| Dr. Jai Maharaj 2005-09-25, 10:34 am |
| Yog - An Overview
By Dr Vikram M Pattarkine
May 3, 2005
Yog in Sanskrit language literally means union, the union of the
individual with the cosmic, the human soul with the divine. To the
western mind, yog is just a set of physical exercises to maintain
good physical health. It is in fact much more than that; excellent
physical health is only a minor benefit along the yog path. This
article presents an overview of yog as understood by the author
through limited practice and experience. Even though the
experience is limited, the benefits have been immense.
Yog has been around for centuries if not millennia. The Sage
Patanjali compiled the knowledge of yog into a systematic work
called the Yog Sootr (believed to be about 2300 years ago).
Patanjali declares that the objective of yog is to still the mind
so that we can concentrate and fully understand any given subject.
The mind always wanders from one thought to another. It is often
compared with a monkey (which is a restless animal to start with)
who is drunk and has been bitten by a scorpion! To calm the mind
is therefore is not an easy task. By following the path of yog,
however, we can calm our mind so that it does not wander. We can
then concentrate properly and gain the knowledge of the ultimate
subject, the Self. The Self is the purest form of human existence,
pure consciousness -- unlimited, eternal, and blissful. In the
final step of yog, the yogi realizes this experience as the
individual merges with the cosmic. The yogi becomes one with the
supreme power that governs this entire universe.
As mentioned earlier, yog is much more than a set of exercises. It
comprises eight essential elements or ashtaanga. Yog begins with
purification of our daily life by adhering to certain don'ts and
do's. It then proceeds to the purification of the body through
physical exercises and control over breath. At later stages,
control over mind is achieved and in the final step the yogi
achieves Self-realization.
Step One: Yum -- the abstinences or don'ts of daily life: When we
desire to sow a crop, we have to ensure that the field is free of
weeds, thorns, pebbles, etc. Eliminating these (undesirable
things) is essential for raising a good crop. Similarly, to
cultivate good things in our mind, we need to get rid of certain
unwanted things from our life. These don'ts of life are called
yum. Five such abstinences are described by Patanjali.
(1) Ahinsaa or non-violence -- We should not harm anyone by body,
speech, or even in our mind. This is one of the main reasons most
Hindus are vegetarian, since eating meat involves physical killing
of another being.
(2) Satya or truth -- We should always be honest with ourselves.
Thinking in one way and acting in another creates a conflict in our
mind and we cannot be peaceful.
(3) Asteya or non-stealing -- We should not consume anything that
we have not rightfully earned. There is no free lunch; we must do
something to get food on our plate, by honest means and without
exploiting others.
(4) Brahmacharya or control over senses -- Brahmacharya literally
means such behavior that takes us toward Brahman or God. Often
equated with celibacy, brahmacharya is in fact control over all
sense organs, whose natural purpose is to discriminate between
things that are good or bad for us. Instead of this intended
purpose, we indulge in the pleasures of the senses and get attached
to them. For example, if we are used to a soft bed at home and do
not get it while traveling, we should not find it difficult to fall
asleep. The one who practices brahmacharya remains equally
peaceful regardless of the situation. There is nothing wrong with
enjoying sense pleasures while the senses are engaged in their
natural purpose. Beyond this, however, any indulgence leads to
loss of health.
(5) Aprarigrah or non-hoarding -- The more things we "own" the
more strings we attach to ourselves. Each thing we "own" needs
some time and effort on our part to maintain it. The more such
"strings" we have, the more tightly we get bound. Movement and
progress then become difficult. Therefore we must strive to
minimize our belongings, and be mentally prepared to give them up
whenever their usefulness is up. Hanging on to unnecessary
belongings is harmful to everyone concerned.
Step Two: Niyum -- the do's of daily life: After clearing the weeds
and the pebbles by practicing yum, we need to sow the seeds of
niyum. These are the observances that we must consciously follow
in our everyday life.
(1) Shouch or cleanliness -- Modern health science tells us to
keep our bodies clean. Yog goes one step beyond and tells us to
keep even our minds clean. Our body is a net result of not only
the air, water, and food we consume, but also our thoughts.
Thoughts of lust, anger, greed, selfish attachment, arrogance,
jealousy, etc. must be kept away, since they pollute the mind.
(2) Santosh or contentment -- We must be content with what we have
rightfully earned through honest means. We should not try to catch
up with the Joneses. That pursuit is futile. Regardless of how
hard we try, it will probably take an entire lifetime (or several
lifetimes) to catch up with Bill Gates. And who knows, Bill Gates
perhaps thinks that an ordinary programmer in his company is better
off than he!!!
(3) Swaadhyaaya or study of the Self -- Swa means the Self and
adhyaaya means study. The word is also translated as study of the
Scriptures. When we study scriptures, our thoughts are focused on
the divine and the mind does not entertain thoughts that pollute
it. We should not be stingy about swaadhyaaya at all; we may
indulge in it to our heart's content.
(4) Ishwarapranidhaan or surrender to God's will -- Whatever
happens in our life (or in this universe) is governed by God's
will. We may wish or propose, but unless God disposes, that is,
unless our wish is in accordance with the laws that govern this
universe, it would never come true. We should not merely surrender
either; we should put in our best effort and only then leave the
rest in God's hands. We cannot expect to pass an examination with
flying colors unless we have put in the effort to study hard.
Having studied hard and written our exam well, we should then
accept the result as God's will. When we let God shoulder our
burdens and accept our life with humility and grace, we become
truly free of all bondage.
