gurkul shodh bharati march 2014
DESCRIPTION
A journal from gurukul Kangri Vishwavidyalaya.TRANSCRIPT
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- 1.
. 1-5
2.
. 6-10
3. . 11-19
4.
20-27
5. , , . 28-35
6. :
. 36-41
7. . 42-46
8. -
47-51
9. . 52-57
10. 58-62
11. . 63-66
12. - . 67-75
13. . 76-80
14. . 81-84
15. . 85-89
16. . 90-96
17.
. . . 97-104
18. . 105-110
19.
111-116
20. ORIGIN & HISTORICAL
DEVELOPMENT OF YOGA
. 117-122
21. . 123-130
22. - 131-135
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23. ` 136-145
24.
146-151
25. - .
152-158
26. . 159-162
27.
. 163-171
28. . 172-176
29.
. 177-182
30. . 183-190
31. . 191-194
32. . 195-201
33. . 202-207
34.
. 208-215
35. .
0
216-221
36.
221-224
37. .
225-232
38. 233-235
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- - 2 014 21 ( 01-5) ISSN 0974 8830
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21 .1.4.4.5
22 .1.4.4.7
23 .14.6.1.11
24 ..2.10
25 .1.4.4.3
26 .05.23
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32 .7.5.2.6
33 .14.3.2.3
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35 .6.7.1.21
36 .1.5.1.21
37 ..3.2.6
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10. .- 1/2/33
11. 1/2/29
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ORIGIN & HISTORICAL DEVELOPMENT OF YOGA DR. RAKESH GIRI1
Unhesitently, it can be said that the tradition of Yoga is very old, but to some extent, it
would not be possible to give the answers to the questions: How old is this tradition? Who
initiated it? And when was it initiated? However, there are references in the ancient scriptures.
For examples; in the beginning of the 4th chapter of The Gita, Lord Krishna utters that he had
preached yoga to the Sun-god in the beginning of the creation. Thereafter, the Sun-god taught
his son Manu; Manu told Ikshavaku and then there was a long tradition of the Rajarshis and
eventually it eclipsed. Lord Krishna further unfolds this secret:
2 3 4
This shows that God Himself initiated the tradition of Yoga in the beginning of the
creation, but it is very difficult to ascertain the time and period of this tradition.
As has already been mentioned, the practice of Yoga is present right from the beginning
of the creation of this Universe. It is mentioned at different places in scriptures. In the 10th
mandal of Rigveda, it has been explicitly said that in the beginning, it was the universe which
came out from the `Hiranyagarbhah and bore the earth, heaven etc.
5
Hiranyagarbhah is considered to be the founder of Yoga. In the Brahad
Yogiyajnyavalkya Smriti, Hiranyagarbhah is said to be the preacher of Yoga.
In the same way, Yogi Swatmaram in Hathpradipika mentions that Lord Shiva is the
preacher of the Hathayoga.
6
1 , , , ,
1. -4/1
3 -4/2
4 -4/3
5 -10
6 -1/1
-
118 --
These references show us the beginning of Yoga but they fail to decide as to when man
started practicing Yoga. As far as Hiranygarbhah, Lord Shiva and Adinath are concerned, they
are not historical figures but the symbolic mentions for descriptions. On the basis of the
references made above, it can be said that Yoga is as old as the history of mankind.
The history of Yoga can be divided into five periods. The first period of yoga was
Vedic Yoga (Shrutukal) which covered a very long span of time from the appearance of Vedas
to two centuries after Lord Buddha. The second period can be understood As Preclassical Yoga
(Period of Philoslphy) in which various Indian philosophies were composed in the form of
Sutras. The third period of yoga can be known Classical Yoga (Period of Commentry) which
runs from third century to tenth century. As far as fourth period of yoga is concerned, it is the
Postclassical Yoga (period of Bhakti and Hathyoga). Thereafter, the middle of nineteenth
century can be considered as modern period. But this division is not water-tight
compartmentalization. These five period can be divided on the basis of the general features and
these features are not entirely different from one another, rather they have commonness to some
extent. However, the literature of each era enables us to know the nature, development and
popularly of Yoga in that period.
In this way the History of Yoga can conveniently be divided into the following five
broad categories:
I. Period of VedicYoga (Shrutikal)
II. Period of PreclassicalYoga (Period of Philosophies)
III.Period of ClassicalYoga (Period Of commentary)
IV.Period of Postclassical Yoga (Period of Bhakti and Hathayoga)
V.Period of Modern Yoga
VEDIC YOGA The yogic teachings found in the above-mentioned Rig-Veda and the other three
ancient hymnodies are known as Vedic Yoga.
