Yoga, a practice transcending time and culture, traces its origins to the ancient wisdom of the Vedas, composed around four to five thousand years ago. Although the Vedas do not lay out specific yoga practices, they offer tantalizing glimpses into the profound symbolism of elemental forms that serve as metaphors for spiritual enlightenment and the elusive state of Samadhi. Additionally, they hint at the fundamental principles of Dharana (concentration) and Dhyana (meditation), all vital components of yogic traditions. The Vedas also emphasize the potent role of sound through mantras and sacred vibrations employed for both material and spiritual purposes. While these ancient texts describe the experiences associated with yoga, they had yet to codify the various elements into a structured practice systematically which was accomplished by Maharishi Patanjali.
The emergence of yoga as a comprehensive system began to take shape in the Brahmanas, spiritual texts that came after the Vedas chronologically. While these texts primarily focus on elucidating the rituals of everyday life and spiritual ceremonies, they introduce concepts like japa (repetition of mantras) and mouna (internal silence meditation techniques). These early references to meditation and contemplation laid the foundation for the development of yogic components as we recognize it today.
The transition to a more detailed exploration of yoga practices occurred during the era of the Upanishads. Upanishads contain the essence of the Vedas and consist of enquiries into the self and the relationship with the Self or Universal Consciousness or Universality which is the underlying theme of all Darshanas. “Upanishad” signifies “sitting near and learning,” alluding to the disciples or students who gathered around a guru or teacher to receive wisdom. While there are four main Vedas, there are an impressive one hundred and eight primary Upanishads, collectively known as Vedanta, which translates to “the end of the Vedas” or “the essence of the Vedas.” These Upanishads vary in content but consistently emphasize the essential knowledge of the Self and the profound concept of Self-Discovery, often attainable through yoga or union.
The Upanishads elucidate the nature of the Self, highlighting that it is not an external entity nor separate from our core being. Specific Upanishads, such as Brihadarnyaka, Taittiriya, and Chhandogya, delve into the prana energy and the intricate psychic pathways within the physical body, including the three primary channels or nadis: Ida, Pingala, and Sushumna. Other Upanishads, such as Prashna and Katha, introduce the concepts of Kundalini energy and the Aum mantra. At the same time, Kena and Isha delve into the idea of Karma yoga, which subsequently finds elaboration in the Bhagavad Gita. Furthermore, the Darsana Upanishad, related to the Sama Veda, is one of the twenty yoga Upanishads and mirrors the classical yoga described in the commentaries of Maharishi Patanjali.
The period of the two great historical epics, the Mahabharata and the Ramayana, which emerged approximately three and a half millennia ago, they have laid the groundwork for discussing dharma (rightful conduct), aspects of human character, and the multifaceted internal and external conflicts faced by their iconic characters. These epics delve into yoga; they symbolically explore the makeup of the human psyche through the lens of the gunas – Tamas, Rajas, and Sattva. These symbolic explorations provide insights into the limitations, potentialities, and even extraordinary abilities or siddhis inherent in various complex characters within the epics.
The Bhagavad Gita, nestled within the Mahabharata, stands as a pivotal text that comprehensively elucidates three primary paths of yoga: Karma yoga, the path of selfless action; Bhakti yoga, the path of devotion; and Jnana yoga, the path of knowledge. In a parallel vein, the Yoga Vashishtha, derived from the Ramayana, elaborates on spiritual inspiration and delineates the aspects of creation, connecting them to higher consciousness. This text, in particular, expounds on meditation and Jnana yoga, acknowledging Pranayama or breath control as a method for governing the mind and inducing meditative states.
Vedic literature constitutes an ancient and living repository of knowledge that perpetually enriches our understanding of the history of ideas, the evolution of civilizations, and the profound journey of self-discovery. In alignment with texts like the Bhagavad Gita and the Katha Upanishad, the Vedic perspective posits that human beings are likened to a chariot driven by horses, where the horses symbolize the external senses and the mind serves as the charioteer trying to control them. However, the Self, the essence of our being, is not the mind but the observer of the mind. This concept brings attention to a universal unity that underpins all coherent behavior in every living being.
According to the Vedic worldview, the processes within the cosmos, the Earth, and ourselves are intricately interconnected. Vedic seers were astutely aware that all attempts to describe the universe ultimately lead to a paradox. Consequently, Vedic rituals serve as symbolic reenactments or narratives of this comprehensive worldview. The Vedic theory of consciousness delves into the evolution of life on Earth, emphasizing the progression from simpler to more complex forms, culminating in the emergence of humans, who possess the unique capacity to fathom the nature of the universe. The innate urge to evolve beyond one’s current state is an inherent characteristic of humans.
