Undoubtedly, there are many misconceptions and misunderstandings that exist with regard to the purpose and meaning of Yoga. In this Reflection, we will attempt to reflect on the followings in the context of Yoga, through the Gurbani (Sri Guru Granth Sahib, SGGS).
1. What is Yoga?
Literally, Yoga means Union: linking with God; experience or realization of God, Unity, Oneness, Enlightenment etc. The word "Yoga" comes from the Sanskrit root "Yuj", meaning "Join". Thus, Yoga simply means the joining of the ego-self (Haume or the sense of "I, me, mine, you") to the Higher, Pure Being within ("Joti-Svaroopa") — our True Nature. In other words, Yoga means Unity, Unison, Integration, Transformation, existing as an Indivisible Whole, complete merger with Totality etc. Thus, its the skill in thoughts, words and action (Karma) that leads to the state of Perfection (Pooran) which is full of Bliss (Anand) and totally free from the repeated suffering (sorrow or Dukha).
Therefore, to begin to understand Yoga, we have to be willing to, at least, open ourselves to Truth that God actually dwells equally within each one of us and that we all are eligible to become one with God here and now; in fact, that we already are the Pure Self. But, owing to our Haume or ego consciousness, we are unaware of it. In other words, if one believes that God only dwells in heaven, "up there", mountain tops, caves, jungles etc., and that He looks down on us in judgment and punishment, then one will find it difficult to embrace the true application of not only Yoga, but also Sikhism or any "ism" for that matter in his day-to-day life!
The Yoga is a Way to Be. It means to be free — to be free of the inner garbage such as lust, anger, attachments, pride, jealousy, stubborn mindedness, selfishness, unrighteousness or untruthfulness, corruption, duality, and so on. It's remaining even-tempered in success and failure (Sam-Drishtee). If one is so free of the Bikaars, negativity or the evil tendencies (false ego-sense or Haume and it's faults), he can take on life in his own terms, play the game of his life properly without letting it affect him. Seen this way, hence, Yoga is discovering the art of proper living in all spheres of life: physical, mental and spiritual development.
Yoga is "conquering" of the Haume or ego-mind. There is tremendous emphasis in the SGGS on "conquering" of the mind. In fact, the great sage, Patanjali, who pioneered the Ashtang Yoga or Raaj Yoga, says, "Yoga is the removal of the mind's noise." Once the mind's "noise" (Haume or false ego-sense) is completely removed, then, one can become established in his True Self within. Ashta means eight (8). Patanjali's eight-fold Yoga is the path of Self-Mastery and Meditation. It aims at liberation (Mukti) from the worldly bondage and at Perfection (Pooraa) of the whole apparatus of the body-mind-intellect through which the life expresses out in the world — control of the body through which the perceiver in us perceives the objects of the world; control of the mind through which the feeler in us feels the field of emotions; and the control of the intellect through which the thinker in us thinks the realm of thoughts.
It's the constant contemplative or meditative state that is completely free all desires and cravings arising from thoughts of the worldly objects of the senses, and fully restraining the senses from all sides by "annihilating" the mind through reason (Viveka or discriminating intellect) controlled by steadfastness. Life without Viveka is indicated to be like shooting arrows without aim. With the gradual practice of this state, one attains Peace, Sahaj, Bliss (Anand) etc.
Thus, Yoga relates to the uninterrupted fine-tuning of the three aspects of the human personality — the body, the intellect and the mind, respectively, meaning attempting to realize the life's Perfection. It's to become living-liberated (Jeevanmukta) while still living in the body (living of life without getting attached to worldly things).
Seen this way, one's entire life either consciously or subconsciously is Yoga. Thus, in itself Yoga has very little to do with a particular religion, but it has a great deal to do with individual spirituality and the individual's Perfection in his life.
Man's actions are carried out for the sake of security in the worldly life. It seems that survival alone is not enough for him. In other words, fear is at the bottom of the man's actions. So it is out of a feeling of insecurity or fear that his social life is structured. To complicate things further for us, the mind by nature (as we know it) will not listen to the intellect and drag it back repeatedly and constantly by worldly thoughts. Accordingly, the SGGS makes it clear that it's not easy to control the mind. There are no quick fixes and hence patience is required to succeed in it. Yoga is the means with which we can become fearless and One with the Creation.
