherein the animal state can escape from the cycle and unites with Shiva. It is to be understood that Shiva here is the Pashupathi. Pashupata also is the path of the animals through which they are able to attain him. As explained earlier, Shavism addresses all the living beings as pashus or the jivas or the embodied caught in the cycle of birth and death. These are subjected to the impurities of attachment, delusion and egoism. The path of Pashupata is where the beings become liberated. It is to be understood that each being comprises a part of pashu or the nature and pati or the Shiva. Understanding this context, Pashupata is all about the path that causes destruction of the animal in living beings and sets them free or liberates them towards Pati or the soul that is caught in this worldly cycle of births and deaths. Lord Shiva is the one presiding over this process and is overseeing it; He functions both as the subject and the object, the teacher and the husband and even the liberator.

Check Your Progress 7. Why is Kundalini Yoga the most difficult form of yoga? 8. List some of the benefits of Laya Yoga. 9. Who is credited to have propounded Pashupata yoga?

6.13 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. Abhava is a Sanskrti word that means non-existence; it is the opposite of bhava or the existing or the becoming. Yoga practitioners consider Abhava as the place of absence where there is no bhava. 2. Agni yoga was founded by Nicola and Helena Roerich in the year 1920. 3. There two types of Bhakti are: 1. Apara Bhakti - Egoistic love 2. Para Bhakti - Universal love 4. A Buddhi yogi is the one who completely regulates in every way his daily routine and is unaffected by any sorrow. This is the state wherein he realizes self and is satisfied from within, achieving bliss. This is where he enjoys the union with Brahman and is able to see himself in all.

Self-Instructional 96 Material 5. Dhyana has a purpose of making us conscious and aware so that we are Paths of Yoga able to go in the deep layers of our own mind and body to know about ourselves. It is a process wherein the person is able to withdraw from the mind and senses, all the distraction of the world and is able to contemplate in solitude about the chosen object. NOTES 6. The five elements namely earth, fire, wind, water and ether are categorized into three groups vata, pitta and kapha collectively called the Tri-Doshas. When these are balanced or practitioners know how to balance the Tri- Doshas, they are able to achieve a balanced life with healthy mind and body. 7. Kundalini yoga is often known as the most difficult form of yoga due to the subtle energies involved in its practice. This type of yoga is derived through awakening of kundalini energy; the means of doing so is achieved through the practice of meditation, yantra, tantra and yoga. 8. Some of the benefits of Laya Yoga are:  Alleviates stress  Stabilizes mood swings  Promotes emotional stability  Releases addiction  Enhances immune system 9. Pashupata yoga is credited to have been propounded by Lord Shiva (also called Pashupati).

6.14 SUMMARY

 Abhava is a Sanskrti word that means non-existence; it is the opposite of bhava or the existing or the becoming. Yoga practitioners consider Abhava as the place of absence where there is no bhava. This explains why during the yoga practice yogis strive to achieve the objective of abhava or the goal where they are moving away from something in their life.  Agni Yoga is the yogic path wherein the individual harnesses the inner light or the fiery energy of responsible self, the consciousness and directed thought. It is the way of leading the individual to achieve the inner awakening. It has been acknowledged by the yogis that Agni or fire, in the varying degree, is located at the heart of all the yogas.  Bhakti yoga is a spiritual practice that is focused on the devotion to a personal God. It is the path that the Hindus have developed for their spiritual practices involving Karma and Jnana yoga.  Bhakti yoga is the practice of yoga where the practitioner establishes the union of mind with the higher consciousness through the use of buddhi (the Self-Instructional Material 97 Paths of Yoga power of understanding). This form of yoga helps in using the intelligence of our mind in a way that leads us to self-realization.  Dhyana, in Upanishads, appears as meditation that is essential for gaining self-knowledge. The concept and the practice began in Vedic era and was NOTES taken further in Buddhist, Jain and Hindu traditions.  The postures or asanas in the Kaula Yoga are timeless; these are the formulas of the tantra based on the energy system or the Chi or the Prana. Performed firmly with full focus on the whole self, the body systems are optimized. The system is referred as Tri-Dosha or those that comprise the balancing series including health and managing different aspects of the human vital energy or the prana.  Kundalini Yoga is largely influenced by Tantra and Shaktism schools of Hinduism. This type of yoga is derived through awakening of kundalini energy; the means of doing so is achieved through the practice of meditation, yantra, tantra and yoga.  Lambika yoga comprises the practice of Khechari mudra. The technique is practiced as a mudra and the practitioner would not feel thirst or hunger. However, the practice is difficult because having the right posture through the use of tongue and blocking the nasal passage is something that is very difficult.  Laya yoga is the type of yoga where there is dissolution of self and the self is merged with the supreme consciousness. Laya is the Sanskrit word that means ‘dissolve’. The yoga practitioner leads to the state of Samadhi—the highest form of unification with the Divine. The mind is led to the state where manifestation of moola prakriti happens.  Nada yoga uses two sounds: one is the anahata or the internal and the other one is the ahata or the external. As per nada yoga, using concentration, controlled breathing and focus on external sounds helps the mind to become quite.  Shavism addresses all the living beings as pashus or the jivas or the embodied souls caught in the cycle of birth and death. These are subjected to the impurities of attachment, delusion and egoism. The path of Pashupata is where the beings become liberated.  Pashupata yoga is the form of yoga believed to have been propounded by Lord Shiva.

6.15 KEY WORDS

 Shaivism: This refers to a cluster of religious schools and traditions in Hinduism devoted primarily to the worship of the god Shiva.

Self-Instructional 98 Material  Jiva: In Hinduism and Jainism, a jiva is a living being, or any entity imbued Paths of Yoga with a life force. In Jainism, jiva is the immortal essence or soul of a living organism.  Pasa: Pasa (the noose) is used as a weapon by the Hindu deities like Yama, NOTES Ganesha and Varuna.

6.16 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. What is the significance of Abhava Yoga? 2. Briefly explain the symbolism of agni in Agni yoga. 3. Write a short note on various forms of meditation in Dhyana yoga. 4. What is Lambika/Khechari mudra? 5. Sate the main objective of Laya Yoga 6. Write a short note on Nada Yoga. Long-Answer Questions 1. Discuss in detail the four kinds of abhavas in the Hindu philosophy. 2. Analyse the elements of Bhakti Yoga as mentioned in the Bhakti Sutras. 3. “One can contain disturbances through Buddhi Yoga’. Justify this statement. 4. Write a comprehensive note on Pashupata Yoga.

6.17 FURTHER READINGS

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional Material 99 Karma Yoga UNIT 7 KARMA YOGA

NOTES Structure 7.0 Introduction 7.1 Objectives 7.2 Karma Yoga: Concept and Meaning 7.2.1 What Does Karma Yoga Suggest? 7.2.2 Types of Karma 7.2.3 Karma and its Components 7.2.4 Benefits of Karma Yoga 7.3 Answers to Check Your Progress Questions 7.4 Summary 7.5 Key Words 7.6 Self Assessment Questions and Exercises 7.7 Further Readings

7.0 INTRODUCTION

The Bhagvad Gita, one of the most sacred books for Indians, is one of the most- sought-after sources in Indian philosophical and yogic thinking. In the great epic, The Mahabharata, it is a dialogue between Lord Krishna and Arjuna in the battle of Kurukshetra.at a critical juncture in the battle field, Arjuna sought guidance of his friend, and guide — Lord Krishna. Here Krishna taught Arjuna the philosophy of Gita while laying emphasis on Karma Yoga. A practitioner is to follow the prime path of karma yoga. The name karma yoga translates to deed or action. It is for this reason that it is a path that is dedicated to selfless action or service towards another. When you practice karma yoga, you are able to develop high level of spirituality. It is equally essential that practitioners should dedicate their time and efforts towards using karma yoga and when this is done each action in itself becomes karma yoga. It is the attitude of the action performed rather than the action itself which is the essence of karma yoga. For a better understanding, practitioners of Karma yoga need to understand the two different types of karma. These are: Sakama Karma (selfish actions) and Nishkama Karma (selfless) actions. It is the Sakama that creates our bond with the wheel of death and rebirth. Various aspects of Nishkama Karma have been thoroughly explained in the Bhagavad Gita. It is the most essential and a philosophical concept in Karma yoga; it is full of unselfish and personal gain related to the mind of the person. Practitioners of this yoga also need to understand the various components of Karma Yoga. Although there are numerous benefits of Karma Yoga, practitioners of this path should dedicate their time and efforts towards using it and when this is done each action in itself becomes Karma yoga.

Self-Instructional 100 Material This unit aims at analysing the evolution of Karma Yoga and explaining its Karma Yoga role as a pre-eminent yoga.

7.1 OBJECTIVES NOTES After going through this unit, you will be able to:  Describe the concept and meaning of Karma Yoga  Explain the types of Karma Yoga  Enumerate the role of Sakama Karma  Analyse the significance of Nishkama Karma  Enumerate the components of Karma

7.2 KARMA YOGA: CONCEPT AND MEANING

The Karma path or marga is one of the spiritual paths in Hinduism because it is based on “yoga of action”. For a karma yogi, performing rightly is like a prayer to God. The spiritual practices of yoga such as Raja yoga, Bhakti yoga and Jnana yoga completely differ from Karma yoga in concept. Though these three paths of yoga are included in Hinduism, there is a great emphasis on Karma yoga. Of all the paths explained in Hinduism for spiritual liberation, karma yoga is the path that is completely unselfish in action. The path is all about teaching the spiritual seeker to be able to act as per dharma devoid of any attachment to the fruits or even for personal consequences. Karma yoga as explained in the Bhagavad Gita helps in purifying the mind and leads an individual to dharma and the action too is as per dharma i.e. doing God’s work. A practitioner is to follow the prime path of karma yoga. The name karma yoga translates to deed or action. It is for this reason that it is a path that is dedicated to selfless action or service towards another. When you practice karma yoga, you are able to develop high level of spirituality. It is the ancient concept of yoga wherein the path as described in the scriptures is also taught by numerous masters. The intention should be that a karam yogi should be selflessly putting in efforts for the good of others without thinking about self interest or the results of one’s actions. When this attitude is maintained, then it purifies the mind and it is considered as the right approach. When karma yoga is practiced then these actions that are done with mindfulness become a path towards one’s spiritual success. Practicing this yoga form is to fully accepting the dharma or the life’s duty; one should lead a life without any selfish desires. It is equally essential that practitioners should dedicate their time and efforts towards using karma yoga and when this is done each action in itself becomes Self-Instructional Material 101 Karma Yoga karma yoga. It is the attitude of the action performed rather than the action itself which is the essence of karma yoga. It means having the right motives when you are undertaking an action as per your individual ability, but surrender the outcome and attachment to the outcome is essential. Often the practice includes chanting NOTES mantras while you are undertaking action to develop the right mindset. As per the , it is the common nature of a human beings to seek the fruit of their action; it is all due to the exclusive attachment to the fruits. Seeking immediate consequences compromises the dharma. In karma yoga, action that comes from dharma is the best wherein the doer don’t overplay their role nor have any intentions in exclusive interests. The karma yogi should be able to consider the interests of all the other beings above himself and then take the right action. As explained earlier, karma is action and result following the action. However, it is essential to note that whatever we are experiencing today is all due to the karma; whether it is good or bad is the result of our pervious actions. This creates the chain triggering the cause and effect that can only be taken care of by karma yoga. The sword of karma yoga can be used to cut it off and stop the chain reaction from occurring. When one disengages the ego from the process, by surrendering the results to the higher power, whether it is to the Self or God, the process stops. Whether you realize it or not, you are engaged in action all the time even when you are thinking. Action is an inevitable part of the human nature and it is a part of life, therefore, it becomes essential to reorient it towards the realization of God. Whenever we perform any action we are always doing it with expectations behind it. Working hard at our jobs to gain respect and be appreciated by our colleagues or to get promotion is the motive. We do anything with an intention to be appreciated or to get something in the end; all is directed towards future results whether unconsciously or automatically. The pattern becomes self destructive and it goes on-and-on without our realization. We are stuck in a cycle of misery sooner or later. Although it is equally true that misery is inevitable, this is all due to our unending desires that can never be satisfied. We move from one disappointment to another due to our intention to gratify our ego and self, without realizing the bonds of karma. Each time we begin with one action with an intention to satisfy our ego, a fresh chain is made. It is regardless of whether we are intellectual, devotional or in a meditative temperament, as per karma yoga one should practice it along with other paths as it is easy to follow. Even if you are leading the life of meditative routine, we will be able to benefit from practicing karma yoga. Even thoughts can produce bonds just as easily as physical actions and these are equally effective. Just as we offer incense and flowers to our Deity during worship, our actions and thoughts too can be offered as divine worship. The awareness towards the

Self-Instructional 102 Material existence of God dwelling within each creature is where it all begins; this is the way Karma Yoga to serve God through all the living manifestations. It is essential that one should be able to maintain the attitude of a witness; you should be able to remember that you are not the body but the mind. It is the NOTES Atman that is not subjected to anxiety, excitement or fatigue; it is always free, pure and perfect. It faces no struggle to achieve any goal. The main aim of practicing this form of yoga is to make your life more spiritual. Karma yoga is effective at making your life better by providing the self- realization. This activity cannot be used as an escape. We are given tools in karma yoga that help us in our daily life to cut off our karmic challenges and provide us liberation from suffering. 7.2.1 What Does Karma Yoga Suggest? Karma is action or to perform action, whether mental or physical. Everything is an action whether in word, thought or activity that we are performing. This gives rise to an effect that is the law of consequence. When we call something luck it is all the result of our previously done action. When we call something as misfortune, it is just the repercussion of previous negative actions. For these reasons, it is to be understood that the events of our future are not mere coincidence, it is all the effect of our previous actions. This way all is predetermined by our karma; our destiny is governed through this law. For instance the destination of an arrow is predictable unless the course is diverted, or corrected due to another event; we too move in a given direction. Practicing karma yoga in our daily life helps guide us to our positive destiny. Even our present circumstances are a result of our past and whatever actions we are undertaking in the present will determine our future. After understanding it all, we will seize to blame anyone else for our life and its events and accept the responsibility ourselves. 7.2.2 Types of Karma To get a better understanding, we need to understand the two different types of karma. These are: 1. Sakama Karma - selfish actions 2. Nishkama Karma - selfless actions 1. Sakama Karma When you indulge in selfish thoughts and actions, they are creating a deeper rift between mine and yours. Following the path of selflessness, the individual is lead to dissolving of ego and beginning of unity with all the living beings. It is the Sakama that creates our bond with the wheel of death and rebirth.

Self-Instructional Material 103 Karma Yoga Nature abounds in numerous examples of sakama; these are rain, river, trees and saints — always in servitude of the mankind without asking anything in return. Rain is for the benefit of everyone whether human, nature or animals. The trees give shade to all and their fruits is available to even those who throw stones NOTES to seek fruits. Similarly, river too is available as a natural resource to everyone whether it is a tiger or a deer, a saint or a sinner. There are no distinctions in nature. 2. Nishkama Karma Various aspects of Nishkama Karma have been thoroughly explained in the Bhagavad Gita. It is the most essential and a philosophical concept in Karma yoga; it is full of unselfish and personal gain related to the mind of the person. When one is able to act from the centre of Nishkama Karma, the individual is able to act without any expectation of anything in return. As is said in Sanskrit Nishkama means an action that is without any motive; it means working without any desire or being desireless. Nishkama Karma is the opposite of Sakam Karma and it is the action that is driven without any intent to get even a thank you from another or the receiver or ever thinking about getting any goodness in return. Nishkama Karma is all about the concept of non-attachment to the result of the actions performed backed by selfless and loving motives. The karmic concept centers on each action of the yogi that he performs within this world for the benefit of others and not the self. When you perform actions with Nishkama Karma, you act without expectations of any good that should return to them. If one is to look at the Sanskrit word translation then it means act without motive. 7.2.3 Karma and its Components It starts with awareness of offering and helping selflessly through actions directed towards servitude of another. This is what liberates the individual from the karmic cycle. There is expression of karma in the natural elements. For instances, heat of fire is the fire of karma; vastness of space is the karma of space; wind blowing is the karma of air, and the nature of water is liquid as it is the karma of water. Karma is everywhere and in everyone. It is to be understood that karma is not just cause and effect; it is not limited to action. It is the ripple movement that affects all the dimensions present in the creation. It is also within the body as a flow that ripples through the senses and in the mind as mental images and imprints of experiences. When you practice asanas, you are able to alter the karma of the body. By practicing yoga, we are rewriting the physiology of our karma. Practicing pranayama, one can alter the karma of the mind and the spirit. This is the only means of managing karma that are creating a negative and positive influence. It is the awareness of the flow of life; it is beyond hard work, beyond service, beyond cause and effect. It is the awareness towards Self-Instructional understanding how to react with the environment and with ourselves. 104 Material In Chapter III of the Bhagavad Gita, Lord Krishna explains that Karma Karma Yoga yoga is not understood by people of this world. Since time immemorial, Krishna’s explanations hold true. As it involves the understanding of the human nature, it requires developing awareness of the personality of humans. It is a process that enables us in observing the movement in life, from the mundane to the spiritual NOTES development. Following are the main components of Karma Yoga: 1. Creating awareness Karma yoga comprise of five components. Awareness is the key component that involves being aware about the body through the practice of asana. Awareness becomes the essential part of asana and with it the physical movement. Take for instance, moving a finger. It also involves body awareness, and it involves movement of muscles and joints. When you are aware of each and every aspect, you are able to get in depth of the matter. The observer mode is on and one realizes that even with a single movement of finger, one needs to engage muscles, nerves, ligaments, that are pulled differently and the awareness continues to grow. The persons observing it go deep into various components and the subtleties of anything they decide to focus upon. The aim of practicing asana is to bring awareness to the body and the way it expresses itself in different routine situations. When you move in the awareness of asana, you are automatically lead to stability and comfort arising out of practicing it. The sage Patanjali defines it all in its Yoga Sutras when explaining about asana or posture in which an individual is comfortable. Just moving the body is not enough, it is the awareness of the movement of the body that is necessary. The purpose of practicing the asana is to lead the individual towards a state of stability and comfort. This will only come to you when you become aware about it. 2. Observing the reaction Observing the reactions is the second component in karma yoga. It is all related to behaviour and reactions. For instance, someone praises you, while another criticises you. The effect of a compliment would differ from that of a comment; it is your reaction towards the situation. Your reaction is dominating the beliefs, ideas and perceptions, whether you are elated or depressed. Mood keeps changing and shifting as per the situation and your reaction determines it all. So, here, the first component of karma is to harness your awareness, and the second one is to observe your own reaction. The third sutra as stated in Patanjali is that of establishing the seer in one’s nature. The one who would contemplate the following questions:  Who is the observer/seer?  What is the role of the observer/seer? In the first stage, one needs to experience the response of a person and reaction to people, circumstances and situations. This is where meditation plays a Self-Instructional Material 105 Karma Yoga key role in putting the seer mode on in an individual. Through meditation, practitioners are able to observe and experience their mind, moods and consciousness. When they become aware of their mental expressions of manifestation, they are able to direct and guide their mental expressions. For them meditation becomes a process NOTES of leading them to the realization of subtle, mental, psychological and emotional movement of karma. 3. Developing immunity This is the third component of Karma yoga. It is to develop immunity from anything that affects you. Now the question is how to develop it against situations and influences. The answer is to come out of perceptions that surround you and in which there is no existence of objects and people; where only the individual is the centre and focus of their life. When you are able to go beyond your ‘self’ then you are able to develop the immunity required to resist any ideas, situations and events. 4. Managing emotional expression This fourth component in yoga is all about liberating oneself from emotional blockages. It is essential to understand that while emotions are volatile, intellect is a linear path. When someone applies logic, they can move from one point to another in a straight line. Logic or intellect is a horizontal path, whereas emotions are inclined. For an individual, it is easy to give into emotions, keeping a positive outlook is not easy as slipping down the valley of negativity is easy. Similarly, jealousy and aggressive emotions like hate are easy to feel. All these emotions are easy to come. Moving back up to the positive state is not easy; it is difficult to teach someone to love, to harness compassion and be positive as these emotions do not come naturally to us all. For this reason, emotions are often called sloping path that leads us down and moving up is a difficult task. It is a struggle and the journey is tedious. For this reason, it is essential to become aware of your own emotional expressions. The moot question is: are you able to maintain your calmness whether the situation is that of success or failure? If anyone is able to maintain it then they have a balanced personality. For this the individual needs to have faith in higher power and trust it completely as a guide to move forward in life. For instance, let us take a look at the life of a farmer who plants the seeds and looks forward towards its growth and expects to reap the reward of his efforts. However, this is all a farmer can do. Beyond that he needs to depend upon the right timings of rainfall and ample sunshine to nurture his crops. This example shows the limitation with the human effort. At the same time one must look up at the divine timing and grace. Beyond human effort one needs to have faith on the Divine and his working. One should trust the cosmic force to work in their favour. One should be able to maintain balance between their trust and the trust in higher power. The harmony of this trust is what Karma yoga is.

Self-Instructional 106 Material 5. Letting go of the obsessions Karma Yoga This is the fifth component that states that you should let go of your obsessions that are self created. One should be able to surrender. The moment you are ready to surrender your obsessions you are blessed with creativity. It is due to our obsessions NOTES that we are not able to let the creative force work in our favour. Creativity here is not that of artistic expression. It is the mind and emotions that are in full flow. When someone is able to release their obsessions or complexes they become creative. The next stage is that of indulging in selfless action which should be natural and spontaneous. To become selfless, one should be devoid of any attachment, desire and association with whatever is happening. If this is not done then one cannot become alchemist. If you remain attached with your emotions or obsessions you are only operating from ego. This is where selfish nature is predominant in a human. Becoming selfless is the most difficult thing in the life of a human. To understand selfless act, let us learn from a saint’s tale that follows here. Once God blessed a saint for the penance he participated in. God asked the saint what he desired, but he did not desire anything and refused anything. So, he was blessed by God with a boon of health, prosperity and peace to the shadow of the saint. The saint was not aware of the boon and wherever he went, all these followed and people enjoyed his presence and positivity. This is a perfect example of selfless act. Selfless service and act is the final step to Karma yoga. If you are able to relate to karma yoga then you will be able to see the relevance of it in other yoga forms as well. Hatha yoga only has meaning when one includes karma yoga with it. One needs to be aware that it is not about karma but Karma yoga. It is when Karma yoga is added that there is meaning and harmony in all the expressions like mind, emotions and body — all movements of life. The concept behind Karma yoga is all about being aware, internalizing it and being liberated from the negativity and obsessions. It is to begin with what is tangible and recognizable; it is to begin with the body which is the vessel that is given to us at the time of birth and stays with us till our death. For this reason, it is essential to practice Hatha yoga and Raja yoga, along with Karma yoga as it will direct the individual to a deepened awareness. When one thinks about Bhakti yoga, this is where Karma yoga helps in balancing the emotions. Karma yoga along with jnana yoga and intellect helps in reaching greater perception, wisdom, knowledge and perception. One needs to add Kundalini yoga and Karma yoga to Kriya yoga only then it makes meaning. It is more about the experience that one is able to find with the subtle forces, energy, psychic centres; these need to be in harmony. It can only be done by letting go of with negative tendencies and pulls in the life.

Self-Instructional Material 107 Karma Yoga 7.2.4 Benefits of Karma Yoga Karma yoga prepares the yogi and his mind to receive the light of knowledge. It is able to expand the heart and it breaks the barriers that may come in the way of NOTES oneness. Karma yoga is an effective tool for bringing in chitta (purification of the mind). When you are focused in doing good deeds for others with all the goodness of the heart, then you are driven by least selfish motive. If you are completely immersed in doing good to everyone, you are able to attain bliss in joy through your selfless service towards mankind. Achieving spiritual strength and the power to do selfless service should be without any motive. Humility, tolerance, mercy, sympathy and pure love are achieved during this stage. Practitioners of this yoga are able to achieve liberal outlook on life and feel oneness and unity. They are able to achieve the ultimate knowledge of the self. If one is to grow on the path of spirituality then they are to do it in all the services in routine life until the end. You should never stop serving the humanity even when you achieve everything. The spirit of service should be there in totality in the body, and the mind. It is only then the person is able to become practical Vedantin. There are numerous benefits of karma yoga. These are as follows: 1. Contentment People want success and for this they keep chasing the material world and external happiness. Running after success is the norm. People continuously chase after a dream future where they would achieve and do things that lead them to reach at the end of the journey or the finish line. The question to ask is: is it credible? Is there any end to growth? You should be able to reach at a point where you are able to perform duties that are humanly possible. It is essential to enjoy the work that brings joy and happiness. It is all about accepting each day and accepting a new chance to do better on whatever the task is at hand. 2. Positivity As per karma yoga one should be able to do things for others while exploring various means. The main intent is all about offering dedication towards the task. At the same time, it should not involve any personal benefit. Whenever one is performing selfless acts, it is a test of their ability to be able to love the environment around without expecting anything in return.

Self-Instructional 108 Material Positivity comes when you do something selflessly for another. The goal of Karma Yoga the mind is to benefit other and give happiness to them irrespective of the situation of the person. When there is selfless love and perseverance, it creates a spiritual liberation where the yogi is free from any expectation. NOTES 3. Happiness Whether you are an experienced yogi or a beginner, you can comprehend the endless happiness that a selfless deed brings. It is through practice of karma yoga in daily life that one is able to get the feeling of euphoria that results due to service from others. There is no joy other than the joy of giving, it is a sacred glowing fire of bliss that happens and is experienced as a fire in the heart constantly burning within. 4. Motivation When you perform good deeds for others, destiny shines on you and brings opportunities where you are able to learn and grow beyond your imagination. One needs to harness the positivity of Karma yoga and practice it daily to achieve positivity without being disengaged from the routine tasks and duties. The basic suggestion of Karma Yoga is to lead a life of honesty, selflessness and spirituality through your work. When you have dedicated your efforts sincerely towards a mission with pure intention then your work is like prayer. It is like offering that is made to the universe for your sustenance. Where there is happiness and contentment in work it brings about flowering of motivation — this is what Karma yoga teaches you. One should work hard without any apprehensions about the outcome. 5. Empathy Where there is selfless act of love, it is possible to find more ways to love beyond what one can think, beyond the available possibilities. When you are immersed in selfless deeds and tasks you are able to develop a sense of empathy, concern, kindness and compassion towards others. They begin showing higher tendencies to serve others. These attributes impact positively, affect the mind-set of the one who indulges in these tasks and helps in retaining serenity, and happiness in all the situations. 6. Fitness When someone is dedicated towards working for others and towards the society at large they are bound to be fit mentally, emotionally, physically and spiritually. Karma yogi is able to experience constant joy and bliss throughout the day. Practitioners of this yoga know that they are completely immersed into it.

