Yoga

Statue of Shiva performing Yogic meditation in the Padmasana posture.

Yoga (Sanskrit: योग, IAST: yóga, IPA: [joːgə]) refers to traditional physical and mental disciplines originating in India; to the goal achieved by those disciplines; and to one of the six orthodox (āstika) schools of Hindu philosophy.^[1][2]

Major branches of yoga include Raja Yoga, Karma Yoga, Jnana Yoga, Bhakti Yoga, and Hatha Yoga.^[3][4][5] Raja Yoga, compiled in the Yoga Sutras of Patanjali, and known simply as yoga in the context of Hindu philosophy, is part of the Samkhya tradition.^[6] Many other Hindu texts discuss aspects of yoga, including the Vedas, Upanishads, the Bhagavad Gita, the Hatha Yoga Pradipika, the Shiva Samhita and various Tantras.

The Sanskrit word yoga has many meanings,^[7] and is derived from the Sanskrit root yuj, meaning "to control", "to yoke" or "to unite".^[8] Translations include "joining", "uniting", "union", "conjunction", and "means".^[9][10][11] Outside India, the term yoga is typically associated with Hatha Yoga and its asanas (postures) or as a form of exercise. A practitioner of Yoga is called a Yogi (gender neutral) or Yogini (feminine form).

History of yoga

Main article: History of yoga

While the most ancient mystic practices are vaguely hinted at in the Vedas, the ascetic practices (tapas) are referenced in the Brāhmaṇas (900 BCE and 500 BCE),^[12] early commentaries on the Vedas. In the Upanishads, an early reference to meditation is made in Brihadaranyaka Upanishad,^[12] one of the earliest Upanishads (approx. 900 BCE). The main textual sources for the evolving concept of Yoga are the middle Upanishads, (ca. 400 BCE), the Mahabharata (5th c. BCE) including the Bhagavad Gita (ca. 200 BCE), and the Yoga Sutras of Patanjali (300 BCE-200 BCE). Several seals discovered at Indus Valley Civilization (c. 3300–1700 BC) sites depict figures in a yoga- or meditation-like posture, "a form of ritual discipline, suggesting a precursor of yoga" that point to Harappan devotion to "ritual discipline and concentration", according to Archaeologist Gregory Possehl.^[13]

Yoga Sutras of Patanjali

Main articles: Raja Yoga and Yoga Sutras of Patanjali

In Indian philosophy, Yoga is the name of one of the six orthodox philosophical schools.^[14][15] The Yoga philosophical system is closely allied with the Samkhya school.^[16] The Yoga school as expounded by the sage Patanjali accepts the Samkhya psychology and metaphysics, but is more theistic than the Samkhya, as evidenced by the addition of a divine entity to the Samkhya's twenty-five elements of reality.^[17][18] The parallels between Yoga and Samkhya were so close that Max Müller says that "the two philosophies were in popular parlance distinguished from each other as Samkhya with and Samkhya without a Lord...."^[19] The intimate relationship between Samkhya and Yoga is explained by Heinrich Zimmer:

These two are regarded in India as twins, the two aspects of a single discipline. Sāṅkhya provides a basic theoretical exposition of human nature, enumerating and defining its elements, analyzing their manner of co-operation in a state of bondage (bandha), and describing their state of disentanglement or separation in release (mokṣa), while Yoga treats specifically of the dynamics of the process for the disentanglement, and outlines practical techniques for the gaining of release, or 'isolation-integration' (kaivalya).^[20]

Patanjali is widely regarded as the founder of the formal Yoga philosophy.^[21] Patanjali's yoga is known as Raja yoga, which is a system for control of the mind.^[22] Patanjali defines the word "yoga" in his second sutra,^[23] which is the definitional sutra for his entire work:

योग: चित्त-वृत्ति निरोध:
( yogaś citta-vṛtti-nirodhaḥ )
- Yoga Sutras 1.2

This terse definition hinges on the meaning of three Sanskrit terms. I. K. Taimni translates it as "Yoga is the inhibition (nirodhaḥ) of the modifications (vṛtti) of the mind (citta)".^[24] Swami Vivekananda translates the sutra as "Yoga is restraining the mind-stuff (Citta) from taking various forms (Vrittis)."^[25]

A sculpture of a Hindu yogi in the Birla Mandir, Delhi

Patanjali's writing also became the basis for a system referred to as "Ashtanga Yoga" ("Eight-Limbed Yoga"). This eight-limbed concept derived from the 29^th Sutra of the 2^nd book, and is a core characteristic of practically every Raja yoga variation taught today. The Eight Limbs are:

(1) Yama (The five "abstentions"): non-violence, non-lying, non-covetousness, non-sensuality, and non-possessiveness.

(2) Niyama (The five "observances"): purity, contentment, austerity, study, and surrender to god.

(3) Asana: Literally means "seat", and in Patanjali's Sutras refers to the seated position used for meditation.

(4) Pranayama ("Lengthening Prāna"): Prāna, life force, or vital energy, particularly, the breath, "āyāma", to lengthen or extend. Also interpreted as control of the life force.