(5) Tup or austerities or discipline -- Carrying out yum and niyum
with discipline, consistency, and most importantly humility is
indeed tup. Initially we may feel that these rules are difficult
to follow or even impractical. They seem go against the modern way
of life. But once we start practicing them consistently, we
realize their true potential and are then not tempted to break
them. This is similar to learning to drive a car. Initially we
have to take care of the steering wheel, the brakes, the clutch,
the gas, and even watch the rear-view mirror frequently. It all
seems so difficult! But once we practice enough, driving becomes
as easy as walking.
Step Three: Aasun -- physical posture: Aasun literally means to sit
comfortably. In order to still the mind and concentrate /
meditate, we would have to sit still with a body that is perfectly
healthy. This is possible when our body is perfectly at ease with
itself and its surroundings, that is, when there is no disease or
unease. At the very basic level, the body is not only made up of
but is also constantly interacting with the five great elements of
creation -- prithvi (earth or solid material), jul (water or liquid
material), agni (fire, heat, or energy), vaayu (air or gaseous
material), and aakaash (ether or emptiness). When these elements
are in balance within the body as well as with the elements
outside, then the body remains perfectly healthy. Aasanas help us
achieve that. Yogis have realized that the body and mind are
intimately connected. If the mind has to be calmed, the body must
remain healthy, hence aasanas.
Another meaning of aasun is posture. Yog recommends several
postures that bring equilibrium between the elements within and
outside the body. The body must metabolize the solid, liquid, and
gaseous material that we feed it. Material that is useful must be
absorbed and used for maintaining the body's various functions.
Unused or useless material must be discarded. Harmful material
must be discarded at once. These functions are performed by the
various organs of the body, controlled by various glands. Aasanas
ensure that the organs and glands critical for healthy metabolism
of the body are maintained in excellent shape so that they perform
their natural functions efficiently. Aasanas provide optimum
exercise to the entire body without undue exertion on any part or
joint. Most importantly, aasanas help quickly eliminate any
unwanted material and toxins that might accumulate in the body
(mainly due to unhealthy diet and lifestyle). Imagine a garden
hose with dirt stuck in it. We turn the tap on and the water does
not flow from the other side. We twist the hose a bit, turn it,
pinch it, stretch it, and turn the water on. Water now starts
flowing smoothly. Most of the aasanas involve gently twisting,
turning, and stretching the body. When we do this, any accumulated
toxins in the body get flushed out. We feel tremendously refreshed
and rejuvenated after an aasun session.
Step Four: Praanaayum -- control over breath, praana, or life
force: Of the elements that sustain our body, the most critical is
air. We can live without food for weeks and without water for
days, but we could not live without air for more than a few
minutes. Thus we are constantly in contact with this element.
Praanaayum helps us control our breath consciously in rhythmic
patterns to enhance its positive effect on the body. At the
biochemical level, every breath brings in oxygen (praanavayu or the
gas of life in Sanskrit) and throws out carbon dioxide. Praanaayam
maximizes the absorption of oxygen into the body and elimination of
carbon dioxide. This increases the oxygen content of the blood,
which carries the oxygen to all parts of the body. The entire body
therefore gets rejuvenated after each session of praanaayum. On a
more subtle level, control over breath calms the mind. When the
mind is perturbed, our breathing becomes irregular. Just as a calm
mind results in rhythmic breathing, deliberate, controlled,
rhythmic breathing in turn calms the mind.
Step Five: Pratyaahaar -- withdrawal of sense organs from sense
objects: Just as the tortoise withdraws its organs when it senses
danger, we should withdraw our sense organs from stimuli that
distract from the path of yog. When we use our sense organs for
their natural purpose and do not indulge in unnecessary pleasures
beyond the need level, our sense organs retain their sharpness for
a very long time. Eyesight remains bright; taste buds remain
sensitive; hearing remains perfect; and the sense of smell and
touch remain sharp. This sharpness helps us learn about our
surroundings easily, accurately, and quickly. Pratyaahaar also
helps us in reducing our attachment to the pleasures of the body so
that brahmacharya can be practiced more easily.
Step Six: Dhaarun -- direction: The direction is toward the
knowledge of the Self. Any activity that distracts us from this
direction should be discarded. When we diligently practice the
first five steps, the sixth becomes clear and easy to adhere to.
When we truly understand that direction our life must take, then we
become firm on the path of yog.
Step Seven: Dhyaan -- meditation or concentration: Dhyaan is
continuous concentration on the final objective. Dhyaan is an
important aspect of yog, and most yogis spend considerable amount
of time practicing dhyaan every day. The best time for dhyaan is
Brahm muhoort (three-hour period before sunrise) after the body has
had enough rest and has been cleaned. During early morning hours
the world's activities are at rest and the atmosphere is calm and
clean. Meditation during brahma muhoorta yields excellent results
in a very short time, since concentration is easy to achieve during
this period.
Step Eight: Samaadhi -- ultimate union with the cosmic or Self-
realization: The final step in yog is samaadhi. This is the final
liberation of the soul from its identification with the body.
There is nothing beyond this. At this point the yogi becomes one
with the Self. According to accomplished yogis this state is
indescribable. It is beyond words. It has to be personally
experienced to be fully understood.
Most people in today's world would find the path of yog very
demanding. We need not despair. Even if we are unable to follow
some of the steps, we can still achieve a number of benefits. As
in learning to drive a car, we might find the initial practice
difficult, but once we practice it sufficiently, it becomes easier
and easier. This author is still trying to follow the first few
steps and is far away from samaadhi, but has no doubt that the path
of yog ultimately takes us to our final destination, the
realization of the Self, the ultimate objective of human life.
- Dr Vikram M Pattarkine
More at:
http://indiacause.com/columns/OL_050503.htm
Jai Maharaj
http://www.mantra.com/jai
Om Shanti
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