Self-Instructional Material 109 Karma Yoga Check Your Progress 1. What do you mean by the Karma marg? NOTES 2. What is the main aim of Karma Yogi? 3. List the types of Karma. 4. What does the word, Nishkama, mean? 5. List the components of Karma Yoga. 6. How does one sense empathy in Karma Yoga?

7.3 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. The Karma path or marga is one of the spiritual paths in Hinduism because it is based on action. A karma yogi is to perform right deeds that serve as a prayer. The spiritual practices of yoga such as Raja yoga, Bhakti yoga and Jnana yoga completely differ from Karma yoga in concept. Though these three paths of yoga are included in Hinduism, there is a great emphasis on Karma yoga. 2. The main aim of practicing this form of yoga is to make your life more spiritual. Karma yoga is effective at making your life better by providing the self-realization. This activity cannot be used as an escape. We are given tools in karma yoga that help us in our daily life to cut off our karmic challenges and provide us liberation from suffering. 3. There are two different types of karma. These are:  Sakama Karma - selfish actions  Nishkama Karma - selfless actions 4. When one is able to act from the centre of Nishkama Karma, the individual is able to act without any expectation of anything in return. As is said in Sanskrit Nishkama means an action that is without any motive; it means working without any desire or being desireless. 5. Creating awareness, observing the reaction, developing immunity, managing emotional expression and letting go of the obsessions – are the main components of Karma Yoga. 6. Where there is selfless act of love, it is possible to find more ways to love beyond what one can think, beyond the available possibilities. When you are immersed in selfless deeds and tasks you are able to develop a sense of empathy, concern, kindness and compassion towards others.

Self-Instructional 110 Material Karma Yoga 7.4 SUMMARY

 The Karma path or marga is one of the spiritual paths in Hinduism. A karma yogi is to perform right deeds that serve as a prayer. The spiritual practices NOTES of yoga such as Raja yoga, Bhakti yoga and Jnana yoga completely differ from Karma Yoga in concept.  When Karma yoga is practiced then these actions are done with mindfulness and they become a path towards one’s spiritual success. Practicing this yoga form is all about fully accepting the dharma or the life’s duty; one should let go of any selfish desires.  It is essential that one should be able to maintain the attitude of a witness; you should be able to remember that you are not the body but the mind. It is the Atman that is not subjected to anxiety, excitement or fatigue; it is always free, pure and perfect. It faces no struggle to achieve any goal.  When you indulge in selfish thoughts and actions, you are creating a deeper rift between mine and yours. Following the path of selflessness, the individual is led to dissolving of ego and beginning of unity with all the living beings.  Nishkama Karma is the opposite of Sakam Karma and it is the action that is driven without any intent to get even a thank you from another or the receiver or ever thinking about getting any goodness in return.  Observing the reactions is the second component in Karma yoga. It is all related to behaviour and reactions. For instance, someone praises you, while another criticises you. The effect of a compliment would differ from that of a comment; it is your reaction towards the situation. Your reaction is dominating the beliefs, ideas and perceptions, whether you are elated or depressed.  Karma yoga comprise of five components. Awareness is the key component that involves being aware about the body through the practice of asana. Awareness becomes the essential part of asana and with it the physical movement.  To become selfless, one should be devoid of any attachment, desire and association with whatever is happening. If this is not done then one cannot become alchemist. If you remain attached with your emotions or obsessions you are only operating from ego.  Karma yoga prepares the yogi and his mind to receive the light of knowledge. It is able to expand the heart and it breaks the barriers that may come in the way of oneness. Karma yoga is an effective tool for bringing in chitta shuddhi (purification of the mind).  Humility, tolerance, mercy, sympathy and pure love are achieved during this stage. Practitioners of this yoga are able to achieve liberal outlook on life and feel oneness and unity. They are able to achieve the ultimate knowledge of the self. Self-Instructional Material 111 Karma Yoga 7.5 KEY WORDS

 Vedantin: One who does strictly follow the path of Vedanta and inculcate NOTES its philosophy truly.  Chitta Shuddi: This means “purification of mind”. There will be no progress in spiritual path without Chitta Shuddi.

7.6 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. Write a short note on the evolution of Karma Yoga. 2. Present a brief description about the benefits of Karma yoga. 3. Write a brief note on Sakam Karma. 4. Write in a nutshell about Nishkama Karma. Long-Answer Questions 1. Discuss in detail the significance of Karma Yoga in achieving the spiritual awakening. 2. Analyse the differences between Sakam Karma and Nishkama Karma in Karma Yoga. 3. Discuss in detail the various components of Karma Yoga.

7.7 FURTHER READING

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional 112 Material Bhakti Yoga UNIT 8 BHAKTI YOGA

Structure NOTES 8.0 Introduction 8.1 Objectives 8.2 Nature of Real Love or Bhakti and Bhakti Yoga 8.2.1 The Path of Devotion 8.2.2 Understanding Bhakti and Bhakti Yoga 8.2.3 The Nine Modes of Bhakti 8.2.4 Various Aspects of Bhakti and Bhakti Yoga 8.3 Answers to Check Your Progress Questions 8.4 Summary 8.5 Key Words 8.6 Self Assessment Questions and Exercises 8.7 Further Readings

8.0 INTRODUCTION

Started in 4th or 5th century as a popular culture, the Bhakti tradition flourished in South India during the 9th century and spread all over India during the 12th century as an emotional wave. Followers and philosophers played a significant role in the wide-spread popularity of the Bhakti tradition. One of the main achievements of the is that it turned into a higher devotional level. Therefore, if we look into its historical background, we can see that the Bhakti movement influenced the common people in a wider and higher degree than any other movement. The specific nature of Bhakti is its simplicity. Again, in Bhakti yoga, it is not necessary for one to renounce the world, society and the family. One can attain the highest realisation while living in the society. Given the different attitudes of the different individuals, Bhakti yoga puts forth different forms of Bhakti through which the individual can attain the highest aim in life. The concept of devotion is centred on prayers or offerings which give vent to devotees’ feelings to God. The Yoga system accepts the existence of God. It defines God as a special kind of Purusa is free from pains, actions, effects, and impressions.”Isvara is the special Purusa unaffected by the vehicles of affliction, action and fruition.” A systematic development of devotion can be seen in the Bhagavad Gita. All the Yogas have been equally balanced in the Gita. But, in almost all the chapters, the concept of devotion has its place. For the first time, Bhakti as a doctrine was preached in the Gita. This units aims at analysing the various forms of Bhakti in Bhakti yoga while giving an insight into its historical background. Self-Instructional Material 113 Bhakti Yoga 8.1 OBJECTIVES

After going through this unit, you will be able to: NOTES  Discuss Bhakti Yoga and its evolution  Explain the nine forms of Bhakti  Analyse each and every form of Bhakti  Describe the role of devotion in Bhakti  Enumerate various ways to practice Bhakti

8.2 NATURE OF REAL LOVE OR BHAKTI AND BHAKTI YOGA

Bhakti yoga is the purest form of yoga and it requires a devotional heart to achieve it. The earliest example of Bhakti yoga is in 12th Century that began with who was just a 12 year- old-girl uninterested in childhood games. Instead she became a dedicated devotee of Lord Shiva. Shiva, the Hindu deity of destruction, has always been revered by all. Though Mahadevi was devoted in her Bhakti yoga towards Shiva, she eventually married a king. Her overwhelming love for the deity began overshadowing mortal love. Soon she rejected mortal love of her husband and left the palace, leaving behind all the belongings, even clothes, with her long hair covered her body. She devoted her entire life to the deity, singing praises, travelling throughout the country and became a respected poet and saint. With this began the tradition of Bhakti Yoga. Historically, it is viewed as a step towards self-realization that is more of an ascetic approach. It was almost 5000 years ago that the spiritual struggle was represented for overcoming the mind and the body. Yogis then renounced all the physical pleasures and comforts like giving up clothing, food, material possessions and even their desire for intimacy. This was deemed perfect for achieving the knowledge of the Self. The turning point came as a result of the Bhagavad Gita during the 3rd and 2nd century BCE. The idea behind spiritual realization was to express it by developing a connection through the heart. Devotion was now viewed as a means of achieving enlightenment. However, it is to be noted that Bhagavad Gita does not prescribe a specific path towards enlightenment or a practice, but it does advocate for Bhakti yoga. It was in the 5th century CE that the first ever devotional schools were opened like Shaiva tradition that, too, in Southern part of India. Different deities were being worshipped as per the belief of the people and then began the practice of performing rituals, writing poetry and singing devotional songs. Bhakti yoga is all about tolerance and love towards the Divine. It was deemed as a revolutionary concept in a caste-entrenched system prevalent in India. Self-Instructional Nonetheless, things began changing once Bhakti yoga emerged. 114 Material 8.2.1 The Path of Devotion Bhakti Yoga It is essential to note that Bhakti yoga is one of six systems of yoga widely respected throughout the history and it leads the practitioner towards awareness of the true nature. Other paths are Hatha yoga or the yoga of transformation of the individual NOTES using the body as the vessel; Jnana yoga or the yoga practice of searching through inner knowledge; Karma yoga or the yoga where the practitioner uses selfless action; Kriya yoga or the yoga practice of rituals and Raja yoga or the yoga of eight-limbed path as described in Patanjali. It is not essential that a practitioner follows all of the paths mentioned; often one path may resonate with one person while another would prefer a different path. Practitioners could follow the pas as per their devotion and their faith. Bhakti yoga is seen as or prayer. However, for a practitioner it is more about seeking the path towards Divine union and one needs to practice it rigorously. It is through dedication and surrender that the practitioner is able to achieve it. It is not necessary to identify a specific deity, object or an idea to practice Bhakti Yoga. Practitioners need to be repeatedly requesting the universe to show the path through which they achieve Divine Union. Determination, patience and desperation on the part of the practitioner is required to be able to surrender on the path of Bhakti. For westerners, it is beyond comprehension. 8.2.2 Understanding Bhakti and Bhakti Yoga Modern day Bhakti yogis believe that it is essential to find a guru who can be found in all the things. It is at this juncture that Bhakti becomes a state of consciousness wherein the individuals begin embracing the Beloved in a form they can perceive Him. It is all about holding on the mental image and the devotion from the heart with pure feeling that one can immerse and understand the essence of this form of yoga. If one is to look at the definition of Bhakti, then it is well described by Lord Krishna in the following manner: “If one offers me with love and devotion a leaf, a flower, fruit or water, I will accept it.” Bhakti is any kind of offering to God with love from the devotee, and there is no complexity. That is why Bhakti yoga is absolutely simple to follow without any obligations as long as there is right Bhava on the part of the devotee. There are various forms of Bhakti or devotion which can be done in the form of japa or reciting mantra, worshipping or pooja, singing songs or Kirtan, meditation, conscious remembrance or Anusandhan and self-surrender. One should be able to unfold themselves before God in complete surrender. The more it is done, the more guidance one receives and they attain the power to manifest. Developing more bhakti the practitioners will be able to gain more protection and receive the divine in their life even with worldly life. The seeker keeps progressing

Self-Instructional Material 115 Bhakti Yoga spiritually by maintaining an inner feeling at the time of being immersed in Upasana or the efforts put forth to please God. It is essential to note that Bhakti is more of emotionalism, it is about turning the will and intellect to the Divine. If devotees follow this path they will understand that there is no difference between Bhakti NOTES and the knowledge of self or Gyan. The path of Bhakti is a natural process. It should come from within and express in the form of service to the Lord. Just as the flow of water keeps its pace, Bhakti too should keep flowing. The main motive of Bhakti is where the union of Divine will and Liberation or self-realization is present. However, during the initial stages of Bhakti, these are not present. It may begin with some objective and it may reach to the level of Nishkam. 8.2.3 The Nine Modes of Bhakti Following are the nine forms of Bhakti which lead the practitioner toward the Divine Union. These are explained in the Bhagavad Gita. These are as follows: 1. Sravana (hearing of God’s Lilas and stories) 2. Kirtana (singing of His glories) 3. Smarana (remembrance of His Name and presence) 4. Padasevana (service of His feet) 5. Archana (worship of God) 6. Vandana (prostration to the Lord) 7. Dasya (cultivating the Bhava of a servant with God) 8. Sakhya (cultivation of the friend-Bhava) 9. Atmanivedana (complete surrender of the self) The one who wishes to practice Bhakti Yoga needs to practice these forms as per their calling. It will help the practitioner to achieve Divine illumination. Following are the forms defined in the scriptures that a devotee needs to follow. However, it is not necessary that a devotee should follow all the forms which are explained below: 1. Sravana As per the Hindu philosophy and rituals, when one focuses on hearing the Upanishads from a Guru, the act is defined as Sravana. It is the secrets that need to be reflected by the devotee or the practitioner to gain intellectual conviction. The universal truth is that one learns from hearing. This is the first stage of learning and this was how the ancient Vedic doctrines were given from the teachers to the students. It is the mental activity wherein the texts or the words are first understood to know or think deeply upon the truth about Brahman.

Self-Instructional 116 Material In Bhakti Yoga it is the process of contemplation through hearing that enters Bhakti Yoga the mind and the devotee begins to think deeply on it. It all begins when you hear about the life of Lord that includes his virtues and glories connected to his form and his name. Devotees hear it and they are able to engage their mind in the thoughts of Divinity through this. Once they are engrossed in it, the mind is distracted NOTES from the worldly matters. As it is said by a wise man that even if one spends a moment in the company of a wise man, it helps the person float across the ocean of Samsara. It is through the path of Satsanga and Sadhana that the practitioner becomes strong and perfect. However, it is essential to note that Satsanga is the foundation of Sadhana. It is through Satsanga that the illumination takes place and all the impurities are removed. It is the time when subtle truths are understood by the practitioner or the devotee. 2. Kirtana Kirtana is singing the glories of the Lord that invokes emotional response within the devotee who is filled with Divine Emotion. Losing themselves in the Divine love, devotees feel the of the Lord in their body. They are rendered immobile by the overwhelming emotions while entering the Divine Bhava. Engaging in japa or recital of the name of Lord describing his glories the devotee is completely immersed into it. The emotion is overwhelming to the extent that he urges others to join in Kirtana and sing and dance to the glory of Lord. However, such practices should come as a result of pure heart or else it would only be a show. All the actions should be straightforward and should be naturally pouring from the heart. Nothing is ever hidden from the Divine. When immersed from pure heart the devotee is able to feel a continuous presence of God and his ego vanishes. He then becomes pure or Sattvic at heart. To find the sacred space within self-practice singing to God. Kirtan is all about singing, chanting and it is the tradition of Bhakti yoga that the practitioner is praising the God. Worshipping of different deities as is done in Hindu tradition is a part of Bhakti Yoga wherein people sing praises to them. In modern day, it has turned a trend where you can find Kirtan in gatherings within in a yoga studio, retreat centres or even concert halls. However, it is not necessary that if people are participating in kirtan they are engaging in Bhakti Yoga. Only kirtan and chanting is not sufficient for having that transformative effect. It requires going deep into the crevices, with the practice where flowering begins in Bhakti Yoga. 3. Smarana It is about thinking of Lord all the times with continuous thoughts of the Divine. The unbroken memory of the name and form of the Lord is essential. The mind in normal routine is not able to go beyond the object of the world. When devotees change their focus from the worldly objects to the Lord they are able to change the direction of the mind and think of the Glorious Lord. The mind begins to mediate on whatever glory it hears of God including the virtues and his names and Self-Instructional Material 117 Bhakti Yoga then the relevancy of the body is gone; it is similar to the bliss and devotion felt by and Dhruva. Japa is one such tool which helps one to remember God and Bhakti comprises this form of devotion. Remembrance also comprises stories related to NOTES God, talking of God and teaching others about God, including meditation on Godly attributes. It is a continuous process that one shall remember God. Once the yogi has his conscience intact he is able to direct their mind towards God even when performing the daily routine. It is through the remembrance of God that all the Samskaras are destroyed; it is only on this path that the mind can be directed away from the sense-objects. The mind is running on extrovert objects and remembrance of God is what makes it introvert which does not allow entry of objects of the world. Therefore, it is difficult to put into practice remembrance of God all the times. The mind will cheat the person and he is most likely to be under the illusion that he is thinking of God, while in actual he is still dreaming of worldly objects. The connection of the mind is not easy to break. Meditation is remembrance and it is equal to concentration. The qualities as prescribed in Raja Yoga is all for the practice of meditation that a bhakta or a devotee should be able to acquire. It should be undertaken by the one who practices Smarana-Bhakti. Smarana is all but swimming against the current of the river called or illusionary world. When devotees are able to immerse their entire being in Smarana then they are able to meditate on God and all the practice is done as per Raja yoga. 4. Padasevana It means serving the feet of Lord as is done only by or . For any mortal it is not possible to perform in the physical level or in the physical realm. However, to serve the image of God it is possible to perform this service. When one is overwhelmed with God in heart he is able to see the entire humanity as God. It then becomes the Padasevana of the entire humanity and the universe is seen as Virat-Svarupa. Service of the world is service of the Lord. Padasevana can be practiced through worshipping the idols or holding a mental image of God. More important is the bhava or the feeling behind it that should be of complete devotion towards God. 5. Archana It is the worship of the Lord. As per ancient Hindu text it is said that to perform Vishnu worship, the mortals are able to achieve bliss or Moksha, as explained in Vishnu-Rahasya. Again it can be done on an image or a picture or mental image of the deity, anything that appeals to the mind of the devotee or the worshipper. It is possible to worship through external or through internal bhava or feeling. The advanced form of worship is that of internal bhava that only individuals of Self-Instructional 118 Material purified intellect can perform. The means of performing worship is that one should Bhakti Yoga do it as per rules stated in Varnashrama-Dharma. If the devotee is of purified intellect then it hardly matters through which means the devotees perform worship rituals. The purpose is one: to please the Lord and purifying the heart that is achieved through surrendering of the ego and having love of God. NOTES Serving the poor aand worshipping saints are equal to that of Virat-Svarupa of the Lord. It is all due to the belief that the Lord is present in all the forms of living beings. The devotee should comprise of Narayana-Bhava or Isvara-Bhava in all beings. Considering all the living creatures as God, it is then that they are able to achieve the highest form of worship. 6. Vandana Vandana is prayer and prostration as explained in Holy Scriptures. Prostration is defined as touching the eight limbs of the body often referred to as Sashtanga- Namaskara. The devotee doing this should be filled with reverence and faith and it should only be performed before a form of God. The Bhagavata says: “The sky, air, fire, water, earth, stars, planets, the cardinal points (directions), trees, rivers, seas and all living beings constitute the body of Sri Hari. The devotee should bow before everything in absolute devotion, thinking that he is bowing before God Himself.” Lord Krishna says to Uddhava: “Giving no attention to those who laugh in ridicule, forgetting the body and insensible to shame, one should prostrate and bow down to all beings, even to the dog, the ass, the Chandala and the cow. All is Myself, and nothing is but Myself.” The ego or Ahankara is completely dissolved through offering prayer and by the means of prostration to God. The Divine Grace is blessed to the devotee and then the man becomes God. 7. Dasya Dasya Bhakti is all about serving the God as His servant or having servant-sentiment. Carrying out all the wishes, virtues, mystery, glory and nature of God while considering oneself as His slave is what Dasya Bhakti is. This could be done by serving and worshipping the idols in temples, cleaning temple floors, meditating on God, serving God mentally and becoming his slave. The duties of the servant also include serving the sages and saints, serving the devotees of God and helping the poor and sick people considering them as God. As per the scriptures, one should act as per the statements of the Vedas considered as direct words from God. All this is a part of Dasya Bhakti. When one is completely immersed in this way, the devotee is able to gain the knowledge on Dasya Bhakti. The purpose is to be ever present servant of God and be ready to offer services to Him to attain His Divine Grace and thereby ultimately gain . Self-Instructional Material 119 Bhakti Yoga 8. Sakhya Sakhya-Bhava or the cultivation of friend-like sentiment with God. The inmates of the family of Nanda Gopa cultivated this Bhakti. Arjuna cultivated this kind of NOTES Bhakti. The Bhagavata says: “Oh, how wonderful is the fortune of the people of Vraja, of cowherd Nanda whose dear friend is the perfect, eternal Brahman of Absolute Bliss!” This path explains that devotees need to have the feeling of always being with the Lord and should treat Him as their own friend or relative, a part or a member of their own family. They should remain in His company at all the times. This is why it is called Sakhya-Bhava of Bhakti-Marga. The devotee of Sakhya-Bhava is devoted to the Lord and is always ready to serve him. When the call for His work comes, the devotee shuns all the other tasks and takes up the service joyfully. Personal work is kept aside to serve the Lord. There is no concern for self or personal tasks. The devotee is totally consumed with the love of God. The love is as between friends; this sort of love is cultivated in the heart of the devotee for the Lord. It is all spiritual love that transforms the mundane into eternal and extraordinary. 9. Atma-Nivedana Atma-Nivedana is self-surrender. Vishnu- explains it as: “The heart of one who has taken refuge in , who is wholly devoted to Vasudeva, gets entirely purified, and he attains Brahman, the Eternal.” Surrender by the devotee should be ultimate; it should include his body, mind and soul. Nothing should be kept or left for himself. Even the self is lost in the pursuit and devotion of God. There is nothing as such personal existence. The self is sacrificed to God and he is now one with God who takes care of him. Emotions like grief, sorrow, pain and pleasure do not divert the devotee from his path, as he is no longer attached to it. He has left the reigns of his life in the hands of God and he becomes the Divine Instrument without any ego or any self. Even with this, he is fulfilling his worldly obligations, but for himself he is no longer away from God, devoid of any separate existence. He is always helped by God in all his endeavours; he is able to stay away from external objects and stimulations and only focus on God. Given himself to God completely, he has achieved the Grace of God. It is to be observed that Bhakti yoga does not teaches the devotee to lose his personal identity after union with the Divine. God is always greater than the individual. For this reason, nine principles of devotion are explained in the ancient Hindu texts. The principles of devotional services are to be followed to remain in touch with God. Japa or the internal meditation on the part of the aspirant towards the deity is what is popular in bhakti schools. Self-Instructional 120 Material 8.2.4 Various Aspects of Bhakti and Bhakti Yoga Bhakti Yoga

A. Bhakti Yoga: A Science?

If one thinks that Bhakti yoga is only spiritual, then there are arguments against it. NOTES It is science, here is why? Technically speaking, yoga is science as it is all about achieving harmonious body, mind and soul. It is science due to the inclusion of definite steps that the practitioner applies. When it is applied correctly with the right feelings coming from Antahkarana (mind, intellect & egoism together), communion with the divine, though very difficult, is achieved. The practitioners achieve definite results, but they need to maintain patience with the right feeling and efforts or upasana. The short results achieved through Bhakti yoga are material goals, while the long-term gains comprise spiritual goal of Mukti or liberation from the cycle of birth and death. B. Practice of Bhakti Yoga For the practitioner of Bhakti yoga, God is omnipresent. Although, it is developed in Hindu culture, it is practiced by people of other religions too, as it is all about focussing the mind and heart on God. The practice does not comprise of any asanas or deep breathing or physical postures or patterns of exercises, it is developed on service, devotion and worship. Another thing to note is that the practitioner of Bhakti yoga is referred to as Bhakta or the partaker or the devotee. The best that you can understand about Bhakti is through the Krishna Consciousness Movement. It is often referred to as Hare , wherein Bhakti is devoted towards chanting Mantra and focus is on Him. C. Is Bhakti only for Believers in God? To resolve this dilemma, it is essential to understand two categories: one is the Bhakts or devotees and the other is Abhaktas or the non-devotees. It is essential to note here that Bhakti is prescribed for all and not all are able to follow it. As said by Lord Krishna, Bhakti is only for those who are the devotees. In Chapter 18, verses 67, Krishna says: His teaching is only to be given to the one who is disciplined, a devotee and who has served the learned and the one who already likes me. He also says in Chapter 7, verses 15 and 16: The lowest are those who have done wicked deeds, foolish not to seek me out, those who have overcome by illusion or Maya and they are Asur or demon in nature only inclined to the worldly pleasures.

Self-Instructional Material 121 Bhakti Yoga There are four kinds of people with good deeds turn to me (Lord Krishna), first those who are in distress, those searching knowledge, those searching worldly goods and those who are truly wise. Further it is elaborated in the 28th verse of the same chapter: NOTES Only by performing good deeds that the sins are ended and those liberated from the spells of opposites that they walk towards Me with firm determination. D. How to do Bhakti? Lord Krishna says to Arjuna (Bhagavad Gita Chapter 18, verses 65-66): Let the mind be focused on Me constantly, be devoted to Me and all your actions be directed towards Me only. You should bow before me and achieve surrender towards Me alone. Lord Krishna says to Arjuna after exhibiting His Virat Swaroop (cosmic form) in Chapter 11, verses 53-55: ‘It is not possible to see me through the study done on Vedas or offering gifts, sacrifices or by means of austerities. It is only possible when you become a devotee and through focus on Bhakti towards Me alone. This is the way to see me and know me as who I am and reach me out.’ Now it is imperative to say that Bhakti is the state of being where devotees are in contact with the one they love. To love, the requirement is that of another person or object in simpler terms. Similarly, when one needs to immerse in Bhakti then the object for the Bhakta is God. There is no bhakti without an object or form of God and it cannot spring from vacuum. Just as a concept of God cannot be loved, there is a need of God to be able to love Him. This is the reason one needs to draw a mental image or picture of God. For this reasons Hindus have numerous Gods, 33 Crore in different forms. There is only one Source in the universe but with different forms and there are different Bhaktas in this world who worship them. E. What can you do as part of Bhakti? A part of Bhakti also comprises of being in a good company or being in the company of saints and hearing about the glory of God. Study of scriptures is yet another way forward towards Bhakti. Reciting His name and singing His Glories is one more practice in Bhakti Yoga. Try taking pilgrimage to holy shrines or places as you will gain positivity by doing so and develop love and devotion for God. With every act carried out from the heart with pure intent, you will be awakened to Bhakti. Each act of the devotee should be devoted towards Bhakti and so it is often said that you need to make room for deity and a worship Him too. Practicing righteous conduct, kirtan, meditation and singing the glory of the Lord are preferred path towards Bhakti yoga.

Self-Instructional 122 Material F. 12 Ways to Practice Bhakti Bhakti Yoga It is essential to note that no matter what form or aspect of God you feel drawn to, you can practice the following ways of devotion or Bhakti with love and devotion in your heart: NOTES 1. Keep praising the divine, chanting praises whether you are in a group or alone. 2. Set up an if you are devoted to a specific deity and offer fruits and flowers or perform mental worship. 3. Meditating on chosen image of God or visualizing the divine is equally good as meditating on the brow chakra and focusing on it. 4. Choose to establish the relationship with God that resonates with you. The sutras as mentioned in Bhakti needs the practitioner to be loyal, loving, devoted follower. 5. Seeing God in everything is something that invokes the wonder of nature and presence of God in all. 6. Offer food to the Divine to gain His blessings. 7. Purify your body by detoxifying it and give up regular food for a month to change your energy and devote yourself to God. 8. Practice good deeds and good thoughts. 9. Practice compassion and forgiveness for self as well as others. 10. Help someone even if you are to leave your comfort zone. 11. Channel your emotions towards positivity and observe the patterns when you dip low to change it to a higher positive vibration. 12. Pray whenever you can and stay in a state of gratitude by being thankful for everything in your life.

