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Chapter 1

Yog: Its Origin, History and Development

What really is YOG?

Most of us are accustomed to looking outside of ourselves for fulfillment. We are living in a world that conditions us to believe that outer attainments can give us what we want. Yet again and again our experiences show us that nothing external can completely fulfill the deep longing within for “something more”. Most of the time, however, we find ourselves striving toward that which always seems to lie just beyond our reach. We are caught up in doing rather than being, in action rather than awareness. It is hard for us to picture a state of complete calmness and repose in which thoughts and feelings cease to dance in perpetual motion. Yet it is through such a state of quietude that we can touch a level of joy and understanding impossible to achieve otherwise.

It is said in the Bible - “Be still and know that I am God.” In these few words lies the key to the science of Yog. This ancient spiritual science offers a direct means of stilling the natural turbulence of thoughts and restlessness of body that prevents us from knowing what we really are.

Ordinarily our awareness and energies are directed outward, to the things of this world, which we perceive through the limited instruments of our five senses. Because human reason has to rely upon the partial and often deceptive data supplied by the physical senses, we must learn to tap deeper and more subtle levels of awareness if we would solve the enigmas of life — Who am I? Why am I here? How do I realize Truth?

Yog is a simple process of reversing the ordinary outward flow of energy and consciousness so that the mind becomes a dynamic center of direct perception no longer dependent upon the fallible senses but capable of actually experiencing Truth.

By practicing the step-by-step methods of Yog taking nothing for granted on emotional grounds or through blind faith we come to know our oneness with the Infinite Intelligence, Power, and Joy which gives life to all and which is the essence of our own Self.

In past centuries many of the higher techniques of Yog were little understood or practiced, owing to mankind’s limited knowledge of the forces that run the universe. But today scientific investigation is rapidly changing the way we view ourselves and the world. The traditional materialistic conception of life has vanished with the discovery that matter and energy are essentially one: every existing substance can be reduced to a pattern or form of energy, which interacts and interconnects with other forms. Some of today’s most celebrated physicists go a step further, identifying consciousness as the fundamental ground of all being. Thus modern science is confirming the ancient principles of Yog, which proclaim that unity pervades the universe.

The word Yog itself means “union“: of the individual consciousness or soul with the Universal Consciousness or Spirit. Though many people think of Yog only as physical exercises the aasans or postures that have gained widespread popularity in recent decades. These are actually only the most superficial aspect of this profound science of unfolding the infinite potentials of the human mind and soul.

There are various paths of Yog that lead toward this goal, each one a specialized branch of one comprehensive system:

Hatha Yog — a system of physical postures, or aasans, whose higher purpose is to purify the body, giving one awareness and control over its internal states and rendering it fit for meditation.

Karma Yog — selfless service to others as part of one›s larger Self, without attachment to the results; and the performance of all actions with the consciousness of God as the Doer.

Mantra Yog — centering the consciousness within through japa, or the repetition of certain universal root-word sounds representing a particular aspect of Spirit.

Bhakti Yog — all-surrendering devotion through which one strives to see and love the divinity in every creature and in everything, thus maintaining an unceasing worship.

Gyana (Jnana) Yog — Is the path of wisdom, which emphasizes the application of discriminative intelligence to achieve spiritual liberation.

Raja Yog — the royal or highest path of Yog, immortalized by Bhagavan Shree Krishna in the Bhagwad Geeta and formally systematized in the second century B.C. by the Indian sage Patanjali, which combines the essence of all the other paths. At the heart of the Raja Yog system, balancing and unifying these various approaches, is the practice of definite, scientific methods of meditation that enable one to perceive, from the very beginning of one’s efforts, glimpses of the ultimate goal — conscious union with the inexhaustibly blissful Spirit.

The quickest and most effective approach to the goal of Yog employs those methods of meditation that deal directly with energy and consciousness. It is this direct approach that characterizes Kriya Yog, the particular form of Raja Yog meditation taught by certain Yogi’s such as, Paramahansa Yognanda.

The term ‘Yog’ is derived from the Sanskrit root ‘YUJ’, meaning ‘to join’ or ‘to yoke’ or ‘to unite’. Yog is all about creating unity between your mental, emotional, psychological and spiritual selves; the physical benefits are just a bonus. Aasan (postures) is what we do in order to sit and meditate comfortably with a still, undistracted mind. It’s not about being a flexible pretzel or about proving how much longer you can hold a pose than the person beside you… something (men especially) tend to forget when the voices of competition and ego bark loudly in their ears!

As per Yogic scriptures the practice of Yog leads to the union of individual consciousness with that of the Universal Consciousness, indicating a perfect harmony between the mind and body, Man and Nature. Yog is an Art and Science of healthy living. It is a spiritual discipline based on an extremely subtle science, which focuses on bringing harmony between mind and body is essential.

