Most people don’t understand yoga – here’s what yoga really means
And it’s not the tree pose you’ve been practising
The word “yoga” is a Sanskrit word coming from the root “yuj” which means “to unite or join.” Now if “yoga” comes from the word “to unite” we have to find out what is it that wants to unite and with what? Hinduism has four goals of life out of which the fourth is called moksha or liberation. Who or what is it that wants liberation? The embodied soul is known as the jivatman. It is only a holographic representation of the Brahman or the Supreme Soul (Paramatman). This jivatman is always desirous of joining the Paramatman. In Hinduism it is said that any method taken by the jivatman to unite with the Paramatman can be called “yoga.” Yogasanas are only one part of yoga. It is a method by which the physical body can be purified so that it becomes easier for us to sit down and meditate for an hour or so without bodily discomfort.
The physical postures which go under the name of “yoga” all over the world today have existed in Bharat for centuries. From ancient times, many classical methods of yoga have been given in Hinduism. They were emphasised and brought to the domain of the ordinary man by Patanjali who was the very first psychologist the world has ever known. Hence, even today this is known as Patanjali Yoga and has been brought to the focus of the modern world through the efforts of Baba Ram Dev and other great masters of yoga. This is what is being propagated in all countries. People who practise this all over the world have found that it brings great benefit to their mental and physical health. Thus, the word “yoga” has become a well-battered word in many western countries. Many yoga schools have sprung up all over the world since people have discovered that yoga is something which helps everyone to lead a healthier and happier life.
Unfortunately there is an attempt on the part of many intellectual Hindus and even some of our gurus to support the anti-Hindu lobby and insist that yoga has no Hindu undertones and can be practised by anyone who wants to improve their mind and body. Of course it can be practiced by anyone who wants to improve their mind and body. Hindus have never patented any of their knowledge. It was always readily available to the whole of humanity. But that doesn’t mean that we have to deny its Hindu origin.
“Yoga” is a Sanskrit word. Sanskrit is the language which has been used from ancient times by the Hindus. All the texts of the Sanatana Dharma are written in Sanskrit so to deny that yoga has no Hindu connotations is an absolute error. It is the very foundation of the Sanatana Dharma. Those who do not want to accept this fact have no right to learn yoga. How can you learn something when you deny the roots from which it has come? If anyone out of sheer prejudice does not want to practise this because it has a Hindu origin, it is their problem, not ours!
It is to be noted that Patanjali calls his whole system “Ashtanga Yoga” which means the eight limbs of yoga. The limbs of an infant grow simultaneously and not one by one, so also the practitioner of yoga should see that all the eight limbs as given by Patanjali should be cultivated simultaneously if we want the desired result. These limbs are known as – yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. So we see that asanas are only one of the eight methods that have been given to us to purify both the physical and mental bodies and enable the individual to unite with the Paramatman. We cannot lead a dissolute life and expect to become experts in meditation and yogasanas. There are certain strict disciplines to be followed before we can expect the desired results.
1. Yamas (restraints)
The yamas are five ethical precepts that outline a code of conduct that should be observed when interacting with the world around us. They offer guidance on how to act towards others. They are:
Ahimsa (non-violence): In thought, word and deed towards all living creatures.
Satya (truthfulness): Needs no explanation.
Asteya (non-stealing): Stealing can be done in various ways and not just by taking someone else’s property! One can steal another person’s reputation by speaking ill of them!
Brahmacharya (celibacy): This does not refer just to physical celibacy but to mental and moral. Fidelity, constancy and having an honest relationship with our partner also come under this.
Aparigraha (non-coveting): This is a basic flaw found in all human beings and very difficult to eradicate. Jealously, envy, greed and wanting to possess another person’s property are basic to human nature. One way to eradicate this is to be aware and conscious of such emotions so that we can try to remove them.
2. Niyamas (observances)
Yamas are meant for inner purification whereas niyamas are meant for outer cleansing. They are:
Saucha (purity): Purification of the body as well as mind.
Santosha (contentment): This is a feeling of happiness within us which does not depend on the external world for its satisfaction. Expressing gratitude to God will help in this.
Tapas (asceticism): This can be done by daily practise of asanas and meditation which requires self-discipline and self-control.