Check Your Progress 1. Which is the earliest example of Bhakti Yoga? 2. When were the first devotional schools opened in India? 3. How many forms of Bhakti are mentioned in the Bhagavad Gita? 4. What do you mean by Vandana in bhakti yoga? 5. What does Lord Krishna say to Arjuna after exhibiting His Virat Swaroop? 6. How many ways are given here to practice Bhakti?

Self-Instructional Material 123 Bhakti Yoga 8.3 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

NOTES 1. The earliest example of Bhakti yoga is in 12th Century that began with Akka Mahadevi who was just a 12 year- old-girl uninterested in childhood games. Instead she became a dedicated devotee of Lord Shiva. 2. It was in the 5th century CE that the first ever devotional schools were opened like Shaiva tradition that, too, in Southern part of India. 3. There are the nine forms of Bhakti which lead the practitioner toward the Divine Union. These are explained in the Bhagavad Gita. 4. Vandana is prayer and prostration as explained in Holy Scriptures. Prostration is defined as touching the eight limbs of the body often referred to as Sashtanga-Namaskara. The devotee doing this should be filled with reverence and faith and it should only be performed before a form of God. 5. After exhibiting His Virat Swaroop (cosmic form) in Chapter 11, verses 53-55, Lord Krishna says to Arjuna: ‘It is not possible to see me through the study done on Vedas or offering gifts, sacrifices or by means of austerities. It is only possible when you become a devotee and through focus on Bhakti towards Me alone. This is the way to see me and know me as who I am and reach me out.’ 6. There are 12 ways to practice Bhakti.

8.4 SUMMARY

 Bhakti yoga is the purest form of yoga and it requires a devotional heart to achieve it. The earliest example of Bhakti yoga is in 12th Century that began with Akka Mahadevi who was just a 12 year- old-girl uninterested in childhood games. Instead she became a dedicated devotee of Lord Shiva. Shiva, the Hindu deity of destruction, has always been revered by all.  It was almost 5000 years ago that the spiritual struggle was represented for overcoming the mind and the body. Yogis then renounced all the physical pleasures and comforts like giving up clothing, food, material possessions and even their desire for intimacy. This was deemed perfect for achieving the knowledge of the Self.  The turning point came as a result of the Bhagavad Gita during the 3rd and 2nd century BCE. The idea behind spiritual realization was to express it by developing a connection through the heart. Devotion was now viewed as a means of achieving enlightenment. However, it is to be noted that Bhagavad Gita does not prescribe a specific path towards enlightenment or a practice, but it does advocate for Bhakti yoga. Self-Instructional 124 Material  It was in the 5th century CE that the first ever devotional schools were opened Bhakti Yoga like Shaiva tradition that too in Southern part of India. Different deities were being worshipped as per the belief of the people and then began the practice of performing rituals, writing poetry and singing devotional songs. NOTES  It is essential to note that Bhakti yoga is one of six systems of yoga widely respected throughout the history and it leads the practitioner towards awareness of the true nature.  It is possible to worship through external or through internal bhava or feeling. The advanced form of worship is that of internal bhava that only individuals of purified intellect can perform.  Bhakti yoga is seen as kirtan or prayer. However, for a practitioner it is more about seeking the path towards Divine union and the practice if more rigorous. It is through dedication and surrender that the practitioner is able to achieve it.  It is through the path of Satsanga and Sadhana that the practitioner becomes strong and perfect. However, it is essential to note that Satsanga is the foundation of Sadhana.  Sakhya-Bhava is cultivation of friend-sentiment with God. The inmates of the family of Nanda Gopa cultivated this Bhakti. Arjuna cultivated this kind of Bhakti.  Kirtan is all about singing, chanting and it is the tradition of Bhakti yoga that the practitioner is praising the God. Worshipping of different deities as is done in Hindu tradition is a part of Bhakti Yoga wherein people sing praises to them.  The practitioner of Bhakti yoga is referred to as Bhakta or the partaker or the devotee. The best that you can understand about Bhakti is through the Krishna Consciousness Movement. It is often referred to as Hare Krishnas, wherein Bhakti is devoted towards chanting Hare Krishna Mantra and focus is on Him.  A part of Bhakti also comprises of being in a good company or being in the company of saints and hearing about the glory of God. Study of scriptures is yet another way forward towards Bhakti.

8.5 KEY WORDS

 Sattva: The one which is the purest and the most harmonious - One that is the closest to being an ideal state of mind as well as health.  Krishna Consciousness Movement: Known colloquially as the Hare Krishna movement or Hare Krishnas is a Gaudiya Vaishnava Hindu religious organisation founded in 1966 in City by A. C. Bhaktivedanta Swami Prabhupada known to his followers as Guru and spiritual master. Self-Instructional Material 125 Bhakti Yoga  Nand Gopa: According to the Harivamsha and the Puranas, he was the head of the Gopas, a tribe of cowherds referred as Holy Gwals. He is popularly known as the foster-father of Krishna.

NOTES 8.6 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. Write a short note on the impact devotional schools to spread Bhakti yoga in India 2. Who can be credited to the beginning of Bhakti yoga and why? 3. What is the modern day interpretation of Bhakti yoga? 4. How will you explain the practice of Bhakti? 5. What all can you do as part of Bhakti? 6. Explain the Bhakti as path of devotion. Long-Answer Questions 1. Discuss the historical background of the evolution of Bhakti Yoga. What all did Lord Krishna say about Bhakti Yoga? 2. Analyse in detail the nine forms of Bhakti Yoga as explained in the Bhagavad Gita. 3. Write a comprehensive note on the various ways to practice Bhakti Yoga. 4. ‘Bhakti Yoga is a Science.’ Justify this statement with ample examples. 5. “Smarana is an essential part of Bhakti.’ Explain this views.

8.7 FURTHER READINGS

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional 126 Material Jnana Yoga BLOCK - III PRINCIPLES OF YOGA

UNIT 9 JNANA YOGA NOTES

Structure 9.0 Introduction 9.1 Objectives 9.2 Jnana Yoga: An Overview 9.2.1 Four Pillars of Jnana Yoga 9.2.2 Principles of Jnana Yoga 9.3 Answers to Check Your Progress Questions 9.4 Summary 9.5 Key Words 9.6 Self Assessment Questions and Exercises 9.7 Further Readings

9.0 INTRODUCTION

As it is considered the most difficult spiritual paths of Yoga in Hinduism, Jnana (knowledge or wisdom) requires great strength of will and intellect. Here, the mind is used to inquire into its own nature and to transcend the mind’s identification with its thoughts and ego. Jnana yoga also emphasizes the “path of self-realization” and leads us for moksha. Jnana Yoga is the path suitable for those who are intellectual and possess discriminatory knowledge. A man of reason is capable of discriminating Truth from untruth, Spirit from matter, Knowledge from ignorance and the Eternal from the ephemeral. Jnana Yoga enables one to differentiate between one’s ego and the true self by developing proper discrimination and right knowledge. or renunciation is the turning point in the practice of Jnana Yoga. The aim is to unfold the real nature of Self by the renunciation of selfishness and ego. Self is unbound and free, he is not the servant but the master; the senses, the mind and the organs of activity are all mere instruments of the body. Yogi should control his mind by incessant efforts in order to achieve realization. Jnana Yoga can be achieved either through the discipline of renunciation or through the meditation upon the true nature of the self. The nature of the self is all knowing; its knowledge does not depend upon the relation between the knower and the object of knowledge. Despite its emphasis of renunciation, practicing Jnana Yoga does not necessarily mean withdrawing from all actions in life. Krishna advocates employing the methods of Karma Yoga even as one follows the Jnana path. Shatsampat (six

Self-Instructional Material 127 Jnana Yoga virtues) are the mental practices which help in achieving stability of the mind and develop its ability to view beyond the veil of maya (illusion). This unit aims at explaining the meaning and principles of Jnana yoga and emphasizes the role of viveka, vairagya, shatsampat and others in the path of NOTES Yoga.

9.1 OBJECTIVES

After going through this unit, you will be able to:  Discuss Jnana Yoga and its evolution  Define various aspects of Jnana Yoga  Analyse the path of wisdom through Jnana Yoga  Describe the roles of viveka and vairagya  Enumerate each of Shatsampat (six virtues)  Assess the role of Mumukshutva  Analyse the principles of Jnana Yoga

9.2 JNANA YOGA: AN OVERVIEW

Jnana Yoga is one of the paths of knowledge in Hindu philosophy. It is a Sanskrit word that means knowledge and is used in the Holy Scriptures like the Bhagavad Gita and by the Advaita philosopher who gave it the primary importance. It is the knowledge of Brahman or the absolute. As per the sayings of Lord Krishna: Jnana comprises of proper understanding of Kshetra or the field of activity that is the body and the knower of the body that is the soul or the Kshetra- jna. In later chapters, the Lord explains the person to know the difference between the two. The text related to Jnana Yoga is called Sutras that explains it all. Para Atman or the supreme self or Brahman is neither the one doing the actions nor the one enjoying the fruits as a result of the actions. He is in no way obligated towards the creation, preservation and destruction of the world. All these are related to the action of Maya manifesting as the process of the world. The identity of the Jiva or the Supreme Self is established as explained in the Upanishad: ‘Tat Tvam Asi’ - ‘That Thou Art’ When the awareness of the identity of these two arises then all other emotions and negativity such as doubts, ignorance and problems are obliterated. Self- realization is necessary to perceive Supreme Self and to achieve perfection and freedom. The path of Jnana Yoga is such that it is primarily not meant for those who are not yet ready to accept it with full purity. People without intellect are

Self-Instructional 128 Material unable to understand the practices and cannot follow this path. It is for those who Jnana Yoga are sharp, pure and practice rigorously to walk the path and become Jnana Yogis. For this purpose, they need to prepare themselves first through the practice of Karma Yoga and Bhakti Yoga which will cleanse the heart and make it pure and suitable for receiving the knowledge. NOTES Jnana (wisdom or knowledge) is the most difficult of all the paths of yoga as it requires intellect and will power. For this reason Jnana yoga is one of the four paths of yoga as it takes the practitioner to the goal of the self-realization as described in . This path is characterized by inquiring about the nature of the self. It is undertaken through the knowledge of what really is and what is not changeable. The practitioner on this path is able to go through realization of unification with the universe. A yogis on this path should consider wisdom and intellect as the most essential tool that they can use to unify the two to overcome their own human limitations. Self discovery is only possible through probing the nature of the self by questioning: Who am I or Ko-Ham? It is through this persistent probing that yogis are able to focus their attention to the source of the Being and it is that which leads them to the real self. Concept and Definition of Jnana Yoga If one is to look at the concept of Jnana yoga, it is to be understood as per the description in Hindu text or the holy scripture of the Bhagavad Gita. Additionally, it is also a part of Vedanta philosophy. The intention of the yogis should be to uncover and understand the ultimate truth of the mind while practicing Jnana yoga. The practitioner of this form of yoga should seek the experience through knowledge. They should seek God on a deeper level, deeper than the intellect. The practitioners must s eek to know God on a level deeper than the intellect. According to yoga gurus and sages, the goal of this form of yoga requires dedication and the learning of Vedantic Philosophy and practitioners need to listen carefully what the gurus say. They should then meditate on the Brahman as explained in Vedas and through the combination of different meditation and knowledge sessions, they are able to experience the ultimate truth. When they experience the true knowledge through the path of Jnana yoga, then they are true practitioners who are able to know God and they be liberated. The Path of Wisdom Jnana or the wisdom is the most difficult of all the paths explained in yoga as it requires great intellect and strength on the part of the practitioner. In this yoga the mind is utilized for the purpose of inquiring its nature and transcending it over its Self-Instructional Material 129 Jnana Yoga ego and its thoughts. The primary goal of practicing this yoga form is to become liberated from the maya or the illusionary world. This can only be achieved through diligent practicing of mind that requires self-questioning, conscious illumination and reflection. NOTES 9.2.1 Four Pillars of Jnana Yoga Jnana yoga teaches four ways that lead to salvation. The four pillars of knowledge or Sadhana Chatushtaya have described steps that should be taken for achieving Jnana yoga. These are the practices that build upon each other for this reason. It is essential to practice it in the sequential manner as stated in the scripture. 1. Viveka or Discernment It is an effort that helps distinguish between the real from unreal and the temporary from permanent. It is through the use of Viveka that one is able to gain awareness to differentiate between reality and the shadow. This is the first of all the four pillars meant to purify the practitioner of the mental malice. All the objects that one sees or senses in the physical realm are unreal; it is said that the whole universe is an illusion or maya. It is a dream and the world is a part of its show. Brahman is the ultimate Truth. Other things that are perceived through our physical senses are unreal whether received through our organs or mind or intellect are all illusions. When one gains knowledge of this fact, then it is called Viveka. This is the kind of Viveka that makes one disinterested from the unreal and phantom world. The mind would then only crave to be with the real Brahman and nothing else would appear the same. The heart and mind is overwhelmed with love for Brahman and the mind is diverted from all the other things towards Brahman only. It is through the appearance of Viveka and Vairagya or spiritual disconnect that other things like Shatsampat or the treasure of six-fold virtues are born. 2. Vairagya or Renunciation It is the spiritual aspect in which the practitioner achieves spiritual detachment. It should not be confused with temporary disconnect from something, it is all about dispassion from the world and its matter. It is a complete detachment from the physical realm; the indifference towards any sort of sensual enjoyment for now and forever. It assumes the second position in Sadhana Chatushtaya (four means of practice): Viveka, Vairagya, Shatsampat and Mumukshutwa. It is essential to note here that vairagya is the situation that is born out of Viveka or discrimination among the eternal and non-eternal or the nitya and the anitaya as explained in the scriptures. It is the difference between the essence and non-essence. It is to be understood that Viveka comes only after selfless service is

Self-Instructional 130 Material done throughout the many births a spirit has taken in human form following the Jnana Yoga path of worship and adulation towards God. Then vairagya is born out of Viveka that provides spiritual strength. The one who has achieved Vairagya is indifferent towards material world. NOTES For this reason, it is supreme and it is a wealth that is to be treasured by spiritual aspirants. Types of Vairagya There are various types of Vairagya. These are as follows:  Mridu or mild  Madhyama or moderate  Teevra or intense The first two stages of vairagya are easily achieved by many. However, to reach to the final stage, it is difficult. Intense Vairagya is something wherein the practitioner is able to stick to their spiritual path. The mind quickly gets back to the world or waiting to get back to the objects that it renounced. This leads to the downfall of the aspirant. He is not able to climb to the heights that he had achieved earlier. For these reasons aspirants should be careful on the path even if they are on the mild path of Vairagya; they should strive to move to other level i.e. the intense version of it. The best means of achieving Vairagya is looking at the sensual life with deep criticism as if all the defects are associated with it. This will lead to Vairagya. One can strengthen it by reading spiritual books and involving in satsanga. 3. Shatsampat: Six-Fold Virtues Shatsampat (six virtues) are the mental practices that help in achieving stability of the mind and developing its ability to view beyond the veil of maya. It is through the active practice of virtue that one is purified truly. The mind should be trained to develop and strengthen for achieving the ultimate spiritual purpose. Developing the sensitive conscience and admiration towards positivity and nobility is a great way towards the path of jnana yoga. For this reason it is much important path in shatsampat. Let us now learn about the six treasures which are as follows:  Shama  Dama   Shraddha  Samadhana

Self-Instructional Material 131 Jnana Yoga  Shama It means tranquility of mind obtained through elimination of vasanas or the inherent desires. The mind should be kept away from the senses that will enable it to move NOTES out from the sensual objects. It is to be understood that the mind is fixed on the source. Serenity therefore is essential, and it is the most-sought- after qualification for the aspirant of this form of yoga. However, it is difficult to achieve. The practice should be consistent and it should be done regularly. The mind is the commanding officer of ten sense organs; the five organs are for perception and the rest five are used for action. It is the commander that is called for and the soldiers or the senses are then conquered. The senses cannot be controlled without perfecting the mind first. When one is following the path of shama, dama or the control of senses, it is to be understood that without the cooperation by the mind it is not possible for the sense organ to work as an independent entity.  Dama This requires controlling the senses but control is rational. It should not be through blunting of the senses. The body is supposed to be treated like a sacred living space. One should treat their body strong and it should be kept healthy. Our body is a vessel given to us to take us to another destination i.e. immortality. Another thing that one should understand is that lust is the product of the mind, it is not in the organ that is often either amputated or killed to eliminate the desire for sexual conduct. It is all in the mind to keep the organ in control. It is a failure on the part of the practitioner who wishes to practice brahmacharya. The state of the mind needs to be altered for the purpose to achieve it. The senses should be controlled judiciously. It should not be run through sensual grooves. One should not allow it to go ruthlessly into worldliness, almost like riding it like a turbulent horse. The practitioners should consecrate the senses at the feet of their Lord and towards the service of the Divine. If the practitioners are able to discipline the senses properly and they are kept under control, they are like an obedient servant. Dama is controlling the senses, it is essentially necessary. After gaining control over the senses one is able to gain control over their mind and over their senses.  Uparati It is the feeling of satiety. The mind is to be turned away from the desire to enjoy sexual pleasures. This is achieved naturally by the mind when the practitioner is walking the path of Viveka, Shama, Dama and Vairagya. Uparati is described as the practice of self-withdrawal that comprises of ceasing the function of the mind to act through external objects. One should abstain from engaging in any such acts or ceremonies as stated by the scriptures. One should remember that the state of the mind should be engaged in hearing good words, reflection and in good deeds along with meditation on Brahman without digressing from it ever. Often for this

Self-Instructional reason Uparati is also considered renunciation by many. 132 Material  Titiksha Jnana Yoga It is the power of endurance. The aspirant should be able to bear the extremities like pleasure and pain, heat and clod and the likes of such. When one is able to bear all these afflictions without caring for these and remaining free from lament on NOTES either of the condition, then it is the state of titiksha that the practitioner has achieved. It is the state of forbearance and the person would be able to punish another for wrongdoing. Those who indulge in extreme austerities without consulting the scriptures should be aware that they are, nonetheless, demonic forces. They are on the path of demonical resolves. It is only a part of the path where the practitioner is aware about the existence of duality in nature. The manifestation of two opposing forces exist together or side by side. If one is only after pleasant experiences without understanding that they cannot get rid of bad experiences then they are to face great disappointment. Without failure there is no success, without loss there is no gain and without thorns there are no flowers. A wise man is the one who knows it all and understands it well and moves as though all is a part of life. The practitioner of the path stands in witnessing it all that is beyond the duality and is unruffled in his mind. He is able to find intelligence in all the creation and its duality. Practitioner has a comprehensive understanding towards the natural law and the opposites. For this reason titiksha is knowledge-based. A titikshu, one who has learned the path through titiksha, is able to master all the other titikshus who only practice physical endurance without controlling the mind.  Shraddha It is where the practitioner should have faith in the sayings of the guru, the Vedantic scriptures and in self. The faith here doesn’t refer to as blind faith; it is the reasoning that is accurate; it has experience and evidence. Only then the faith can be lasting one that makes it perfect and unshakeable. One should refrain from superstitions, religious traditions and even social customs that take one away from spiritual advancement. The mind will stay restless, clouding it with doubts all the time. There are people who force their beliefs on others. Those who try converting people, try changing the beliefs of others, never find solace. They keep moving from one to another. It is the most essential qualification without which there is not possibility of progress. The devotion is obtained through shraddha, and then comes self- realization. When the faith keeps fluctuating, it soon dies. The aspirant keeps drifting aimlessly.  Samadhana It is the state of achieving mental balance through attention. It comes as a result of practicing shama, dama, uparati, titiksha and shraddha. Where there is perfect Self-Instructional Material 133 Jnana Yoga concentration, the mind is fixed on the atman without turning on to the objects or letting it go astray. One should be self-settled. After wandering towards the worldly objects and desires the mind finds it worthless and returns to performing the three exercises like , nididhasana and , and then the mind is liberated NOTES from it all. Even amid pain the mind is free. The mind creates indifference even when there are pleasures. The mind is at poise and it is stable. The practitioner is neither on the side of likes nor the dislikes. Harnessing strength of mind, they are able to achieve internal peace. Often aspirants go into seclusion to achieve peace of mind to get away from distraction of elements. However, they are still not able to avoid the turbulence of the mind; when they are back they are again distracted and upset. Meditation cannot be achieved with disturbed mind or in a crowded state. It only creates weakness; samadhana is far away from it. These people are not able to achieve equanimity of the mind. It is only when the practitioner or the student is able to maintain a balanced mind that they are able to achieve samadhana. As it is said in the Bhagavad Gita by Lord Krishna to Arjuna that while performing all the actions, dwelling on the union of the mind and at the same time renouncing attachment while remaining even in success and failure is actual samadhana. The discipline of the self where one is free from sensory attraction and repulsion, and remains in peace is samadhana. 4. Mumukshutva Intense desire for liberation from the wheel of birth and death with its concomitant evils of old age, disease, delusion and sorrow is called mumukshutva. It is essential that the practitioner should be able to focus on it completely and committed to it. The desire should be such that all the other desires should be obliterated. Nothing else should matter. The highest knowledge the soul can ever achieve is the perfect and absolute knowledge. When a person achieves Kevala Jnana it is called kevalin who is equal to victor or the worthy one. Kevalin is a Tirthankara who is the dedicated authority on teaching the Jain doctrine and for establishing of Jaina order. As per the Jain beliefs, Kevala is isolation of the person achieved when one becomes an ascetic and helps in eliminating all the karmic residues. It releases the person from bondage and liberates him from the cycle of rebirth and death. For this reason, Kevala Jnana is infinite knowledge about the Self and is only achieved through the removal of all the false karmas. The soul should be able to reach this point or stage and when it does, it is able to achieve Moksha or the ultimate liberation that comes after completing the lifespan. According to Jainism, the quality of the soul is to achieve pure and absolute knowledge. However, due to different types of karmas accumulated in the journey of the soul, the quality of the soul is lost and the potency is gone. Liberation or Moksha can only be achieved through the means of enlightenment and that comes when an individual has achieved Kevala Jnana. When the death of Kevalin takes place then it is time for Siddha or a liberated soul that is full of power, knowledge Self-Instructional 134 Material and perception. It is a state that is permanent; this stage is free from death, birth Jnana Yoga and sufferings. The state is full of bliss. The stage of Kevala Jnana is one of the five major events included in the lifespan of Tirthankara; it is also referred to as Jnana Kalyanaka. NOTES One thing to observe is that the intellectual approach towards the path of jnana yoga is not easy to grasp. It is easy for anyone to get too much deep into intellectual attainment and forget to cultivate compassion when one walks on this path. It happens when one gets stuck in the thoughts of mind and they are not able focus on the path of jnana to be able to realize divine’s oneness present in all the living beings. A yogi should develop an intense desire to achieve an ultimate liberation from all the attachments. The focus should be on achieving divine liberation; sincere dedication is required on this path fired by a passionate longing. So, this should leave no place for any desires. 9.2.2 Principles of Jnana Yoga Jnana Yoga is the path wherein the practitioner is focused on liberation and achieving union with God as is explained by Lord Krishna in the Bhagavad Gita to Arjuna. The path of Jnana yoga means union through the application of knowledge. The Bhagavad Gita is the core of the Mahabharata. During the battle between the Pandavas and their arch nemesis Kauravas are ready to fight each other off on the battleground, Arjun is perplexed and hesitant to fight against their own kin. This is when Lord Krishna begins explaining all about karmas, destiny, liberation, deeds and this is what the Bhagavad Gita is all about. The dharma or the deed that is to be done by a person is explained followed by many other spiritual topics such as nature of the soul, reality, God, and achieving liberation or moksha. The discussion is all about following the path of jnana yoga that describes a method through which one is to achieve spiritual liberation along with the path of action or Karma, bhakti and raja yoga. Jnana yoga is the path where the practitioner should be able to focus on contemplation. The practitioner should be able to have the kind of intellect where they should be able to differentiate between the real and unreal. It is essential to understand that our experiences are ever fleeting with a beginning and end. It is impermanent in in nature. The only reality that is left is absolute reality or the Brahman; it corresponds to the Atman or the Supreme Self. Lord Krishna has discussed the field that includes the mind/ego, senses and the body. The knower of the field is the self or the Atman. The one practicing Jnana yoga should be true to themselves and in an analytical mode separating or distinguishing between various elements that are present in the reality. As this branch of Yoga deals in practicing of neti or cleansing, it is the process that is present in the Upanishads. A Jnani reaches a state of realization wherein the true self is defined with what it is not; this is specifically in relation to the body, senses, objects/ Self-Instructional Material 135 Jnana Yoga experiences and the mind. When all the falsehood and wrong notion is stripped away from the jnani through the practice of self-discipline, he should be able to restrain his senses and stay away from the sensual world. It is similar to a tortoise withdrawing within its shell. After withdrawing in this manner, the desires nonetheless NOTES still remain. But when the jnani achieves the vision of the Divine, the desires for sensual pleasures too disappear. The practitioner should be able to detach from all this and stay indifferent to the world around. Lord Krishan is able to describe the ideal sage in the following manner: ‘The one who is not agitated despite distress, where there is no demand for happiness, the one devoid of fear and anger, not attracted to anything. Their achievement of good or bad does not influence their emotion, they do not rejoice or feel said about it, their wisdom is ultimately established. This is the way a Jnani should strive to manage indifference towards any deeds, desires, pain and pleasure. When this is done they achieve bliss in the Self.’ The end goal of all of the Yogas is the attainment of moksha, or liberation. Moksa is freedom from the cycle of death and rebirth, samsara (Theodore 3). When the yogi has realized Brahman and is fully absorbed in it, meditating on Brahman at the time of his death, he will be liberated from the endless cycle of samsara: He who leaves the body while pronouncing the single syllable which is Brahman, the , while meditating on me, reaches the supreme goal. ‘O Partha, I am easily reached by the yogi who always remembers me, is constantly and fully absorbed in me, and is thus ever yoked. Having come to me, these great souls do not undergo rebirth into that transient abode of misery, as they have attained the highest perfection (Bhagavad Gita 8.13-15).’ Despite its emphasis of renunciation, practicing Jnana Yoga does not necessarily mean withdrawing from all actions in life. Krishna advocates employing the methods of Karma Yoga even as one follows the Jnana path (Theodore 42). Under Karma Yoga, actions adhering to dharma (rituals, sacrifice, etc) are still performed, but are done without attachment to the fruits of their outcomes (Theodore 34). Indeed, Krishna repeatedly proclaims that while both Jnana and Karma Yoga lead to liberation, Karma Yoga is the preferable path: “Both relinquishing activity and yogic activity lead to the highest good, but of the two, karma yoga or yogic action exceeds renouncing altogether” (Bhagavad Gita 5.2). This is because the renunciation of worldly existence in Jnana Yoga is difficult to achieve without the support of Karma Yoga, as it requires the maintenance of a negative attitude of aversion which actually keeps the mind focused on the world (Theodore 55). This can lead to increased attachment to the world, hindering the development of true indifference (Theodore 55). Instead, through practicing selfless action devoted only to Brahman, the yogi develops a sense of inner satisfaction

Self-Instructional 136 Material which makes the attainment of true detachment much easier (Theodore 57). Jnana Yoga Furthermore, while the jnani should practice , extreme austerities are to be avoided according to Krishna: The hearts of those who practice dreadful austerities not ordained by the NOTES scriptures, are filled with hypocrisy and egotism as they are motivated by lust and attachment. Those fools, who torture the aggregate of elements in their bodies as well as me, who dwell therein, know them to have a demonic resolution (Bhagavad Gita 17.5-6). Instead, moderation in sleep, drinking, eating, and recreational activities is advocated in pursuit of the Jnana Yoga path (Prabhavananda 128). Most of the ideas in the Gita and the practices of Jnana Yoga are substantially similar to those found in other Hindu schools of thought. Many of the verses about Jnana Yoga are taken directly from some of the middle and later Upanisads, including the Mundaka, Katha, and Svetasvatara Upanisad (Torwesten 89). The concepts of Brahman, the Atman, and the attainment of moksa are rooted in the Upanisadic tradition (Prahavananda 55). The Upanisads say that in order to realize Brahman/ Atman and attain moksa, one must first renounce all selfish desires, with all thoughts of the individual self snuffed out by the oneness of Brahman, the same as the detachment advocated in the Gita (Prahavananda 65).