(5) Pratyahara ("Abstraction"): Withdrawal of the sense organs from external objects.

(6) Dharana ("Concentration"): Fixing the attention on a single object.

(7) Dhyana ("Meditation"): Intense contemplation of the nature of the object of meditation.

(8) Samādhi ("Liberation"): merging consciousness with the object of meditation.

Bhagavad Gita

Main article: Bhagavad Gita

The Bhagavad Gita ('Song of the Lord'), uses the term yoga extensively in a variety of ways. In addition to an entire chapter (ch. 6) dedicated to traditional yoga practice, including meditation,^[26] it introduces three prominent types of yoga:^[27]

• Karma yoga: The yoga of action
• Bhakti yoga: The yoga of devotion
• Jnana yoga: The yoga of knowledge

Madhusudana Sarasvati (b. circa 1490) divided the Gita into three sections, with the first six chapters dealing with Karma yoga, the middle six with Bhakti yoga, and the last six with Jnana (knowledge).^[28] Other commentators ascribe a different 'yoga' to each chapter, delineating eighteen different yogas.^[29]

Hatha Yoga

Main articles: Hatha yoga and Hatha Yoga Pradipika

Hatha Yoga is a particular system of Yoga described by Yogi Swatmarama, compiler of the Hatha Yoga Pradipika in 15th century India. Hatha Yoga differs substantially from the Raja Yoga of Patanjali in that it focuses on shatkarma, the purification of the physical body as leading to the purification of the mind (ha), and prana, or vital energy (tha).^[30][31] Compared to the seated asana, or sitting meditation posture, of Patanjali's Raja yoga,^[32] it marks the development of asanas (plural) into the full body 'postures' now in popular usage.^[33] Hatha Yoga in its many modern variations is the style that many people associate with the word "Yoga" today.^[34]

Yoga practices in other traditions

Buddhism

Main article: Yoga and Buddhism

Yoga is intimately connected to the religious beliefs and practices of the Indian religions.^[35] The influence of Yoga is also visible in Buddhism, a descendant of Hinduism, which is distinguished by its austerities, spiritual exercises, and trance states.^[36][37]

Yogacara Buddhism

Yogacara (Sanskrit: "Practice of Yoga [Union]"^[38] ), also spelled yogāchāra, is a school of philosophy and psychology that developed in India during the 4th to 5th centuries. Yogacara received the name as it provided a yoga, a framework for engaging in the practices that lead to the path of the bodhisattva.^[39] The Yogacara sect teaches yoga in order to reach enlightenment.^[40]

Ch'an (Seon/Zen) Buddhism

Zen (the name of which derives from the Sanskrit "dhyana" via the Chinese "ch'an"^[41]) is a form of Mahayana Buddhism. The Mahayana school of Buddhism is noted for its proximity with Yoga.^[37] In the west, Zen is often set alongside Yoga; the two schools of meditation display obvious family resemblances.^[42] This phenomenon merits special attention since the Zen Buddhist school of meditation has some of its roots in yogic practices.^[43] Certain essential elements of Yoga are important both for Buddhism in general and for Zen in particular.^[44]

Tibetan Buddhism

Yoga is central to Tibetan Buddhism. In the Nyingma tradition, practitioners progress to increasingly profound levels of yoga, starting with Mahā yoga, continuing to Anu yoga and ultimately undertaking the highest practice, Ati yoga. In the Sarma traditions, the Anuttara yoga class is equivalent. Other tantra yoga practices include a system of 108 bodily postures practiced with breath and heart rhythm. Timing in movement exercises is known as Trul khor or union of moon and sun (channel) prajna energies. The body postures of Tibetan ancient yogis are depicted on the walls of the Dalai Lama's summer temple of Lukhang. A semi-popular account of Tibetan Yoga by Chang (1993) refers to Dumo, the generation of heat in one's own body, as being "the very foundation of the whole of Tibetan Yoga" (Chang, 1993, p7). Chang also claims that Tibetan Yoga involves reconciliation of apparent polarities, such as prana and mind, relating this to theoretical implications of tantrism.

Islam

The development of Sufism was considerably influenced by Indian yogic practises, where they adapted both physical postures (asanas) and breath control (pranayama).^[45] The ancient Indian yogic text, Amritakunda, ("Pool of Nectar)" was translated into Arabic and Persian as early as the 11th century.^[46]

Malaysia's top Islamic body in 2008 passed a fatwa, which is legally non-binding, against Muslims practicing yoga, saying it had elements of "Hindu spiritual teachings" and could lead to blasphemy and is therefore haraam. Muslim yoga teachers in Malaysia criticized the decision as "insulting".^[47] Sisters in Islam, a women's rights group in Malaysia, also expressed disappointment and said they would continue with their yoga classes.^[48] The fatwa states that yoga practiced only as physical exercise is permissible, but that yoga teachings such as uniting of a human with God is not consistent with Islamic philosophy.^[49]

Christianity

In 1989, the Vatican declared that Eastern meditation practices such as Zen and yoga can "degenerate into a cult of the body." In spite of the Vatican statement, many Roman Catholics bring elements of Yoga, Buddhism, and Hinduism into their spiritual practices.^[50]