The other three Vedic hymnodies are the Yajur-Veda (`Knowledge of Sacrifice'),
Sama-Veda (`Knowledge of Chants'), and Atharva-Veda (`Knowledge of Atharvan'). The first
collection contains the sacrificial formulas used by the Vedic priests. The second text contains
the chants accompanying the sacrifices. The third hymnody is filled with magical incantations
for all occasions but also includes a number of very powerful philosophical hymns. In 7th mandal
of Yajur-Veda, the prayer has been stated to increase the intensity of five pran-vayu as
mentioned below:
............7 It is clear from what has been said so far that Vedic Yogawhich could also be called
Archaic Yogawas intimately connected with the ritual life of the ancient Indians. It revolved
around the idea of sacrifice as a means of joining the material world with the invisible world of
7 -7:27
-
ORIGIN & HISTORICAL DEVELOPMENT OF YOGA 119
the spirit. In order to perform the exacting rituals successfully, the sacrificing individuals had
to be able to focus their mind for a prolonged period of time. Such inner focusing for the sake
of transcending the limitations of the ordinary mind is the root of Yoga.
When successful, the Vedic yogi was graced with a `vision' or experience of the
transcendental reality.
8
A great master of Vedic Yoga was called a `seer'in Sanskrit rishi. The Vedic seers
were able to see the very fabric of existence, and their hymns speak of their marvelous intuitions,
which can still inspire us today.
In Brhadaranyakopnishad, all the vayus; viz. prana, apana, vyana, udana and samana are
actually has been stated as prana of human body.
9 In Chhandogyopnishad
10, all types of vayus; viz. prana, apana, vyana etc. have been
discussed in detail to reveal the fact that the concept of vayus as mentioned in Yoga, was
clearifid in this period. In Chhandogyopnishad11
the concept of nadis of Yoga has also been
described in context of their colours.
Similarly, the Kathopnishad has also stated hundred number of nadis, out of which one
of them is directed to brain; the practitioner who is able to uplift the prana in this nadi, he attains
spiritual bliss. Here the nadi has been referred to Sushumna nadi of Yoga.
12
It also reveals there might have been Saints/Rishis who had been knowing the concept
of serpent power and its awakening.
In Taittriya Upnishad13
there has been description of achieving self-realization after
uplifting prana in the brain. Similarly, Mundukopnishad14
has described the Sushumna nadi as
a key for opening of Hridaya-Granthi. Moreover, this upnishad has used the word Sanyasa-
8 -2:34:5
9 -1:5:3
10 -1:3:3
11 -8:6:1
12 -2:3:16
13 -1:6:1
14 -2:2:8
-
120 --
Yog15
and Dhayana-Yog16
for achieving the goal of self realization. In this Upnishad17
, there is
a description of meditative pose for concentrating mind and practice of pranayama with
kumbhaka and rechaka for mental stability. All the above references reveal that there were
availability of experienced and realized souls of Munis and Rishis in Vedic period (Shruti kal),
but the work of collection of all the facts and fantecies of Yoga in form of independent text and
Philosophy was carried out in near about 2nd
centuary B.C. by Maharishi Patanjali; i.e. in pre-
classical Yoga period.
PRE-CLASSICAL YOGA In this period, various systems and branches of Indian philosophy were compiled in
Sutras. Each philosphy, promoting its principles, refuted the principles of others philosophies.
It is considered that, besides the Yoga sutras, the Bhagwadgita, Yoga Vashistha,
Yogiyajnavalkyam were also written in this period. Tanras, Puranas, Smrites like Yajnavalkya
Smriti, which consist of the description of the principles of Yantra, Tantra and Yoga were also
the contribution of this period. The yogic literature of Jainism and Buddhism was also written
in this period. Whatsoever difference opinion are there about the principles there, the yoga has
been accepted as the means of salvation. This period can be called the period of Smritis.
This category covers an extensive period of approximately 2,000 years until the second
century A.D. Preclassical Yoga comes in various forms and guises. The earliest manifestations
were still closely associated with the Vedic sacrificial culture, as developed in the Brhmanas
and ranyakas. The Brhmanas are Sanskrit texts explaining the Vedic hymns and the rituals
behind them. The ranyakas are ritual texts specific to those who chose to live in seclusion in a
forest hermitage.
Yoga came into its own with the Upanishads. There are over 200 of these scriptures,
though only a handful of them were composed in the period prior to Gautama Buddha (fifth
century B.C.). One of the most remarkable Yoga scriptures is the Bhagavad-Gita. Its message,
however, is not to turn the other cheeks but to actively oppose evil in the world. In its present
form, the Bhagavad-Gt was composed around 500 B.C. and since then has been a daily
inspiration to millions of Hindus.Its central teaching is to the point:
Preclassical Yoga also comprises the many schools whose teachings can be found in
Indias two great national epics, the Rmyana and the Mahbhrata (in which the Bhagavad-
Gt is embedded). These various preclassical schools developed all kinds of techniques for
achieving deep meditation through which yogis and yoginis can transcend the body and mind
and discover their true nature.
