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Yoga is a science which deals with the developments of the human personality and which leads to the awakening of untapped energy sources within the brain and mind. The practice of Yoga is not new. Ancient 谤峁�i蝉, saints and sages have been talking about it for the last fifty thousand years. They spoke about it, not as a religion or philosophy, but as a way of life which could lead to the development and awakening of our consciousness and energy.^[1]

Yoga bestows inner strength, sharpens our intellect, teaches us to control our emotions and brings a rare concentration and efficiency into our actions and work marking one does the right thing in the right way at the right time and that is why, Yoga is defined as a skill in action.

From finite to infinite it is the journey of everything in this universe. Yoga can speed up this journey by giving a spiritual content and dimension to all human efforts. Every institution working in the field of human upliftment religious on secular-should understand the newly emerging but for us, as old as our -ensure this new dimension in their growth. Scientific research, experimental verification, application in day-to-day life, must strengthen the hands of Yoga practitioners so that they can take up the challenges posed by the modern age.

For most people, however, Yoga is simply a means of maintaining health and well-being in an increasingly stressful society. 膧蝉补苍补蝉 remove the physical discomfort accumulated during a day at the office sitting in chair, hunched over a desk. Relaxations techniques help maximize the effectiveness of ever-diminishing time off. In an age of mobile phones beepers and twenty-four hour shopping and twenty-four hour shopping, 测辞驳墨c practices make great personal and every business sense.

Prof. T.R. Anandharaan, in his article,

鈥�Yoga for the incoming Millennium" clarifies that Yoga constitutes without any doubt one of India鈥檚 many priceless gifts of perennial value to the human value. Despite being a very ancient tradition, it has all along proved ever so modern and relevant to every generation of seekers of human perfection. As the science of total man and technology of conscious evolution, its potentialities has always been immense and it鈥檚 concerned age, whether it was the bygone age of the 鈥�鲍辫补苍颈峁�a诲蝉鈥� or the present age of science, technology and engineering. Infact, as this planet awaits the next millennium, Yoga seems to have approached its zenith in popularity, fascination and usefulness in more parts of the world than ever before.^[2]

Yoga is becoming very popular in all parts of the world. It is one among the six systems of Indian Philosophy. One of the great 峁氠梗颈蝉, 笔补迟补帽箩补濒颈 integrated essential features and principle of Yoga 4000 years ago.

The word in its several senses has been used in the 峁欢惫别诲补 113 and some of the 鲍辫补苍颈峁�a诲蝉 like the 碍补峁环补 114 and the 艢惫别迟腻艣惫补迟补谤补.115 The 叠丑补驳惫补诲驳墨迟腻 116 contains many ideas which appear to reflect the teachings of the 驰辞驳补蝉奴迟谤补蝉.^[3] It is likely that might have been a more ancient work on Yoga attribute to Hiranyagarbha and this could have influenced other works. Among the works of Yoga available now, the 驰辞驳补蝉奴迟谤补蝉 of 笔补迟补帽箩补濒颈 seems to be the most ancient one.

The word Yoga derived from the Sanskrit root 鈥�yuj鈥� means to unite, to join, to harness, to yoke, to contact or to connect. Yoga means 鈥�union鈥� joining, harnessing yoking, contact or connection. It is between the individual self and the universal self. It is the joining of a healthy body and disciplined mind for spiritual development. It is the harnessing of one鈥檚 own underlying nature as well as wider natural forces from which one has emerged. It is the yoking together of the body mind and spirit through self-discipline. It is the contact with the element that is higher than the highest of the known elements, through the process of absorption, or dissolution. It is the establishing meness between the finite and infinite between the microcosm and the supreme-being. Such union or oneness is experienced only when a higher state of consciousness is reached through the spiritual effort of Yoga. When the quality of matter and mind is totally dissolved into the original source, spirit the supreme goal Yoga is achieved. In order to experience eternal bliss, the conscious self should merge into the divine super conscious self. The transcendent self is beyond all forms and names, beyond the cycle鈥檚 births and deaths, beyond the notions of bondage and release and beyond even the concepts of time and space. There is Brahman (ultimate reality) which is advaita (non-dual), eka (one without a second) 蝉补苍腻迟补苍补 or nitya (eternal) 补惫颈办腻谤颈 (changless) sarvagata (all pervading) acala (unshakable), 蝉迟丑腻峁嘘 (stable) 驳耻峁嚹乼颈迟补 (transcendental) and ananta (infinite).