Tantra

Main article: Tantra

Tantrism is a practice that is supposed to alter the relation of its practitioners to the ordinary social, religious, and logical reality in which they live. Through Tantric practice an individual perceives reality as maya, illusion, and the individual achieves liberation from it.^[51] This particular path to salvation among the several offered by Hinduism, links Tantrism to those practices of Indian religions, such as yoga, meditation, and social renunciation, which are based on temporary or permanent withdrawal from social relationships and modes.^[51]

During tantric practices and studies, the student is instructed further in meditation technique, particularly chakra meditation. This is often in a limited form in comparison with the way this kind of meditation is known and used by Tantric practitioners and yogis elsewhere, but is more elaborate than the initiate's previous meditation. It is considered to be a kind of Kundalini Yoga for the purpose of moving the Goddess into the chakra located in the "heart," for meditation and worship.^[52]

Goal of yoga

The goal of yoga may range from improving the health to acheiving Moksha.^[53] Within the monist schools of Advaita Vedanta and Shaivism the goal of yoga takes the form of Moksha, which is liberation from all worldly suffering and the cycle of birth and death (Samsara), at which point there is a realisation of identity with the Supreme Brahman. In the Mahabharata, the goal of yoga is variously described as entering the world of Brahma, as Brahman, or as perceiving the Brahman or Atman that pervades all things.^[54] For the bhakti schools of Vaishnavism, bhakti or service to Svayam bhagavan itself may be the ultimate goal of the yoga process, where the goal is to enjoy an eternal relationship with Vishnu.^[55]

See also

• Kinesiotherapy

References

Further reading

• Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary. Delhi: Motilal Banarsidass Publishers. ISBN 81-208-0567-4.  (fourth revised & enlarged edition).
• Patañjali (2001). Yoga Sutras of Patañjali. Studio 34 Yoga Healing Arts. http://www.studio34yoga.com/yoga.php#reading. 
• Chang, G.C.C. (1993). Tibetan Yoga. New Jersey: Carol Publishing Group. ISBN 0-8065-1453-1
• Chatterjee, Satischandra; Datta, Dhirendramohan (1984). An Introduction to Indian Philosophy (Eighth Reprint Edition ed.). Calcutta: University of Calcutta. 
• Donatelle, Rebecca J. Health: The Basics. 6th ed. San Francisco: Pearson Education, Inc. 2005.
• Feuerstein, Georg. The Shambhala Guide to Yoga. 1st ed. Boston & London: Shambhala Publications 1996.
• Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 0-521-43878-0. 
• Gambhirananda, Swami (1998). Madhusudana Sarasvati Bhagavad_Gita: With the annotation Gūḍhārtha Dīpikā. Calcutta: Advaita Ashrama Publication Department. ISBN 81-7505-194-9. 
• Harinanda, Swami. Yoga and The Portal. Jai Dee Marketing. ISBN 0978142950. 
• Jacobsen, Knut A. (Editor); Larson, Gerald James (Editor) (2005). Theory And Practice of Yoga: Essays in Honour of Gerald James Larson. Brill Academic Publishers. ISBN 9004147578.  (Studies in the History of Religions, 110)
• Keay, John (2000). India: A History. New York: Grove Press. ISBN 0-8021-3797-0. 
• Michaels, Axel (2004). Hinduism: Past and Present. Princeton, New Jersey: Princeton University Press. ISBN 0-691-08953-1. 
• Mittra, Dharma Sri. Asanas: 608 Yoga Poses. 1st ed. California: New World Library 2003.
• Müller, Max (1899). Six Systems of Indian Philosophy; Samkhya and Yoga, Naya and Vaiseshika. Calcutta: Susil Gupta (India) Ltd.. ISBN 0-7661-4296-5.  Reprint edition; Originally published under the title of The Six Systems of Indian Philosophy.
• Possehl, Gregory (2003). The Indus Civilization: A Contemporary Perspective. AltaMira Press. ISBN 978-0759101722. 
• Radhakrishnan, S.; Moore, CA (1967). A Sourcebook in Indian Philosophy. Princeton. ISBN 0-691-01958-4. 
• Saraswati, swami satyananda. November 2002 (12th edition). "Asana Pranayama Mudra Bandha" ISBN 81-86336-14-1
• Taimni, I. K. (1961). The Science of Yoga. Adyar, India: The Theosophical Publishing House. ISBN 81-7059-212-7. 
• Usharabudh, Arya Pandit. Philosophy of Hatha Yoga. 2nd ed. Pennsylvania: Himalayan Institute Press 1977, 1985.
• Vivekananda, Swami (1994). Raja Yoga. Calcutta: Advaita Ashrama Publication Department. ISBN 81-85301-16-6.  21st reprint edition.
• Zimmer, Heinrich (1951). Philosophies of India. New York, New York: Princeton University Press. ISBN 0-691-01758-1.  Bollingen Series XXVI; Edited by Joseph Cambell.

External links

• Yoga links at the Open Directory Project