The holistic approach of Yog is well established and it brings harmony in all walks of life and thus, known for disease prevention, promotion of health and management of many lifestyle related disorders. The aim of Yog is Self-Realization, to overcome all kinds of sufferings leading to ‘the state of liberation’. This is one of the oldest sciences of the world, originated in India, which is very useful for preserving and maintaining one’s physical and mental health and also for ‘spiritual evolution’. The practice of Yog is believed to have started with the very dawn of civilization. Mythlogically the Lord Shiva is considered to be the first teacher of Yog. Yog, being widely considered as an ‘immortal cultural outcome’ of Indus valley civilization – dating back to 2700 B.C. – has proved itself catering to both material and spiritual upliftment of humanity. Basic human values are the very identity of Yog Sadhana. The Number of seals and fossil remains of Indus valley civilization with Yogic motives and figures performing Yog Sadhana suggest the presence of Yog in ancient India. The phallic symbols, seals of idols of mother Goddess are suggestive of Tantra Yog. Presence of Yog is available in folk traditions, Indus valley civilization, Vedic and Upanishadic heritage, Buddhist and Jain traditions, Darshanas, epics of Mahabharat and Ramayana, theistic traditions of Shaivas, Vaishnavas, and Tantric traditions. In addition, there was a primordial or pure Yog which has been manifested in mystical traditions of South Asia. This was the time when Yog was being practiced under the direct guidance of Guru (The spiritual Master) and its spiritual-value was given special importance. It was a part of Upaasan and Yog Sadhana was inbuilt in their rituals. Sun was given highest importance during the Vedic period. The practice of ‘Surya Namaskara’ may have been invented later due to this influence. Pranayam was a part of daily ritual and to offer the oblation. Though Yog was being practiced in the pre-Vedic period (2700 B.C.), the great Sage Maharishi Patanjali systematized and codified the then existing practices of Yog, its meaning and its related knowledge through his Yog Sutras. After Patanjali, many Sages and Yog Masters contributed greatly for the preservation and development of the field through their well documented practices and literature.

Historical evidences of the existence of Yog were seen in the pre-Vedic period (2700 B.C.), and thereafter till Patanjali’s period. The main sources, from which we get the information about Yog practices and the related literature during this period, are available in Vedas (4), Upanishads(108), Smritis, teachings of Buddhism, Jainism, Panini, Epics (2), Puranas (18) etc. Tentatively, the period between 500 BC and 800 AD is considered as the Classical period which is also considered as the most fertile and prominent period in the history and development of Yog. During this period, commentaries of Vyasa on Yog sutras and Bhagwad Geeta etc. came into existence.

This period can be mainly dedicated to two great religious teachers of India – Mahavir and Buddha. The concept of five great vows – Pancha Mahavrata- by Mahavir as well as the eight-fold path (Ashta Magga) by Buddha - can be well considered as early nature of Yog Sadhana. We find its more explicit explanation in Bhagwad Geeta which has elaborately presented the concept of Gyana Yog, Bhakti Yog and Karma Yog. These three types of yog are still the highest example of human wisdom and even today people find peace by following the methods as shown in Bhagwad Geeta.

Patanjali’s Yog Sutra besides containing various aspects of yog is mainly identified with eight fold path of Yog. The very important commentary on Yog sutra by Vyasa was also written. During this very period the aspect of mind was given importance and it was clearly brought out through Yog Sadhana, Mind and body both can be brought under control to experience equanimity (To read in detail about this, go through the book called “Know- The Unknown Within” written by the author of this book, available at “www. notionpress.com” book store or with the author).

The period between 800-1700 A.D. has been recognized as the Post Classical period wherein the teachings of great three masters Acharyatraya’s – 1.Adi Shankracharya, 2.Ramanujacharya and 3.Madhavacharya - were prominent during this period. The teachings of Suradasa, Tulasidasa, Purandardasa and Mirabai were also the great contributors during this period. The Natha Yogis of Hatha-Yog - Matsyendaranatha, Gorkshanatha, Cauranginatha, Swatmaram Suri, Gheranda and Shrinivasa Bhatt are some of the great personalities who popularized the Hatha Yog practices during this period.

The period between 1700-1900 A.D. is considered as Modern period in which the great Yogcharyas- Ramana Maharishi, Ramakrishna Paramhansa, Paramhansa Yognanda, and Vivekananda etc. have contributed for the development of Raja Yog. This was the period when Vedanta, Bhakti Yog, Natha Yog or Hatha Yog flourished. The Shadanga Yog of Gorakshashatakam, Chaturanga Yog of Hathayogpradipika, Saptanga Yog of Gheranda Samhita, were the main tenants of Hatha Yog. Now in the contemporary times, everybody has conviction about Yog practices towards the preservation, maintenance and promotion of health. Yog has spread all over the world by the teachings of great personalities like Swami Shivananda, Shri T.Krishnamacharya, Swami Kuvalayananda, Shri Yogendara, Swami Rama, Sri Aurobindo, Maharshi Mahesh Yogi, Acharya Rajanish, Pattabhijois, BKS. Iyengar, Swami Satyananda Sarasvati and the like. These different philosophies, traditions, lineages and guru-shishya paramparas of Yog led to the emergence of different traditional schools of Yog for example, Gyana Yog, Bhakti Yog, Karma Yog, Dhyana Yog, Patanjali Yog, Kundalini Yog, Hatha Yog, Mantra Yog, Laya Yog, Jain Yog, Bouddha Yog and Raja Yog etc. Each school has its own principles and practices leading to ultimate aim and objectives of Yog.