As indicated in the foregoing Shabad, the one who understands the true essence of Yoga is very rare in this world. In other words, one who practices Yoga regularly and do so with a proper understanding of its holistic nature, is very rare. True Unity (Union or Oneness) will come only through our faith in the immense power of the inner Self.
When we hear the word Yoga, generally what immediately comes into the mind is the Path of Patanjali's eight-fold Yoga (also called Raaj-Yoga) or just a particular component of within the umbrella of Raaj a-Yoga. But that's just an inkling. Also, to realize Union with God, Raaj a-Yoga is not the only Path described in texts. Described besides this are three other primary Paths to Yoga. Thus there are mentioned a total of four primary Paths to Yoga. They are:
Bhagti or Bhakti-Yoga (Path of Devotion): It focuses on realization of Truth (true reality, true potential) through means of devotion and surrender. Prayers, chanting and repeating God's Name, singing God's Glories, etc are its basic approach. Ultimately, Bhakti-Yoga develops humility within and dissolves ego (Haume). Bhagti Yoga is the path most followed in India. This is the path of the heart and devotion. Yogis who practice this branch sees the "One" God in everyone and everything. Thus, it teaches a person to have devotion to the "One" by developing a person's love and acceptance for all things
Giaan or Jnana-Yoga (Path of Knowledge): The path of knowledge aims at the realization of the true Self within through the use of study, thinking, direct inquiry, and contemplation as its practices. It focuses on man's intelligence. This path is typified by spiritual discrimination between what is real (true reality) and what is unreal or illusion (Maya) in the universe, and inquiring of oneself (Vichaar) through meditation. Giaanees or Jnana Yogis aim to unify the wisdom and intellect to surpass limitations. Since they aim to gain Giaan (Knowledge), they are open to other philosophies and religion for they believe that an open and rational mind is crucial in realizing one's True Self.
Karma-Yoga (Path of Action): The path of action aims at the dedication of every human activity to the supreme Will (Hukam), for the benefit of the humanity at large, without any expectation of results or personal gain. It is the Yoga of action and selfless service (Nishakaam Sevaa) for the benefit of humanity at large. This dissolves one's ego (Haume). So by doing selfless service (Sevaa) now, a Karma-Yogi is choosing a future that is free from negativity (Bikaars of the mind). In nutshell, thinking of God in the midst of every action one does (while living in the midst of happenings of this world) is Karma-Yoga.
Raaj-Yoga (Path of Self Control and Meditation): Eight steps of the Raaj-Yoga as pioneered by Patanjali. The important thing to remember is that all eight steps are significant and are to be followed sequentially, leading to the ultimate realization of Truth or God. It is said that the first two steps are meant for moral purification, without these no spiritual progress is possible. Also, the first five steps of the Raaj-Yoga are for preparations of the mind for Yoga, which is concentration. The last three steps constitute the application of concentration, which is known as Samyama. In other words, Patanjali grouped the last three steps (Dharnaa, Dhyana, and Samaadhi: 6 through 8 ) under this collective term of Samyama meaning, self mastery. The first five steps when combined with the last three steps of Dharnaa, Dhyana, and Samaadhi, it becomes proper or holistic Yoga. The great ones have described these eight limbs of Yoga as the metaphysical soldiers who aid (only if all steps are followed sequentially) the Yogi or the devotee in his battle with the evil soldiers of his sense-blind mind. These essentials of this Yoga Path are briefly described as follows.
1) Yama: restraints from violence, untruthfulness, non-chastity, stealing, and material possessions. Yama represents the moral power to resist these evil inclinations toward immoral behavior. By observing the moral conduct, the devotee can remove the fundamental hurdle that can block his progress toward Self-realization. On the other hand, breaking the rules of moral conduct will bring the devotee nothing but misery and suffering.
2) Niyama: observances including self-control, developing Virtues like purity (outer and inner) contentment, austerity, religious study, and self-surrender to God. Niyama represents the power of devotees to adhere to purity of the mind, contentment in all situations, self-discipline, contemplation, and single-pointed devotion to God. Thus, combination of Yama and Niyama makes the foundation on which the Yogi can start building his Spiritual life. Both harmonize body and mind resulting in deeper Spiritual practices.
3) Aasan: physical exercise (Hatha yoga) to keep the body healthy and the spinal cord straight in preparation for long periods of meditation. Thus, this third step prescribes the Asana or necessary correct bodily and mental posture for meditation. The correct bodily and mental control enable the devotee to meditate for long period of time without becoming restless. Various of Aasan as have been mentioned in the texts on this particular Yoga system.
