Yogacharini Nalini Devi's excellent speech at the Yoga festival

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The following essay was given by Yogacharini Dr. Nalini of the Gitananda Yogalayam, Spain (http://www.webpersonal.net/xsm/gitanandayoga/)as a speech at the Yoga Festival 2000 in Pondicherry, India and is reprinted by kind permission of Yoga Life Magazine, Ananda Ashram, Pondicherry.

 

Yoga, the art and science of divine origin, is as old as the human race. This science of the spirit is designed to comprehend the Universe and ultimate Reality or to discover the Divine master plan. Yoga is a fact of the Universe just as gravity is a law of physics.

To be able to tune into this Universal Law known as Yoga it is necessary to live in Sanathana Dharma or in harmony with the Law. In which way the classical Yoga scripts refer to the significance of Asana in this concept? To make it short, they say very little!

A whole generation of modern Yogis conceive Yoga as merely a huge repertoire of more or less difficult Asanas or body positions, They may be quite surprised to discover that the earliest concepts of Yoga in the Vedas and Upanishads were purely spiritual ideas expressing the longing of the human spirit to achieve Oneness with the Divine and Moksha, freedom from the cycle of birth and death, Even more "practical" classic Yoga scriptures such as the Srimat Bhagavad-Gita, Rishi Valmiki's Yoga Vashista and the Yoga Sutras of Patanjali seem to give very little importance to Asanas. Only later in the holy land of Bharat, the different Yogic texts began to be more concerned about practises involving the physical body and the breath as in the Gorakshatakam, the Gheranda Sanhita and the Hatha Yoga Pradipika.

In the Vedas no significant mention of Asanas can be found, though there are references to Prana and the Chakric fields, obviously, their authors were seers, who developed their insight through spiritual practices and Yoga,

In a few Upanishads Asanas are described as "meditative sitting postures". The Darshanopanishad claims that "through Asanas one conquers the three worlds" and the Mandalabrahmaonopanishad considers "Asana" to be "a state of mind".

In the Srimat Bhagavad Gita, often also called the 'text-book" of Yoga (which Yogarmaharishi Dr. Swami Gitananda Giri also considered as an esoteric rnedical text-book on a very high level) Asana is only mentioned in a significant manner in Chapter Six, The Yoga of Meditation. There in verses 11, 12 and 13 we read.

"in a clean spot, (not in a smelly, air-conditioned gymnastic room) having established a firm seat. (Asana) of his own, neither too high nor too low, made of a cloth, a skin and Kush Grass, one over the other, there having made the mind one-pointed, with the actions of the mind and the senses controlled, let him (the Yogi) seated on the seat, (Asana) practise Yoga for the purification of the self. Let him firmly hold the body, head and neck erect and still, without looking around".

This is the only advice concerning Asanas that Lord Krishna gives to Arjuna.

In theYoga Vashista we can find a reference to Asana in the following words:

"Conquer the mind first, by pressing palm against palm, grinding the teeth with the teeth and twisting the limbs with the limbs."

All mentioned scriptures so far emphasize the unreality of the world perceived by the five senses, non-attachment to the things of the world, control of the senses, equal-mindedness, concentration of the mind and solitude - as necessary requirements for spiritual evolution and therefore, transcendence of duality. Sage Vashista and Lord Krishna particularly stress the path of moderation or the Golden Mean, as later in time did the ancient Creeks, and the Buddha.

Patanjali’s Yoga Sutras contain only four direct major references to Asana. All of them can be found in Chapter Two, Sadhana Pada.

In Sutra 29 "Asana' is merely listed as the third of the eight limbs of Ashtanga Yoga. In Sutra 46 Asana is defined as a posture that is "Sukha" or "pleasant and comfortable. Sutra 47 follows: "One then relaxes all effort in the posture and absorbs one's mind in the Infinite". On this sage Vyasa comments

" From the relaxation of effort and absorption of the mind into the Infinite the posture becomes steady and perfected and the body does not become shaky With the mind absorbed and transformed into Infinity the posture becomes perfected",

Bangali Baba further explains: "By this statement it becomes clear that the posture requires much practise and hard work in the beginning, but when it is perfected, it becomes steady for all times without causing problems to the body."