However, the widely practiced Yog sadhanas (Practices) are: Yama, Niyama, Aasan, Pranayam, Pratyahaar, Dharana, Dhyana (Meditation), Samadhi / Samyama, Bandhas and Mudras, Shatkarmas, Yukta ahara, Yukta karma, Mantra japa, etc.

Yama’s are restraints and Niyama’s are observances. These are considered to be pre-requisites for the Yog Sadhanas.

Aasans, capable of bringing about stability of body and mind ‘kuryat-tad-aasanmsthairyam….’ , consists in adopting various body (psycho-physical) patterns, giving ability to maintain a body position (a stable awareness of one’s structural existence) for a considerable length and period of time as well.

Pranayam consists in developing awareness of one’s breathing followed by willful regulation of respiration as the functional or vital basis of one’s existence. It helps in developing awareness of one’s mind and helps to establish control over the mind. In the initial stages, this is done by developing awareness of the ‘flow of in-breath and out-breath’ (svasa-prasvasa) through nostrils, mouth and other body openings, its internal and external pathways and destinations. Later, this phenomenon is modified; through regulated, controlled and monitored inhalation (svasa) leading to the awareness of the body space/s getting filled (puraka), the space/s remaining in a filled state (kumbhaka) and it’s getting emptied (rechaka) during regulated, controlled and monitored exhalation (prasvasa).

Pratyahaar indicates dissociation of one’s consciousness (withdrawal) from the sense organs which helps one to remain connected with the external objects.

Dharana indicates broad based field of attention (inside the body and mind) which is usually understood as concentration.

Dhyana (Meditation) is contemplation (focused attention inside the body and mind) and samadhi – integration.

Bandhas and Mudras are practices associated with Pranayam. They are viewed as (the) higher Yogic practices mainly consisting on adopting certain body (psycho-physical) patterns along with (as well as) control over respiration. This further facilitates control over mind and paves way for higher yogic attainment.

Shat karmas are detoxification procedures, help to remove the toxins accumulated in the body and are clinical in nature.

Yukta ahara (Right Food and other inputs) advocates appropriate food and food habits for healthy living.

However, practice of Dhyana (Meditation) helping in self-realization leading to transcendence is considered as the essence of Yog Sadhana (The Practice of Yog). Traditionally, Yog Education imparted by knowledgeable, experienced, and wise persons in the families (comparable with the education imparted in convents in the west) and then by the Seers (rishis/munis/acharyas) in ahramas (compared with monasteries).

Yog Education, on the other hand, aims at taking care of the individual, the ‘Being’. It is presumed that a good, balanced, integrated, truthful, clean, transparent person will be more useful to oneself, family, society, nation, nature and humanity at large. Yog education is ‘Being Oriented’. Details of working with ‘Being Oriented’ aspect have been outlined in various living traditions and texts and the method contributing to this important field is known as ‘Yog’.

Now a days, Yog Education is being impaired by many eminent Yog Institutions, Yog Colleges, Yog Universities, Yog Departments in the Universities, Naturopathy colleges and private trusts and societies. Many Yog Clinics, Yog Therapy and Training Centers, Preventive Health Care Units of Yog, Yog Research Centers etc. have been established in Hospitals, Dispensaries, Medical Institutions and Therapeutically setups. Different social customs and rituals in India, the land of Yog, reflect a love for ecological balance, tolerance towards other systems of thought and a compassionate outlook towards all creations. Yog Sadhana of all hues and colors is considered panacea for a meaningful life and living. Its orientation to a comprehensive health, both individual and social, makes it a worthy practice for the people of all religions, races and nationalities. Now-a-days, millions and millions of people across the globe have benefitted by the practice of Yog which has been preserved and promoted by the great eminent Yog Masters from ancient time to this date. The United Nation has also declared 21st June as Yog Day.

Yog

As we know now, the word Yog means “union” of the individual consciousness or soul with the spirit or the universal consciousness. Though many people think of Yog only as physical exercises — the aasans or postures that have gained wide-spread popularity in recent decades — these are actually only the most superficial aspect of this profound science of unfolding the infinite potentials of the human mind and soul.