Check Your Progress 1. What is Jnana Yoga? 2. What do you mean by Viveka? 3. What is maya? 4. What do you mean by Vairagya? 5. List the various types of Vairagya. 6. What is Shama? 7. What do you mean by Mumukshutva? 8. Why, according to the Bhagavad Gita, was Arjun perplexed on the battlefield?

9.3 ANSWER TO CHECK YOUR PROGRESS QUESTIONS

1. Jnana Yoga is one of the paths of knowledge in Hindu philosophy. It is a Sanskrit word that means knowledge and is used in the Holy Scriptures like the Bhagavad Gita and by the Advaita philosopher Adi Shankara who gave it the primary importance.

Self-Instructional Material 137 Jnana Yoga 2. Viveka is an effort that helps distinguish between the real from unreal and the temporary from permanent. It is through the use of Viveka that one is able to gain awareness to differentiate between reality and the shadow. 3. Maya is the that belief all the objects that one sees or senses in the physical NOTES realm are unreal; it is said that the whole universe is an illusion or maya. 4. Vairagya is the spiritual aspect in which the practitioner achieves spiritual detachment. It should not be confused with temporary disconnect from something, it is all about dispassion from the world and its matter. It is a complete detachment from the physical realm; the indifference towards any sort of sensual enjoyment for now and forever. 5. There are various types of Vairagya. These are as follows: 1. Mridu or mild 2. Madhyama or moderate 3. Teevra or intense 6. Shama means tranquility of mind obtained through elimination of vasanas or the inherent desires. The mind should be kept away from the senses that will enable it to move out from the sensual objects. 7. Intense desire for liberation from the wheel of birth and death with its concomitant evils of old age, disease, delusion and sorrow is called mumukshutva. 8. The Bhagavad Gita is the core of the Mahabharata. During the battle between the Pandavas and their arch nemesis Kauravas are ready to fight each other off on the battleground, and Arjun is perplexed and hesitant to fight against their own kin.

9.4 SUMMARY

 Jnana Yoga is one of the paths of knowledge in Hindu philosophy. It is a Sanskrit word that means knowledge and is used in the Holy Scriptures like the Bhagavad Gita and by the Advaita philosopher Adi Shankara who gave it the primary importance.  Jnana or the wisdom is the most difficult of all the paths explained in yoga as it requires great intellect and strength on the part of the practitioner. In this yoga the mind is utilized for the purpose of inquiring its nature and transcending it over its ego and its thoughts.  It is to be understood that Viveka comes only after selfless service is done throughout the many births a spirit has taken in human form following the path of worship and adulation towards God. Then Vairagya is born out of Viveka that provides spiritual strength.

Self-Instructional 138 Material  Shatsampat (six virtues) are the mental practices that help in achieving stability Jnana Yoga of the mind and developing its ability to view beyond the veil of maya. It is through the active practice of virtue that one is purified truly.  Shama means tranquility of mind obtained through elimination of vasanas NOTES or the inherent desires. The mind should be kept away from the senses that will enable it to move out from the sensual objects. It is to be understood that the mind is fixed on the source.  Those who indulge in extreme austerities without consulting the scriptures should be aware that they are, nonetheless, demonic forces. They are on the path of demonical resolves.  Intense desire for liberation from the wheel of birth and death with its concomitant evils of old age, disease, delusion and sorrow is called Mumukshutva. It is essential that the practitioner should be able to focus on it completely and committed to it.  Liberation or Moksha can only be achieved through the means of enlightenment and that comes when an individual has achieved Kevala Jnana. When the death of Kevalin takes place then it is time for Siddha or a liberated soul that is full of power, knowledge and perception.  One thing to observe is that the intellectual approach towards the path of jnana yoga is not easy to grasp. It is easy for anyone to get too much deep into intellectual attainment and forget to cultivate compassion when one walks on this path.  The dharma or the deed that is to be done by a person is explained followed by many other spiritual topics such as nature of the soul, reality, God, and achieving liberation or moksha.  When the yogi has realized Brahman and is fully absorbed in it, meditating on Brahman at the time of his death, he will be liberated from the endless cycle of samsara.  Under Karma Yoga, actions adhering to dharma (rituals, sacrifice, etc) are still performed, but are done without attachment to the fruits of their outcomes.  Most of the ideas in the Gita and the practices of Jnana Yoga are substantially similar to those found in other Hindu schools of thought. Many of the verses about Jnana Yoga are taken directly from some of the middle and later Upanisads, including the Mundaka, Katha, and Svetasvatara Upanisad.

9.5 KEY WORDS

 Kevala Jnana: This means omniscience in Jainism and is roughly translated as absolute knowledge or supreme knowledge.

Self-Instructional Material 139 Jnana Yoga  Practicing of Neti: It is practiced in order to cleanse and strengthen the body, in addition to keeping it illness-free.  Moksha: This is a term in Hinduism, Buddhism, Jainism and which refers to various forms of emancipation, enlightenment, liberation, and NOTES release.  The Shvetashvatara Upanishad: This is an ancient Sanskrit text embedded in the . It gets its name from Svetasvatara who taught the truth contained in it to his disciples.

9.6 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. Write a short note on the significance of Jnana Yoga. 2. Write a brief note on Dama. 3. Write in a nutshell about Titiksha. 4. Who can achieve the Kevala Jnana? 5. Write a short note on the philosophy behind Moksha. Long-Answer Questions 1. Discuss the evolution of Jnana Yoga as an important path of yoga. 2. Analyse in detail the role of renunciation or vairagya in Indian yoga system. 3. Write a comprehensive note on the six virtues of Shatsampat. 4. Analyse critically the basic principles of Jnana Yoga.

9.7 FURTHER READINGS

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional 140 Material Raja Yoga UNIT 10 RAJA YOGA

Structure NOTES 10.0 Introduction 10.1 Objectives 10.2 Raja Yoga: An Overview 10.2.1 Patanjali’s Ashtanga Yoga System 10.3 Levels of Samadhi 10.3.1 Stages of Samadhi 10.4 Answers to Check Your Progress Questions 10.5 Summary 10.6 Key Words 10.7 Self Assessment Questions and Exercises 10.8 Further Readings

10.0 INTRODUCTION

Philosophers and spiritual seekers have argued that all the processes of yoga are but the means to attain raja yoga (samadhi). One who attains raja yoga is victorious over time and death. Without raja yoga the value of this life cannot be had. The final stage of samadhi is raja yoga, and it is the only purpose of existence on this earth and without that experience, the real nature of this world cannot be grasped. Raja yoga means not only the system of Patanjali’s ashtanga yoga, but it means the complete absorption in dhyana by any means. Without withdrawing the sensory awareness and experiencing the inner world in meditation it is impossible to appreciate the external. The deeper one can go into dharana and dhyana the more one can appreciate the purpose and beauty of life. The eight steps of Raja Yoga systematic instruction to attain inner peace, clarity, self-control and realisation. Also there are different types of Samadhi and these are categorised in various ways. According to Patanjali, this samadhi is of two kinds: Samprajnata and Asamprajnata. The Sage Patanjali has prescribed the practiced of verious kinds of lower . There must be gradual ascent in the ladder of yoga. Needless to say, one should pass through successive stages before one attains the highest Samadhi. This unit aims at explaining Raja Yoga and various levels and stages of Samadhi elucidated in Patanjali’s Yog Sutra and the Bhagavad Gita.

10.1 OBJECTIVES

After going through this unit, you will be able to:  Discuss Raja Yoga

 Explain various steps of Raja Yoga or Ashtanga Yoga Self-Instructional Material 141 Raja Yoga  Enumerate the principles associated with each step of Raja Yoga  Analyse the role of Samadhi in yoga  Enumerate the stages of Samadhi NOTES  Understand the different types of Samadhi

10.2 RAJA YOGA: AN OVERVIEW

Raja Yoga, also popularly known as Ashtanga Yoga or the yoga of eightfold path, leads to spiritual liberation, when it is followed properly. As per the ancient Sanskrit texts, Raja Yoga is a practice that is the ultimate goal of a yogi. As a result of sustained yoga meditation and practice, the practitioner achieves peace and contentment of mind. If one looks at the definition or the literal meaning of it, Raja means the King and Raja Yoga is, for this reason, considered as the king of all the yogic forms. This is why it is also called a Royal Path of yoga. For any practitioners, it is essential to understand the different ways to approach the path with full responsibility and knowledge that would lead them to bliss. And this is why it is said that the practioners of this type of yoga become ‘carefree-kings’ because they are not affected by the sharp contrasts of emotion, the fickleness of thoughts and achieve a stillness. It is considered as a Royal path because of feelings it invokes within the practitioner — confident, fearless and independent as a Raja Yogi. No doubt, the path of Raja yoga is that of perseverance and self-discipline. In Raja Yoga, the main concern is to make the mind still and strong. This is perhaps why there are no difficult Hath Kriyas involved. There are five states of mind which need control: Kshipta, Mudha, Vikshipta, Ekagra and Niruddha. There are different afflictions which affect the mind: Avidya (ignorance), Asmita (egoism), Raga (attraction), Dvesha (aversion) and Abhinivesha (clinging to mundane life). Raja Yoga classifies its aspirants into three categories, the first class aspirant is prescribed and Vairagya; the second class aspirant Kriya Yoga and the lowest class aspirant prescribed Ashtanga Yoga or the eightfold Sadhana. 10.2.1 Patanjali’s Ashtanga Yoga System Raja Yoga is also known as Ashtanga Yoga (Eight Steps of Yoga) because it is organised in eight parts: 1. Yama - Self-control 2. Niyama- Discipline 3. Asana - Physical exercises 4. Pranayama - Breath exercises 5. Pratyahara - Withdrawal of the senses from external objects Self-Instructional 142 Material 6. Dharana - Concentration Raja Yoga 7. Dhyana - Meditation 8. Samadhi - Complete Realisation The eight steps of Raja Yoga provide systematic instruction to attain inner NOTES peace, clarity, self-control and Realisation. Let us understand each of these in detail: 1. Yama - Self-Control This path comprise of five principles. These are as follows: i. Ahimsa or Non-Violence It means that one should never cause any harm, hurt or pain to another living being. This should be followed in thought, action, word and deed. For instance, consuming meat requires killing an animal. Due to this principle a practitioner on this path is to follow vegetarianism. Hurting or hunting another animal is disregarded. Another thing to note is animals are in perpetual mortal fear of being hunted for food. Their fear releases stress hormones in the body remain in flesh even after being slaughtered and these are passed on to the one who consumes. The origin of neuroses, baseless fears and psychoses come from the meat consumed. ii. Satya or Truthfulness One should always speak the truth, be righteous and correct. Most important is to always convey the truth. Also, one should always take care of revealing the truth in a manner that doesn’t hurt another. To keep the truth from hurting another, words from your lips should fall like flower petals. Another means of being truthful is not hiding your feelings or making excuses. The consciousness is always awake and witnessing it all. iii. Asteya or Non-Stealing Asteya is the path that states that you should never take anything that is not rightfully yours. One should not possess material or objects or steal property of another or rob another. This also pertains to stealing another of mental joy and opportunity. Exploitation and destruction in any form is inacceptable and this is what Astey tries to explain. iv. Brahmacharya or Pure Way of Life Brahmacharya is popularly known as abstinence from sex. But there is a deeper meaning to it. Even our thoughts should be turned towards God. This does not mean that we should neglect our daily duties and routine tasks. We should be dedicated towards our responsibilities with utmost care and full awareness, while keeping in mind the following line: “I am not the doer, God alone is the doer”. Self-Instructional Material 143 Raja Yoga v. Aparigraha or Non-Accumulation of Possessions A person should refrain from accumulating goods and only acquire and use what is required for our livelihood. Having more than what we need only creates unwanted NOTES worry and stress. We should not forget that we all are born without any possession; when we die all is left behind. When we live with the thought of non-accumulation, we are able to spare the possessions and grant the freedom to other people. Freedom also means that we should let self go. 2. Niyama - Discipline This path consists of five principles: i. Shauca () or Purity It is essential to maintain external as well as internal purity. Just as we wear clean clothes, our thoughts and feelings too should be pure. It goes same to the people we keep company of. Our spiritual development is dependent on the kind of company we keep with and the kind of people we associate. The influence that we get from others impacts us; if they are spiritual and supportive we gain in our wisdom. ii. Santosh or Contentment It is the greatest of wealth that one can ever possess in their lifetime. As is said by the famous Indian poet : “One may possess mines of gold and even precious stone, but if discontent from inside then all wealth is destroyed.” Discontent destroys everything and renders every possession useless. One can only achieve contentment when they are able to recognize that all the possessions and material goods only lead to eventual disappointment. The inner wealth is where true happiness lies in contrast to material possessions. iii. Tapa or Self-Control, Self-Discipline Whenever you encounter adversity or obstacles you should not give up on hope. At times like these one should continue to walk on the chosen path with faith and determination. One should continue practicing with self-discipline, perseverance and dedication to Lord. Tapa is all about keeping your mind disciplined enough not to deter due to the external circumstances and keep practicing without breaking the cycle. This is the ultimate key to success. iv. Svadhyaya or Study of the Holy Scriptures A yoga practitioner should read the scriptures and the philosophy mentioned in the Bhagavad Gita, the sutras of Patanjali and the wisdom of the sages. The practitioners of this path should be able to acquaint themselves with Upanishads and sutras as only through scriptures they can gain knowledge and will progress Self-Instructional on the path of yoga. 144 Material v. Ishvara Pranidhana or Devotion to God Raja Yoga It is to hand over everything that one does to the Divine with pure devotion. God protects those who surrender and trust Him. 3. Asana – physical exercise NOTES These are the physical exercises or the postures that yogis do to align their chakras, to achieve perfect fitness and to prepare their body for meditation. 4. Pranayama or Breath Exercises It is a process to control the breath and the body as explained in Raja yoga. It also helps in gaining control on the mind. This leads to ultimate awakening of inner powers and practitioners are able to achieve guidance on their spiritual path. 5. Pratyahara or Withdrawal of the Senses Yogis are trained to achieve the ability to direct their senses and their minds at their will either inward or outward. They do like a tortoise which retracts its limbs and head within its shell and extends it again. Through the practice of Pratyahara, yogis gain such independence from any kind of external conditions. They are able to withdraw from the external world and senses and objects and when required they can consciously use their senses with full awareness. The primary stages of meditation require one to practice Pratyahara when the body is motionless, eyes closed, the mind is quiet and the attention is directed inwards. There are techniques of practicing Pratyahara. Meditation helps in directing focus towards external and distance sounds; one needs to observe it all. Awareness is then withdrawn towards the inner space, towards the sound of the body, heartbeat and blood circulation. Once you master Pratyahara, you can proceed on to a higher level of meditation. 6. Dharana or Concentration Dharana or concentration allows the practitioners to focus their thoughts and feelings on a given object. Usually a person practicing it is able to achieve it for a while and then again, the mind starts acting up and the flow of thoughts begin within few minutes. It is more about disciplining your mind through constant practice and gradually increasing the time. Till then you are not able to master Dharana. One can begin by practicing Trataka or candle meditation, then move on to Pranayama and repetitive recitation of mantras to help keep the mind focussed. 7. Dhyana or Meditation Meditation techniques primarily prepare the practitioner towards achieving higher and deeper level of concentration. It is difficult to learn to meditate just by learning a technique. Just as sleep comes when the body needs to relax, meditation happens when the mind is serene and ready. Self-Instructional Material 145 Raja Yoga Another thing to note is that when in meditation there is no space for imagination as it only comes from intellect. It is more like a memory bank with a lot of data that keep replaying during the time when one sits for meditation. However, when you are in meditation for real, you are able to move beyond it. The intellect NOTES is still and the ego disappears, then the Divine light begins shining and the heart is filled with Divine love. It is then that meditation happens. 8. Samadhi or Complete Realisation Samadhi is the place where the yogi is able to invoke complete awareness and the knower and the object are united in knowledge. The person practicing it is the knower and God is knowledge and the object of knowledge would be God that all need to unite or become one. One moves into Samadhi and unites with the consciousness. When one achieves this state, they are able to flow freely into the infinite universal sea. Obstacles are overcome by the yogi after achieving this state, the yogi is liberated and experiences bliss. The duality of the mind is dissolved, practitioners do not experience day or night, light or darkness; everything dissolves and disappears. With the Supreme self, everything is one.

Check Your Progress 1. Why is Raja Yoga also known as Ashtanga Yoga? 2. What do you mean by Aparigraha?

10.3 LEVELS OF SAMADHI

The word Samadhi is made up of two Sanskrit words, ‘Sama’ and ‘ dhi’. Sama means ‘together’ and dhi is ‘mind’. As a single word, it denotes the complete concentration of the mind. Practitioners on the path of yoga need to discipline themselves for meditation focused on spiritual significance to Samadhi. When they reach the stage of samadhi enlightenment happens and they reach to the state of nirvana. Samadhi is beyond the intellect and the normal mind. This is why it is difficult to describe it; only through direct experience one can appreciate it. To fully understand all about it, you need to now about the varying levels of Samadhi along with different stages. These are as follows: Level 1: Savikalpa Samadhi It is the first level of samadhi that comprises of four different stages. The beginning stages of this path is that of meditation when the practitioners are able to transcend their mental activity. According to the Sage Patanjali, practitioners doing meditation are able to lose human consciousness within a short period of time. At this stage they are able to experience the concepts of space and time in a different manner. The Self-Instructional state is not everlasting or permanent; it is essential that one needs to return to the 146 Material ordinary consciousness. When the practice is integrated in daily routine, things begin Raja Yoga changing along with the daily routine and everything changes like sleeping, dreaming, waking, everything else. Following are the four things described in this path:

Stage 1. Sarvitarka Samadhi: NOTES The mind is engrossed in different physical aspects of object. This is what is referred to as examination or where the practitioner is able to learn the different inner secrets of the object. On this stage each aspect is understood and one is able to gain knowledge on physical object. Stage 2. Savichara Samadhi: The mind is able to move beyond the physical labours of the object and then there are or the subtle aspects that require discernment. The practitioner begins understanding the qualities of beauty, love, texture, flavour, texture and sound of the object. Stage 3. Sa-ananda Samadhi: The mind is liberated of all the physical world and there is no reflection or reasoning, only tranquillity within the settled mind. The mind is pure or Sattvic and it has its own pure joy. The focus is on inner power and the perception is within the mind. The samadhi is a blissful state and the meditator is filled with joyful peace. Stage 4. Sa-Asmita Samadhi: At this stage even the bliss is dissolved and only sattvic or the ego remains and the ‘I am’ is present. Practitioners move in awareness that they are here and nothing else is here. The ego sense is present in the eternal form; there is no fear or desire. This stage is linked to . The mind is fully awake and it is in the state of observing things of the physical world and the individual is aware of the Bliss within. In Savikalpa Samadhi, the tendencies or the impressions of the mind and its conditioning are still there. These are referred to as samskaras; they are still present in the seed form. The mind is trying hard to hold on to it with effort. The mind is able to access yogic powers. However, due to the ego, that is still present, one should be careful about how to choose and use these powers. If you use them with pure motive, you will be able to serve the humanity and progress spiritually. If you choose to use it for greed and fulfilling your personal ambition, then it causes you harm and the spiritual progress is stalled. Level 2: Nirvikalpa Samadhi Nirvikalpa Samadhi is higher form of samadhi wherein the awareness, ego and the samskaras vanish; what remains is only consciousness. The material world is such that it is like shadow to the one on this path and then they are set free when they are able to view this reality. The mind has vanished and only infinite bliss remains. The nature’s activity seizes to exist and the knower is no longer separate from the Self-Instructional Material 147 Raja Yoga known; they all unite and become one. The person is able to enjoy supreme ecstasy that adorns the self of the individual. Now the heart is fully awake. In Nirvikalpa Samadhi, the first thing you feel is that your heart is larger than the universe itself. The universe appears as a tiny NOTES dot inside your vast heart. Here, there is infinite bliss and infinite power. You does not only feel bliss, but actually become bliss. The stage of Samadhi is what one can compare of the Divine Consciousness; it is a state wherein the individual experiences deep love for everything, the environment and the world around them. They are able to recognize the Divinity in relation to everything. It is like experiencing living in a celestial realm. One is able to experience the Ritambhara Pragya; it is a stage wherein the individual is able to manifest their thoughts into reality. There is only eternal present devoid of any past and future as everything is now and here. The time and space are transcended by the individual. The bliss is obtained and it lasts about few hours or few days. They wish to return from this state and often the individual remains in this level for at least 21 days even with a possibility of the soul leaving the body. However, when practitioners keep continuing this practice they are able to stay connected with the body and function normally from time to time. Both the stages of Samadhi, Savikalpa and Nirvikalpa, are temporary states wherein the individual is only able to experience by withdrawing through the routine life. The enlightened yogis kept meditating with closed eyes; the normal life of the yogi is not what people experience. A yogi is supported by the infinite possibilities where the awareness is present and engulfing the individual. One is able to lean into it spiritually and they are aware of the local and the non-local world where they are supported in every way. Level 3: Dharmamegha Samadhi This is yet again higher level of Samadhi, according to Patanjali. The level rises when the person has lost the desire to even know God or any desire for enlightenment. This stage comes by great effort and one reaches this stage when there is no effort left, and all is dissolved. It goes beyond the notions of relative and absolute; it is a perfect divine gift. Even when there are yogic power and temptations, there is no reason to be distracted, as the pure knowledge begins that is liberating. The liberation or the is the state of being still in physical body while the karmic afflictions are removed and the yogi is free and he is shining his own light of glory. This is the stat wherein the yogi is able to see from inner eyes, taste without the use of his tongue, hear things without using external ears and smell without the nose or even touch or feel things without the skin. They go beyond the physical senses to engage in this world but at the spiritual level they are able to experience and feel everything. Their intentions begin working miracles, they just need to will it out and things manifest. Self-Instructional 148 Material Samadhi is yet another form of Samadhi; the stage is between Raja Yoga Nirvikalpa and Dharmamega Samadhis. This is where the inner silence is available with daily activities. It is the stage where the yogi is able to experience and maintain Nirvikalpa Samadhi at all times. They radiate Divine illumination and they are perfectly able to manifest the Divine each second filled with the Divine grace. NOTES If samadhi is the goal then the practice to achieve it should be continuous and efforts should be diligent, the blessings should be enjoyed that each day brings. Knowing that everything should be revealed to the one practicing it at the right time or the perfect moment. 10.3.1 Stages of Samadhi Let us understand the various stages of Samadhi to get an insight into the journey of a yogi towards fully achieving it. These are as follows: In the book called Yoga Sutra, there is a section called Samadhi Pada. The concept is introduced by Patanjali and its stages are explained in the verses 17-23 wherein it is defined completely between sutras ranging from 42-51. The transformation as defined related to the mind unfolding over the course of a time where it takes years of spiritual practice and it is done by focusing on relationships between the object of meditation and the mind. Stage 1 The mind has many layers that should be calmed down, only then the one practicing it is able to achieve different levels of samadhi. The first level should be where peace is felt and calmness begins descending upon the mind. Meditation is there but the person is still engaged with the outer world. Within this state the practitioner is able to sit quietly, getting rid of any external disturbances consciously and meditating. If stimulus happens then the knowledge or is used to respond to it; this is what is called the Samprajnata Samadhi. Stage 2 This stage is when the person is able to go to the deeper layer of their own self away from the external world and reality. If anything occurs outside then it would not affect them. This is the stage of Asamprajnata Samadhi. In The Mahabharata, it is said that Arjuna practiced his archery within this stage of concentration. Stage 3 At this stage the thoughts are able to move from the object through words and there begins dialogue referred to as Tarka. This is the state of Savitarka Samadhi, weighing things when awareness happens. Decision related to whether these are useful for the purpose of discussion or not happens at this stage. Stage 4 When practitioners reach this ladder, they are able to gain greater control over their ideas, dialogues and intellect; this is the stage of Nirvitarka Samadhi. Self-Instructional Material 149 Raja Yoga Stage 5 After practicing for quite some time, the yogi is moving on to the state of consciousness that moves from vitarka to the vicara level. Savichara Samadhi is NOTES called the state of this being wherein the silence is present even while the thought process is running, the mind is still quiet. Stage 6 For the first time, one is able to immerse in single-pointed concentration. There is a lack of subtle thoughts. It is the stage wherein the yogi is able to achieve limitation related to time and space; this is the state that is referred to as Nirvichara Samadhi. Stage 7 This stage is where the yogi experiences blissful sensations during the time of meditation; it is at the gross level that the breath is equal in both the nostrils. This is the stage known as Sananda samadhi. This is the state wherein meditation continues for hours and the yogi is devoid of any time passing by. Stage 8 During this stage, the yogi is established as the one having single-pointed consciousness. This stage is sananda samadhi. The mind is purified on the higher level and is able to dive deeply within. The ego of the individual is merged into cosmic ego; the person is now able to see God in everything and worships everything that is God like to him. This is the samadhi where there is pure peace and it is deeper than any other level. The yogi is free from any thoughts and awareness of individuality. This stage is referred to as Asmita Samadhi level; this is the point at which ecstasy is experienced, this becomes subtler. Now everything emanates from within, bliss is not to be searched outside in the external world. Stage 9 Now at this stage, it is an empty consciousness that is pure. The being is self- aware. This is the stage that is referred to as Nirbija samadhi. At this stage the mind of the Yogi is able to achieve the state and qualities of the . When the yogi is able to reach this stage, they are able to attain wisdom and perfect purity. All the attachments are surrendered. This stage of samadhi is also referred to as Nirvikalpa Samadhi. Stage 10 This stage is complete and final and the yogi is able to reach the Kaivalya Samadhi. The union with God is complete, final and eternal.