Svadhyaya (self-study): Study of the scriptures, repetition of mantras etc.
Ishwara Pranidhana (surrender): This is total surrender to a divine force. It could be either god or guru.
3. Asana (yogic postures)
4. Pranayama (breathing practices): This helps to focus the mind inwards.
5. Pratyahara (withdrawal): Withdrawal of the senses from the objective world. This is a very important thing to do before starting meditation.
6. Dharana (contemplation): This is another important step to do before starting meditation. At this time you can focus on one of the chakras.
7. Dhyana (meditation): Here the attention remains focussed on some unspecified object.
8. Samadhi (superconscious state): Patanjali mentions two states in this. One is Savikalpa Samadhi and the other is Nirvikalpa Samadhi. In the first stage some perception and awareness of the objective world remains. In the second stage the practitioner merges into the object of meditation so a state of unity is achieved. When this happens, the spirit has the ability to expand infinitely and is capable of what we would call supernatural acts.
Other forms of classical yogas as mentioned in our books are Jnana Yoga or the yoga of wisdom, Karma Yoga or the yoga of action and Bhakti Yoga or the yoga of devotion. Lord Krishna has clearly brought out these three yogas in the Srimad Bhagavad Gita. However, it is interesting to note that all the eighteen chapters of the Srimad Bhagavad Gita are known as yogas. The very first chapter is called “Arjuna Vishada Yoga” or the yoga of Arjuna’s sorrow! Even sorrow can be the goad that will allow our mind to be directed towards God. When our life runs on a smooth plane with no sorrows or distractions we might not be that interested in communicating with God but the moment we are beset with troubles and problems we will find that even an atheist will start to think of God! Thus, any activity that can lead us towards God can be called “yoga.” The problem here is to train the mind in such a way that whatever action the individual does is directed towards union with God. The mental dedication is most important.
Jnana Yoga
We think that the world consists of only two things, the seer and the seen. When we see anything we think “I am the seer” and the object is outside me. We don’t realise that there is also an unseen or transcendent knower which is ever present at all times and is a witness to our every thought and action. Therefore, we don’t really have a private life! There is a transcendent source that is aware of every leaf that falls and every winking of an eye of every creature in the world! Yoga is meant to teach you of the existence of this Being and is meant to unite you to this Being so that we begin to see this great principle operating everywhere at all times and at all places.
A yogic life therefore is a combination of knowledge, spirituality and activity in the physical world. The true yogi is one who has realised that all these three come from the same source – the individual, God and the world have the same source. We define everything in the world as belonging to a space/time continuum but the fact is that God is above this continuum which is a concept of the mind. This is why we find it difficult to dedicate everything to something which is beyond our mental concept. The mind is so involved in the external world that it seems impossible for it to think in any other manner.
When we dimly come to realise the existence of such a Being, we start to fear it and that is the beginning of all religion. All religion begins with fear of the unknown. Because of our conditioning we are apt to think that this Being is transcendent or something above us. This is not correct. The transcendence of this Being is not spatial. It is not an ascension from the level of the seer and seen to be something above both but it is actually an inclusiveness of both the seer and seen. With the practice of yoga we come to realise that the creature, the creation and the creator are totally interconnected. The fear that we felt in the beginning ends in the knowledge that the Being we fear is actually our very Self – closer than a friend, closer than a relative and the only beloved. This is the union that yoga aims at. Actually yoga is at the basis of all spirituality, religion and true philosophy. Yoga is a total operation of our mental, physical and intellectual life in order to focus on that which is not to be seen by the physical eyes.
Now our duty is to find out the nature of this Self. What is this Self that seems to have such a great control over us? This yoga is known as Jnana Yoga which allows us to find out the nature of the Self and the nature of the world we live in. This knowledge is the foundation on which we have to build our life. Unless we know the nature of the Being to which we have to direct our thoughts and actions and with which we hope to unite ourselves through yoga, we are apt to take a wrong road.