The science of Yog is the ancient spiritual science, which offers a direct means of stilling the natural turbulence of thoughts and restlessness of body that prevent us from knowing what we really are. The Bible also says: “Be still and know that I am God.” In these few words lies the key to the science of Yog.

Ordinarily our awareness and energies are directed outward, to the things of this world, which we perceive through the limited instruments of our five senses. Because human reason has to rely upon the partial and often deceptive data supplied by the physical senses, we must learn to tap deeper and more subtle levels of awareness if we would solve the enigmas of life — who am I? Why am I here? How do I realize the Truth?

Yog is a simple process of reversing the ordinary outward flow of energy and consciousness so that the mind becomes a dynamic center of direct perception no longer dependent upon the fallible senses but capable of actually experiencing the Truth.

By practicing the step-by-step methods of Yog taking nothing for granted on emotional grounds or through blind faith we come to know our oneness with the Infinite Intelligence, Power, and Joy which gives life to all and which is the essence of our own Self. In past centuries many of the higher techniques of Yog were little understood or practiced, owing to mankind’s limited knowledge of the forces that run the universe. But today scientific investigation is rapidly changing the way we view ourselves and the world. The traditional materialistic conception of life has vanished with the discovery that matter and energy are essentially one: every existing substance can be reduced to a pattern or form of energy, which interacts and interconnects with other forms. Some of today’s most celebrated physicists go a step further, identifying consciousness as the fundamental ground of all being. Thus modern science is confirming the ancient principles of Yog, which proclaim that unity pervades the universe.

There are various paths of Yog that lead toward this goal, each one a specialized branch of one comprehensive system. Some of the popular forms of Yog are:

Hatha Yog — a system of physical postures, or aasans, whose higher purpose is to purify the body, giving one awareness and control over its internal states and rendering it fit for meditation.

Karma Yog — selfless service to others as part of one’s larger Self, without attachment to the results; and the performance of all actions with the consciousness of God as the Doer.

Mantra Yog — centering the consciousness within through japa or the repetition of certain universal root-word sounds representing a particular aspect of Spirit.

Bhakti Yog — all-surrendering devotion through which one strives to see and love the divinity in every creature and in everything, thus maintaining an unceasing worship.

Gyana (Jnana) Yog — It is the path of wisdom, which emphasizes the application of discriminative intelligence to achieve spiritual liberation.

Raja Yog — the royal or highest path of Yog, immortalized by Lord Shree Krishna in the Bhagwad Geeta and formally systematized in the second century B.C. by the Indian Sage Patanjali, which combines the essence of all the other paths.

Sage Patanjali prescribes adherence to eight “limbs” or steps (the sum of which constitute “Ashtanga (Eight-part) Yog“) to quiet one’s mind and achieve “kaivalya” which literally means “isolation“, but as used in the Sutras, stands for emancipation, liberation and used interchangeably with moksha (liberation), which is the goal of Yog. These Sutras not only provide Yog with a thorough and consistent philosophical basis, they also clarify many important esoteric concepts which are common to all traditions of Indian thought, such as karma.

Sage Patanjali’s eight steps to achieve this experience are called “Ashtanga Yog”.

The Ashtanga Yog consists of the following eight limbs:

The first five are called external aids to Yog (bahiranga sadhana), which one has to do, using his body or the five sensual organs.

Yama

It means self-restraint, self-control and discipline. The yamas comprise the “shall-not” in our dealings with the external world. Ten yamas are codified as “the restraints” in numerous scriptures including the Shandilya and Varaha Upanishads, the Hatha Yog Pradipika etc.but, Patanjali lists only five yamas in his Yog Sutras.

Ten Traditional yamas are:

1. Ahimsa: Nonviolence. Abstinence from injury that arises out of love for all, harmlessness, the not causing of pain to any living creature in thought, word, or deed at any time.

2. Satya: truthfulness, word and thought in conformity with the facts, honesty. Ahimsa and Satya are the “main” Yama. The other eight are there in support of its accomplishment.

3. Asteya: non-stealing, non-coveting, non-entering into debt.

4. Brahmacharya: being constantly aware of the universe, immersed in divinity, divine conduct, continence, celibate when single, faithfulness when married.

5. Kshama: patience, releasing time functioning in the now.

6. Dhriti: steadfastness, overcoming non-perseverance, fear, and indecision; seeing each task through to completion.

7. Daya: compassion; conquering callous, cruel and insensitive feelings toward all beings.

8. Arjava: honesty, straightforwardness, renouncing deception and wrongdoing.

9. Mitahara: moderate appetite, neither eating too much nor too little; nor consuming meat, fish, shellfish, fowl or eggs.

10. Shaucha: purity, avoidance of impurity in body, mind and speech. (Note: Patanjali’s Yog Sutras list Shaucha as the first of the Niyamas.)