Sutra 48 states: `From this perfection of posture comes cessation of disturbances from the pair of opposites'. Sage Vyasa comments: `From the conquest of posture the Yogi does not become over-powered by the pair of opposites such as heat and cold, pleasure and pain, fame and ignomity." This concept is very similar to the Path of Moderation expressed by Lord Krishna and Rishi Vashishta.

The meaning of this concept may not be so easily understood at all, but may be interpreted in the light of Loma/Viloma, Prana/Apana or polarization, the balanced equilibrium of opposites underlying all manifest creation of the Universe.

Yogamaharishi Dr. Swami Gitananda Giri explains that in Verse 31 Patanjali states emphatically that the five moral restraints, and five ethical observances are valid in all phases of Yoga practise, anywhere Yoga is practised, irrespective of one's status at birth, through time or by circumstances.

He openly states that these ten points are the Mahat Vratam, the great Yogic vows. Without these ten restraints and observances, the practice of Yoga will be fruitless. Thus the practice of Asanas by an immoral and unethical person will not have good results. Patanjali goes on to say that in effect we are born little more than animals. We recognize our humanness when we strive to grow spiritually, which Patanjali describes as "being grounded in virtue" Then we are ready for the next step in evolution which is a transformation through evolution of our human state - to the divine state. literally, when observing the Pancha Niyamas, the five ethical practices, we are divinizing our lives into that of a Divine Being. Patanjali states that when grounded in morality and ethics, self mastery develops and Riddhi or psychic prosperity literally surrounds the Yoga

practitioner. The Yogi then, (not through Asanas, as is claimed today by many modern Yoga teachers) is fitted with health, well being and spiritual fullness.

We see that Patanjali's Yoga Sutras form an excellent framework in which to evolve a successful Yogic life but actually it was never intended to be a text-book or a guide-book for Yoga practise. In merely 195 very short, concise statements he only reminds the student of very deep esoteric truths. Yoga was never learned from a book. As a living science it was imbibed at the feet of a realized Master, and only after long years of preparation to attain to the proper attitude and study did the Guru impart esoteric teachings, the students had to pass through many trials and difficulties to become worthy of the secret knowledge. Hence one should never consider the Yoga Sutras as a text-book on Yoga, a mistake many have made, looking for a short-cut to heaven. It merely serves as a reminder to the students of the different Paramparais, who are already familiar

with deep esoteric truths and whose actual Yoga techniques varied greatly in the different traditions.

The word "Asana" in the Yoga Sutras has primarily a spiritual significance and obviously refers to a sitting position which can be used for long periods of meditation. Certainly, as states Yogamaharishi Dr. Swami Gitananda Giri, the sage would never, in his wildest imagination, have envisioned the kind of gymnastic contortions and sheer misuse of the word "Asana' which has occurred in modern times. The Asana practice was important only in that it enabled one to sit straight, steady and comfortably for long periods of time without harm for the body. Later on, Yogis began to develop the "cult of the body" and various body contortions began to appear in the name of "Yoga".

Other classical scriptures on Yoga, written some time later, are the Goraksataka, the Gherandha Samhita and the Hatha Yoga Pradipika. All three give more concern than the earlier scriptures to the physical body. In common they express the concept of the Siva Samhita, that in its mystic sense, there are 84 crore Asanas, as each life form in the Universe is "holding still" in its own, particular "Asana' or `body position'. Training the body to observe stillness has a powerful resonating effect on the mind. A still body produces a still mind, or at the very least, slows it down so that it can be more easily observed and controlled. Asanas produce a unique type of discipline and will-power as well - one that can not be gained from any other type of physical activity. Strength, flexibility, health and energy are also the result of good Asana practice, those

qualities are useful, in the spiritual Life. In this way, practice of Asana makes possible the adherence to Yamas and Niyamas, the working out of Karma and the fulfilment of Dharma so Moksha may be achieved.

The proper practise of Asanas can be a valuable tool in Swadhaya, or Self-knowledge, for many character traits are reflected in the body's nature and structure. If the body can be changed, very often the character changes automatically. It is a proven fact that emotions affect health, carriage and even appearance. Thus, proper exercise and use of body Asana can also help stabilize, cleanse and refine emotions.