Self-Instructional 150 Material Different Types of Samadhi Raja Yoga

(1) Samprajnata Samadhi

Samprajnata Samadhi or concrete meditation is that which is accompanied by NOTES argumentation, deliberation, happiness, egoism and form. It is to be understood that Samadhi has two major categories that is: 1. Samprajnata 2. Asamprajnata The first step is Samprajnata Samadhi and this is the step where the Samskaras are still present with the individual. It is also referred to as Sabija Samadhi; it is because the seed is still left it comprises of Alambana or support. There are four types of this Samadhi. These are as follows: 1. Savitarka 2. Savichara 3. Sananda 4. Asmita The explanations of each one of these are given in the Sutras. Another thing to note is that Samadhi is divided into two categories, Sthula (gross) and Sukshma (subtle). These are related to Tanmatras and Indriyas. Samprajnata and Asamprajnata Samadhis are termed as Savikalpa and Nirvikalpa Samadhi. (2) Savitarka Samadhi Savitarka Samadhi is when the yogi concentrates and does meditation on gross objects, in relation to the nature and time and space. It is Sthula Dhyana that enables control over the object and obtains full knowledge over it. At this stage the yogi is able to gain psychic powers or Siddhis. The mind reaches at a level where they are able to comprehend the meaning of the sound, knowledge about it begins to manifest. The perception or cognition of the object begins. The mixture of these three, sound, meaning and knowledge, constitute perception or cognition of an object. It is referred to as Savitarka Samadhi. (3) Savichara Samadhi When meditation reaches on subtle Tanmatras, on their nature and in relation to time and space, it is Savichara Samadhi (Samadhi with deliberation). This is the stage of samadhi that is called the Sukshma Dhyana. You will get knowledge of the Tanmatras. You will have great control over Tanmatras. Savitarka, Nirvitarka, Savichara and Nirvichara are called Grahya Samapatti. (4) Sananda Samadhi If you give up the gross and the subtle elements; if you fix the Indriyas in their respective places; if you give up the gross and the subtle meditation, and if you Self-Instructional Material 151 Raja Yoga meditate on the Sattvic mind itself, it is known as Sananda Samadhi. This is called Grahya Samapatti, cognition of the instrument of cognition. (5) Asmita Samadhi NOTES The sattvic ego is still present at the time of deep meditation. This is the stage referred to as Asmita Samadhi. There is only Prajna of ‘-Tvam’ in this Samadhi. However, the condition to reach this stage is that one needs to reach here as Videha or without body. It is the stage where Prakriti-layas are finally merged in nature. If one is to move further in Samadhi if they are to achieve the state of Kaivalya. This is called as Grahitri Samapatti, cognition of the knower. Savitarka is gross Samadhi. Savichara is subtle Samadhi. Sananda is deep subtle Samadhi. Asmita is still more deep subtle Samadhi. These are all stages like the steps of an ascending stair-case. (6) Sabija Samadhi Savitarka, Savichara Sananda and Asmita are Sabija Samadhi or Samadhi with seed (Samskaras).

Check Your Progress 3. What does the word ‘Samadhi’ stand for? 4. What is Dharmamegha Samadhi? 5. Which of padas of Patanjali’s Yoga Sutra do explain the stages of Samadhi? 6. What is Nirvitarka Samadhi? 7. List the types of Samprajnata Samadhi. 8. What is Savichara Samadhi?

10.4 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. Raja Yoga is also known as Ashtanga Yoga (Eight Steps of Yoga) because it is organised in eight parts. 2. Aparigraha is one of the five principles of Yama as per which, a person should refrain from accumulating goods and only acquire and use what is required for our livelihood. Having more than what we need only creates unwanted worry and stress. We should not forget that we all are born without any possession; when we die all is left behind. 3. The word Samadhi is made up of two Sanskrit words, ‘Sama’ and ‘ dhi’. Sama means ‘together’ and dhi is ‘mind’. As a single word, it denotes the complete concentration of the mind. Self-Instructional 152 Material 4. Dharmamegha Samadhi is a higher level of Samadhi, according to Patanjali. Raja Yoga The level rises when the person has lost the desire to even know God or any desire for enlightenment. This stage comes by great effort and one reaches this stage when there is no effort left, and all is dissolved. NOTES 5. Samadhi Pada is the pada from yoga sutra in which the concept of Samadhi is introduced by Patanjali. Its stages are explained in the verses 17-23 wherein it is defined completely between sutras ranging from 42-51. 6. Nirvitarka Samadhi is the stage of Samadhi at which the practitioners are able to gain greater control over their ideas, dialogues and intellect. 7. There are four types of Samprajnata Samadhi. These are as follows: 1. Savitarka 2. Savichara 3. Sananda 4. Asmita 8. When meditation reaches on subtle Tanmatras, on their nature and in relation to time and space, it is Savichara Samadhi (Samadhi with deliberation). This is the stage of samadhi that is called the Sukshma Dhyana.

10.5 SUMMARY

 Raja Yoga, also popularly known as Ashtanga Yoga or the yoga of eightfold path, leads to spiritual liberation, when it is followed properly. As per the ancient Sanskrit texts, Raja Yoga is a practice that is the ultimate goal of a yogi.  Asteya is the path that states that one should never take anything that is not rightfully theirs. One should not possess material or objects or steal property of another or rob another.  Brahmacharya is popularly known as abstinence from sex. However, there is deeper meaning to it. Even our thoughts should be turned towards God. This does not mean that we should neglect our daily duties and routine tasks.  It is essential to maintain external as well as internal purity. Just as we wear clean clothes, our thoughts and feelings too should be pure. It goes same to the people we keep company of.  Nirvikalpa Samadhi is higher form of samadhi wherein the awareness, ego and the samskaras vanish, what remains is only consciousness. The material world is such that it is like shadow to the one on this path and then they are set free when they are able to view this reality.

Self-Instructional Material 153 Raja Yoga  The word Samadhi is made up of the Sanskrit word ‘Sama’ and ‘dhi’ meaning ‘together’ and ‘to mind’, respectively. The word Samadhi denotes the complete concentration of the mind.  In the book called Yoga Sutra, there is a section called Samadhi Pada. NOTES The concept is introduced by Patanjali and its stages are explained in the verses 17-23 wherein it is defined completely between sutras ranging from 42-51.  At the Asmita Samadhi level, there is pure peace and it is deeper than any other level. The yogi is free from any thoughts and awareness of individuality.  In Nirvikalpa Samadhi, the first thing you feel is that your heart is larger than the universe itself. The universe appears as a tiny dot inside your vast heart. Here, there is infinite bliss and infinite power. You not only feel bliss, but actually become bliss.  At the Nirvichara Samadhi stage, the yogi is able to achieve limitation related to time and space.  At the Samprajnata Samadhi stage the Samskaras are still present with the individual. It is also referred to as Sabija Samadhi; it is because the seed is still left it comprises of Alambana or support.  When meditation reaches on subtle Tanmatras, on their nature and in relation to time and space, it is Savichara Samadhi (Samadhi with deliberation). This is the stage of samadhi that is called the Sukshma Dhyana. You will get knowledge of the Tanmatras.  Savitarka is gross Samadhi. Savichara is subtle Samadhi. Sananda is deep subtle Samadhi. Asmita is still more deep subtle Samadhi. These are all stages like the steps of an ascending stair-case.

10.6 KEY WORDS

 Tarka: Tarka means debate or an argument. Tarka Sastra is a science of , logic and reasoning, and art of debate that analyses the nature and source of knowledge and its validity.  Tanmatra: It means rudimentary or subtle element. There are five sense perceptions and there are the five tanmatras corresponding to the five sense perceptions and five sense-organs.  Asamprajnata Samadhi: The stage of Samadhi which brings Kaivalya or Independence. This is the highest end of Raja Yoga.

Self-Instructional 154 Material Raja Yoga 10.7 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions NOTES 1. Write a short note on the significance of Raja Yoga. 2. Write a brief note on Savikalpa Samadhi. 3. What is Nirvichara Samadhi? 4. Briefly explain Sananda Samadhi. Long-Answer Questions 1. Discuss the various parts of Raja Yoga. 2. Analyse the significance of Samadhi for practitioners to achieve spiritual knowledge. 3. Discuss the various levels of Samadhi. 4. Analyse in detail the various stages of Samadhi as propounded by the Sage Patanjali in Yoga Sutra.

10.8 FURTHER READINGS

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional Material 155 Hatha Yoga UNIT 11 HATHA YOGA

NOTES Structure 11.0 Introduction 11.1 Objectives 11.2 Hatha Yoga: An Overview 11.3 Classical Hatha Yoga 11.3.1 Vayu: Prana and Apana 11.3.2 Prana: Types and Functions 11.4 Nadis: Sushumna and Pingala Nadis 11.5 Answers to Check Your Progress Questions 11.6 Summary 11.7 Key Words 11.8 Self Assessment Questions and Exercises 11.9 Further Readings

11.0 INTRODUCTION

According to yoga scholars and philosophers, the origins of Hatha yoga have been traced back to the eleventh century AD. In the Sanskrit word of hatha, ‘ha’ means “sun” and ‘tha’ means “moon” and thus hatha, a sun-moon yoga, strives to balance opposing parts of the physical body. Some yogis claim that Hatha yoga was originally developed by enlightened teachers to help people survive during the spiritual dark ages. This path of yoga consists of eight limbs of practices. In recent times, however, Hatha yoga has concentrated mainly on two of the eight paths. These are breathing and posture. Yogis believe breathing to be the most important metabolic function; intake of air increases during the practice. Breathing is extremely important to health, and prana, or life-force, is found most abundantly in the air and in the breath. If we are breathing incorrectly, we are hampering our potential for optimal health. Yoga practitioners believe that although Hatha yoga can make the body as strong and fit as any exercise program, its real benefits come out because it is a system of maintenance and balance for the whole body. Yogis say that Vayu (air) and Nadi play important role in balancing the whole body. The basics of vayu is that it brings us oxygen and helps in preserving health. It is the natural . The pranic energy is absorbed by each individual through the prana vayu. The have described a network of subtle channels known as nadis through which the life force (prana) circulate. Nadi means “stream”. According to the tantric treatise Shiva Samhita, there are fourteen principal nadis. The main aim of this unit is to explain the significance of Hatha yoga, the functions of various subdivisions of vayu and nadi. Self-Instructional 156 Material Hatha Yoga 11.1 OBJECTIVES

After going through this unit, you will be able to:  Describe the concept and meaning of Hatha yoga NOTES  Explain various limbs of Hatha Yoga  Enumerate the principles of classical Hatha Yoga  Analyse the functions of Prana and Apana  Enumerate the stages of Samadhi  Discuss Sushumna and Pingala Nadis

11.2 HATHA YOGA: AN OVERVIEW

Of all the paths of yoga, Hatha yoga is the most popular in the . The term, ‘hatha’ is derived from two Sanskrit words, ‘ha’ and ‘tha’ meaning sun and moon, respectively. The practice is all about uniting the receptive qualities represented by each celestial being. Hatha yoga practitioners are to align their physical chakras and breath control for the purpose of achieving equilibrium between the mortal body and the universe. The harmony then manifests in the physical strength, emotional and psychological well-being. The tradition of Hatha yoga is all about reinforcing strength, flexibility and equilibrium. The primary elements in this yogic practice is that of asanas or poses that require breath control. However, there are six elements or limbs which are present in the discipline. This branch of yoga is one of the six schools in Hinduism (the other being Nyoya, , , Mimansa and Vedanta). It comprises of physical techniques. In India Hatha yoga is related to the popular tradition of the yogis of Natha through its mythical founder Matsyendranath. In , it is also referred to as Minanath or Minapa, one of the most popular and the most celebrated saint in both Buddhist and Hindu tantric and Hatha yoga schools. However, some even refer Hatha yoga with the Dashanami Sampradaya and the mystical figure of . According to Dattatreya’s Yoga , there are two types: one comprises eight limbs or the ashtanga yoga and another is the that comprises of eight mudras. If one is to look for the oldest text then it is within the Amtasiddhi from a tantric Buddhist milieu. Then there is yet another text, Buddhist, which has extensive explanation about hatha. It was not until 20th century that Hatha yoga became popular throughout the world in the form of physical exercises. For this reason, it has become a popular Yoga.

Self-Instructional Material 157 Hatha Yoga Hatha yoga, can simply be understood as physical practice. This is more of generic term to refer to the physical aspects of practicing yoga. The focus is on following combination of yoga postures. Ashtanga yoga is also a part of Hatha yoga. But it is a more stricter and structured pattern of practising yoga. NOTES Following are the eight limbs of Ashtanga yoga: 1. Yama - Ethical behavior 2. Niyama - Spiritual practice 3. Asana - Physical poses 4. Pranayama - Breath control 5. Pratyahara - Turning our senses away from outside influence 6. Dharana - Concentration 7. Dhyana - Meditation 8. Samadhi - The ultimate state of consciousness and the goal of Hatha yoga

Check Your Progress 1. What does the ‘hatha’ mean in Hatha Yoga? 2. List the eight limbs of Ashtanga Yoga.

11.3 CLASSICAL HATHA YOGA

If one is to understand classical Hatha yoga, it is essential to know about the three classical texts on Hatha Yoga. These are as follows: i. Pradipika This is the classical manual on Hatha Yoga written by Swami Swatmarama in Sanskrit in 15th century. He was a disciple of Swami Goraknat. Considered the oldest text on Hatha yoga, it comprises of instructions related to Asanas or practicing postures, Pranayama or breathing exercises and Kriyas or purification techniques. It also includes description about various types of energies in the body. ii. Gheranda Samhita Gheranda Samhita or ‘Gheranda’s compendium’ was compiled in 17th century and is also the encyclopaedic text available in three categories on Hatha yoga. The work is based on Shat kriyas or the cleansing work for internal organs or popularly known as Ghatastha Yoga. iii. Siva Samhita Siva Samhita or ‘Siva’s compendium’ is more like a dialogue between Hindu God Self-Instructional Siva and his consort Parvati. Siva Samhita is considered the most comprehensive 158 Material text on Hatha Yoga (postures). The text covers a lot including the different techniques Hatha Yoga of mediation, philosophical standpoints, energy in the body and asanas along with the importance on Guru. Additionally, it includes different methods of liberation and the means of overcoming obstacles which the practitioners face. NOTES It is to be noted that classical Hatha yoga is the tool for personal growth and is used to complete inner wellbeing. It is just not about physical exercises or asanas, it is the scientific means of transforming the body, mind and life of the person. Practicing it, at the same time, enhances the capability of the practitioners engaged in it. Yoga means union and Hatha yoga is all about directing the energies in a significant direction enabling the one practicing it to enhance the experience of joy and union. Asanas or physical postures are just one aspect of this process. There are multiple reasons for which one can explore Hatha yoga especially when one surpasses physical barriers of the body. It is more about preparing the body for higher possibilities. The practice is all about getting familiar with the mechanics of the body and using the different postures for driving the energy in different directions. This is where Hatha yoga makes sense. There are different postures related to different levels of consciousness and emotional situation that a person goes through. When you consciously practice different postures or asanas you are able to elevate your consciousness. The shift occurs from physical to holistic health and awareness rises from the harmony between the energy system, mind and the body, thus fulfilling life and bringing the best to the practitioner. Yoga is able to address different aspects of the human system and helps strike a balance. It sets the way towards transformation of the way one acts, thinks and feels. Transformation from within takes place and helps in handling our life. 11.3.1 Vayu: Prana and Apana Let us begin by discussing Vayu. A. Vayu When you engage in breathing, it is possible to harness the power of apana. This can be possible through vayu. It energizes and stabilizes through various postures. The basics of air is that it brings us oxygen and helps in preserving health. It is the natural aromatherapy. It also contains energy that is directly assimilated. It also contains negative ions. It means changes and at times transformations. When we actively engage with the environment, we are more alive and we live in a dynamic sense of the world. It is to be understood that our body comprise of energy or the universal pranic ocean. Yogis are able to perceive distinctly and understand all about the Self-Instructional Material 159 Hatha Yoga energy exchange that takes place with the environment. They are able to differentiate between these energies and thus they are named vayu or the subtle energy. The prime sense of the term vayu is sky. It is not the regular sky, it is the energy that circulates through the air. It is through the process of breathing that all NOTES the circulation takes place. The pranic energy is absorbed by each individual through the prana vayu. After the energy is absorbed within the organism, it is personalized and assimilated. This is what is referred to as samana vayu. Once it is assimilated by the organism, it is circulated throughout the body and that is the function of prana vayu. Then it is the udana vayu that gives direction and gives expression to the energies. The final stage is that of elimination, as these return to previous environment. All these functions take place in the process of apana vayu. B. Prana and Apana Vayu All the practices of yoga ultimately involve the movement of prana — the innate life force. It is the first among the five subdivisions of the vayu. Apana vayu is essential in practicing Hatha yoga. As it is already stated, prana vayu helps govern functions, apana is active in the lower abdomen and the pelvis region and is engaged with the lower body functions like menstruation, urination and excretion, even downward and outward energy flow from the body. It is to be noted that when apana is weak the person is susceptible to illness, fear, doubt, insecurity, confusions and even at loss of their purpose. At the subtle level, apana is able to eliminate all the physical wastes which are undesirable and threatening to the good health. Supporting the immune system and keeping the mind free from any destructive forces is yet another role it plays. When it is balanced and strong, we feel grounded, the foundation of the body is healthy and we are flexible with positivity in life. With the practices of Hatha yoga it works efficiently; one is able to conserve the energy and redirect it to access deeper planes and reach new levels of awareness. Apana helps awaken and intensify the spiritual fire. Functions of the Prana and Apana Vayu The two primary are prana and apana which intake energy and particles that are adjusted according to the necessity of the organism. Apana vayu is responsible for the purpose of eliminating the unabsorbed residues. One should live in a way that these two functions should be balanced. When apana fails in normal functioning, it is charged with toxins and the organism lacks vitality and they are devoid of suppleness. The prime objective of Hatha yoga is to stimulate all the vayus to strike harmony. Another thing to note is that one needs to stimulate apana vayu too. This is yet another objective of Hatha yoga, to be able to control these vayus. When one Self-Instructional is able to control it consciously, they are able to control the prana and apana vayu. 160 Material When one is inhaling, the breath becomes the instrument of prana vayu as it is Hatha Yoga what gives us energy. When one is exhaling, the expression of the breath is apana vayu; it eliminates gases from the body. The balance of breath is through inhalation and exhalation NOTES that brings about balance within the prana an apana vayus. Functions of Apana Vayu Apana is less when one improves the quality of prana or that is often referred to as the inward flow of energy. Both of these energies keep working in push and pull manner thereby balancing each other. It helps in minimizing the negativity inlet and maximizes the positivity input that helps improve the balance between prana and apana. It is to be noted that apana is all about release of emotional, physical and mental negativity. For this reason it is essential that one should be careful about what they take in their body and mind; the mind should be able to perceive it properly. It helps in cultivating the proper release of the energy from the body. For this reason, when one holds on to the negative thoughts or suppresses negative emotions, even holding on to the healthy digestive functions affects the body in a negative way. It is essential that one should be able to release it in full awareness and the process will bring about liberation for the person who practices it. The breath technique as explained in Hatha yoga helps in releasing, balancing the vayus and removing negativity improving the outward flow of apana. Apana Vayu in Asana: With practice and awareness, all the classical asanas can be performed in a way that helps access apana vayu. Mobilizing apana in the pelvis region and then redistributing it is the prime goal of asana. Apana’s involvement is the intention behind mula bandhana or the locking of the root, the practice often misunderstood, but it is related to activating and enlivening asana. Binding the root is possible through clenching of the muscles; it works well through asanas where subtle energy is engaged on a complex level. On the muscular level, activation is done through each pose from deep down in the lower belly that helps stabilize the root chakra. Functions of Prana Vayu It is the vital force and the power, the energy that is the foundation and the essence of life. It is present in the whole universe and it flows in everything. Further, it is to be noted that prana is the link between the material and the conscious and even the mind. The life on material world is governed by it. All the physical functions are governed by it. It is to be understood that the human body is more like a transformer that is able to receive energy from the flow of the universe, distributs the energy and then eliminates it. Person with a healthy vayu has good prana. Illness is caused as a result of blocks or disturbances in the flow of prana. When through Hatha yoga one keep practicing in balancing and controlling prana they achieve health and Self-Instructional Material 161 Hatha Yoga harmony throughout their body and mind. Additionally, with consistent practice and diligent efforts one is able to expand consciousness. 11.3.2 Prana: Types and Functions NOTES Prana is divided into various types.  The – Vyana, Udana and Samana.  The five Upa-Pranas - Naga, , Devadatta, Krikala and Dhananjaya. A. Pranas: Vyana, Udana and Samana

1. Vyana Vyana Prana is what flows through the entire nerve channels within the human body. This causes great effect on the body, especially on the nadis or the nerves. When there is imbalance in vyana prana the individual experiences poor circulation, nervous breakdowns and impaired nerve stimulation. It is strengthened and activated in the practice of (breath retention). With each natural, relaxed breath that we take, there is an automatic pause between inhalation and exhalation. In the practice of Pranayama, this pause is consciously lengthened. When we retain the breath, we withhold energy in the body with a resultant build up in pressure. This pressure has the effect of releasing energy blockages. Kumbhaka stimulates the nervous system. Anyone who has combined the techniques of Kumbhaka and Maha Bandha, knows the subsequent, pleasant sensation of peace that flows through the body. This is the reason for being able to meditate well after this practice. The feeling is produced by the increased flow of Vyana Prana throughout the whole body. The benefit of this simple breath exercise is quickly noticed and our nerves are truly grateful. 2. Udana Udana Prana is the ascending energy that flows from the heart to the head and brain. Udana Prana accompanies the awakening of the Kundalini Shakti. It is with the assistance of Udana Prana that separates itself from the physical body. A strong Udana Prana eases the phase of death. With the control of Udana Prana, the body becomes very light and one may gain the ability to levitate. When Udana Prana is in our control, external obstacles such as water, earth or stones no longer obstruct us. Intense practice of the Yoga breath exercises also gives the possibility of walking on water, or even floating in the air. Fakirs, who sit or lie on a bed of nails, possess the ability to control their Udana Prana. Yogis who live in the forest and remain unaffected by heat, cold, thorns and insects, etc., are protected through the control of Udana Prana. Udana Prana is activated by the practice of Pranayama, Pranayama, as well as Viparitakarani Mudra.

Self-Instructional 162 Material 3. Samana Hatha Yoga Samana is a very important Prana that connects two main Chakras - Anahata and Chakras. Samana Prana distributes the energy of nutrition throughout the human body. NOTES We are aware that food not only influences our physical body, but also affects our psyche and consciousness. The quality of our Prana (all types of Prana) is directly associated with the quality of our food. Pure, sattvic, vegetarian food and the practice of Pranayama will provide a healthy and balanced body for life. Samana Prana has an influence on the Manipura Chakra, whose corresponding element is fire. When Yogis are able to control Samana Prana it is a pure flame within them. Those in whom Samana Prana is completely pure are surrounded by a radiant aura, which is even noticeable by those who do not have the ability to see auras. This Prana is strengthened through the practice of Agnisara Kriya and Nauli. The practice of these two Kriyas prevents digestive problems and diabetes. It also improves one’s resistance to infectious disease and cancer, due to the digestive fire that is awakened in the whole body, which purifies and cleans. The most effective technique for awakening Samana Prana is Kriya Yoga. The practice of Kriya Yoga warms the entire body. This is due to the rising of Samana Prana. A very aware person can observe the aura of a Kriya practitioner becoming brighter and stronger with each round of practice. B. The Five Upa-Pranas The five Upa-Pranas regulate important functions in the human body. These are as follows: 1. Naga - Burping It removes blockages of Prana and Apana and prevents gas formation in the digestive system. Constant suppression of Naga can lead to Cardiac Arrhythmia. Other functions include triggering of the vomit reflex due to indigestion and dissolving blockages of Samana Prana. 2. Kurma - Blinking This Upa-Prana functions in the area of the eyes, controlling opening and closing of the eyelids. The energy of this Upa-Prana is active when we are awake and is revitalised when we sleep. Kurma protects the eyes from the penetration of dust, foreign bodies, etc. Disturbance of this Upa-Prana causes uncontrolled blinking and twitching of the eyelids. The practice of Trataka provides balance and strength to Kurma, as does the chanting of OM, placing warm palms over the eyes and Asanas where the head is bent forward.

Self-Instructional Material 163 Hatha Yoga 3. Devadatta - Yawning The function of Devadatta is similar to that of Samana Prana. Yawning expels gas, reducing tiredness after eating. Certain foods such as grains, onions and garlic NOTES cause fatigue. Many Yogis only eat vegetables and some milk products in order to sustain their level of vitality and thereby reduce lethargy. 4. Krikala - Sneezing It clears blockages in the respiratory system. Sneezing can also ease headache as it releases energy blockages in the head and neck. A sneeze should not be suppressed, as this may affect vertebrae in the cervical spine. In folk tales it is said that he who sneezes loudly and strongly, has a long life. Weak sneezes indicate weak vitality. 5. Dhananjaya - Opening and Closing of Heart Valves Dhananjaya resides close to the Heart. It influences the whole body and in particular the muscles of the heart by opening and closing the heart valves. Cardiac Arrhythmia and even Heart Attack may occur due to a serious disturbance of Dhananjaya. There are four areas in the human body where the flow of Prana is particularly intensive - through the sole of each foot and the palm of each hand. The feet are closely related to the earth element and represent negative polarity. Therefore, one should never concentrate on the feet in meditation. Conversely, the energy of the palms originates from the heart. It is related to the air element and produces positive polarity.

Check Your Progress 3. What does Siva Samhita contain? 4. Name the vayu which gives direction and expression to the pranic energies. 5. What is the function of Devadatta?

11.4 NADIS: SUSHUMNA AND PINGALA NADIS

Let us begin by discussing Nadis. Nadis In addition to the seven chakras of , the Tantras have described a network of subtle channels known as nadis through which the life force (prana) circulate. Nadi means “stream”. According to the tantric treatise Shiva Samhita, there are fourteen principal nadis. Of these, Ida, Pingala and Sushumna are considered the most important.