Whereas, In the Yog Sutras of Patanjali, he has the following five yamas comprise the first limb of the eight limbs of Raja Yog. They are stated in the Sadhana Pada Verse 30 as:

1. Ahimsa: non-violence, inflicting no injury or harm to others or even to one’s own self, it goes as far as nonviolence in thought, word and deed.

2. Satya: benevolent truth, absence of falsehood, non-illusion; truth in word and thought.

3. Asteya: non-covetousness, to the extent that one should not even desire something that is not his own; non-stealing.

4. Brahmacharya: spiritual advancement by education and training, responsible behavior with respect to our goal of moving toward the truth. It suggests that we should form relationships that foster our understanding of the highest truths. “Practicing brahmacharya means that we use our sexual energy to regenerate our connection to our spiritual self. It also means that we don’t use this energy in any way that might harm others.” Some traditions associate brahmacharya with celibacy. Abstinence, particularly, in the case of sexual activity.

5. Aparigraha: non-appropriation, non-possessiveness; non-hoarding, absence of avarice.

The importance of Yamas: In Raja Yog, observance of the abstinences, or yamas, help attain a healthy mind and body. As Hatha Yog is the yog for attaining control over the mortal body, the yamas (together with the niyamas) are its essential first two steps. Further, the Patanjali text states that it is not enough to observe them for their individual ends (i.e. eradication of hostility, conquering self, etc.); one must follow them without a desire for any end goals. The secret to attainment of these is to harness the mind into thinking of the opposite of the element one needs to overcome.

Niyam

In numerous scriptures including the Shandilya and Varuha Upanishads, Hatha Yog Pradipika and the Yog Sutras of Patanjali, a set of prescribed actions are codified as niyamas, observances, requirements and obligations. In the above texts, these are ten in number, except in Patanjali’s work, which lists only five. These niyamas comprise the “should-do” in our dealings with the inner world.

The ten traditional Niyams are:

1. Hri: remorse, being modest and showing shame for misdeeds;

2. Santosha: contentment; being satisfied with the resources at hand - therefore not desiring more;

3. Dana: giving, without thought of reward;

4. Astikya: faith, believing firmly in the teacher, the teachings and the path to enlightenment;

5. Ishvarapujanam: worship of the Lord, the cultivation of devotion through daily worship and meditation, the return to the source;

6. Siddhanta shravana: scriptural listening, studying the teachings and listening to the wise of one’s lineage;

7. Mati: cognition, developing a spiritual will and intellect with the guru’s guidance;

8. Vrata: sacred vows, fulfilling religious vows, rules and observances faithfully;

9. Japa: recitation, chanting mantras daily;

10. Tapas: the endurance of the opposites; hunger and fullness, thirsty and quenched, hot and cold, standing and sitting etc.

Niyamas of Patanjali: In Patanjali’s Yog Sutras, the Niyama refers to the five observances: how we relate to ourselves, the inner world. Niyamas are the second limb of the eight limbs of Raja Yog. They are found in the Sadhana Pada Verse 32 as:

1. Shaucha: cleanliness of thought, mind and body. Traditionally, this item is listed under Yama; this word means purity.

2. Santosha: happy satisfaction; satisfied with what one has; good contentment.

3. Tapas: spiritual effort; austerity and associated observances for body discipline and thereby mental control.

4. Svadhyaya: self study of the Vedic scriptures, study to know more about God and the soul, which leads to introspection on a greater awakening to the soul and God within.

5. Ishvarapranidhana: surrender to (or worship of) God.

Aasan

Discipline of the body - rules and postures to keep it disease-free and for preserving vital energy. Correct postures are physical aids to meditation, for they control the limbs and nervous system and prevent them from producing disturbances. Aasan ’sitting down’, as means ’to sit down’ in Sanskrit, is a body position, typically associated with the practice of Yog, originally identified as a mastery of sitting still. In the context of Yog practice, aasan refers to two things: the place where a practitioner (or yogin, in general usage), yogi (male), or yogini (female) sits and the manner (posture) in which he/she sits. In the Yog Sutras, Patanjali suggests that aasan is “to be seated in a position that is firm, but relaxed” for extended, or timeless periods.

As a repertoire of postures were promoted to exercise the body-mind over the centuries to the present day, when yog is sought as a primarily physical exercise form, modern usage has come to include variations from lying on the back and standing on the head, to a variety of other positions. However, in the Yog Sutras, Patanjali mentions the execution of sitting with a steadfast mind for extended periods as the third of the eight limbs of Classical or Raja yog, but does not reference standing postures or kriyas. Yog practitioners (even those who are adepts at various complex postures) who seek the “simple” practice of chair-less sitting generally find it impossible or surprisingly grueling to sit still for the traditional minimum of one hour (as still practiced in eastern Vipassana), some of them then dedicating their practice to sitting aasan and the sensations and mind-states that arise and evaporate in extended sits.