The Upanishads deal entirely with this subject. They tell us how to discover our inner selves by many methods. The second chapter of the Srimad Bhagavad Gita also deals with the same subject. Arjuna asks Lord Krishna how he should act in the world and instead of replying to him directly, Krishna tells him the secret of the Self. The knowledge of the Self is the greatest knowledge because this is the knowledge that cuts at the root of our ignorance of the nature of our own selves and the nature of the world and the nature of God. This knowledge is something that gives a solution to all the problems that we might face in the world. Arjuna’s question was about a specific problem but Lord Krishna’s answer was a total answer knowing which we would be able to tackle any problem that might beset us at any time in our life. Having understood the nature of the Self and of the Supreme, we are taken to the next step which is how to act in the world backed by this knowledge.
Karma Yoga
Karma means action and Karma Yoga is the technique of action. If we want to live in the world we have to act. Without action we can accomplish nothing. Even for the maintenance of our body we have to act. Therefore, the greatest learning that any of us can have is “how to act.” You may think this is a stupid question since action is something that comes naturally to us. But the fact is that our action coupled with our motivation is what binds us to this circle of birth and death. The Law of Karma is actually Newton’s Third Law of Motion – “Every action will have its equal and opposite reaction.” What this means is that every time we act either physically or mentally, we are actually creating a cause which has to have an effect at some other point in time and space. This is the law of cause and effect. This is the wheel of existence. We cannot live without action and each time we act we are creating a cause which must have an effect. This is a natural law. Thus, we keep on acting and accumulating effects which have to be experienced by us at some time or other. This is called the Wheel of Karma from which it appears as if we cannot escape. Karma Yoga is the method that our rishis have given us in order to get off this Wheel. Our actions bind us only because of our expectations for the result. If we do not expect anything from the action they no longer have the power to bind us. It is as simple as that. But again it is not as simple as it appears on the surface because it is almost impossible to act without some expectation of results. This is the question that Karma Yoga tries to redress.
The solution given is simple. Do all actions to the best of your ability and do not think of the results or demand them. Results will definitely come whether you want them or not but that is not to be your concern. Your concern is to see that the longing for the results does not affect your action. The fact is that the universe gives you only one right and that is to do your duty (action). It does not give you the right to demand the results.
We are prone to think that we have power over the nature of the result but this is wrong thinking. All of us want only results that are beneficial to us but we all know that our actions need not necessarily bring only good results. Sometimes we get the results that we expect but many times we get results that we are not expecting or wanting. This is because though we have been given the right to act we have not been given the right to control the effects. In other words, the results of our actions are under another law which is actually a cosmic law. This law will see to it that we are given the results that we deserve and not the results that we demand. We expect beneficial results even if we have done a wrong action but this can never be. It is the Law of Karma that dictates the type of result that we will get. A wrong action is one which is done with the wrong motivation. An action may appear to be good but it is the motivation that decides the result. For instance, charitable acts seem to be good but if charity is done for the sake of name and fame, it will not bring us the results that we expect. Giving gifts is good but if the gift is given with the ulterior motive of getting some extra benefit from the recipient of the gift, it will not give us the type of result that we expect. So Karma Yoga is the method by which we turn every action into a yoga by giving up all expectations of the result. This is one of the most important yogas given in Hinduism since this is the technique by which we free ourselves from the inevitable Wheel of Karma. Desireless actions are known as “nishkama karma.” This is a must if we want to become a true yogi. In the end all results or fruits of the action are given over to the Supreme force because of who we are able to perform any action.
Bhagavan Krishna has stressed the benefits of doing this type of action in the Bhagavad Gita. Actually the Gita gives a number of definitions for “yoga.” He says, “yogasta kuru karmani” which means “establish yourself in yoga and perform action.” What is meant by yoga here? So we can say that yoga is a state of harmony of the body, mind and world in which we feel great peace. It is a fact that this can be achieved by yogic practices like asanas and meditation as well as through karma yoga or selfless action. When such a person performs action they will be perfect. Hence, Krishna says, “yogi karmasu kaushalam” which means that “a yogi is an expert in action.” This happens because the mind and body work in harmony with the spirit!
