ÿþ<HTML><HEAD><TITLE>YOGA</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="YOGA"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279YOGA, derived from Sanskrit root <i>yuj</i> having its equivalent in Latin as <i>jugum</i>, in Gothic as <i>juk</i>, in German as <i>jock</i>, is the equivalent of <i>yoke</i> in English. <i>Yoga</i> refers to yoking or harnessing of mind in order to cultivate <i>par&#257v&#299dy&#257</i> or higher knowledge, the result of those psychical and physical processes which are employed to discover man's supreme inner essence through <i>sam&#257dh&#299. Sam&#257dh&#299</i> being the ultimate stage, certain other ascetic practices precede it in the different varieties of Yoga such as Mantra, Ha&#7789ha, Laya and R&#257jyoga. R&#257jyoga or eight-limbed (<i>a&#7779&#7789a&#7749g</i>) yoga is based on Patañjali's Yogas&#363tras which are further rooted in the metaphysics of S&#257&#7749khya system, sometimes held to be a pre-&#256ryan postulation. It is generally held that various yoga practices were in vogue before Patañjali who codified the scattered <i>s&#363tras</i> into one treatise which later came to be known as <i>yogas&#363tras</i>, an authoritative critique on Yoga. Whether this Patañjali is the same man Patañjali, the grammarian, is a problem which still awaits solution. The constant activity of the mind being the major obstacle to realization, the Yoga has been defined as silencing of the mental ripplings ---<i>yoga chittv&#7771tti nirodha</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In the <i>Bhagavad-g&#299t&#257</i>, various aspects of the term <i>yoga</i> such as <i>karmayoga, jñ&#257nayoga</i>, and <i>bhakti yoga</i> have been taken into account. Aurobindo saw a new vision and possibility of advancement in spiritual life through yoga. In view of the complete transformation of the 'being' wherein all the yogas are taken into consideration for reaching the superamental level, he calls his yoga as the integral <i>yoga</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Equanimity of mind can be attained through different ways. On the basis of the degree of renunciation and control of body, yoga has been generally classified under four major heads : Mantrayoga, Ha&#7789hayoga, Layayoga and R&#257jyoga. But these four or many other types of yoga are not totally compartmentalized spheres. They are rather closely linked and overlap one another. Though yoga is a system which has a vast scope and variety yet the popularly known yoga is Ha&#7789hayoga which professes the control of the different systems of the gross body in order to attain mastery over the subtle body.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In Mantrayoga this creation is held to be <i>n&#257mr&#363p&#257tmak</i> (full of names and forms) which is required to be deduced into one idea with the help of the mantras and then by entering into that idea the yogi can reach the final cause of the universe. Hindu scriptural science and idol worship much depend on this Mantrayoga. In Layayoga certain pressure points under the names of <i>chakras</i> are identified and the <i>ku&#7751&#7693alin&#299</i> lying in the base lotus is harnessed to reach the last lotus, the <i>sahasrar</i>, situated in the uppermost region of the skull. This meeting of &#346akti with the &#346iva in the skull is held to be conducive to the Mah&#257laya <i>sam&#257dhi</i> which is the aim of Layayoga. In <i>ha&#7789hayoga</i>, gross-body-oriented exercises are undertaken and then the subtle body is mastered which being devoid of all filths of worldly passions comes face to face with the Supreme Reality. The chief practices of <i>ha&#7789hayoga</i> are six practices (<i>&#7779a&#7789 karmas), &#257sana, mudr&#257, praty&#257h&#257ra, pr&#257&#7751&#257y&#257ma, dhy&#257n&#257</i> and <i>sam&#257dhi</i>. Analytical wisdom is the main force to be realized in R&#257jyoga, in which ripplings of the mind are to be silenced with the help of <i>yama</i> (don'ts), <i>niyama</i> (do's), <i>&#257sana</i> (posture), <i>pr&#257&#7751&#257y&#257ma</i> (breath control), <i>praty&#257h&#257ra</i> (control and withdrawal of senses), <i>dhy&#257na</i> (contemplation), <i>dh&#257ran&#257</i> (meditation) and <i>sam&#257dhi</i> (superconscious absorption).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Yoga has much to do with a diseaseless body so that hard penances and physical exercises may be undertaken. <i>Yogas&#363tras</i> being the authoritative work on yoga, other popular treatises on yoga are : <i>Gorak&#7779a &#346atak</i> by Gorakhn&#257th, <i>Ha&#7789hayoga Pradipik&#257</i> by Sv&#257tm&#257r&#257ma, <i>Ghera&#7751&#7693a Samhit&#257</i> by Ghera&#7751&#7693a, a Vai&#7779&#7751avite ascetic of Bengal and <i>&#346iva Samhit&#257</i>, a tantric text.