Aasan later became a term for various postures useful for restoring and maintaining a practitioner’s well-being and improving the body’s flexibility and vitality, with the goal of cultivating the ability to remain in seated meditation for extended periods. Aasans are widely known as “Yog postures” or “Yog positions”. “Aasan” quite simply means “a posture”. Any way that we may sit, stand or position our hands is an aasan. Therefore, many aasans are possible. However, a particular posture that leads you to a higher possibility is called a Yog Aasan.

Yog Aasan in the West is commonly practiced as physical exercise or alternative medicine, rather than as the spiritual self-mastery meditation skill and is called Yog. It is more associated with in the East.

In the Yog Sutras, Patanjali suggests that the only requirement for practicing aasans is that it be “steady and comfortable”. The body is held poised with the practitioner experiencing no discomfort. When control of the body is mastered, practitioners are believed to free themselves from the duality of heat / cold, joy / grief, hunger / satiety, which is the first step toward the non attachment that relieves suffering. This non-dualistic perspective comes from the Sankhya School of the Himalayan Masters.

Traditional Practices for Performing Aasans

Listed below are traditional practices for performing aasans:

 The stomach should be empty.

 Force or pressure should not be used, and the body should not tremble.

 Lower the head and other parts of the body slowly; in particular, raised heels should be lowered slowly.

 The breathing should be controlled. The benefits of aasans increase if the specific pranayam to the yog type is performed.

 If the body is stressed, perform Corpse Pose or Child Pose

 Such aasans as Sukhaasan or Shavaasan help to reduce headaches.

Pranayam: Pranayam, or breath control, is the Fourth Limb of ashtanga, as set out by Patanjali in the Yog Sutra. It means the control of life force energies. It is beneficial to health, steadies the body and is highly conducive to the concentration of the mind. The practice is an integral part of both Hatha Yog and Ashtanga Vinyasa Yog in the execution of aasans.

Pratyahaar: Withdrawal of senses from their external objects. When the Indriyas (senses) give up the objects, they take up the form of the mind-stuff. They are drawn into the mind. This is termed Pratyahaar or abstraction. When the Indriyas are withdrawn from their respective objects, it is Indriya-Pratyahaar. Mental abstraction takes place when the mind is disconnected with the Indriyas. Pratyahaar is a general, broad term which includes Dama also. The effect of Dama (restraint of Indriyas) is Pratyahaar.

Prolongation of mind is Indriya: As the sea cannot exist without the rivers because sea is fed by the rivers. Even so, mind is fed by Indriyas and cannot exist without Indriyas. Hence, if you have controlled the Indriyas, you have already controlled the mind. Indriya is another name for mind. We can say, “Indriyas are objectified desires”. Will to see is the eye. Will to hear is the ear. The Indriyas have two states, static and dynamic. When the desire begins to operate, the Indriyas are put in motion. This is the dynamic state. As soon as the desire is gratified, the Indriyas shrink through tripti (satisfaction). This is the static or passive state. Eyes can only see. Ears can only hear. Tongue can only taste. Skin can only touch. Nose can only smell. But, the mind can see, hear, taste, touch and smell. Mind is the common sensory. The five senses are blended there. It can directly see, hear, smell, taste and feel independent of the senses. It is an aggregate of the five senses. All the sense-faculties are blended in the mind. You can see and hear directly through the mind by Yogic practice (clairvoyance and clairaudience). This blows out the Western psychological theory of perception.

Thus we can say that mind and Indriyas are one. Indriya is a prolongation of the mind. Mind is a mass of Indriyas. Mind is a higher power than the Indriyas. Mind is a consolidated Indriya. Indriya is mind in manifestation. Just as a minister obeys the king, so also, the five Jnana-Indriyas act in accordance with the dictates of the mind. Indriyas represent backwaters. The desire in the mind to eat has manifested as tongue, teeth and stomach. The desire in the mind to walk has manifested itself as legs and feet. If you can control mind, you can control the Indriyas.

Mind is termed the sixth sense: Bhagwad Geeta, Chapter 15, Verse 7 says “Manah shashthanindri-yani” the senses of which mind is the sixth. The five senses are the five Jnana-Indriyas (organs of knowledge, sensation or perception). Senses cannot do anything, if the mind is not connected with them. When you are wholly absorbed in the study of an interesting newspaper, you do not hear when your friend loudly calls you. You are not aware that the clock has struck five. It is everybody’s daily experience. The mind was away at that time. It was not then connected with the sense of hearing. The eyes may be wide open during sleep. They do not see anything, because the mind is not there.

Sister Indriyas: Nose and anus are sister Indriyas. They are born of the same Prithvi-Tanmatra, nose from the Sattvic portion, anus from the Rajasic portion. These two Indriyas are the least mischievous. The olfactory sense and the olfactory nerve do not trouble you much. They can be controlled very easily.

