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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
16 -1:3
17 -2:8 2:9
-
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
-
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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