Yoga is a Gift from the Sages:

In India time immemorial many great sages devoted their entire lives to studying the secretes of human nature and existence. They pursued this search with indefatigable striving and iron endurance. They completely withdraw themselves from the commotions of the world and concentrated all their effort solely upon this pursuit. Ultimately, their dedicated efforts bore fruit. They discovered the deepest secrets of life and mysteries of being. They discovered a hidden most path leading upward to freedom and emancipation. Collectively they named it Yoga.

Subsequently, out of pity for suffering mankind, they systematized this Yoga in the form of a discipline with definite techniques. Whosoever applies then properly and in earnest can enter bliss and reach the goal of liberation. This great gift of the ancient 鈥業ndian sages鈥�, Yoga is posed on to society in continuous traditional succession so that everyone can enjoy many benefits.

The great Indian sages of the past dedicated their lives in search of the truth. Incidentally, they tried to save the world from misery apart from reaching perfection themselves. Just as a person with sight can lead a blind person along the proper path, in the same way a realized 测辞驳墨 can lead other human being along the right spiritual path. In the Bhagavad 骋墨迟腻 鈥淟辞谤诲 碍峁涐梗峁嘺 enjoins Arjuna to practice Yoga not only for the sake of his own spiritual uplift but also out of consideration for the sake of his own spiritual uplift but also out of consideration for the world order and loka 蝉补峁僩谤补丑补 (Conservation of society). He says, 鈥淲hatever is done by a great person, the very some is followed by the ordinary ones. Whatever standard are set up by him, the common people adhere to them鈥�.^[4] The great sages worked out the system of Yoga in order to make it possible for every person with genuine aspiration to attain the self-appointed goal of liberation.

Yoga is Both Philosophy and Science:

Yoga is the greatest philosophy of India. It deals with the mysteries of life as well as of the universe. It deals especially with those aspects of life and universe that are beyond the comprehension of normal human intellect. Its doctrines are based on spiritual experiences and so they appear more to intuitive discrimination rather than to intellectual understanding. These doctrines are of a profound nature since they deal with a very wide range of transcendental experiences. They have stood the test of time since they have proven to be in conformity with the facts of experience.

These doctrines are not mere dogmas but are scientific truths and those who have experimented with them having invariably borne witness to their practicability.

Yoga is not mere theoretical philosophy but a practical discipline based on personal spiritual experiences. It is the most ancient science of spiritual self development, based on the laws governing the natural forces and the higher life. It is a science that is as perfect as it is exact in its methods and techniques. It not only lays down the philosophical precepts, but also teaches the practical means by which a human being can attain salvation. It is a profound system of spiritual efforts that can be practiced through definite procedures of physical and mental modifications with positive result at each stage. Yoga is at once a unified philosophy and science.^[5]

Yoga is not a Religion:

Yoga is neither a religion by itself nor a part of any other religious system. In fact, it is around the practice of Yoga that the great religious of the world have developed, be it Hinduism, Buddhism, Jainism, Christianity, Muslim, Zoroastrianism, Confucianism, Jaoism or any other religion. Great persons of all these religions (call them 测辞驳墨s, mystics, Sufis or saints) have obtained glimpse of spiritual experiences through arduous training and discipline that basically resembles Yoga. That is why the basis of all religious faiths of the world is common. All religious teachers have expressed in their own language and words that the soul is immortal and it emerges from some source higher and greater than itself. We may call this divine source to be Brahman, 滨艣惫补谤补, God, 膧濒濒腻丑, Supreme being universal spirit, divine principle, ultimate reality, highest truth or give it any other name, but all religious believe that the individual soul belongs to this divine source that can be realized souls speak arises from that divine source that beyond the intellectual comprehension of ordinary human beings. Their words are uttered by the divine sources itself. They become the driving forces of nations. The knowledge revealed by them is Yoga of one sort or the other. All teaching of the great masters of different religions are esoterically similar, leading towards one and the same truth.