Self-Instructional 164 Material Ida is the left channel. Ida is white, feminine, cold and represents the moon Hatha Yoga and is associated with the river (Ganges). Originating in Muladhara, Ida ends up in the left nostril. Pingala is the right channel. Pingala is red, masculine, hot and represents the NOTES sun and is associated with the river Yamuna. Originating in Muladhara, Pingala ends up in the right nostril. A. Sushumna Nadi Sushumna is the central channel and is associated with the River . Within the Sushumna nadi there are three more subtle channels: , Chitrini and Brahma nadi through which Kundalini moves upwards running up the body from just below Muladhara chakra to chakra at the crown of the head. The kanda in Muladhara chakra is the meeting place of the three main nadis and is known as Yukta Triveni (Yukta: “combined”, tri: “three”, veni: “streams”). In Muladhara, Shakti, the static unmanifested Kundalini, is symbolized by a serpent coiled into three and a half circles around the central axis Svayambhu-linga at the base of the spine. The serpent lies blocking the entrance to Sushumna, the central channel with his mouth. Sushumna remains closed at its lower end as long as Kundalini is not awakened. The technique of Kundalini Yoga consists in using Prana (the vital air), guiding its circulatory movement through Ida and Pingala down to the base of the spine into the space where Kundalini lies coiled. The vital energies of the opposite forces circulating in Ida and Pingala will be unified and Shakti Kundalini will then awaken and rise up Sushumna, energizing the seven chakras. From Muladhara chakra, Ida and Pingala alternate from the right to left sides at each chakra until they reach Ajna chakra where they meet again with Sushumna. In Ajna chakra the meeting of the three main nadis is called Mukta Triveni (Mukta: “liberated”). Continuing beyond Ajna chakra, Ida and Pingala end in the left and right nostrils respectively. Once the Kundalini Shakti has ascended through Sushumna to Sahasrara, the highest psychic center at the crown of the head, it is made to reverse its course and return to rest in the base center again. Sushumna is a Sanskrit word meaning “very gracious” or “kind” and is also the name for the central nadi in the body. Anatomically, the sushumna runs down the central axis of the body, through the spinal cord. The sushumna nadi is the most important nadi of the astral (emotional) body. When prana flows freely through the sushumna, the yogi can attain a still mind; however, when impurities exist in the other nadis of the body, prana is not able to freely flow through the sushumna.

Self-Instructional Material 165 Hatha Yoga The sushumna nadi connects the muladhara chakra to the sahasrara chakra, and is the path for the ascent of kundalini energy up the base of the spine into the sahasrara. It is considered the central channel for the flow of prana throughout the body, and unites all other chakras in the body. NOTES On either side of the sushumna nadi, are two other nadis that partner together and cross over the spine, meeting in the center of the sushumna nadi: Ida nadi -– located to the left of the spine and carries feminine lunar energy. Starts in the muladhara chakra and ends in the left nostril. Pingala nadi – located to the left of the spine and carries masculine solar energy. Starts in the muladhara chakra and ends in the right nostril. Within a yoga practice, some yogis may have the goal of a spiritual awakening and increased spiritual energy flow. By being aware of the sushumna and how it affects the flow of prana throughout the body, yogis can concentrate on distributing energy throughout the chakras. Chakra meditation is used to stimulate the sushumna from its resting state. B. Pingala Nadi Pingala nadi is one of the three main nadis, or channels of energy, in the body. In yoga and the health science of Ayurveda, it is believed that keeping these channels free of blockages encourages the flow of prana, promoting physical and mental health. The pingala nadi, which is an origin point of pranic energy, travels the length of the spinal cord, weaving in and out of the seven chakras. From Sanskrit, pingala means “tawny” and nadi means “channel” or “flow.” Pingala nadi is also called the , or sun, nadi because it is related to solar energy. The three principal nadis are the ida, the pingala and the sushumna. The pingala is known as the right channel because it flows to the right as it leaves the muladhara (root) chakra and weaves in and out of the other chakras before ending at the right nostril. The ida (left) nadi is a mirror image of the pingala nadi as the two travel up the spine. Sushumna, the center nadi, travels through all the chakras and directly up the spinal column. Pingala nadi controls essential life processes and imparts vitality, efficiency and strength. It is associated with extroversion, masculine energy, the left (logical/ linear) side of the brain, and the right side of the body. Pingala nadi energy must be balanced by the ida energy, which is creative and introverted. A major focus of Hatha yoga is balancing these nadis. For example, someone with a free-flowing pingala nadi who has a blocked ida nadi may have lots of energy for a physical yoga practice, while lacking the introspection needed to achieve spiritual awakening. One of the principal ways of balancing the nadis in yoga practice is through a form of pranayama called nadi shodhana, or alternate nostril breathing. With the fingers of one hand, the nostrils are alternately closed off while the individual completes cycles of breath.

Self-Instructional 166 Material On either side of the (astral or energetic, not physical) spine there is an energetic Hatha Yoga nerve channel, or nadi : ida on the left and pingala on the right. Energy automatically moves up the ida nadi, and down the pingala nadi, along with the breath. When apana, or downward-moving energy, travels down through the pingala NOTES nadi, its movement is related to a negation of external, rather than of internal, conditions. This downward movement is accompanied by physical exhalation, which is why, when you feel negatively inclined toward things, you exhale more heavily than normally. Eventually a yogi learns to interrupt this cycle, and as the energy reaches the base of the spine after traveling down the pingala, he catches it and redirects it up into the deep spine or sushumna, bringing spiritual advancement.

Check Your Progress 6. What do you mean by nadi? 7. What does pingal anadi control in the body and mind?

11.5 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. The term, ‘hatha’ is derived from two Sanskrit words, ‘ha’ and ‘tha’ meaning sun and moon, respectively. 2. These are the eight limbs of Ashtanga yoga: i. Yama - Ethical behavior ii. Niyama - Spiritual practice iii. Asana - Physical poses iv. Pranayama - Breath control v. Pratyahara - Turning our senses away from outside influence vi. Dharana - Concentration vii. Dhyana - Meditation viii. Samadhi - The ultimate state of consciousness and the goal of Hatha yoga 3. Siva Samhita or ‘Siva’s compendium’ is more like a dialogue between Hindu God Siva and his consort Parvati. Siva Samhita is considered the most comprehensive text on Hatha Yoga 4. It is the udana vayu that gives direction and expression to the pranic energies. 5. The function of Devadatta is similar to that of Samana Prana. Yawning expels gas, reducing tiredness after eating. Certain foods such as grains, onions

Self-Instructional Material 167 Hatha Yoga and garlic cause fatigue. Many Yogis only eat vegetables and some milk products in order to sustain their level of vitality and thereby reduce lethargy. 6. The Tantras have described a network of subtle channels known as nadis through which the life force (prana) circulate. Nadi means “stream”. NOTES According to the tantric treatise Shiva Samhita, there are fourteen principal nadis. Of these, Ida, Pingala and Sushumna are considered the most important. 7. Pingala nadi controls essential life processes and imparts vitality, efficiency and strength. It is associated with extroversion, masculine energy, the left (logical/linear) side of the brain, and the right side of the body.

11.6 SUMMARY

 In India Hatha yoga is related to the popular tradition of the yogis of Natha Sampradaya through its mythical founder Matsyendranath. In Tibet, it is also referred to as Minanath or Minapa, one of the most popular and the most celebrated saint in both Buddhist and Hindu tantric and Hatha yoga schools.  Yoga means union and Hatha yoga is all about directing the energies in a significant direction enabling the one practicing it to enhance the experience of joy and union. Asanas or physical postures are just one aspect of this process.  When you engage in breathing, it is possible to harness the power of apana. This can be possible through vayu. It energizes and stabilizes through various postures.  All the practices of yoga ultimately involve the movement of prana — the innate life force. It is the first among the five subdivisions of the vayu.  The two primary vayus are prana and apana which intake energy and particles that are adjusted according to the necessity of the organism. Apana vayu is responsible for the purpose of eliminating the unabsorbed residues.  With practice and awareness, all the classical asanas can be performed in a way that helps access apana vayu. Mobilizing apana in the pelvis region and then redistributing it is the prime goal of asana.  Vyana Prana is what flows through the entire nerve channels within the human body. This causes great effect on the body, especially on the nadis or the nerves. When there is imbalance in vyana prana the individual experiences poor circulation, nervous breakdowns and impaired nerve stimulation.  Samana Prana has an influence on the Manipura Chakra, whose corresponding element is fire. When Yogis are able to control Samana Prana

Self-Instructional 168 Material it is a pure flame within them. Those in whom Samana Prana is completely Hatha Yoga pure are surrounded by a radiant aura, which is even noticeable by those who do not have the ability to see auras.  This Upa-Prana functions in the area of the eyes, controlling opening and NOTES closing of the eyelids. The energy of this Upa-Prana is active when we are awake and is revitalised when we sleep. Kurma protects the eyes from the penetration of dust, foreign bodies, etc.  Dhananjaya resides close to the Heart. It influences the whole body and in particular the muscles of the heart by opening and closing the heart valves. Cardiac Arrhythmia and even Heart Attack may occur due to a serious disturbance of Dhananjaya.  In addition to the seven chakras of the subtle body, the Tantras have described a network of subtle channels known as nadis through which the life force (prana) circulate. Nadi means “stream”. According to the tantric treatise Shiva Samhita, there are fourteen principal nadis. Of these, Ida, Pingala and Sushumna are considered the most important.  The technique of Kundalini Yoga consists in using Prana (the vital air), guiding its circulatory movement through Ida and Pingala down to the base of the spine into the space where Kundalini lies coiled.  Sushumna is a Sanskrit word meaning “very gracious” or “kind” and is also the name for the central nadi in the body. Anatomically, the sushumna runs down the central axis of the body, through the spinal cord.  Within a yoga practice, some yogis may have the goal of a spiritual awakening and increased spiritual energy flow. By being aware of the sushumna and how it affects the flow of prana throughout the body, yogis can concentrate on distributing energy throughout the chakras. Chakra meditation is used to stimulate the sushumna from its resting state.  Pingala nadi controls essential life processes and imparts vitality, efficiency and strength. It is associated with extroversion, masculine energy, the left (logical/linear) side of the brain, and the right side of the body. Pingala nadi energy must be balanced by the ida energy, which is creative and introverted.  When apana, or downward-moving energy, travels down through the pingala nadi, its movement is related to a negation of external, rather than of internal, conditions. This downward movement is accompanied by physical exhalation, which is why, when you feel negatively inclined toward things, you exhale more heavily than normally.

11.7 KEY WORDS

 Agnisar Kriya: This is a yoga cleansing technique that is believed to clear the manipura (navel) chakra as well as strengthen the abdominal muscles. Self-Instructional Material 169 Hatha Yoga  Muladhara Chakra: Also known as the root chakra, this is one of the seven primary chakras according to Hindu tantrism. It is symbolized by a lotus with four petals and the colour red.  Nadi Shodhana: Also known as Alternate Nostril Breathing, this is a NOTES powerful breathing practice with wide reaching benefits. Nadi is a Sanskrit word meaning “channel” or “flow” and shodhana means “purification.”

11.8 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short answer questions 1. Write a short note on the evolution of Hath Yoga. 2. What is Apana Vayu? 3. Write a brief note on Vyana Prana. 4. Briefly explain the role of Sushumna Nadi 5. Write a short note on Dhananjaya as an Upa-prana. Long answer questions 1. Discuss the classical text on Hatha Yoga. 2. Analyse the difference between prana and apana vayu. 3. Describe the various types of Upa-prana. 4. Analyse in detail the significance of various nadis.

11.9 FURTHER READINGS

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional 170 Material Eight Branches of BLOCK - IV Yoga – Yama METHODS OF YOGA

UNIT 12 EIGHT BRANCHES OF NOTES YOGA – YAMA

Structure 12.0 Introduction 12.1 Objectives 12.2 Patanjali’s Eight Limbs of Yoga 12.3 Yama 12.3.1 Ahimsa or Non-Violence 12.3.2 Satya or Truthfulness 12.3.3 Asteya or Non-Stealing 12.3.4 Bramacharya 12.3.5 Aparigraha 12.4 Answers to Check Your Progress Questions 12.5 Summary 12.6 Key Words 12.7 Self Assessment Questions and Exercises 12.8 Further Readings

12.0 INTRODUCTION

Ashtanga yoga is an arrangement of yoga recorded by the sage Rishi in the , an old composition said to contain arrangements of a wide range of groupings of asanas, and in addition very unique lessons on vinyasa, , bandhas, mudras, and theory. The content of the Yoga Korunta was bestowed to Sri T. Krishnamacharya in the mid-1900s by his Guru Mohan Brahmachari, and was later passed down to Pattabhi Jois amid the length of his examinations with Krishnamacharya, starting in 1927. Since 1948, Pattabhi Jois has been demonstrating Ashtanga yoga from his yoga shala, the Ashtanga Yoga Research Institute, as indicated by the sacrosanct convention of Guru Parampara. Ashtanga yoga truly signifies the eight-branched yoga, as delineated by the sage Patanjali in the Yoga Sutras. As indicated by Patanjali, the way of inner purging for uncovering the Universal Self comprises of the accompanying eight profound practices: 1. Yama or moral codes 2. Niyama or self-purification and study 3. Asana or posture 4. Pranayama or breath control Self-Instructional Material 171 Eight Branches of 5. Pratyahara or sense control Yoga – Yama 6. Dharana or concentration 7. Dhyana or meditation NOTES 8. Samadhi or absorption into the Universal The initial four branchs of yoga as explained in Patanjali—yama, niyama, asana, pranayama—are viewed as outer purifying practices. As indicated by Pattabhi Jois, renunciation in the outer practices can be corrected. In any case, renunciation in the inward purifying practices—pratyahara, dharana, dhyana— are not correctable and can be risky to the mind except if the right Ashtanga yoga strategy is pursued. The four inner purifying practices—pratyahara, dharana, dhyana, and samadhi—bring the psyche under control. At the point when decontamination is finished and mind control happens, the Six Poisons encompassing the otherworldly heart (want), krodha (outrage), moha (daydream), lobha (ravenousness), matsarya (sloth), and mada (envy) will, one by one, go totally, uncovering the Universal Self. Along these lines, the right, industrious routine with regards to Ashtanga Yoga under the bearing of a Guru with a repressed personality unshackled from the outer and inward sense organs inevitably drives one to the full acknowledgment of Patanjali’s eight-branched yoga. In this unit, we will discuss the eight limbs of yoga and the principles of Yama. The other limbs will be discussed in the subsequent units.

12.1 OBJECTIVES

After going through this unit, you will be able to:  Discuss the eight branches of Yoga  Describe the Yama concepts of asteya, bramacharya and aparigraha

12.2 PATANJALI’S EIGHT LIMBS OF YOGA

Let us now discuss Patanjali’s eight branches of yoga. 1. Yama: Restraints, moral disciplines or moral vows The first branch of Patanjali’s eight branches of Yoga, Yama, alludes to promises, sequences or practices that are basically worried about our general surroundings, and our collaboration with it. While the act of yoga can without a doubt increase physical quality and adaptability and help in quieting the psyche, what is the point in case we are as yet inflexible, powerless and worried in everyday life? There are five Yamas: Ahimsa (peacefulness), Satya (honesty), Asteya (non- taking), Brahmacharya (right utilization of vitality), and Aparigraha (non-avarice or non-accumulating). This is the focus of this unit and will be discussed in detail in the next section. Self-Instructional 172 Material Yoga is a daily schedule concerning changing and benefitting each piece of Eight Branches of Yoga – Yama life, not just the hour spent in a flexible position. 2. Niyama: Positive duties or observances The second branch, Niyama, more often than not alludes to obligations coordinated NOTES towards ourselves, yet can likewise be considered with our activities towards the outside world. The prefix ‘ni’ is a Sanskrit verb which signifies ‘internal’ or ‘inside’. There are five Niyamas: saucha (tidiness), santosha (happiness), tapas (order or passionate longing or on the other hand, consuming of want), svadhyaya (self- study or self-reflection, and investigation of otherworldly messages), and isvarapranidaha (surrender to a higher power). 3. Asana: Posture The physical part of yoga, that is asana, is the third step on the way to liberation. The word asana here does not allude to the capacity to practice a or a stylishly great backbend, it signifies ‘position’ - particularly the position would take for the act of contemplation. The main arrangement guidance Patanjali gives for this asana is “sthira sukham asanam”, the stance ought to be consistent and agreeable. While customary writings like the Hatha Yoga Pradipika list numerous positions, for example, Padmasana (lotus posture) and Virasana (legend present) reasonable for reflection, this content likewise reveals to us that the most essential stance is, actually, sthirasukhasana – signifying, ‘a stance the professional can hold easily while being still’. The idea is to have the capacity to sit in solace so we are not ‘pulled’ by a throbbing painfulness of the body, or anxiety because of an uneasy position. As one practices asana, it fosters a quieting of the mind, thus it becomes both a preparation for meditation and a meditation sufficient in and of itself. Releasing to the flow and inner strength that one develops brings about a profound grounding spirituality in the body. The physicality of the yoga postures becomes a vehicle to expand the consciousness that pervades every aspect of our body. The key to fostering this expansion of awareness and consciousness begins with the control of breath, the fourth branch – Pranayama. Patanjali suggests that the asana and the pranayama practices will bring about the desired state of health; the control of breath and bodily posture will harmonize the flow of energy in the organism, thus creating a fertile field for the evolution of the spirit. This down-to-earth, flesh-and- bones practice is simply one of the most direct and expedient ways to meet yourself. This branch of yoga practice reattaches us to our body. In reattaching, ourselves to our bodies, we reattach ourselves to the responsibility of living a life guided by the undeniable wisdom of our body. As B.K.S. Iyengar adds, ‘The needs of the body are the needs of the divine spirit which lives through the body. The yogi does not look heaven-ward to find God for he knows that He is within.’

Self-Instructional Material 173 Eight Branches of 4. Pranayama: Breathing techniques Yoga – Yama The word Prana refers to ‘vitality’ or ‘life source’. It very well may be utilized to depict the specific substance that keeps us alive, and additionally the vitality in the universe around us. Prana additionally frequently portrays the breath, and by NOTES working with the manner in which we inhale, we influence the brain in an undeniable manner. Maybe a standout amongst the most captivating things about Pranayama is the way that it can mean two very surprising things, which may lead us in two entirely unexpected headings now on the way to opportunity. Pranayama can be comprehended as either ‘prana-yama’ which would signify ‘breath – control’ or ‘breath limitation’, or it could be comprehended as ‘prana-ayama’ which would decipher as ‘opportunity of breath’, ‘breath development’ or ‘breath freedom’. The physical demonstration of working with various breathing systems modifies the psyche in a multitude of ways – we can pick silencing practises like Chandra Bhadana (moon puncturing breath) or all the more animating procedures, for example, Kapalabhati (sparkling skull purifying breath). Every method for breathing will change our condition of being, yet it’s dependent upon us concerning whether we see this as ‘controlling’ the manner in which we feel or ‘liberating’ ourselves from the ongoing way our brain may generally be. Pranayama is the estimation, control, and coordination of breath. Pranayama controls the vitality (prana) inside the living being, with the end goal to re-establish and keep up wellbeing and to advance one’s movement. Pranayama is vital in yoga and it can run as an inseparable unit with the asana or postures. The acts of pranayama deliver a physical vibe of warmth, called tapas, or the internal fire of purging. It is encouraged that this warmth is a piece of the way toward sanitizing the nadis, or inconspicuous nerve channels of the body. This enables a more empowering state to be experienced and enables the brain to become still. As the yogi pursues the best possible rhythmic examples of moderate profound breathing, the illustrations fortify the respiratory framework, relieve the sensory system and lessen craving. As wants and desires reduce, the psyche is without set and turns into a fit vehicle for focus. 5. Pratyahara: Sense withdrawal Pratya intends to ‘pull back’, ‘attract’ or ‘move back’, and the second part ahara alludes to anything we ‘take in’ without anyone else, for example, the different sights, sounds and smells our faculties take in persistently. When sitting for a formal meditation practice, this is probably going to be the principal thing we do when we believe we are reflecting; we centre around ‘attracting’. The act of internal illustration may incorporate focussing in transit on what we are breathing, so this would relate specifically to the act of pranayama as well. Self-Instructional 174 Material The expression ‘sense withdrawal’ could evoke pictures of the capacity to Eight Branches of Yoga – Yama really switch our faculties ‘off’ through focus, which is the reason this part of training is regularly misjudged. Rather than really losing the capacity to hear and smell, to see and feel, the NOTES act of pratyahara changes our perspective so we turn out to be so caught up in what it is we are focussing on, that the things outside of ourselves never again trouble us and we are ready to reflect without ending up effectively diverted. Experienced specialists might have the capacity to make an interpretation of pratyahara into regular day to day existence – being so thought and present to the current minute, that things like sensations and sounds do not effortlessly divert the brain. Never again working in their normal way, the faculties turn out to be uncommonly sharp. Under typical conditions, the faculties turn into our masters instead of being our slaves. The faculties pull us to create yearnings for a wide range of things. In pratyahara, the inverse happens. When we need to eat, we eat, yet not on the grounds that we have a hankering for sustenance. In pratyahara, we endeavour to put the faculties in their legitimate place, yet not remove them from our activities. A man who is effected by outside events and sensations can never accomplish internal harmony and serenity. This is on the grounds that he or she will squander mental and physical vitality in attempting to supress undesirable sensations and to elevate different sensations. This will in the end result in a physical or mental unevenness, and will, in many occasions, result in disease. Patanjali says that the above technique is at the base of human misery and uneasiness. At the point when individuals search out yoga, wanting to locate that inward harmony which is difficult to find, they find that it was theirs from the beginning. As it were, yoga is just a procedure which empowers us to stop and take a look at the procedures of our own personalities; just along these lines would we be able to comprehend the idea of satisfaction and despondency, and in this way rise above them both. 6. Dharana: Focused concentration Dharana means ‘centred fixation’. Dha signifies ‘holding or keeping up’, and Ana signifies ‘other’ or ‘something different’. Firmly connected to the past two branchs; dharana and pratyahara are fundamental parts of a similar perspective. With the end goal to centre around something, the faculties must fall back so that all thought can be put for that purpose. Tratak (flame looking), representation, and concentrating on the breath are for the most part practices of dharana, and it is this stage huge numbers of us get to when we believe we are ‘reflecting’. Benefits of Dharana Dharana helps in diverting one’s musings on a specific thing. It ensures that you achieve a level of mindfulness in anything you do, by concentrating on each progression you take. With the assistance of profound examination and reflection, Self-Instructional Material 175 Eight Branches of one can make correct different situations. Dharana works with the goal to Yoga – Yama accomplish the psychological state where the brain, acumen, and inner self are controlled. The brain progresses towards becoming cleansed by such practices. Dharana is the act of preparing the mind to move and centre in such a way, NOTES that we can maintain a strategic distance from regrets. Focusing our consideration on one point enables the mind to be steady and quiets the unsettling influence of movement. The purpose of focus can be anyplace inside our body or outside. Consequently, keeping up a settled and centred focus, all through the training, gives consistency and lucidity to meditations. 7. Dhyana: Meditative Absorption This seventh branch is ‘reflective assimilation’ - when we turn out to be totally invested in the focal point of our contemplation, and this is the point at which we are truly thinking. Every one of the things we may learn in a class, on the web or from an educator are just procedures offered to every individual with the end goal to enable them to settle, centre and focus, the real routine with regards to contemplation is unquestionably not something we can effectively ‘do’, rather it depicts the unconstrained activity of something that occurs because of everything else. Benefits of Dhyana Dhyana Yoga is a framework that uses meditation to sedate the body and mind. During the time spent in contemplation, we quieten the mind and that prompts the realignment of our internal identity in a correct way. Mediation results in us thinking less about those issues that increase stress. It thus empowers us to think about those important things associated with our internal identity. It likewise stops a large number of diversions from our life. On the physical level, Dhyana Yoga helps every cell in the body to revive and recover itself. It additionally encourages assimilation and makes breath more productive, and additionally enhances dissemination and nature of the blood. In addition, it enhances an individual’s capacity to break down his or her feelings objectively, and the manner in which they respond in specific circumstances. 8. Samadhi: Bliss or Enlightenment The majority of us know the word samadhi as signifying ‘ecstasy’ or ‘illumination’, and this is the final stage of Patanjali’s Yoga Sutras. After we have resolved our connections with the outside world and our very own internal world, we go to the finale of ecstasy. When we take a glance at the word samadhi however, we discover that ‘illumination’ or ‘acknowledgment’ does not allude to skimming ceaselessly on a cloud in a condition of bliss and euphoria.

Self-Instructional 176 Material Breaking the word down the middle, we see that this last stage comprises Eight Branches of Yoga – Yama of two words; ‘sama’ signifying ‘same’ or ‘level with’, and ‘dhi’ signifying ‘to see’. Achieving Samadhi then is not about , coasting ceaselessly or being plentifully upbeat; it is tied in with understanding the simple life that lies before us. NOTES The capacity to ‘see similarly’ and without unsettling influence from the psyche, without our experience being moulded by preferences, aversions or propensities, without a need to pass judgment or end up connected to a specific angle; that is euphoria. There is only one catch however; Samadhi is certainly not a perpetual state. Patanjali’s Yoga Sutras imperatively disclose to us that without impressions, for example, connection, abhorrence, wants and propensities, and with a very unadulterated personality, we will not have the capacity to keep Samadhi for long. When the mind is unadulterated and we enter the realm of Samadhi, we accomplish moksha, otherwise called mukti, which means a perpetual condition of being freed, discharged and free. Samadhi is a physical and mental condition of the body which means more elevated amounts of concentrated contemplation, or dhyana. Hindu and Buddhist sacred writings consider Samadhi a forerunner for edification. It is a piece of Ashtanga Yoga. When one winds up consumed in it, individual personality vanishes. At the time of Samadhi, nothing unremarkable exists. The rigorous importance of Samadhi, is ‘to unite, to consolidate’. At the point when an individual achieves Supreme Cosmic Consciousness, the objective of Samadhi is achieved. The last phase of Samadhi ends when the spirit is liberated. The outright and everlasting opportunity of a segregated soul is past all stages and it is past the limits of time and place.

