Yoga is not, as is widely perceived, only a set of physical
exercises designed to achieve a fit body. It may be used as such, and
indeed the adept practitioner will be superbly fit and supple. Many people
will be content to use Yoga today as just this, and it is true that the
full ramifications of Yoga are not for everyone – it needs a certain
combination of events in life to make one ready to accept Yoga in its
entirety. In its full form, the practice of Yoga is described as
Ashtanga or composed of eight limbs, all of which are coordinated and
go hand in hand.
Yama
denotes ethical discipline
– ahimsa (non-violence), satya (truth), asteya
(honesty or non-stealing), brahmacharya (abstinence from sex) and
aparigraha (non-coveting).
Niyama are the rules which apply to a person – saucha
(purity), santosha (contentment), tapas (ardor/austerity),
svadhyaya (study of the self), and finally isvara pranidhana
(dedication to God).
Asana or posture. This is yoga in its most publicized form, as a
set of convoluted exercises. Asanas are a set of postures evolved
over the years, designed to make the body supple, elastic and strong. A
strong and fit body thus becomes an ideal place for concentrating the
mind. Physical weakness of disease divert the mind’s resources, and there
is no time or space left for contemplation and concentration.
Pranayama – The word prana means breath or life. Ayama
means to stretch or to restrain. Pranayama thus means the control
of breath and all its functions. It is said that prana in the body
of an individual is an integral part of the rhythm of the universal
spirit. Thus the attempt of pranayama is to bring the self in
harmony with the rhythm of the universe.
Pratyahara – This denotes self-study. Each individual is said to be
made up three gunas or qualities – sattva, rajas and
tamas. A person’s character as we perceive it can be said to be the
result of these qualities in different combinations. The sadhaka or
yogi tries, by constant self-study, to weed out rajas and
tamas from himself.
Dharana – When the body, mind and senses are in harmony by long
practice of asanas, pranayama and pratyahara, the yogi
is ready for the sixth stage. Dharana means to concentrate wholly
and solely on a task or thought.
Dhyana – Dhyana means uninterrupted concentration. It is the next
logical stage from dharana, which is concentration on one single
object. Dhyana takes this concentration to an extended time and the
yogi is said to feel one with the universal spirit.
Samadhi – This is said to be the end of the yogi’s search,
where he finally achieves complete unity with the universal spirit. His
body and senses are said to be asleep and yet his mind is said to be awake
and alert. He is not conscious or unconscious, but has passed beyond
consciousness.
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