The period between 800-1700 A.D. has been recognized as the Post Classical period wherein the teachings of great three masters Acharyatraya’s – 1.Adi Shankracharya, 2.Ramanujacharya and 3.Madhavacharya - were prominent during this period. The teachings of Suradasa, Tulasidasa, Purandardasa and Mirabai were also the great contributors during this period. The Natha Yogis of Hatha-Yog - Matsyendaranatha, Gorkshanatha, Cauranginatha, Swatmaram Suri, Gheranda and Shrinivasa Bhatt are some of the great personalities who popularized the Hatha Yog practices during this period.
The period between 1700-1900 A.D. is considered as Modern period in which the great Yogcharyas- Ramana Maharishi, Ramakrishna Paramhansa, Paramhansa Yognanda, and Vivekananda etc. have contributed for the development of Raja Yog. This was the period when Vedanta, Bhakti Yog, Natha Yog or Hatha Yog flourished. The Shadanga Yog of Gorakshashatakam, Chaturanga Yog of Hathayogpradipika, Saptanga Yog of Gheranda Samhita, were the main tenants of Hatha Yog. Now in the contemporary times, everybody has conviction about Yog practices towards the preservation, maintenance and promotion of health. Yog has spread all over the world by the teachings of great personalities like Swami Shivananda, Shri T.Krishnamacharya, Swami Kuvalayananda, Shri Yogendara, Swami Rama, Sri Aurobindo, Maharshi Mahesh Yogi, Acharya Rajanish, Pattabhijois, BKS. Iyengar, Swami Satyananda Sarasvati and the like. These different philosophies, traditions, lineages and guru-shishya paramparas of Yog led to the emergence of different traditional schools of Yog for example, Gyana Yog, Bhakti Yog, Karma Yog, Dhyana Yog, Patanjali Yog, Kundalini Yog, Hatha Yog, Mantra Yog, Laya Yog, Jain Yog, Bouddha Yog and Raja Yog etc. Each school has its own principles and practices leading to ultimate aim and objectives of Yog.
However, the widely practiced Yog sadhanas (Practices) are: Yama, Niyama, Aasan, Pranayam, Pratyahaar, Dharana, Dhyana (Meditation), Samadhi / Samyama, Bandhas and Mudras, Shatkarmas, Yukta ahara, Yukta karma, Mantra japa, etc.
Yama’s are restraints and Niyama’s are observances. These are considered to be pre-requisites for the Yog Sadhanas.
Aasans, capable of bringing about stability of body and mind ‘kuryat-tad-aasanmsthairyam….’ , consists in adopting various body (psycho-physical) patterns, giving ability to maintain a body position (a stable awareness of one’s structural existence) for a considerable length and period of time as well.
Pranayam consists in developing awareness of one’s breathing followed by willful regulation of respiration as the functional or vital basis of one’s existence. It helps in developing awareness of one’s mind and helps to establish control over the mind. In the initial stages, this is done by developing awareness of the ‘flow of in-breath and out-breath’ (svasa-prasvasa) through nostrils, mouth and other body openings, its internal and external pathways and destinations. Later, this phenomenon is modified; through regulated, controlled and monitored inhalation (svasa) leading to the awareness of the body space/s getting filled (puraka), the space/s remaining in a filled state (kumbhaka) and it’s getting emptied (rechaka) during regulated, controlled and monitored exhalation (prasvasa).
Pratyahaar indicates dissociation of one’s consciousness (withdrawal) from the sense organs which helps one to remain connected with the external objects.
Dharana indicates broad based field of attention (inside the body and mind) which is usually understood as concentration.
Dhyana (Meditation) is contemplation (focused attention inside the body and mind) and samadhi – integration.
Bandhas and Mudras are practices associated with Pranayam. They are viewed as (the) higher Yogic practices mainly consisting on adopting certain body (psycho-physical) patterns along with (as well as) control over respiration. This further facilitates control over mind and paves way for higher yogic attainment.
Shat karmas are detoxification procedures, help to remove the toxins accumulated in the body and are clinical in nature.
Yukta ahara (Right Food and other inputs) advocates appropriate food and food habits for healthy living.
However, practice of Dhyana (Meditation) helping in self-realization leading to transcendence is considered as the essence of Yog Sadhana (The Practice of Yog). Traditionally, Yog Education imparted by knowledgeable, experienced, and wise persons in the families (comparable with the education imparted in convents in the west) and then by the Seers (rishis/munis/acharyas) in ahramas (compared with monasteries).
Yog Education, on the other hand, aims at taking care of the individual, the ‘Being’. It is presumed that a good, balanced, integrated, truthful, clean, transparent person will be more useful to oneself, family, society, nation, nature and humanity at large. Yog education is ‘Being Oriented’. Details of working with ‘Being Oriented’ aspect have been outlined in various living traditions and texts and the method contributing to this important field is known as ‘Yog’.
Now a days, Yog Education is being impaired by many eminent Yog Institutions, Yog Colleges, Yog Universities, Yog Departments in the Universities, Naturopathy colleges and private trusts and societies. Many Yog Clinics, Yog Therapy and Training Centers, Preventive Health Care Units of Yog, Yog Research Centers etc. have been established in Hospitals, Dispensaries, Medical Institutions and Therapeutically setups. Different social customs and rituals in India, the land of Yog, reflect a love for ecological balance, tolerance towards other systems of thought and a compassionate outlook towards all creations. Yog Sadhana of all hues and colors is considered panacea for a meaningful life and living. Its orientation to a comprehensive health, both individual and social, makes it a worthy practice for the people of all religions, races and nationalities. Now-a-days, millions and millions of people across the globe have benefitted by the practice of Yog which has been preserved and promoted by the great eminent Yog Masters from ancient time to this date. The United Nation has also declared 21st June as Yog Day.
Yog
As we know now, the word Yog means “union” of the individual consciousness or soul with the spirit or the universal consciousness. Though many people think of Yog only as physical exercises — the aasans or postures that have gained wide-spread popularity in recent decades — these are actually only the most superficial aspect of this profound science of unfolding the infinite potentials of the human mind and soul.
The science of Yog is the ancient spiritual science, which offers a direct means of stilling the natural turbulence of thoughts and restlessness of body that prevent us from knowing what we really are. The Bible also says: “Be still and know that I am God.” In these few words lies the key to the science of Yog.
Ordinarily our awareness and energies are directed outward, to the things of this world, which we perceive through the limited instruments of our five senses. Because human reason has to rely upon the partial and often deceptive data supplied by the physical senses, we must learn to tap deeper and more subtle levels of awareness if we would solve the enigmas of life — who am I? Why am I here? How do I realize the Truth?
Yog is a simple process of reversing the ordinary outward flow of energy and consciousness so that the mind becomes a dynamic center of direct perception no longer dependent upon the fallible senses but capable of actually experiencing the Truth.
By practicing the step-by-step methods of Yog taking nothing for granted on emotional grounds or through blind faith we come to know our oneness with the Infinite Intelligence, Power, and Joy which gives life to all and which is the essence of our own Self. In past centuries many of the higher techniques of Yog were little understood or practiced, owing to mankind’s limited knowledge of the forces that run the universe. But today scientific investigation is rapidly changing the way we view ourselves and the world. The traditional