4) Pranayama: rhythmic breathing for the control of vital energy through certain regular breathing techniques. It helps concentration of the mind. It is said that Praanyaama represents the vital link between the matter and the Spirit. If this life force is allowed to flow outward, it allures one to senses; if the flow is reversed inward, it pulls the Consciousness to the eternal Bliss (Anand). This metaphysical soldier helps the Yogi to disarm the sense-army of the blind mind.
Sitting still (step 3) and rhythmic breathing (step 4) makes the mind fit for looking inward.
5) Pratyahara: detachment of the mind from the five senses (touch, taste, smell, sight, and sound) which provide pleasant or unpleasant feelings. Pratyahara, represents withdrawal of consciousness from the senses. Upon attainment of Pratyahaara, the devotee is able to switch off the life force from the senses at will, while the mind and Consciousness are calm and interiorized. This metaphysical soldier helps the devotee to prevent the sense-army from causing sudden scattering of the mind in the material world. This mental exercise gradually slows the rush of thoughts from within to the surface of the mind. All these 5 steps help the mind becoming ready for concentration on one object or on one idea.
6) Dharana: removal of thoughts by concentrating the mind either on one external object or one internal idea upon which to meditate. Repeated attempts during Dharana ultimately lead to emptying all other thoughts. Thus, Dharana or concentration is fixity on the inner conception or object of meditation.
7) Dhyana: meditation. It is an unbroken flow of thought towards an external object or an internal idea. Dhyana or meditation is focusing of the freed attention on Spirit.
8) Samaadhi: super conscious state, which arises from this contemplation as the perception of Divine Union. Through intense practice, meditation turns into Samaadhi. In Samaadhi a person is unconscious of everything about oneself. Even the object of meditation melts away but the vision of the object occupies the entire mind. The knowledge of the object becomes complete. It transcends time, space, and causation; the three elements present during ordinary, sensory experience and are, therefore, beyond the mind's ability to comprehend.
In general, Raaj-Yoga focuses on the subtle body, while the other three Yoga processes use some part of the gross body. Yet, there is described in many texts the fifth Yoga process called the Taantric Yoga!
The ultimate aim is to realize Truth, Pure Awareness, Bliss or Infinite Wisdom within, which is one's True Nature (Joti-Svaroopa).
These various types of Yoga Paths cover the entire spectrum of human personalities and temperaments. The important point to recognize here is that NOT everybody is ONLY emotionally oriented, intellectually oriented, action oriented or contemplation oriented. Although one temperament may predominate in an individual, but we all generally are a combination of all these temperaments. Therefore, to bring about a harmonious balance of all these processes would seem to be the ideal situation to realize great benefit in all spheres of life.
The SGGS indicates a harmonious balance of the general spirit of all these Yoga processes. Thus, by practicing Spiritual discipline taught by the SGGS, a devotee in fact brings about a harmonious and desired balance of all these processes, which is the ideal situation. This is the whole picture, the integral Yoga.
It becomes apparent from this that different paths are not exclusive paths of Realizing God, but are aspects of the same spiritual discipline. Therefore, in reality, all these run concurrently. Seen thusly, it also seems to be a misconception to say that there are many types of Yoga paths! As the level of each spiritual aspirant varies, each one is necessary at a particular stage of spiritual evolution. Therefore, in essence, there is only one royal road to liberation from the bondage even though for the sake of the ordinary people it has been described as many.
If one reads the entire SGGS thoroughly, he will find reference not only to Bhagti, but also Giaan, Vichaar (Self-inquiry etc.), Karma, Selfless service (Sevaa), Dhyana, Samaadhi, self-mastery or self-control (not hurting others in thought, words and actions; truthful living, not stealing etc.), Hukam (Will), surrender, Bairaag (detachment), and so on. All these are mentioned in the SGGS not for the pleasure of reading, listening or quoting. but to sincerely practice in day-to-day living. However, definition of these terms as defined in the Gurmat could be different then those defined by others. We will see the difference in the light of some examples from the Gurmat.
The emphasis of the Gurmat (the Teaching of the SGGS) is to remove the cause of ALL our ailments. Once that cause is removed, the symptoms of ALL our ailments will also disappear simultaneously. What is that root cause? As indicated in the SGGS, that root cause is none other than our false ego-sense (Haume). All our ailments, negativity, evil tendencies or Bikaars are the offspring of this Haume. Hence, once the Haume is rooted out, ALL evil tendencies (lust, anger, greed, attachments etc.) will also fold their tent and disappear!