Dhyana Yoga
One of the methods of yoga that is taught to every aspirant is “Dhyana Yoga” or meditation which Patanjali himself taught as we have seen. Meditation can never be good unless we have studied Jnana Yoga and discovered the true nature of the Supreme Being on whom we are trying to meditate. Not only do we have to know that Supreme but we also have to pass a lot of time in perfecting our actions so that we do everything without desire for the personal fruits of the action. In other words, we have to practise Karma Yoga before we can start the practise of meditation. Otherwise our fickle mind will always run after the objects of the world. During dhyana or meditation one is supposed to sit in one place and close their eyes and concentrate on some object or mantra or something that will enable them to connect with that transcendent spirit and allow their mind to transcend and hopefully melt into that. Deep inside us is the fear that by doing so we will lose ourselves, our small individualities. This fear subconsciously stops people from letting go of themselves completely and that is why most people do not experience the peace that should come from meditation. Another reason why meditation is not very successful for most people is that we think that the object of our meditation is the Universal and the Transcendent and that seems to be merely a concept in our mind whereas the world when we open our eyes is solid and real!
Here we are all suffering from the same delusion that the reality of an object depends on its solidity. Actually, the reverse is the truth. Subtle truths are more real than gross. As science has proved, there is nothing called “solid matter.” With one squiggle of his pen Einstein blasted the theory that matter is made out of solid atoms. He declared that matter is only energy in motion: E=MC2. This is very difficult for us to understand for our mind materialises everything that we perceive with our sense organs and solidifies and converts everything into a concrete reality.
When you go deeper into yogic truths you will find that the most difficult thing for us to understand is ourselves. We have special instruments by which we can understand the world but no instruments to understand oneself. This is because the ego has woven such a distorted picture of oneself that we can never believe that we can ever be anything else but great! Of course in one way we are indeed great but the greatness lies in our essence which is divine but the ego superimposes this greatness on to the first three koshas (personality sheaths) and makes us believe that this small 5-foot or 6-foot body is the greatest. But we find that even if all our limbs were cut off we would still retain consciousness of a Self within us so obviously this consciousness does not lie in the body. Thus, by eliminating all the different aspects of our personality, one by one, we will reach the “person” or Self within us. Only by having an intellectual idea of this Self can our meditation help us to transcend.
Bhakti Yoga
The third great yoga as mentioned in our scriptures is known as Bhakti Yoga. Bhakti is devotion to god. Our minds are so conditioned that we cannot know the transcendent, formless Brahman. However, that which is formless can take on any form and in fact “is” in all forms. Since that Brahman is found in everything, we can worship anything provided we have the knowledge that this is also Brahman. Therefore, all forms are “Its” form and we can worship anything that appeals to us. Hence, we find that Hinduism has a huge number of the forms of God and we can worship any form that we like. However, it is very important to know that “jnana” or knowledge has to precede “bhakti” or devotion. Bhakti that is devoid of jnana turns into fundamentalism which is what we find in the world today.
So what is the necessity for bhakti? Human beings are composed of both head and heart and though the head is satisfied with jnana or knowledge of God, the heart wants to have some form it can cling to and which will reciprocate our feelings of love. Our “ishta” or favourite deity can satisfy our deepest need for an unconditional love which we don’t get from the world. A very special bond is created between the deity and the devotee so that we feel that we are never separate and never alone. Our beloved deity is always with us, always protecting us, always guiding us. At the same time we know that this is only one of the forms of the Formless Supreme and that every form is Its form so we never despise those who worship other forms and tolerate all types of approaches to God. This is true bhakti when we can love the whole world as only the form of God and can see our beloved in every eye and in everything. The microcosm is only the reflection of the macrocosm.
However, it needs to be stressed that in Hinduism, bhakti is not blind belief but is based on a true understanding of that to which devotion is to be offered. In fact, the flower of bhakti can blossom only when the garden of the mind has been filled with the wisdom of Jnana Yoga and watered with the action of Karma Yoga. This is why the foundation of all action based on knowledge has to be firmly planted in each one of us before entering the portals of bhakti.
All these are a few types of yoga that Hinduism offers to its followers. It must be remembered that they melt into each other and should be practised simultaneously.
In ancient days, all students of the “padashalas” as the old Indian schools were known, had to practice yoga. With the advent of the English, this was replaced by something called PT, which is a sort of physical fitness routine. Yoga asanas, however, enliven both body and mind. Their effects are not limited to the body alone. Let us hope that the government will re-introduce this ancient practice into our school curriculum and thus help our children to gain both physical fitness, mental stability and spiritual awareness.
Hari Aum Tat Sat!