Yoga is universal and 测辞驳墨 is not necessarily bound to any particular religious faith. The 测辞驳墨 may belong to any religion if he or she so chooses or the 测辞驳墨 may not accept any religious faith at all. The science of Yoga is much older and higher than any religion. No religious philosophy or dogma can give to the human being knowledge about his or her true self or offer salvation. That can be provided only by a practical and higher spiritual discipline like Yoga.

It is true that India has been the home of Yoga, but that dos not mean that 测辞驳墨c practice is the monopoly of Indians only. Anyone belonging to any other nation or race and following any religion has a right to practice it, because Yoga has a much broader appeal than nationality, race or religion. It does not bind a person to specific dogmas or notions leading to prejudices but guides a person to follow an independent, individualized path to self discover. It permits an individual to establish a relationship with the divine in his or her own chosen manner. That Yoga as well as sublime teachings to people of all religions and cultures throughout the world is itself the greatest proof of its broad appeal and universality.

According to one popular tradition 碍腻濒颈诲腻蝉补, the doyen of classical Sanskrit poet鈥檚 was one of the jewels of the court of king Bhoja. 碍腻濒颈诲腻蝉补 is eminently a poet of love some of his contemporary rivals were naturally jealous of him and would always be on the look out to have an opportunity to let him down.

One day the conspired and challenged 碍腻濒颈诲腻蝉补 to make a love couplet out of the following piece鈥�

鈥�补峁噊谤补峁噄测腻苍 mahato 尘补丑颈测腻苍鈥�

(smaller then the atom and bigger than the biggest).

The above statement is an Upani峁�adic^[6] a tribute of God, a highly spiritual matter indeed 碍腻濒颈诲腻蝉补鈥檚 rivals thought that it would be virtually impossible for him to transform a highly spiritual statement into a couplet of love. But 碍腻濒颈诲腻蝉补 was not to be daunted.

He readily accepted the challenge and spontaneously recited the following:鈥�

鈥�yoj帽nopovitam paramam pavitram kare 驳峁沨墨迟惫腻 艣apatham karomi; yoga viyoge divaso峁単an膩y膩h 补峁噊谤补峁噄测腻苍 mahato 尘补丑颈测腻苍鈥�.

鈥淗olding the most sacred thread in my hands, I swear that when I am united with my beloved is separated from me, the day becomes longer than the longest鈥�.

碍腻濒颈诲腻蝉补鈥檚 rivals were crestfallen and had to bite the dust. Incidentally the truth of the above stanza also presents a fine example of Einstein鈥檚 theory of relativity.

The purpose of narrating the story is to emphasize the fact that in the above quoted stanza, the Sanskrit word (Yoga) has been used in the sense of union.

According to 驰辞驳补惫补艣颈峁ａ弓丑补-

鈥淭here are two methods of the destruction of the mind stuff. One is Yoga and the other 箩帽腻苍补 and yoga is the control of the natural runway tendencies of the mind鈥�.^[7]

According to Brahma Pur膩峁嘺 122 -Yoga is not sitting in Lotus posture nor does it consists of fixing eyesight on the tip of the nose. It is the union of the mind and the senses, which is termed as Yoga.

The 艢颈惫补 Pur膩峁嘺s^[8] defines it as 鈥淎 motionless fixity of mind stuff in 艢颈惫补, with effortless restraint is Yoga in brief鈥�.

In the Agni Pur膩峁嘺^[9] also fixity the mind a unique perception of the soul and God and restraint of the forms of mind stuff has been emphasized.

惭补丑补谤峁�i 笔补迟补帽箩补濒颈^[10] in his most celebrated 驰辞驳补诲补谤艣补苍补 defines Yoga as 鈥渢he restraint of the mind-stuff from taking various forms is Yoga鈥�.