Let's take couple of example now. Yogis emphasize on restraints from non-chastity and stay jqI. For that, they would abandon their families, societies, and their household life and move to jungles, caves or mountain tops. Now just imagine until and unless the Haume is removed how can one overcome his lust (lust being the offspring of the Haume)? Once Haume is rooted out, then lust (and other negative tendencies) will also be gone, leaving no need to run away from the woman, the society or the household life! How logical! Therefore, according to the Gurmat, the real jq is in eradicating the Haume from within. By violent restraints, one cannot become jqI. As Bhai Gurdaas Jee says, "Having one women as wife he (the Sikh) is a celibate and considers any other woman his daughter or a sister". Similarly, the Gurmat's definitions of Giaan, Dhyana, Bhagti etc. are very specific.
Hatha Yoga/Raaj Yoga is associated with rising or awakening of the coiled Kundilini (Praan or energy). However, according to the SGGS, purification of the mind, as a result of following the Guru's Teaching (Gurmat) leads to Giaan (Knowledge) and opening of the energy channels (Irhaa, Pingla and Sushumanaa; also spelt ida, ira, pinglaa, sushumana, shushmana, etc.) naturally — loosening of the knots of Maya. Also as stated in the SGGS, Kundilini rises spontaneously when we are in the Sat-Sangat (the Holy Company or the association of Truth). One's negative or evil tendencies (Bikaars) are controlled easier through the Sat-Sangat. Whether the majority of us know what the real Satsangat is and whether we know how to be in the Satsangat is a whole new topic!
2. What is not Yoga?
As time and again indicated in the SGGS, spiritual hypocrisy (Pakhand) is not Yoga. Consider the following verses (and many more in the SGGS) in this context. They speak for themselves.
In nutshell, anything or any activity that keeps one away from the uninterrupted contemplative lifestyle (Naam-Simran or inner Bhagti) is disapproved by the SGGS. In other word, if one's spiritual efforts turn into a mere show of empty rituals or Pakhand (hypocrisy), and makes one freeloader is disapproved by the SGGS.
The SGGS emphasizes that even for Bhagti (devotion), healthy body and sound mind is important. Therefore, there is no harm in practicing simple exercises and/or Pranayama to improve health and alertness. But, instead of equating them with God Realization, we need to regard them, only for what they are worth, no more and no less.
We are also told by the SGGS that Yoga cannot be attained through merely talking about it; reading books about it; debating about it; scholarships; etc. Here the SGGS points out another type of hypocrisy (Pakhand) about God Realization (Union with God, Self-realization etc.). The SGGS says that such hypocrisy (Pakhand) will not give us the experience of God either.
3. How to attain Yoga?
Having gone through the other parts of the Reflection, this part becomes rather easy. The SGGS has made it very easy for all of us as to how one can attain True Yoga within, here and now — "(Yoga or Union with God) is attained by remaining unblemished in the midst of the worldly filth (Maya) — this is the way to attain Yoga". Consider the following verses.
Prerequisite necessary for spiritual growth of such pure spiritual life is indicated to develop detachment (Bairaag), control of the senses and mind, desirelessness, and so on. This emphasizes to show that without self-discipline man cannot engage in Higher pursuits. Simran prepares us for the Divine Union.
One may ask, "how it is possible to live in the midst of the world without desires?". For this it is essential to understand why one gets desires in the first place. Desires arise in the mind due to possessiveness, greed, jealousy, attachments, selfishness, etc.. The Self (Aatmaan) is eternal and Blissful (Anand) but instead of identifying himself with it, out of ignorance, man identifies with his body-mind-intellect personality and searches for happiness outside his body. Only when it dawns on him that the sensory pleasures are fleeting that he commences his search for eternal Bliss within and develops a taste for spiritual life. That which we understand as mind will lose its differentiation when desires are overcome. Becoming satiated, once the mind has given up possessiveness, it will also give up desires. The mind can find contentment, fulfillment or satisfaction only in itself. When the limitations imposed by the body-mind-intellect personality are overcome, the mind becomes one with the Infinite (Joti-Svaroopa) within. The SGGS indicates that the worldly desires disappear when dispassion (Bairaag) grows.