CLASSICALYOGA This label applies to the eightfold Yogaalso known as Rja-Yogataught by
15 -3:2:6
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17 -2:8 2:9
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ORIGIN & HISTORICAL DEVELOPMENT OF YOGA 121
Patanjali in his Yoga-Stra. This Sanskrit text is composed of just about 200 aphoristic
statements, which have been commented on over and over again through the centuries. The
Yoga-Stra was probably written some time in the second century A.D. The earliest available
Sanskrit commentary on it is the Yoga-Bhshya (`Speech on Yoga') attributed to Vysa. It
was authored in the fifth century A.D. and furnishes fundamental explanations of Patanjalis
often cryptic statements.
POSTCLASSICAL YOGA This is again a very comprehensive category, which refers to all those many types and
schools of Yoga that have sprung up in the period after Patanjalis Yoga-Stra and that are
independent of this seminal work. In contrast to classical Yoga, postclassical Yoga affirms the
ultimate unity of everything. This period can be considered from the beginning of the 10th
century to the beginning of the 19th century. This period is also the core teaching of Vednta,
the philosophical system based on the teachings of the Upanishads.
A few centuries after Patanjali, the evolution of Yoga took an interesting turn. Now
some great adepts were beginning to probe the hidden potential of the body. Previous
generations of yogis and yoginis had paid no particular attention to the body. They had been
more interested in contemplation to the point where they could exit the body consciously. Their
goal had been to leave the world behind and merge with the formless reality, the spirit.
This preoccupation of theirs led to the creation of Hatha-Yoga, an amateur version of
which is today widely practiced throughout the world. It also led to the various branches and
schools of Tantra-Yoga, of which Hatha-Yoga is just one approach. The Nath sampradaya
flourished in this period. Its characteristic feature was to control the mind with physical
activities. This period also includes the development of Bhakti sampradaya. The books on
Hathayoga like Hathayog Pradipika, Gherand Samhita and on Tantra, all were written in this
period. The attacks of Christianity and Islam destroyed ashramas, institutions, books and
traditions in this period. Consequently, superstitions, evils and wrong beliefs were spread in the
society and thus, there has fall of religion and degeneration of society.
MODERN YOGA The History of Modern Yoga is widely thought to begin with the Parliament of
Religions held in Chicago in 1893. During this meeting, the young Swami Vivekananda from
India made a deep impression on the Americans he introduced to Yoga. Vivekananda became
important personality for the most popular members of the Parliament, and he subsequently
toured the US giving lectures on Yoga.
In 1961, Richard Hittleman brought Hatha-Yoga to American television, and his book
`The Twenty-Eight-Day Yoga Plan sold millions of copies. In the mid-1960s, the Western
Yoga movement received a big boost through Maharishi Mahesh Yogi, largely because of his
brief association with the Beatles. He popularized Yogic contemplation in the form of
Transcendental Meditation (TM), which still has tens of thousands of practitioners around the
world. Other renowned modern Yoga adepts of Indian origin are Sri Aurobindo (the father of
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122 --
Integral Yoga), Ramana Maharshi (an unparalleled master of Jnana-Yoga).
Also in the 1960s and 1970s, many Swamis trained by the Himalayan master Swami
Sivananda, a former physician who became a doctor of the soul, opened their schools in Europe
and the two Americas. Most of them are still active today, and among them are Swami
Vishnudevananda (author of the widely read Complete Illustrated Book of Yoga), Swami
Satchitananda (well-known to Woodstock participants), Swami Sivananda Radha (a woman-
swami who pioneered the link between Yoga spirituality and psychology), Swami Satyananda
and Swami Chidananda (a saintly figure who directed the Sivananda Ashram in Rishikesh,
India).
In the last one decade, Swami Ramdev was also highlighted in Indian society at national
level to popularize Hathyogic system of exercises, traditions of Patanjali Yoga Sutras, Ayurvedic
principles etc. by orgnising several Yoga training camps in Northern & Western parts of India
as well as establishing Patanjali Yogpeeth in the district of Haridwar.
References: Gharote M.L. `Appilied yoga `Kaivalyadhama Ashram,Yoga-Mimamsa
Publications, KAIVALYADHAMA, Lonavla-410403(Pune)
Giri G. S. (2000) `Health For All Through Yoga'. Dr. H.S.Gour University
Sharma B.R., G.S.Sahay, Bodhe R.K., `Hatha Pradipika Jyotsna of Brahmananda `Kaivalyadhama Ashram, Yoga-Mimamsa Publications,
KAIVALYADHAMA, Lonavla-410403(Pune)
Tiwari O.P. `Astanga Yoga of Saint Charandas' Kaivalyadhama Ashram, Yoga-Mimamsa Publications, KAIVALYADHAMA, Lonavla-410403(Pune)
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