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sikhism rejects the traditional forms and practices of yoga and teaches its followers the blessings of intense love and reverence for God. It teaches the brotherhood of mankind. Like true <i>karmayog&#299s</i>, all Sikh Gur&#363s led very active lives without any attachment to this world. Before the advent of Gur&#363 N&#257nak and Gur&#363 Gobind Si&#7749gh, many distortions of Pata&#7749jali's <i>Yogas&#363tras</i> and <i>Ha&#7789hayoga Prad&#299pik&#257</i> had been in vogue. By the time of the Gur&#363s, yoga had been reduced to a mere instrument of earning <i>sidhis</i> and intimidating others in order to multiply the number of the followers. The Sikh Gur&#363s have used the terrminology of yoga in their verses and recognized the utility of self-realization but the methodology prescribed by them is that of <i>n&#257m-simaran</i>, remembrance and praise of God rather than self-mortification. Gurb&#257&#7751&#299 primarily aims at the welfare of mankind. In <i>Jab&#257la Upani&#7779ad, Gorak&#7779a &#346atak</i> and <i>Ha&#7789hayoga Prad&#299pik&#257</i>, we do come across a detailed account of body-based six <i>chakras</i>, sixteen bases, nine doors, <i>pr&#257&#7751&#257y&#257ma</i> besides different types of vital air. Many hints about these ingredients of yoga are available in the Gur&#363 Granth S&#257hib also, but according to the Gur&#363s, first of all, man is required to become <i>gurmukh</i> in order to unravel the mysteries of the universe and bear the unstruck sound of the word after rising above the nine outlets. A spiritually blind man cannot remove the dirt of the mind even with frequent baths and mortificational yogic exercises (GG, 1343). Gur&#363 N&#257nak says that observance of six-fold actions, Vedas, Sam&#7771ti, reading of &#346&#257stras, yogic exercises and pilgrimage are useless and this can push an adherent into hell if he does not enshrine love of God in his heart (GG, 1124). Gur&#363 Gobind Si&#7749gh also pays court to this fact in the <i>Ak&#257l Ustati</i> included in the <i>Dasam Granth</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;A description of six <i>chakras</i> exists in Gurb&#257&#7751&#299. There is also reference in it to the "upside down" lotus. When this "upside down" lotus blooms, God realization takes place (GG, 108). Gur&#363 N&#257nak says that this lotus blooms when all the four kinds of fire---violence, selfishness, anger and greed---are extinguished by remembering God and the <i>s&#257dhak</i> experiences the ecstasy by drinking nectar of <i>n&#257m</i>. The description of navel-lotus is given in detail in <i>Sidh Gos&#7789i</i> where Gur&#363 N&#257nak regards this navel-lotus as the abode of <i>pr&#257&#7751&#257 v&#257yu</i>, the vital breath. Where <i>yogas&#363tra</i> is based on the metaphysics of the S&#257&#7749khya, and lays emphasis on the dissociation or the negation of one's self from the <i>Prak&#7771ti</i> or the worldly activities in order to attain the <i>kaivalya</i> or aloneness, the Gur&#363s have accepted the household life as most fulfilling because only through it one can remain in touch with the world. The attainment of <i>nidhis-sidhis</i> which was the principal aim of the yogis in the medieval period, has also been rejected in Sikhism. Self-realization through devotion and the conquest of ego have been applauded.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Both Yoga and Sikhism are essentially mystical faiths. While Yoga is myticism without social and cultural roots, Sikhism is firmly embedded in society as well as in the world. A Sikh mystic aspires to spiritual perfection to serve the cause of Truth and God, to justify His ways to men, and to bear testimony to His existence, grace and love.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Jodh Singh, <i>The Religious Philosophy of Guru Nanak</i>. Varanasi, 1983<BR> <li class="C1"> Briggs, G.W., <i>Gorakhnath and the Kanphata Yogis</i>. Varanasi, 1973<BR> <li class="C1"> Barthw&#257l, P.D., <i>Gorakh B&#257&#7751&#299</i>. Prayag, 1960<BR> <li class="C1"> Dwived&#299, Haz&#257r&#299 Pras&#257d, <i>N&#257th Samprad&#257ya</i>. Varanasi, 1966<BR> <li class="C1"> Sv&#257tm&#257r&#257ma, <i>Ha&#7789hyoga Prad&#299pik&#257</i>. Madras, 1972<BR> </ol><p class="CONT">H. Kum&#257r Kaul<br></p><BR> </font> <img src="counter.aspx" width="1px" height="1px" alt=""> </HTML></BODY>