The Samkhya system, a key component of Vedic thought, portrays the evolution of life through the ascent of the god Vishnu, starting from a fish and culminating in a human form with ever-increasing intelligence. This evolutionary perspective aligns with contemporary scientific understanding, notably Charles Darwin’s theory of evolution, which posits that life evolves from more uncomplicated to more complex forms. The Darshanas, including yoga, aim to make practitioners aware of this process of evolution and the transformative possibilities it holds.
A substantial portion of Indian philosophy and thought revolves around consciousness. Both yoga and Tantra delve into the structural aspects of cultivating awareness and consciousness. From a human perspective, unhappiness often arises from the perception of separation from external entities or the attachment to material possessions. This oscillation between attraction (raga) and aversion (dvesha) to external stimuli, known as the love-hate pendulum, characterizes the human experience. The notion of Self is often tied to the physical body, leading to suffering as long as attachment to external objects persists.
Maharishi Patanjali’s Yoga Sutras identify five mental afflictions, or kleshas, encountered by yogis. These include avidya (ignorance), asmita (egoism), and abhinivesha (fear of death), in addition to raga (craving) and dvesha (aversion). Avidya, in particular, is seen as the root of the other kleshas, binding individuals to material suffering and hindering the realization of their true selves. Acknowledging this internal imbalance is the first step toward restoring equilibrium. Moreover, an individual conscious of the Self is viewed as a conscious being, not merely a physical body, and is no longer bound by suffering.
The belief in reincarnation, a central concept in Vedic philosophy, aligns with the idea of cyclical creation and destruction inherent in the universe. This concept is intimately connected with the cycles of time, marked by four distinct yugas or eras, as outlined in the Puranas. These yugas—Satya, Treta, Dvapara, and Kali—symbolize different ages, each characterized by distinct qualities and spiritual capacities. Time itself is perceived as cyclical, moving through these epochs repeatedly. The process of reincarnation is considered an integral part of this cosmic cycle, where individual souls journey through various lifetimes, seeking to attain higher states of spiritual realization.
The ancient Indian philosophical landscape is further enriched by six darshanas or schools of thought, each offering a unique perspective on the nature of existence, the Self, and the path to liberation. These darshanas include Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa, and Vedanta. Each Darshana has the same goal though represents a distinct approach to understanding reality and the human experience.
Vedanta, often regarded as the crown jewel among the darshanas, explores the relationship between the individual Self and the supreme Self, ultimately revealing their intrinsic unity. On the other hand, Samkhya delves into cosmology and along with Yoga darshana explores the nature of the Self as distinct from the external world. Nyaya, a school of logic, emphasizes discernment and the importance of clear, rational thinking in the pursuit of self-knowledge. Vaisheshika explores the subtle and causal principles underlying matter and spirit, providing a comprehensive framework for understanding the universe. Poorva Mimamsa focuses on dharma (duty) and karma (action), examining the intricacies of Vedic rituals and their significance in achieving liberation. Uttara Mimamsa, also known as Vedanta, delves into the later Vedic literature and expounds on the nature of reality and the ultimate truth. Additionally, Tantra, sometimes considered the seventh Darshana, addresses the themes of transcendence and transformation, exploring the awakening of dormant energies within the individual.
Carvaka, often recognized as the eighth Darshana, takes a distinct stance by prioritizing empirical evidence and observable truths over metaphysical or speculative concepts. This materialistic school of thought rejects the idea of an afterlife, reincarnation, and karma, emphasizing the tangible and immediate experiences of the here and now.
In the expansive landscape of Vedic and Upanishadic literature, Yoga darshana is a beacon of practical wisdom and practice, providing a pathway to self-discovery and inner transformation. Rooted in ancient texts, it continues to offer profound insights into the nature of existence, the Self, and consciousness, making it a valuable practice for personal growth and holistic well-being in our modern world.
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Image:
Vishnu Vishvarupa
approx. 1800–1820
India; Rajasthan state, former kingdom of Jaipur
Opaque watercolor and gold on paper
Victoria and Albert Museum, London, Given by Mrs. Gerald Clark, IS 33–2006.
The Hindu deity Vishnu’s sun-and-moon eyes and fire-blazing mouth are among the Bhagavad Gita’s descriptions of Krishna, an incarnation of Vishnu in his infinite cosmic form (Vishvarupa). This small but powerful painting depicts the universe as Vishnu standing upon the multi-headed serpent Shesha and holding in his four hands a discus, conch, lotus, and mace. Various deities cluster in Vishnu’s upper torso, the phenomenal worlds appear as target-like circles at his waist, and the seven netherworlds constitute his legs. / https://www.asianart.com/exhibitions/yoga/14.html