The most popular religious book of the Hindus, viz the 叠丑补驳补惫补诲驳墨迟腻 ^[11] says about Yoga 补蝉鈥�

鈥�Equanimity is Yoga. What is equanimity? An identical attitude towards success and failure i.e. neither exulted in success nor dejected in failure, again Arjuna has been exorted to do all things with that equanimity which means enouncing all attachment towards that action鈥�.

Here is another Yoga is skill in action. One endowed with equanimity, gives up both good and bad. According to Sri 艢补峁卥补谤腻肠腻谤测补, the skill in action means that even though鈥� all actions, by their very nature lead to bondage, yet because of their unavailability, they have to be done with a sense of equanimity both in success and failure alike, with mind surrendered to God.^[12]

Further鈥揙ne who does his work without depending upon the result of that action is a 蝉补峁僴测腻蝉墨 is also a 测辞驳墨.^[13]

Again, 鈥榃hat goes by the name of 蝉补峁僴测腻蝉补, know that to be yoga. How? Because no one becomes a 测辞驳墨, without renouncing interest in the result of all action. This means that a 测辞驳墨 while doing his renounces the expectancy in the fruit of that action.^[14]

Examine again鈥�Yoga is meant for self purification, therefore, sitting on a cushion (腻蝉补苍补) the practitioner, with cessation of his mental and sensual activities, with full concentration of his mind, should attempt to engage him self in 测辞驳墨c practice. In other words the object of Yoga is to achieve self purification and for that concentration of the mind and withdrawal of the mind from the sense objects is absolutely necessary.^[15]

To elucidate further鈥搄ust as the flame of a lamp placed in a windless spot becomes motionless, so also the mind of a 测辞驳墨 who practices Yoga and has brought his mind under control.^[16]

础驳补颈苍鈥�

鈥淲here through the practice of Yoga, the mind is brought under control and thereby becomes still.^[17]

The 驰辞驳补艣颈办丑辞辫补苍颈峁�a诲 observes:

鈥淭he union (Yoga) of the 辫谤腻峁嘺 and 补辫腻苍补, of rajas (menstrual discharge) and retas (human semen) of sun and moon in the body of human soul and God multitude of these dualities is called Yoga鈥�.^[18]

惭峁沢别苍诲谤补 Tantra has this to say on the subject鈥�

鈥�Yoga means being face to face with one鈥檚 own real self鈥�.^[19]

Footnotes and references:

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[1]:

鈥孻辞驳补 Education, Philosophy and Practice. p.9.

[2]:

鈥孖产颈诲-笔谤别蹿补肠别.

[3]:

鈥尡什钩俨姑甭岵贡艟� 驰辞驳补蝉奴迟谤补鈥揑I-46, I-2, I-12.

[4]:

鈥�艢谤墨尘补诲 Bhagavad 骋墨迟腻 - III-21.

[5]:

鈥孻辞驳补, A Synthesis of Psychology and Metaphysics, p.15.

[6]:

鈥�碍补峁环补 Upani峁�ad - I-II-20.

[7]:

鈥孻o. Va艣.- V-78,8.

[8]:

鈥屌歩. Pu.-Mantra- XXXVII.鈥�

[9]:

Ag. Pu.-Mantra- 372.

[10]:

鈥屸赌测辞驳补艣肠颈迟迟补 惫峁泃迟颈 norodho岣モ�� 笔补迟补帽箩补濒颈 驰辞驳补蝉奴迟谤补 - I-2.

[11]:

鈥屸赌�迟补诲腻 诲谤补峁ａ弓耻岣� svarupeabasth膩nam鈥� 艢谤墨尘补诲 Bhagavad 骋墨迟腻 - II-48.

[12]:

鈥孖产颈诲-滨滨-50.

[13]:

鈥孖产颈诲-痴滨-1.鈥�

[14]:

Ibid-VI-2.

[15]:

鈥孖产颈诲-痴滨-12.

[16]:

鈥孖产颈诲-痴滨-19.

[17]:

鈥孖产颈诲-痴滨-20.

[18]:

鈥�驰辞驳补艣颈办丑补-耻辫补苍颈峁�a诲-I-68 & 68.

[19]:

鈥孧峁泆. Tan.-I