Tongue and genitals are born of Jala-Tanmatra, the former from the Sattvic portion and the latter from the Rajasic portion. They are sister Indriyas. Eating strengthens the reproductive Indriyas.

Eye and feet are of Agni-Tanmatra, eye from the Sattvic Amsa (portion), feet from the Rajasic Amsa. They are sister Indriyas. Eye likes to see “sights”. Her sisters but feet say, “We are ready to take you to the Kumbha Fair at Allahabad. Be ready”.

Skin and hands are born of Vayu-Tanmatra, skin from the Sattvic Amsa and hands from the Rajasic Amsa. They are sister organs. Skin says, “I want silk and other smooth articles for my enjoyment”. Her sister, hand, says, “I can feel through my tactile corpuscles. I shall get for you fine soft silk. Do not be afraid, my dear sister”.

Speech and ear are born of the same Akasha-Tanmatra, ear from the Sattvic Amsa and speech from the Rajasic Amsa. They are sister Indriyas. They help each other in the economy of Nature.

In a bungalow you will find two gates, one for entrance another for exit. Our body is also a nice bungalow for the Lord. Eyes and ears are entrance gates for the reception of forms and sounds. These are avenues of sense-knowledge (sight and hearing). Upastha Indriya (organ of reproduction) and Guda (anus, organ of excretion) are exit gates. They throw out urine and faces.

Most difficult to control “tongue”: The most mischievous and troublesome Indriya is the generative organ. Next is the tongue then comes speech then comes ear and then comes eye. Control of the organ of taste is far more difficult than control of the genitals, because you have been enjoying delicious articles of food even from your very birth. Lust manifests itself just before eighteen. You indulge in sexual pleasure only for a short period in every birth. But, you have to take food even in advanced senility. Control of tongue means control of all Indriyas.

Music, cinema, sight-seeing is enjoyed in human births only. Ants and rats do not enjoy cinema-show. The Indriya of sight is not as powerful as the tongue.

The organ of sight serves as a loving comrade to the organ of taste. The mind is at once tickled at the sight of a yellow colour of the mango. The eyes see a beautiful mango and the different dishes that are served on the table. At once, the glosso-pharyngeal nerves are stimulated. You get good appetite and relish. The food is rendered more palatable. A blind man may not have as good a relish as a man with sharp sight has.

Control of Indriyas: There are six ways of controlling the Indriyas

1 through Vichara,

2 by will-force,

3 by Kumbhaka (retention of breath in Pranayam),

4 by Dama (restraint),

5 by Pratyahara (abstention) and

6 by Vairagya and Tyaga.

Perfect control can be made only through Vichara.

Dama - Dama is restraint of the Indriyas. Dama blunts the Indriyas. Perfect control of the senses is not possible through Dama alone. If the senses are very sharp and acute, they carry away the minds of even good sadhakas impetuously, just as the gale carries away the ship in stormy weather (Bhagwad Geeta, Chapter 2, Verse 67). They can be controlled perfectly through the help of the mind, through Vichara.

When you walk along Anna Salai (old name Mount Road), Chennai (old name Madras), each Indriya tries its level best to get hold of its objects of enjoyment and revelry. The Indriyas revolt vehemently if you do not procure them these objects. Tongue drags you to the coffee hotel or Hotel de Angelis. Tvak (skin) says, “Let me go to the Mumbai’s Sait’s shop and have a piece of fine China silk”. Ear says, “Let me have a gramophone or harmonium”. Nose says, “Let me have a bottle of Otto de Rose“. The mind is at the bottom of these Indriyas to instigate. A tumultuous internal fight goes on between the five organs of knowledge, each trying to have a lion’s share of enjoyment. Use Viveka, power of discrimination, always. Indriyas tempt and deceive you. Indriyas are the jugglers. Maya spreads her Moha-Jala through mind and Indriyas. Be on the alert. Practice Dama through Vairagya and Vaasan-Tyaga. Happiness comes through calmness of Indriyas, through calmness of mind (Uparati). Go to the sweet’s bazaar with plenty of money in hand. Walk hither and thither for fifteen minutes. Look with a greedy eye at the various sweets. Do not purchase anything. Return home. Even if dainties are served that day at home, reject them. Have a plain diet. By so doing, you will control the tongue which is at the root of all troubles. You will eventually control the mind also. You will develop will-power.

Give up all luxurious food and all articles of sensuous enjoyment. Practice rigid penance. Tapas, thins out the Indriyas and eventually leads to control of mind. If you give up tea, you have really controlled a small portion of the mind; control of tongue really means control of mind.

Pratyahara: - When the Indriyas give up the objects, they take up the form of the mind-stuff. They are drawn into the mind. This is termed Pratyahara or abstraction. When the Indriyas are withdrawn from their respective objects, it is Indriya-Pratyahara. Mental abstraction takes place when the mind is disconnected with the Indriyas. Pratyahara is a general, broad term which includes Dama also. The effect of Dama (restraint of Indriyas) is Pratyahara.