Asana is the first limb of Rishi Goraksha's work, who was a widely travelled Yogi and representative of the Nath School preaching the ideal of Samaradhya, "the most beautiful and harmonious way to experience the evolutionary journey through this life time", stressing complete control over the physical organism and mental steadiness as the "sine qua non" to transcend duality into the highest spiritual plane. Rishi Goraksha considers two sitting positions, Siddhasana and Kamalasana as the most important.

The Gherandha Samhita suggests the body to be like "malleable clay", that can be formed and fired by the practices of Yoga to make it a pot, a fit container to hold the "waters of liberation". This beautiful metaphor helps to conceive the concept and importance given to the physical body. The author also stresses physical cleansing Kriyas and Asanas are described in great detail in his work. Again he gives the idea of 84 Asanas out of which thirty are considered useful for mankind.

The Hatha Yoga Pradipika is considered practical text-book of Yoga by many Yoga teachers, as for example world famous BKS lyengar, who often cities this scripture as an authority for his own insights, as he has said in his memoirs that his Guru, Krishnamachariya initiated him into Yoga, but did not teach him deeply in a practical manner.

The first chapter of Hatha Yoga Pradipika is dedicated to Asanas. The author, Yogi Swatmarana Suri, describes 15 Asanas out of which only a few resemble those common in modem Hatha Yoga. Four out of these he considers best and they are Siddha Asana, Bhadra Asana, Padma Asana and Simha Asana, (Again we see, mostly sitting Asanas).

Analyzing the various classical scriptures that have emerged in different times, one may conclude that these are mere adjuncts to the Guru-Kula system, as the educational system par excellence, and can in no way be considered to contain the real spirit of. Yoga. This becomes eminently clear when contrasting the sometimes deliberately obscure language and ambiguous references for Yoga practices and the lofty spiritual heights, complete Union with the Divine and Samadhi, these practices are aimed to achieve. The very same author of the Hatha Yoga Pradipika insists that the knowledge must be kept secret, if it is not to lose its power. Why should he violate his own cautions!

We must assume all his instructions are kept deliberately obscure to protect them from the uninitiated. it must be admitted that Yoga exists in a authentic form only though the Paramparai. Yoga was and continues to be very much dependent on the purity of an unbroken chain of Gurus and their Shakti to be fruitful. Yoga has grown out of Hinduism It is the quintessence of the Hindu way of life. To take it out of this context merely to please and adjust to the Western Christian materialistic and commercial mind causes gross distortion so that all true spirit is lost and only a caricature, remains. In India people feel very happy to sit still and sing Bhajans. Western people always look for activity, so they were given a lot of Asanas, which certainly do not improve the image of Yoga as such.

If Asanas are used as a therapy to look better, for better tennis, better sex, stress management, personality enhancement etc. etc. etc., this obviously is not Yoga and one should have the courage to state this openly. Only Asanas, practiced out of context, have little in common with the mighty science expressed by the word "Yoga" which should only be applied when we consciously practise and imbibe our whole life with this spiritual art and science in order to comprehend the Universe and nothing less.

As stated above, Hatha Yoga practices may be very essential in the beginning of the spiritual journey, in the environment of modern life in order to obtain the strength, energy, discipline and clearness of mind required to evolve through Yamas and Niyamas, achieving fulfilment of Artha and Kama. to finally achieve Moksha.

The Vedas emerged in written, codified form with-the last waves of Dwapara Yuga. With the beginning of Kali Yuga people became, more identified with their physical bodies. That became a potential obstacle for spiritual evolution. So. the sages looked for a remedy out of this dilemma and slowly more, concern was given to practices evolving the body, until the full-fledged system of Hatha Yoga emerged a few centuries ago. Hatha Yoga is said to "fight fire with fire" or to "fight the body with the body" or 'use body to transcend body". It should not be used to empower the ego which then misuses the body, emotions, mind and spirit, in this Kali Yuga where man is said to be only 25.1% good and 75% evil.

(My deepest thanks to Amma ( Yogamani Meenakshi Devi) and Yogacharini Devasena whose Master's thesis about the History of Yoga was of fundamental help for this article.)

 

 

 

 

 

 

 

 

 

Yogacharya Dr.Ananda Balayogi Bhavanani

Chairman : Yoganjali Natyalayam and ICYER

25,2nd Cross,Iyyanar Nagar, Pondicherry-605 013

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