12.3 YAMA

As mentioned before, this refers to the first limb of Ashtanga yoga denoting the restraints. Let’s discuss this limb in detail in this section. 12.3.1 Ahimsa or Non-Violence The concept of Ahimsa is extremely old in Hindu and . It means ‘not to injure’ and ‘compassion’. It is based on the idea that all living things have the spark of divine spiritual energy, thus, to hurt any other living creature to hurt oneself. As opposed to ahimsa is himsa, which means to strike, to injure, and so on. In Yoga, Ahimsa is discussed at another level. As you know, yoga techniques ask us to look inward rather than outward. It lives less on the physical level and more on the psychological. At the point when Himsa comes into our brain, it broods over our Karma. There are numerous reasons for Himsa. One of them is Avidya (Ignorance). We don’t comprehend whether another individual has understood what we are stating. They have their own understanding levels and

Self-Instructional Material 177 Eight Branches of restrictions. There is nobody precisely like us in the entire world. So for what Yoga – Yama reason would it be acceptable for us to feel harmed on the off chance that somebody does not comprehend us or says something that does not suit us? We feel hurt and continue responding. Thus yoga says, acknowledge individuals as they seem to NOTES be. Quit harming others, regardless of how they carry on. Try not to mark anything as off-base. Everybody is right in their own particular manner. A youngster or an adult will act as per their very own understanding. On the off chance that we feel something is not right, we are harming ourselves. That is the fundamental Himsa. Since in the wake of getting injured ourselves, arranged and impromptu and responsive Karmas start. Thus, we also harm others since we are not ready to inspire ourselves. On the off chance that we pull ourselves down constantly, everything on the planet will hurt us. Yet, when do not get injured, we will not like harming others and we will consequently walk on the way of Ahimsa. In the Bhagvad Gita, numerous Slokas discuss this – What occurs in indignation, Raga and Dvesa. The outcome is Himsa. The arrangement is Sthitapragna, i.e., try not to give the mind a chance to get aggravated. Therefore, we need to change our standpoint towards life or Himsa will proceed. 12.3.2 Satya or Truthfulness The principal branch of yoga comprises of the yamas, or all inclusive moral observances. The second of the five yamas is satya, or honesty. Satya pursues ahimsa (peacefulness), the first and most essential of the yamas. Subsequently we cannot practice honesty without first considering the method of ahimsa. In speaking the truth, we should plan to cause the minimum mischief conceivable. In the event that speaking the truth will cause agony or enduring, at that point it might be best to stay quiet. So the act of satya is not about indiscriminately and imprudently speaking the truth without considering the outcomes. It is significantly more about limitation: about taking as much time as necessary and deliberately considering our musings and words so the manner by which we express the fact of the matter is in amicability with ahimsa. Yoga is as a matter of first importance a routine with regards to mindfulness. Rehearsing satya as per ahimsa requires familiarity with the impact our words and considerations have on others and ourselves. We may bring this method with regards to satya onto our mats by continually evaluating ourselves sincerely. 12.3.3 Asteya or Non-Stealing The principal branch comprises of the yamas, or all inclusive moral observances. The third of the five yamas is asteya, or non-stealing. On a shallow level, this implies avoiding taking things that are not yours. Asteya’s more profound importance goes a long way past this. It additionally implies not taking what is not offered, including material questions as well as time, musings, vitality, feelings and thoughts.

Self-Instructional 178 Material Its essential ramifications is that we should cease from looking outside ourselves Eight Branches of Yoga – Yama to other individuals, things, and circumstances to make us glad and satisfied. The desire to take, regardless of whether material things or something else, often originates from the subliminal conviction that that thing is in short supply. This NOTES dread of need or shortage prompts covetousness or accumulating. How does asteya become an integral factor in our asana practice? When one is practicing yoga in front of experts, one may get envious of how the experts are able to perform asana after asana easily. This anxiousness about one’s own ability will result in one not having enough vitality to navigate the yoga class and one not learning anything. We can practice asteya by respecting our bodies as they are at this very moment, even while we progress in the direction of our objectives and desires. We can recognize that desiring what another has just prompts enduring and neutralizes us in our training and our lives. We can move from an outlook of need and shortage to one of wealth and appreciation. We can act dependent on the conviction that the wellspring of joy and satisfaction lies not outside us but rather inside us. 12.3.4 Bramacharya The sages segregated life into four sections. The initial twenty years of your life, you centre on obtaining information. This is called Brahmacharya. The essence of brahmacharya is that you ought not pursue joy. One who pursues joy cannot obtain information. The strict significance of Brahmacharya is abstinence. The Brahmacharya Yoga lifestyle is something beyond chastity. ‘Brahma’ implies unendingness, ‘charya’ implies moving in vastness, knowing your exceptional nature. Suspecting that you are not simply a creature of physical wants that your value is a gleam of light, it is part of the cosmos or Brahaman. This is when abstinence normally occurs. When you are sitting in reflection you understand you are not simply a being with bodily wants. You feel light as a feather. The happier you are, the more you are coupled with the unbounded awareness, the lesser do you feel the strain or the physical weight of the body. Thus Brahmacharya Yoga means not becoming involved with the faculties but rather taking refuge in the self that is your exceptional nature. It means to return to your temperament. A man who is rejected is continually surrendering to the yearnings on the real level. He endeavours to discover fulfilment through incitement of the faculties and takes up negative behaviour patterns. The warmth gets into his head. What’s more, when your head is hot, your vision and observation are obscured. Sex is a piece of life, however a fixation on sex is something that ruins profound advancement. Such a man’s vitality is low; they make a thick and dull vibration around them that no one prefers. This debilitates the brain and there is no force or responsibility throughout everyday life. Self-Instructional Material 179 Eight Branches of 12.3.5 Aparigraha Yoga – Yama Aparigraha means non-possessiveness, non-greed, and non-attachment. The word ‘graha’ means to take, to seize, or to grab, ‘pari’ means ‘on all sides’, and the NOTES prefix ‘a’ negates the word itself - basically, it means ‘non’. This vital concept teaches us to take only what we need, keep only what serves us in the moment, and to let go when the time is right. The concept is extremely important in Yoga. In the Bhagavad Gita, Krishna says, ‘Let your concern be with action alone, and never with the fruits of action. Do not let the results of action be your motive, and do not be attached to inaction’. What is being suggested by Krishna here is that an individual should not be concerned with the result of a situation. He or she should only be concerned with what they are actually doing as they work towards that result. In a yoga class, sometimes we forget the reason why we began the practice of Yoga in the first place and start to concern ourselves with competing with our colleagues or trying to perform a difficult asanas. This is where the ‘non-greed’ and ‘non-attachment’ aspects come into play.

Check Your Progress 1. What does the first branch of Patanjali’s eight branches of Yoga allude to? 2. What is the second of the five yamas? 3. What is the essence of being a brahmachari?

12.4 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. The first branch of Patanjali’s eight branches of Yoga, Yama, alludes to promises, sequences or practices that are basically worried about our general surroundings, and our collaboration with it. 2. The second of the five yamas is satya, or honesty. 3. The essence of being a brahmachari is that you ought not pursue joy. One who pursues joy cannot obtain information.

12.5 SUMMARY

 According to Patanjali, the way of inner purging for uncovering the Universal Self comprises of the accompanying eight profound practices: 1. Yama or moral codes 2. Niyama or self-purification and study 3. Asana or posture

Self-Instructional 4. Pranayama or breath control 180 Material 5. Pratyahara or sense control Eight Branches of Yoga – Yama 6. Dharana or concentration 7. Dhyana or meditation 8. Samadhi or absorption into the Universal NOTES  The first branch of Patanjali’s eight branches of Yoga, Yama, alludes to promises, sequences or practices that are basically worried about our general surroundings, and our collaboration with it.  There are five Yamas: Ahimsa (peacefulness), Satya (honesty), Asteya (non- taking), Brahmacharya (right utilization of vitality), and Aparigraha (non- avarice or non-accumulating).  The physical part of yoga, that is asana, is the third step on the way to liberation. The word asana here does not allude to the capacity to practice a handstand or a stylishly great backbend, it signifies ‘position’ - particularly the position would take for the act of contemplation  This seventh branch is ‘reflective assimilation’ - when we turn out to be totally invested in the focal point of our contemplation, and this is the point at which we are truly thinking.  The sages segregated life into four sections. The initial twenty years of your life, you centre on obtaining information. This is called Brahmacharya.  Aparigraha teaches us to take only what we need, keep only what serves us in the moment, and to let go when the time is right.

12.6 KEY WORDS

 Aparigraha: In Hinduism and Jainism, aparigraha is the virtue of non- possessiveness, non-grasping or non-greediness.  Asteya: It is the Sanskrit term for ‘non-stealing’. It is a virtue in Jainism.

12.7 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. Define yama. 2. What is ahimsa? Long-Answer Questions 1. Explain in detail all the eight branchs of yoga. 2. Write short notes on: satya and asteya.

3. How is brahmacharya different in its yogic context, explain? Self-Instructional Material 181 Eight Branches of Yoga – Yama 12.8 FURTHER READINGS

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western NOTES Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional 182 Material Eight Limbs of UNIT 13 EIGHT LIMBS OF YOGA – Yoga – Niyama NIYAMA NOTES Structure 13.0 Introduction 13.1 Objectives 13.2 Niyama: An Overview 13.2.1 Types of Niyama 13.3 Answers to Check Your Progress Questions 13.4 Summary 13.5 Key Words 13.6 Self Assessment Questions and Exercises 13.7 Further Readings

13.0 INTRODUCTION

Niyama is the second among the eight-limbs of Patanjali’s Yoga Sutras. In Indian Yoga system, niyamas are recommended activities and habits for healthy living, spiritual enlightenment and liberated state of existence. The Sage Patanjail’s Yoga Sutras, in the eight-limb of yoga path, explains the five niyamas. On a basic physical level, Saucha Niyama applies to how we clean ourselves. Irrespective of the kinds of yoga we are doing, we are always working with purification. The practice of Yoga purifies our system and by extension, our lives. Santosha is a Sanskrit word that literally translates to contentment. It is all about being happy with whatever you have, where you are and wherever you are on your journey. Contentment is often state of mind like a feeling of remaining contented with whatever you have and being grateful for everything. Santosha stops us from the craving for something that we do not have. The practice of tapas involves self-control and discipline. The literal translation of the word, ‘tapas’, is heat that is all about the inner fire or the inner energy that helps in controlling the mind and body. This is only possible through ascetic practices like self-discipline, silence and fasting. To be able to achieve the highest tapas it is essential that the practitioners should be able to withdraw from all of their sense organs and they should be able to create an energy within their system. Svadhyaya is the 4th of the niyamas as explained in Patanjali’s Yoga Sutra. Svadhyaya is all about the individual awareness that is only possible through the practice of grasping the underlying nature or the ‘sva’ through the means and application of yoga. Through various practices of yoga one is directed towards svadhyaya. For Patanjali, Ishvara pranidhana forms the part of the most potent method for dissolving the distractions of the mind; it becomes the ultimate tool towards unified yoga or Samadhi. The aim of this unit is to present an elaborate overview of the second limb: Niyamas and its various types in the field of Yoga. Self-Instructional Material 183 Eight Limbs of Yoga – Niyama 13.1 OBJECTIVES

After going through this unit, you will be able to: NOTES  Describe the concept and meaning of Niyamas  Explain various types of Niyamas  Enumerate the various Niyamas  Analyse the functions of Santosha and Tapas  Enumerate the concept of Swadhyaya  Discuss Ishvara Pranidhana in Yoga practice

13.2 NIYAMA: AN OVERVIEW

Niyama is a Sanskrit word which means duty or observance and it should be followed according to the teaching of yoga and the yogic philosophy. It is the second among the eight-limb of Patanjali’s Yoga Sutras. In Indian Yoga system, niyamas are recommended activities and habits for healthy living, spiritual enlightenment and liberated state of existence. When you practice niyamas, you experience inner strength, discipline and clarity needed to do progress on the spiritual journey. 13.2.1 Types of Niyama The Sage Patanjali’s Yoga Sutras, in the eight-limb of yoga path, explains the five niyamas. These are as follows 1. Saucha (Cleanliness or Purity) 2. Santosha (contentment) 3. Tapas (asceticism) 4. Svadhyaya (self-study) 5. Ishvara Pranidhana (devotion) Let us look at a detailed explanations of each of these niyamas. 1. Saucha (purification) Saucha is the pivotal aim of yogic techniques, and the first principle within the five niyamas of Patanjali. Yogis discovered that due to the impurities in internal as well as external environment, our mind is adversely affected. We are blocked from attaining spiritual liberation and real wisdom. Through the practice of meditation, pranayama and postures it is possible to purify the mind and the body, strengthening the capacity to be able to maintain purity. On a basic physical level, Saucha Niyama applies to how we clean ourselves. Irrespective of the kinds of yoga we are doing, we are always working with purification. The practice of Yoga purifies our system Self-Instructional 184 Material and by extension, our lives. It is essential, at the same time, to work on the Eight Limbs of Yoga – Niyama surroundings which are clean. One should refrain from adding any impurities back to our body or mind. There are several ways to incorporate the teachings of saucha.

2. Santosha (contentment) NOTES According to the yoga philosophy, there are two limbs that a yogi needs to practice; these should be achieved before perfecting the postures or asanas. For restraining the wild mind yamas and niyamas act as the leashes and these are essential for practicing yoga. Santosha is the second niyama that requires in-depth understanding. a. What Is Santosha? Santosha is a Sanskrit word that literally translates to contentment. It is all about being happy with whatever you have, where you are and wherever you are on your journey. Contentment is often state of mind like a feeling of remaining contented with whatever you have and being grateful for everything. You should refrain from looking outside for happiness, the inner peace is what is more essential; this is santosha. Even though the literary meaning and explanation of Santosha is easy to grasp, it is difficult to practice it in a challenging environment like the modern world. In context to yoga, it is detaching oneself from all the desires and cultivating inner peace regardless of whatever is happening around us or even in our lives. As per the Yoga Sutras of Patanjali, attachment is prime basis of unhappiness and discontent in the life of every individual. We are in search of happiness, yet we need yoga and scriptures to remind us that happiness is not something to achieve, especially outside. When we find contentment in whatever we have, joy flows. Santosha is what you find within and that gives you inner peace and it is unchangeable regardless of whatever is happening outside. It is essential to note that santosha is not about reaching at the destination as per your will or whims, it is by practicing three things in daily life that leads you there, these are as follows: i. Become mindful- This requires noticing the time when you are living in either past or future and becoming aware about it. Bringing yourself back to the present moment. ii. Meditate- In whatever form you are trying to follow meditation as practice, it is essential to bring your awareness to here and now and find contentment with the present moment. iii. Be grateful- When you are craving for what you do not have, you need to immediately stop and bring your focus on what you actually have in your life and thank the Lord for giving it to you. You cannot be discontent when you are grateful for everything in your life. The best that you can do is begin writing whatever you are grateful for and write down three things that you are truly grateful for every day. Self-Instructional Material 185 Eight Limbs of b. Why is Santosha difficult to achieve? Yoga – Niyama If one is to understand about santosha then it is essential to know the reasons as to why it is difficult to achieve it. Let’s begin with defining boredom, the state where NOTES the individual is lackadaisical and loses interest in routine. Where there is no interest, santosha cannot be achieved. Persons need to observe the impulse to do but they resist the urge for an action. Next, they observe their ability to analyze, yet they surrender. Finally, the attempt is to be absorbed with its vibrancy. Liberation happens as a result of not being driven by the need to act. Further it is to be noted that the only thing that is constant are joy, clarity and faith. When one is working towards it without getting distracted, they are able to move into santosha with peace. Santosha stops us from the craving for something that we do not have and coveting for possessions that others have; this is often the driving force for all our actions and also the root cause of suffering. The yogis are perfectly content with whatever they have; this is why they have achieved ultimate joy and happiness. It is easy to fool the mind and think that happiness means possession of goods and objects. However, when we follow the teachings of the sage, it is proven that happiness derived through external objects is only temporary. Contentment is essential to be liberated from the suffering and staying in gratitude brings us all joy. 3. Tapas (asceticism) Tapas is the practice wherein the practitioner should have self-discipline and attain will power. When you are supposed to do something that you do not want to do, it affects your life in a positive way. When there is an internal struggle between the desire and the will it burns the physical and mental impurities. The inner fire is also helpful in achieving spiritual energy; through the practice of Tapas the yogis are able to transform this energy and raise their kundalini with attachment to enlightenment. It is through tapas that they are transformed and purified and achieve awareness and control unconscious impulses and even poor behavior. Through the practice of tapas, one is able to build personal strength and power that helps in being dedicated to the practice of yoga. The practice of tapas involves self-control and discipline. The literal translation of the word, ‘tapas’, is heat that is all about the inner fire or the inner energy that helps in controlling the mind and body. This is only possible through ascetic practices like self-discipline, silence and fasting. They lead one to the path of tapas and helps achieve union with the Self. The work involves selflessness, practices like asanas, pranayama, doing charity, simple living and mindful speech. These practices are controlled with regular disciplined approach. Tapas has become difficult to achieve in modern day society because everyone is after instant gratification with the need of instant access to everything with no reason to show discipline. Exercising self-control is difficult these days

Self-Instructional 186 Material due to exposure to numerous external stimulants that are easily available. Living in Eight Limbs of Yoga – Niyama self-denial and fulfillment of selfish motives are what the life seems to be driven by. Tapas helps in restraining sense organs from diverting their energy outside or from distraction through the heat and energy generated when one practices it. It NOTES is to be understood that whenever you experience the world through external senses or even think about it, the energy is directed towards it. The energy will cease to move when you restrain yourself from moving it to your sensory organs. The energy is retained within and becomes energetic force. This is why tapas is called the internalization of power. This is the beginning stage of tapas. The advance level requires deeper penetration into it and the practitioner feels enlightened. However, it takes years of practice to reach this level. For those who are beginners on this path need to understand beyond the basics about tapas, the highest form of tapas is that of thinking like God. When they think like God they reach the highest form of tapas. When they are able to reach the highest form of this thought process, they are able to incorporate the whole cosmos without the use of their external sense organs. Everything is identical to the higher power. To be able to achieve the highest tapas it is essential that the practitioners should be able to withdraw from all of their sense organs and they should be able to create an energy within their system. Tapas is all about transformation of energy and increasing power to the system and sense control, withdrawing from the sense organs, prevention of consciousness from depletion by moving on to the external sources, centering it and focusing it towards God and Godly thought. This is exactly what highest form of tapas is. Tapas is what you need to do in your life instead of wasting your precious energy elsewhere which makes you weak internally. Thinking of those things that are illusionary too depletes the energy. One should understand that the real world is not outside of them and they shouldn’t look outside for world. This is a common human nature to look externally. When the misconception is removed that the world lies outside of the individual then there is a shift in focus and energy in the right place. 4. Svadhyaya (self-study) Svadhyaya shows the ability to view the true divine nature by following the path of meditation. After examining our actions, it is important to see the conscious and unconscious motives, desires and thoughts clearly. Svadhyaya practice involves studying the sacred and spiritual texts and guide us to the inner world and to meet true self desires. Self-study requires seeing ourselves within and beyond the present state to be able to realize the connection with the ultimate. a. Svadhyaya: The study of the sacred text and one’s self As per the sacred texts, Svadhyaya is all about the individual awareness that is only possible through the practice of grasping the underlying nature or the ‘sva’ Self-Instructional Material 187 Eight Limbs of through the means and application of yoga. Through various practices of yoga one Yoga – Niyama is directed towards svadhyaya. However, there are specific methods that are more closely related to it. One needs to study the self to know it gradually. The techniques involved in gaining this kind of knowledge is known as svadhyaya. NOTES Svadhyaya is the 4th of the Niyamas as explained in Patanjali’s Yoga Sutra. Self-contemplation or svadhyaya is all about reflection on the self within and contemplating and studying oneself. Like other forms of yoga, this form too is approached in a traditional sense; this time it is through the practices as explained in Yoga Sutra. When one looks at the traditional form of svadhyaya, it is more of reciting a specific group of words, or mantras or repeating a word that comprises spiritual resonance; one such word is OM. The universal sound that is supposed to bring the practitioner into deeper state of their individual being to help them reflect on themselves. Patanjali too emphasized on repeating this particular sound in yogic practice. It is considered to be the purest universal consciousness. By chanting this sacred sound, the attention is focused on the word and the thoughts begin vanishing. The person chanting it is able to bring their focus to present moment and they experience pure consciousness within themselves, thus freeing themselves of their mind. Another classical form of Svadhyaya can be seen in the scriptures; one such scripture is the Bhagavad Gita or Yoga Sutras that includes all the writings about spirituality and uplifting messages, encouraging the practitioners to investigate their own divinity. When we study these works and tap into the wisdom of previous spiritual seekers and sages, we also engage in our own self-examination. These resources can be used as a mirror to reflect the sublime in our own soul. More broadly, svadhyaya refers to any activity wherein we quietly study ourselves and reflect upon our actions, thoughts, emotions, motivations, aspirations, desires and needs in pursuit of a deeper experience of our lives and our own selves. Through the practice of asanas one is able to go deep into exploring svadhyaya. With each asana one should be able to move their body and modulate their muscles into different postures. This is initially done without any real awareness or engagement with the mind. In the beginning, f practicing the asanas do not involve mind and body union, then gradually as one gets used to it they are able to make their mind and body work in unison and staying in the present moment. It is essential to take note of the way the body responds to align in a specific way; one has to observe physical senses, how the mind reacts and whatever is done with the body and the experiences of the emotions that show up. The breath is where the focus should be. Asanas often bring discomfort to practitioners and some of them may experience pain. If they slow down at this juncture and apply Svadhyaya or mindful

Self-Instructional 188 Material contemplation to whatever the body is going through and the reaction of mind Eight Limbs of Yoga – Niyama towards it, the pain becomes a teacher that gives a lesson. It is essential to analyse the subtleties of pain and one should begin to contemplate about the difference between the bad pain that is not good for the NOTES body and the good pain that is mild in nature or moderately discomfort that the practitioner can stay with; they can breathe into it and observe the subtle changes or any shifts that occur. When we incorporate Svadhyaya into our asana practice we observe our natural tendencies. We might notice that when something unpleasant arises we immediately turn away from it and do whatever we can to feel safe and cozy. We push even harder, believing that without pain there’s no progress. It is through the practice of svadhyaya that practitioners are able to gain in- depth understanding of themselves and cultivate the strength from within that comes in use at the time of facing adversity in life. b. Important things to be observed in the practice of svadhyaya There are many important things to observe about the self when one is practicing the asana. You need to ask the following questions to yourself:  Are you always comparing yourself constantly to the instructor on the mat and always evaluating your own measure up with him/her?  Are you content with your gaze inward and you pay attention to the inner world rather than what another is doing?  Are you the one who comes early to the class or are you late regularly?  Are you often experiencing silent rage when you see a cellphone ringing in the class and you are practicing a silent meditation?  Is it that your phone is never on silent and it is constantly ringing?  Are you always ahead of others and fast-paced in an intensely challenging environment,  Is the above situation true or are you always more comfortable with slow paced and quiet class? When you are able to contemplate on these questions and observe all this in a habitual way, the attitude of non-judgement should be adopted. When one is studying in solitude it is easy to succumb to a mindset that is judgmental. When you see this pattern emerging then it is essential that you begin to notice it from a different approach and angle. You need to acknowledge it and you should be able to observe yourself without any judgement. By doing this you will be able to discover more and you delve deeper with open heart and open mind. Through this contemplation within yourself, you would be able to go beyond the boundaries of the mind and the emotion; you are able to go deep into your pure consciousness that is deep in the core.

Self-Instructional Material 189 Eight Limbs of 5. Ishvara Pranidhana (devotion): Living with an awareness of the Divine Yoga – Niyama Ishvara Pranidhana is devotion, dedication and complete surrender of the fruits of your task to the higher power. This rule combines two common aspects of yoga: NOTES i.) devotion towards something that is bigger than yourself, ii.) the karma yoga or selfless action. The Sage Patanjali tells us that to reach the goal of yoga we must dissolve our egocentric nature and let go of our constant identification with ourselves. To do this, our yoga practice and all of the benefits we may receive from our practice must be seen as an offering to something greater than ourselves. Through this simple act of dedication, we are reminded of our connection to our higher power, and our yoga practice becomes sacred and filled with grace, inner peace, and abounding love. The eight-fold path, as expressed in Patanjali’s Yoga Sutra which also includes yama and niyama, is able to create a solid foundation and become a vessel for the yogi to help them move into deeper stages of yoga with a single- pointed focus, devotion, inner strength and victory. It is a process wherein the yogis need to practice yamas and niyamas through their journey. One step at a time should be taken and each step should be proceeded with compassion as there is no hurry on obtaining perfection. For Patanjali, Ishvara pranidhana forms the part of the most potent method for dissolving the distractions of the mind; it becomes the ultimate tool towards unified yoga or Samadhi. Why does this happen? It is all due to Ishvara pranidhana that helps in shifting the perspective of the individual from the ego or the ‘I’ that always causes distraction and creates diversion from the source. The focus of Ishvara pranidhana is apart from the ego; it takes the individual to the sacred ground, reuniting the individual with our true self. It is through the surrender of ego that the grace begins pouring like a blessing of torrential rain. It is like a descent that comes filtering through the layers of tension helping in resting in the release of Savasana or the corpse pose. The path is provided through Ishvara pranidhana that gives you a way amid all the obstacles created by the ego, forging ahead a path towards the divine nature. One is able to find freedom, clarity and love. It is all about surrendering to the ultimate or God; this is referred to as Niyama or observance that requires more explanation. Ishvara pranidhana is more than bowing down to a dedicated icon or to an alter ego. It is a disposition and a method for being which enables one to relate to the endless parts of one’s own self as opposed to relating to the ever-changing brain and body. Ishvara is known as awesome mindfulness, total awareness, the everlasting observer that exists in every one of us. Pranidhana shows lining up with, applying one’s self to, surrender, commitment and devotion. Ishvara pranidhana can be viewed as orientating and adjusting ourselves to our very own

Self-Instructional 190 Material interior unceasing eternality. A case of this is the surrendering of our brain and Eight Limbs of Yoga – Niyama personality with the end goal to observe our actual self. Patanjali states that it is this surrendering of the dynamic personality with commitment and dedication that enables one to accomplish an immaculate Samadhi, NOTES association with the perfect. Experts of yoga concur that surrendering the exercises of the brain is critical in achieving profound conditions of meditation. Patanjali starts the second part of the Yoga Sutras by characterizing what a genuine yoga rehearse is. He expresses that alongside Tapas, (control) and Svadhyaya (self-examination), ishvara pranidhana is important for perfecting this yoga. Surrendering has the ability to lessen our very own torment, enhance our personal satisfaction and tone our yoga up. Yoga practitioners can incorporate this niyama into their lives in a huge number of ways. They have to surrender their very own individual needs and wants to serve and suit their prompt network. Taking course from a master, instructor, or somebody with more noteworthy information would be more useful. “Not my will, but rather Thy will” is a typical expression that shows modesty and surrender. Calming the babble of the brain amid reflection and seeing the magnificence and quiet inside, known as the “peace that passeth all understanding” maybe one of the best models of all.

Check Your Progress 1. What do you mean by Niyama? 2. List all the types of Niyamas. 3. What is Saucha? 4. What does one achieve with Tapas? 5. What is observed when one incorporates Svadhaya into their asana practice? 6. What is Ishvara Pranidhana?