If you can do consciously Pratyahara at will, consciously attaching and detaching the mind to and from the senses, you have gained really a great control over the mind. You can check at any time the outgoing tendencies or outgoing forces of the mind. Pratyahara is the stepping-stone to inner spiritual life. He who has succeeded in Pratyahara can concentrate his mind quite readily for a very long time. Dharana and Dhyana come automatically if Pratyahara is perfect. An aspirant has to struggle hard to have mastery over Pratyahara. Perfect Vairagya is indispensable for success in Pratyahara. You can succeed after strenuous and incessant struggle for some years. “Tatah parama vasyatendriyanam“(Patanjali Yog Sutras II-55). Thence arise the supreme control of the organs. If Pratyahara is perfect, all the organs are under perfect control.

During the period of Sadhana

 do not mix much

 do not talk much

 do not walk much

 do not eat much

 do not sleep much

Observe carefully the five “do-not’s“. Mixing will cause disturbances in the mind. Talking much will cause distraction of the mind. Walking much causes exhaustion and weakness. Eating much induces Alasya and Tandri (laziness and sleepiness).

Control of Thought A Great Desideratum:- If you have the reins of the horses under your control, you can have a safe journey. The Indriyas are the horses. If you have the senses under your efficient control, you can have a safe journey in the path of Moksha. Indriyas cannot do anything without the help of the mind, their master and commander. Control of the Indriyas means control of the mind only. Control of thoughts leads to the control of mind and Indriyas also. It leads to the attainment of infinite bliss and eternal life. Control of thought is indispensable a great desideratum for all.

The following are the last three levels and are called Internal Aids to Yog (antaranga sadhana).

1. Dhaarna: Concentration of the Chitta upon a physical object, such as a flame of a lamp, the midpoint of the eyebrows, or the image of a deity. Concentrating the energy internally - the three organs namely eye, ear and tongue externalize the mind to make a man worldly. Eyes and ears are the avenues of sense-knowledge or Vritti-Jnana. Close the eyes. Shut the ears either with balls of cotton or balls of cotton beaten with yellow bee’s wax or with the two thumbs making Yoni-Mudra. Now you have destroyed two-fifths of the world. Do not allow anything to enter the mind through these two doors of sense-knowledge.

The object of Sadhana is to internalize the mind by introspection or Antarmukha Vritti and to realize the Truth within you. Control the three organs of eye, ear and tongue. Then you can bring the mind under discipline and prevent the mental energy from flowing externally. These organs are the main causes of making the mind restive. Control over them helps the purpose of concentrating the energy internally.

2. Dhyaan: Dhyaan (Steadfast meditation) is undisturbed flow of thought around the object of meditation (pratyayaikatanata). The act of meditation and the object of meditation remain distinct and separate.

3. Samadhi: Oneness with the object of meditation. There is no distinction between act of meditation and the object of meditation. Samadhi is of two kinds:

a. Samprajnata Samadhi (conscious samadhi ): The mind remains concentrated (ekagra) on the object of meditation; therefore the consciousness of the object of meditation persists. Mental modifications arise only in respect of this object of meditation.

This state is of four kinds:

* Savitarka: the chitta is concentrated upon a gross object of meditation such as a flame of a lamp, the tip of the nose, or the image of a deity.

* Savichara: the chitta is concentrated upon a subtle object of meditation, such as the tanmatras

* Sananda: the chitta is concentrated upon a still, subtler object of meditation, like the senses.

* Sasmita: the chitta is concentrated upon the ego-substance with which the self is generally identified.

b. Asamprajnata Samadhi (Super consciousness) The chitta and the object of meditation are fused together. The consciousness of the object of meditation is transcended. All mental modifications are checked (niruddha), although latent impressions may continue. Combined simultaneous practice of Dharaṇa, Dhyana and Samadhi is referred to as Samyama and is considered a tool of achieving various perfections, or Siddhis. But as stated above, siddhis are but distractions from Kaivalaya and are to be discouraged. Siddhis are but Maya, or illusion. The purpose of using samadhi is not to gain siddhis but to achieve Kaivalya.

Kaivalya is related to “isolation” not because a relative being becomes isolated from all other relative beings, but because consciousness becomes its essential nature: the wholeness and fullness of the Absolute, of which there is only one. There is no other next to the Absolute; hence it is isolated. This state is the fullness, completeness, and total freedom of being (svatantra). In this state Atman is Brahman. Thus, the eight “limbs” are the means to samadhi, and samadhi is the means to the end which is Kaivalya.

And to reach unto Samadhi we have to do the first five of the eight limbs with lot of effort and sincerity then the next three will be done on its own with practice under the guidance of a Guru (The spiritual preceptor).