4. Misconceptions with regard to the purpose and meaning of Yoga.
First of all, some probably think that the SGGS disapproves or even condemns Yoga. If the true, holistic meaning and purpose of Yoga is understood, then we will know that its' not accurate to say that the SGGS disapproves Yoga. As indicated throughout the SGGS, the only purpose of this human life is to attain Union (Oneness, linking, etc., with God). That's exactly the true meaning and purpose of Yoga. Then how can one say that the SGGS disapprove Yoga (Union: with God, who is the Fountain of all Yogas and Knowledge)?
Truth is that — as time and again indicated in the SGGS — the person who knows the real essence or who has the holistic understanding of Yoga is very rare in this world. The path to know Godhood is indicated in the SGGS to be very arduous: like racing along the razor's edge or walking along the double edged sword. Who wants to tread such a path? Very rare one indeed! The rest of us (over 99.9 percent category) just talk and take the low road and disapprove everything Good that comes along the way!
There are many misconceptions about Yoga. Why? Although this ancient science of uniting with God Consciousness within originated in India, but it got almost forgotten there. Recently, however, it has rebounded back to India from the West. Most of us are familiar only with this rebound of this science. In the West, as well as in India, the majority associate Yoga with the method of disciplining the body and the mind, gymnastic like feats, indulging in sex and intoxication (Smoking Sulphaa, Gaanjaa etc.). Yoga is not just physical postures (Aasan), mental and breathing exercises, and indulging in sex and intoxicants.
In the view of Spiritual hypocrisy, it is of no surprise to see so many cheaters in the garb of so called Indian and Eastern Yogis, Taantric and mystics pullulating all over India as well the West. They have made the mockery of this sacred science of Yoga. The purpose Yoga is to unite with one's Pure Consciousness (Joti-Svaroopa) within. Today's so called Yoga practice — which involves various sense pleasures, make-show practice of gymnastic like feats, indulging in sex and intoxication — are contradictory to the Yoga's real principles.
What is disapproved by the SGGS is this Pakhand baajee (hypocrisy) associated with Yoga practices. Just as the SGGS emphatically disapproves the Pakhand baajee (hypocrisy) associated with Pakhandee Saadhoos, Saints, priest class, religious scholars, empty rituals, religious garbs, other religious paraphernalia etc., the SGGS also disapprove the Pakhand baajee (hypocrisy) associated with Yoga practices. Simply put, what the SGGS disapproves about the Yoga is that which is not Yoga: Pakhand (hypocrisy) associated with practices of joining (Union) with God!!
The practice of Yoga can be lumped mainly in two types. One type is responsive and is practiced by people living in the society (while living in the midst of Maya or the "filth" of the world) who have to respond to others all the time. The second kind is total withdrawal from social life (including abandonment of one's family, society and go sit on mountain tops or in caves or in forests, and live as freeloader etc.). If we follow the entire spirit of the SGGS, we will agree that it's this second type of Yoga practice not encouraged in the Gurmat (the Teaching of the SGGS) at all.
In addition to the misconceptions discussed above, there are many other misconceptions that exist with regard to the purpose and meaning of Yoga, such as: Yoga is a part of the Hindu religion; Yoga means sitting in exasperating postures for hours at a time; the physical side of Yoga is the most important component (gymnastic like exercises will bring one instant peace and happiness), Yoga is a sport, Yoga is only for women (seeing women in seemingly impossible poses on covers of magazines), everybody must practice the same Aasan, one has to be very agile to practice Yoga, Yoga Aasaa should be practiced out of doors, incense should be burned when practicing Yoga, smoking (or drinking alcohol etc.) is alright while practicing Yoga, Yoga exercises should be practiced in the room with high temperature, Yoga is only for stress relief, Yoga is a quick fix, the mind has to go blank in meditation, Yoga is just a way for us to keep physically fit, etc. The list goes on and on.
Gymnastic like exercises do not lead to Union (Yoga) with God. As we can see in the first part of this Reflection, exercises are just one component of the Ashtang-Yoga, not a complete or holistic Yoga in itself. Also, often they result in an obsession with the limbs of the body and their roles, because they are self-directed, without the Guidance of the Satguru and His Teaching (Gurmat). However, we are time and again reminded in the SGGS that the real Yoga (Union: with God) cannot be attained without living the Satguru's Teaching.
— T. Singh
www.gurbani.org
Updated on Monday, September 22, 2008 2:52 PM (PST)
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