Yoga Sadhana And Progress Of Civilisation
Nivedita Joshi
|
Yoga has been defined as `Chitta vritti nirodha', that is, `stops all internal and external forms of thinking which may sprout with or without volition' stilling the mind.Chitta stands for three things: mind, intelligence and ego. Mind has no discriminative power but has the power of gathering and feeling. Intelligence discriminates and reasons and comes to determinative knowledge. Intelligence is the tool to find the true Self, but the `i-ness' interferes with intelligence and prides itself on being the true Self. Intelligence is the vehicle of the true Self whereas i-ness is the impostor of the true Self.
The human body has three layers: causal, subtle and gross. The causal body is the sheath of the soul; it is incorruptible and non-decaying. When you are not in this body , you lose your true state and dwell in the chitta. Then, it is the subtle body or the physiological sheath. Senses of perception and organs of action are vehicles of gross body , dependent on mind, without which the outer body cannot function.
Gross and subtle bodies are interdependent. We use our senses to fulfil and enjoy the mind's demands and so get caught in the web of worldly desire. Like the spokes of a wheel, these enjoyments revolve between pleasure and pain. We become victims of circumstances, which create dual consciousness or personalities. This state is the seed of separation viyoga, pain and dukkha, sorrow.
Practice of yoga sublimates the mind through conscious effort to obtain release from the web of pleasure and pain; it leads one to experience a state that is beyond pleasure and pain, as a pristine, pure and static shuddha swaroopa.
Yoga gives us ways to develop harmony and balance and achieve holistic health. Patanjali says that it is possible to achieve these either by practice and dispassion or by total surrender to the Supreme. Since total surrender is difficult, even impossible for most of us, Patanjali insists on abhyasa, practice and vairagya, dispassion. When harmony is achieved, then abhyasa and vairagya, starting out as forced regimental disciplines, become a natural process and the practitioner continues them without any motive or desire.From then on, his sadhana becomes vairagyabhyasa. In this state, the practitioner develops stability in mind and steadfastness in intelligence. He has no more disparities within himself or his encasement, the body . His sadhana becomes all in one and one in all, the true nature of oneself.
The practitioner of yoga, the yoga sadhaka, thus bridges the gap between body , mind and Self and becomes master of these three. The knower, the knowable and the known, become one.The journey of the seeker comes to an end. Through a constant process of evolving culture from yama to dhyana, he civilises himself and becomes kushal (adept), a true owner of the sacred body.
The light of wisdom dawns on him, like dharmameghas, a rain cloud of justice. As the dharma of clouds is to pour rain, the yogi's wisdom pours knowledge that is ever-pure, ever-green and continues to live for posterity . He becomes Krithartha, that is, his way of life reflects on humanity like the reflection of the mirror, and transforms it. Thereby , the culture of the yogi becomes the civilisation of the world.
The human body has three layers: causal, subtle and gross. The causal body is the sheath of the soul; it is incorruptible and non-decaying. When you are not in this body , you lose your true state and dwell in the chitta. Then, it is the subtle body or the physiological sheath. Senses of perception and organs of action are vehicles of gross body , dependent on mind, without which the outer body cannot function.
Gross and subtle bodies are interdependent. We use our senses to fulfil and enjoy the mind's demands and so get caught in the web of worldly desire. Like the spokes of a wheel, these enjoyments revolve between pleasure and pain. We become victims of circumstances, which create dual consciousness or personalities. This state is the seed of separation viyoga, pain and dukkha, sorrow.
Practice of yoga sublimates the mind through conscious effort to obtain release from the web of pleasure and pain; it leads one to experience a state that is beyond pleasure and pain, as a pristine, pure and static shuddha swaroopa.
Yoga gives us ways to develop harmony and balance and achieve holistic health. Patanjali says that it is possible to achieve these either by practice and dispassion or by total surrender to the Supreme. Since total surrender is difficult, even impossible for most of us, Patanjali insists on abhyasa, practice and vairagya, dispassion. When harmony is achieved, then abhyasa and vairagya, starting out as forced regimental disciplines, become a natural process and the practitioner continues them without any motive or desire.From then on, his sadhana becomes vairagyabhyasa. In this state, the practitioner develops stability in mind and steadfastness in intelligence. He has no more disparities within himself or his encasement, the body . His sadhana becomes all in one and one in all, the true nature of oneself.
The practitioner of yoga, the yoga sadhaka, thus bridges the gap between body , mind and Self and becomes master of these three. The knower, the knowable and the known, become one.The journey of the seeker comes to an end. Through a constant process of evolving culture from yama to dhyana, he civilises himself and becomes kushal (adept), a true owner of the sacred body.
The light of wisdom dawns on him, like dharmameghas, a rain cloud of justice. As the dharma of clouds is to pour rain, the yogi's wisdom pours knowledge that is ever-pure, ever-green and continues to live for posterity . He becomes Krithartha, that is, his way of life reflects on humanity like the reflection of the mirror, and transforms it. Thereby , the culture of the yogi becomes the civilisation of the world.