13.3 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. Niyama is a Sanskrit word which means duty or observance and it should be followed according to the teaching of yoga and the yogic philosophy. It is the second among the eight-limb of Patanjali’s Yoga Sutras. 2. Types of Niyamas are as follows: 1. Saucha (Cleanliness or Purity) 2. Santosha (contentment)

Self-Instructional Material 191 Eight Limbs of 3. Tapas (asceticism) Yoga – Niyama 4. Svadhyaya (self-study) 5. Ishvara Pranidhana (devotion) NOTES 3. Saucha is the pivotal aim of yogic techniques, and the first principle within the five niyamas of Patanjali. Yogis discovered that due to the impurities in internal as well as external environment, our mind is adversely affected. We are blocked from attaining spiritual liberation and real wisdom. Through the practice of meditation, pranayama and postures it is possible to purify the mind and the body. 4. Tapas helps in restraining sense organs from diverting their energy outside or from distraction through the heat and energy generated when one practices it. It is to be understood that whenever you experience the world through external senses or even think about it, the energy is directed towards it. The energy will cease to move when you restrain yourself from moving it to your sensory organs. The energy is retained within and becomes energetic force. This is why tapas is called the internalization of power. 5. When we incorporate svadhyaya into our asana practice we observe our natural tendencies. We might notice that when something unpleasant arises we immediately turn away from it and do whatever we can to feel safe and cozy. We push even harder, believing that without pain there’s no progress. 6. Ishvara Pranidhana is devotion, dedication and complete surrender of the fruits of your task to the higher power. This rule combines two common aspects of yoga: i.) devotion towards something that is bigger than yourself, ii.) the karma yoga or selfless action.

13.4 SUMMARY

 Niyama is a Sanskrit word which means duty or observance and it should be followed according to the teaching of yoga and the yogic philosophy. It is the second among the eight-limb of Patanjali’s Yoga Sutras. In Indian Yoga system, niyamas are recommended activities and habits for healthy living, spiritual enlightenment and liberated state of existence.  Saucha is the pivotal aim of yogic techniques, and the first principle within the five niyamas of Patanjali. Yogis discovered that due to the impurities in internal as well as external environment, our mind is adversely affected. We are blocked from attaining spiritual liberation and real wisdom. Through the practice of meditation, pranayama and postures it is possible to purify the mind and the body, strengthening the capacity to be able to maintain purity.  According to the yoga philosophy, there are two limbs that a yogi needs to practice; these should be achieved before perfecting the postures or asanas. For restraining the wild mind yamas and niyamas act as the leashes and Self-Instructional 192 Material these are essential for practicing yoga. Santosha is the second niyama that Eight Limbs of Yoga – Niyama requires in-depth understanding.  As per the Yoga Sutras of Patanjali, attachment is prime basis of unhappiness and discontent in the life of every individual. We are in search of happiness, NOTES yet we need yoga and scriptures to remind us that happiness is not something to achieve, especially outside. When we find contentment in whatever we have, joy flows. Santosha is what you find within and that gives you inner peace and it is unchangeable regardless of whatever is happening outside.  Santosha stops us from the craving for something that we do not have and coveting for possessions that others have; this is often the driving force for all our actions and also the root cause of suffering. The yogis are perfectly content with whatever they have; this is why they have achieved ultimate joy and happiness.  Tapas is the practice wherein the practitioner should have self-discipline and attain will power. When you are supposed to do something that you do not want to do, it affects your life in a positive way. When there is an internal struggle between the desire and the will it burns the physical and mental impurities. The inner fire is also helpful in achieving spiritual energy; through the practice of Tapas the yogis are able to transform this energy and raise their kundalini with attachment to enlightenment.  For those who are beginners on this path need to understand beyond the basics about tapas, the highest form of tapas is that of thinking like God. When they think like God they reach the highest form of tapas. When they are able to reach the highest form of this thought process, they are able to incorporate the whole cosmos without the use of their external sense organs. Everything is identical to the higher power.  Svadhyaya practice involves studying the sacred and spiritual texts and guide us to the inner world and to meet true self desires. Self-study requires seeing ourselves within and beyond the present state to be able to realize the connection with the ultimate.  Svadhyaya is the 4th of the niyamas as explained in Patanjali’s Yoga Sutra. Self-contemplation or svadhyaya is all about reflection on the self within and contemplating and studying oneself. Like other forms of yoga, this form too is approached in a traditional sense; this time it is through the practices as explained in Yoga Sutra.  More broadly, Svadhyaya refers to any activity wherein we quietly study ourselves and reflect upon our actions, thoughts, emotions, motivations, aspirations, desires and needs in pursuit of a deeper experience of our lives and our own selves. Through the practice of asanas one is able to go deep into exploring Svadhyaya.

Self-Instructional Material 193 Eight Limbs of  The eight-fold path, as expressed in Patanjali’s Yoga Sutra which also Yoga – Niyama includes yama and niyama, is able to create a solid foundation and become a vessel for the yogi to help them move into deeper stages of yoga with a single-pointed focus, devotion, inner strength and victory. It is a process NOTES wherein the yogis need to practice yamas and niyamas through their journey.  Taking course from a master, instructor, or somebody with more noteworthy information would be more useful. “Not my will, but rather Thy will” is a typical expression that shows modesty and surrender. Calming the babble of the brain amid reflection and seeing the magnificence and quiet inside, known as the “peace that passeth all understanding” maybe one of the best models of all.

13.5 KEY WORDS

 Savasana: Also known as corpse pose, it is an asana usually done at the end of a yoga practice in which practitioners lie flat on their backs with the heels spread as wide as the and the arms a few inches away from the body, palms facing upwards.  The Yamas: The Yamas are the first limb of the ‘Eight Limbs of Yoga’ originating from the ancient Indian philosophical text, ‘The Yoga Sutras of Patanjali’. Each limb describes a different aspect of a yoga practice, all leading towards freedom and enlightenment.

13.6 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. Write a short note on niyamas as explained by the Sage Patanjali. 2. What is the significance of Saucha as a Niyama? 3. Write in short on the practice of Tapas. 4. Briefly explain the practice of Svadhyaya. Long-Answer Questions 1. Discuss in detail the role of Niyamas in transforming a yogi’s life. 2. Analyse the meaning and significance of tapas in yoga. 3. Discuss the practice of Isvara pranidhana and the various challenges to achieve this Niyama.

Self-Instructional 194 Material Eight Limbs of 13.7 FURTHER READINGS Yoga – Niyama

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western Esotericism. London: A&C Black. NOTES Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional Material 195 Eight Limbs of Yoga: Other Limbs UNIT 14 EIGHT LIMBS OF YOGA: OTHER LIMBS NOTES Structure 14.0 Introduction 14.1 Objectives 14.2 Asana 14.3 Pranayama 14.4 Pratyahara and its Types 14.5 Dharana, Dhyana and Samadhi 14.6 Answers to Check Your Progress Questions 14.7 Summary 14.8 Key Words 14.9 Self Assessment Questions and Exercises 14.10 Further Readings

14.0 INTRODUCTION

As we have discussed, the established yoga framework (ashtanga yoga) joins eight limbs, each with its very own place and capacity. The eight limbs are: yama (observances), niyama (disciplines), asana (stances), pranayama (breath control), pratyahara (control of faculties), dharana (fixation), dhyana (contemplation), and samadhi (retention). Of these, pratyahara is the least known. What number of individuals, even yoga instructors, can characterize pratyahara? Have you at any point taken a class in pratyahara? Have you at any point seen a book on pratyahara? Would you be able to think about a few essential pratyahara methods? Do you perform pratyahara as a major aspect of your yogic practices? If an individual cannot understand pratyahara, he or she is missing out on a fundamental aspect of yoga, without which, the entire yoga framework cannot work. Yoga has an external angle, which comprises of right living, right consideration of the body, and improvement of indispensable vitality. This is the thing that yama, niyama, asana, and pranayama are about. Yama and niyama construct an establishment of right conduct through such qualities as peacefulness and honesty and such practices as neatness and satisfaction. Asana makes the body solid and adaptable, and pranayama builds up our essential vitality. Yoga additionally has an inward measurement, that is, contemplation or the improvement of higher awareness. This is the real reason for yoga, the focal point of dharana, dhyana, and samadhi, which together shape samyama, or reflection in the broadest sense. As the fifth of the eight limbs, pratyahara has a central place in the yoga framework. Some incorporate it among the external parts of yoga, others with the Self-Instructional 196 Material internal aspects. The two groupings are both correct in their way, for pratyahara is Eight Limbs of Yoga: Other Limbs the way to the connection between the external and internal parts of yoga; it demonstrates to us generally accepted methods to move from one to the next. It is not feasible for the majority of us to move specifically from asana to NOTES contemplation. This requires hopping from the body to the brain, overlooking what lies between. To make this change, the breath and faculties, which interface the body and brain, first should be brought under control. This is where pranayama and pratyahara come in. With pranayama we control our essential energies and motivations, and with pratyahara we gain authority over the uncontrollable faculties—the two requirements for fruitful contemplation. We have already discussed the first two limbs of Patanjali’s eight limbs of yoga. In this unit, we will concentrate on the remaining six limbs.

14.1 OBJECTIVES

After going through this unit, you will be able to:  Discuss Pratyahara and its types  Describe Dharna, Dhyana and Samdhi  Explain the meaning of Pranayama and Asana

14.2 ASANA

Asana as we have learnt before, is the Sanskrit word for a physical stance. Asana means a particular position which can be held in a loose and agreeable way for an extensive stretch of time. In the 2nd Century B.C., Patanjali recorded the standards of Yoga practice in the Yoga Sutras (adages). He named just the contemplation act as asana and the physical stances he named as Yoga Vyayam. Numerous Asanas were taken from the regular movements of animals and convey the names of animals, for example, feline, deer, tiger, rabbit, and so on. These stances utilize examples set by nature on the most proficient methods to encourage oneself. Asanas have an expansive impact upon the body and brain. Animals instinctually utilized these developments and positions in light of their common advantages. These impacts are accomplished through the act of the Asanas. Examples include Marjari (The Cat) for extending the body and the spine, Bhujangasana (The Cobra) for the arrival of hostility and feelings, and Shashankasana (The Hare) for unwinding. The headstand () and Lotus (Padmasana), are viewed as the preeminent or illustrious Asanas. Asanas are helpful for the muscles, joints, cardiovascular framework, sensory system and lymphatic framework, and additionally the brain, the mind and Chakras (vitality focuses). They are psychosomatic activities, which reinforce and balance the whole sensory system and blend and balance out the professional’s perspective. Self-Instructional Material 197 Eight Limbs of Yoga: These result in a feeling of satisfaction, clearness of brain, unwinding and a sentiment Other Limbs of inward opportunity and harmony. The framework Yoga in daily life is structured so that the body is step by step and efficiently arranged, driving from basic preliminary activities towards the NOTES advanced and taxing Asanas. The periods of unwinding are incorporated towards the start and end of every Yoga class, and in addition between the individual activities. By building up the capacity to unwind, the inclination for one’s very own body is extended. Physical and mental unwinding are requirements for the right execution of all Yoga activities and it is just along these lines that the impact of the Asanas develop. The breath has a vital importance in the Asanas. With coordination of breath and development, the Yoga practice winds up agreeable, the breath extends voluntarily and the body’s course and digestion are invigorated. The utilization of the breath enormously advances muscle unwinding by focusing on tense territories of the body and intentionally loosening up those parts with every exhalation. As the vast majority are in the habit of shallow breathing, deficiently filling the lungs, the Full Yoga Breath is rehearsed in Yoga in Daily Life. Adjust breathing is crucial for the body’s ideal metabolic capacity. With ordinary practice, the Full Yoga Breath turns into the routine and regular method for relaxing. Slower and more profound breaths enhance dissemination, nerve capacity and one’s entire physical condition. It additionally builds up a quiet, clear personality. Important principles for practice of the Asanas: 1. Asanas are constantly performed in a joint effort with the breath:  Movements that grow the chest and stomach cavity, are constantly associated with inward breath.  Movements that restrict the chest and stomach cavity are constantly associated with the exhalation. 2. In the essential phases of training, the Asanas are performed on more than one occasion without holding, so the development of the body and the breath are synchronized. This sort of training silences the sensory system, animates the organs, builds the limit of the breath and liberates one from physical and mental pressure. The mind winds up loose, quiet and clear. 3. Only after this primary practice should an Asana be held for a more drawn out time. Amid training, the focus is coordinated to the particular piece of the body on which the activity is working. The breath awareness is additionally coordinated to this area of the body. Health Benefits from the Regular Practice of Asanas are as follows:  Adaptability of the spine is expanded  The joints become more movable

Self-Instructional 198 Material  The muscles are loose, conditioned and get an ample supply of blood Eight Limbs of Yoga: Other Limbs  Organ and glandular movement is invigorated and controlled  The lymphatic framework and digestion are animated  Dissemination and pulse are standardized and balanced out NOTES  The sensory system is quieted and reinforced  The skin turns out to be clear and new

14.3 PRANAYAMA

Pranayama is the cognizant and conscious control and direction of the breath (Prana implies breath, ayam intends to control, to manage). With every breath, we retain oxygen, as well as Prana. Prana is is the fundamental component of life and awareness. It is additionally found in sustenance. The cognizant direction of Prana in the body offers ascend to an expansion in imperativeness, physical detoxification and enhanced insusceptibility, and also the fulfilment of internal harmony, unwinding and mental lucidity. In folklore it is said that the length of a man’s life is preordained by the quantity of breaths. The Yogi attempts to prolong life by slowing down his or her the breath. Impacts of Pranayamas The physical effects of pranayamas are as follows:  Protection of the body’s wellbeing  Purging of the blood  Increase in the assimilation of oxygen  Reinforcing the lungs and heart  Control of pulse  Control of the sensory system  Supporting the mending procedure and recuperating treatments  Expanding protection from contamination The mental effects of pranayamas are as follows:  Disposal of stress, anxiety and dejection  Internal parity  Influx of vitality blockages Other effects of pranayamas are as follows:  Extending contemplation  Arousing and purging of the Chakras (vitality focuses)  Extension of awareness Self-Instructional Material 199 Eight Limbs of Yoga: Other Limbs 14.4 PRATYAHARA AND ITS TYPES

The term pratyahara is composed of two Sanskrit words, prati and ahara. Ahara NOTES means food, or anything we take into ourselves from the outside. Prati is a preposition meaning against or away. Pratyahara means literally control of ahara, or achieving mastery over external influences. In the yogic framework, there are three levels of ahara, or nourishment. The first is physical sustenance that suggests the five elements important to nourish the body, that is, earth, water, fire, air, and ether. The second is impressions, which acquire the unpretentious substances important to sustain the brain—the vibes of sound, contact, sight, taste, and smell that comprise the inconspicuous components: sound/ether, contact/air, locate/fire, taste/water, and smell/earth. The third level of ahara is our associations, the general sense wherein people we hold onto on a fundamental level who serve to support the spirit and influence us with the gunas of sattva, rajas, and tamas (the prime characteristics of amicability, diversion, or dormancy). Pratyahara is twofold. It includes withdrawal from wrong sustenance, wrong impressions, and wrong affiliations, while all the while opening up to right nourishment, right impressions, and right affiliations. We cannot control our psychological impressions without the right eating routine and right connections, yet pratyahara’s essential significance lies in withdrawal from or control of tangible impressions, which liberates the brain to move inward. Pratyahara implies true control of ahara, or becoming dominant over outside impacts. It includes withdrawal from wrong sustenance, wrong impressions, and wrong affiliations, while at the same time opening up to right nourishment, right impressions, and right affiliations. There are four primary types of pratyahara:  Indriya-pratyahara, that is, the control of the senses  Karma-pratyahara, that is, control of activity  Prana-pratyahara, that is, the control of prana  Mano-pratyahara, that is, the withdrawal of brain from the faculties Control of the Senses Indriya-pratyahara, or control of the senses, is the most critical type of pratyahara. A large portion of us experience the ill effects of the steady stream from the TV, radio, PCs, daily papers, magazines, books—and so on. Our society works by animating our enthusiasm through the senses and diverting the mind. The issue is that the senses have to a great extent their own will which is instinctive in nature. In the event that we don’t train them they command and irritate us with their unlimited requests. We are so acclimated with continuous tangible movement that we do not realize how to keep our brains calm—we have progressed toward becoming prisoners of the universe of the senses and its Self-Instructional 200 Material allurements. We pursue what speaks to the senses and overlook the higher Eight Limbs of Yoga: Other Limbs objectives of life. Hence pratyahara is presumably the most essential branch of yoga for us today. The well-known saying is that the soul is ready, yet the tissue is frail applies NOTES to those of us who have not figured out how to appropriately control our senses. Indriya-pratyahara gives us the devices to reinforce the soul and lessen its reliance on the body. Such control is not concealment (which causes inevitable revolt), and it leads to appropriate coordination and inspiration. The Right Intake of Impressions Pratyahara is about the correct admission of impressions. The vast majority of us are watchful about the sustenance we eat and the society we keep, however, we may not practice a similar segregation about the impressions we take in from the senses. We acknowledge impressions by means of the broad communications that we could never permit in our own lives. We have given individuals access to our homes through TV and motion pictures that we would never permit into our homes. What sort of impressions do we take in consistently? Would we be able to expect that they will not affect us? Solid sensations dull the brain, and a dull personality gives us a chance to act in manners that is inhumane, thoughtless, or even brutal. As per Ayurveda, tangible impressions are the primary sustenance for the brain. The foundation of our psychological field comprises of transcendent tangible impressions. We see this when our mind returns to the impressions of the last melody we heard or the last motion picture we saw. Similarly as worthless nourishment makes the body dangerous, rubbish impressions make the mind lethal. Worthless nourishment requires a considerable measure of salt, , or flavours to make it attractive in light of the fact that it is to a great extent dead sustenance; also, garbage impressions require ground-breaking emotional impressions—sex and viciousness—to make us feel that they are genuine, in light of the fact that they are in reality just hues anticipated on a screen. We cannot disregard the job tangible impressions play in making us our identity, for they develop the intuitive and reinforce the inclinations inactive inside it. Attempting to think without controlling our impressions sets our subliminal against us and keeps the improvement of inward harmony and lucidity. Sensory Withdrawal Luckily, we are not defenceless before the flood of tangible impressions. Pratyahara gives us numerous down to earth instruments for overseeing them legitimately. Maybe the easiest method to control our impressions is to cut them off, to invest some energy separated from every tactile information. Similarly as the body benefits by fasting from nourishment, so the mind benefits by fasting from impressions. This

Self-Instructional Material 201 Eight Limbs of Yoga: can be as basic as sitting to ponder with our eyes shut or taking withdrawing to Other Limbs some place free from the ordinary tangible impressions like a mountain lodge. Yoni mudra (otherwise called shanmukhi-mudra) is a standout amongst the most critical pratyahara strategies for shutting the faculties. It includes utilizing the NOTES fingers to obstruct the tactile openings in the head—the eyes, ears, nostrils, and mouth enabling inward reflection. Another strategy for sense withdrawal is to keep our sense organs open yet pull back our consideration from them. Along these lines we stop taking in impressions without really stopping our sense organs. This most widely recognized strategy, shambhavi mudra, comprises of sitting with the eyes open while coordinating inward reflection, a procedure utilized in a few Buddhist frameworks of contemplation. This redirection of the faculties inward should be possible with alternate faculties also, especially with the feeling of hearing. It causes us to control our mind notwithstanding when the senses are working, as they are in the typical course of the day. 1. Concentrating on Uniform Impressions Another approach to purify the mind and control the senses is to put our reflection on a wellspring of uniform impressions, for example, looking at the sea or the blue sky. Similarly, as the stomach related framework gets short-circuited by unpredictable dietary patterns and opposite nourishment characteristics, our capacity to process impressions can be unhinged by sudden or intemperate impressions. Furthermore, as enhancing our digestion may require going on a diet, similarly, our psychological assimilation may require a time of fasting from impressions. 2. Making Positive Impressions Another method for controlling the senses is to make positive, regular impressions. There are various approaches to do this: plenty of nature, for example, trees, blossoms, or shakes, and in addition visiting sanctuaries or different spots of journey, which are stores of positive impressions and considerations. Positive impressions can likewise be made by utilizing incense, blooms, ghee lights, sacrificial stones, statues, and different relics of reverential love. 3. Making Inner Impressions Another tangible withdrawal system is to concentrate the brain on internal impressions, in this manner expelling consideration from outside impressions. We can make our own internal impressions through our creative energy or we can contact the unobtrusive senses that become an integral factor when the physical faculties are calm.

Self-Instructional 202 Material Eight Limbs of Yoga: 14.5 DHARANA, DHYANA AND SAMADHI Other Limbs

Dharana is translated as ‘collection or concentration of the mind (joined with the retention of breath)’, or ‘the act of holding, bearing, wearing, supporting, NOTES maintaining, retaining, keeping back (in remembrance), a good memory’, or ‘firmness, steadfastness, ... , certainty’. This term is related to the verbal root dhri to hold, carry, maintain, resolve. It is the sixth branch of Patanjali’s Yoga. Pratyahara entails withdrawing the senses from external phenomena. DhâraGâ builds further upon this by refining it further to or ekagra chitta, that is single-pointed concentration and focus, which is in this context cognate with . Dhyana means meditation or reflection. It is derived from the root words, dhi, meaning ‘receptacle’ or ‘the mind’; and yana, meaning ‘moving’ or ‘going’. In the Yoga framework, Dhyana is a refined meditative practice that needs deep mental concentration. It is only taken up after a yoga trainee undertakes preparatory exercises. It is the seventh branch of Patanjali’s Yoga and builds upon the other branches. When Dhayana is practiced with dharana and Samadhi, the three combine to form samyama, which results in the full detachment of the mind from materialistic bindings and a deeper understanding of the goals of reflections or meditations. Samadhi is a fascinating puzzle to the enthusiastic yogi who more often than not confuses it with a mystic state gainful of such physical wonders as loss of external awareness, being without breath or heartbeat, and suchlike. Therefore, many practice exceptional and strenuous strategies, particularly breath control, endeavouring to stop their breath and heartbeat. They are normally perplexed in their endeavours and feel that they are not advancing in it. In actuality, samadhi is our common profound state. It is the complete state of concentration. The word samadhi is derived from the Sanskrit, sama, meaning ‘together,’ and dhi, meaning ‘mind.’ A yogi can achieve a meditative state by focussing on both their physical being and their rhythm of breath. In this case, the meditative state is not a thinking or evaluating state; instead, it is a state where singleness of thought is the ultimate objective. It is only through this singleness of thought that one can achieve enlightenment, which is samadhi, or the state at which one becomes purely aware of the sanctity of one’s self and the world surrounding. According to Patanjali’s Yoga Sutras, there are two types of Samadhi, that is, samprajnata and asamprajnata. Sivananda characterizes them along these lines:  Samprajnata samadhi: It is the state of super-consciousness, with the group of three of meditator, contemplation and the reflected.  Asamprajnata samadhi: It is the highest super conscious state where the brain and the personality sense are totally demolished. Both are delivered by the act of reflection first samprajnata samadhi and after that asamprajnata samadhi.

Self-Instructional Material 203 Eight Limbs of Yoga: Other Limbs Check Your Progress 1. What are the three levels of ahara in the yogic framework? NOTES 2. List one method for controlling the senses. 3. What are some of the physical effects of pranayamas?

14.6 ANSWERS TO CHECK YOUR PROGRESS QUESTIONS

1. In the yogic framework, there are three levels of ahara, or nourishment. The first is physical sustenance that suggests the five elements important to nourish the body, that is, earth, water, fire, air, and ether. The second is impressions, which acquire the unpretentious substances important to sustain the brain—the vibes of sound, contact, sight, taste, and smell that comprise the inconspicuous components: sound/ether, contact/air, locate/fire, taste/ water, and smell/earth. The third level of ahara is our associations, the general sense wherein people we hold onto on a fundamental level who serve to support the spirit and influence us with the gunas of sattva, rajas, and tamas (the prime characteristics of amicability, diversion, or dormancy). 2. A method for controlling the senses is to make positive, regular impressions. 3. The physical effects of pranayamas are as follows:  Protection of the body’s wellbeing  Purging of the blood  Increase in the assimilation of oxygen

14.7 SUMMARY

 The term pratyahara is composed of two Sanskrit words, prati and ahara. Ahara means food, or anything we take into ourselves from the outside.  Pratyahara means literally control of ahara, or achieving mastery over external influences.  Asana is the Sanskrit word for a physical stance. Asana means a particular position which can be held in a loose and agreeable way for an extensive stretch of time.  Asanas are helpful for the muscles, joints, cardiovascular framework, sensory system and lymphatic framework, and additionally the brain, the mind and Chakras (vitality focuses).

Self-Instructional 204 Material  Pranayama is the cognizant and conscious control and direction of the breath Eight Limbs of Yoga: Other Limbs (Prana implies breath, ayam intends to control, to manage).  There are four primary types of pratyahara: o Indriya-pratyahara, that is, the control of the senses NOTES o Karma-pratyahara, that is, control of activity o Prana-pratyahara, that is, the control of prana o Mano-pratyahara, that is, the withdrawal of brain from the faculties  The easiest method to control our impressions is to cut them off, to invest some energy separated from every tactile information.  Another strategy for sense withdrawal is to keep our sense organs open yet pull back our consideration from them.  Dhyana means meditation or reflection. It is derived from the root words, dhi, meaning ‘receptacle’ or ‘the mind’; and yana, meaning ‘moving’ or ‘going’.  Samadhi is the complete state of concentration. The word samadhi is derived from the Sanskrit, sama, meaning ‘together,’ and dhi, meaning ‘mind.

14.8 KEY WORDS

 Pratyahara: It is a Sanskrit term meaning withdrawal of the senses.  Ayurveda: It is the traditional Hindu system of medicine, which is based on the idea of balance in bodily systems and uses diet, treatment, and yogic breathing.

14.9 SELF ASSESSMENT QUESTIONS AND EXERCISES

Short-Answer Questions 1. What are the two types of Samadhi? 2. Define dharana. 3. Write a short-note on asana. Long-Answer Questions 1. What is samadhi and why is it essential part of yogic practice? 2. How is dharana essential to the path of ashtang yoga? 3. What is Pratyahara and what all is included in this practice?

Self-Instructional Material 205 Eight Limbs of Yoga: Other Limbs 14.10 FURTHER READINGS

Michelis, Elizabeth. 2005. A History of Modern Yoga: Patanjali and Western NOTES Esotericism. London: A&C Black. Singh, Satya Prakash. 2010. History of Yoga. Oxford, U.K.: Oxford University Press. Singleton, Mark. 2010. Yoga Body: The Origins of Modern Posture Practice. Oxford, U.K.: Oxford University Press. Singleton, Mark and James Mallinson. 2017. Roots of Yoga. London: Penguin. Bhattacharya Ram Shankar, Potter Karl, and Larson Gerald James. 1970. Yoga: India’s Philosophy of Meditation. New Delhi: Motilal Banarsidass Publisher.

Self-Instructional 206 Material