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Ÿिषयŗसची śŘ आचाय वकटमाधव की đि मराय Ƅ Żि वर की उपोŹिता ोŘ ानकाश शाďी 1ŗ5 ŜŘ वŸिक वा म मानŻिक वा शि एव वि ोŘ ििव Źनिमािकार 6ŗś0 ŝŘ विाय वरशाď की उपािता डॉŘ रामकाश वी 11ŗś9 ŞŘ वŸिक Żशा पधŸत का वēप और उिकी ािŹिकता आशतोष कौŻशक 20ŗ27 şŘ विĜ , भŹम, जि वा िडॉŘ वीना Ÿवोई 28ŗ35 ŠŘ अिहोर Ť पारŸतकी िमाओ का वŸिक िमाधान डॉŘ Ÿव36ŗ41 šŘ वŸिक िाŸह म वŻयत ा का अŹधकार डॉŘ ोि श शाďी 42ŗ46 ŢŘ वŸिक शाďĜ म आहार एव पापŗएक व Ÿिक Źचतन रामƊमार 47ŗ51 ţŘ विĜ म रािि भावना डॉŘ उमा रानी ş2ŗ57 śŚŘ विोि Ÿिमा कमय चर Ɗमारी ş8ŗ6Ŝ śśŘ आि वक पायवरी िकट और वि डॉŘ अźििश Ɗमार िब 63ŗ66 śŜŘ वŸिक ŗŸवधान डॉŘ खाŻिि Ÿबन िफ खा 67ŗ75 śŝŘ काŻििाि की ƌŸतĜ वŸिक िƌŸत Ƅ ििश डॉŘ शाहीन जाफरी 76ŗ80 śŞŘ Żशा र वाŹमिानि Ÿविोििानम डॉŘमनिव बध 81ŗ84 śşŘ मि महाकाĜ म िड की ािŹिकता डॉŘ Ÿवज Ɗमार ािी 8şŗŢţ śŠŘ िरिाŸह म िर एव उिकी अवŹध डॉŘनरश Ɗमार 9Śŗ9Š śšŘ परपराित जीवन मĜ का Ÿवष एव ािŹिकता डॉŘ ऑरŘ ƄŘ ि िवाि 9šŗś0Ş śŢŘ अतकर और मनोŸवान डॉŘ उमा ज10şŗś1Ś śţŘ ीमधिवदीता वŻयत ŸवŹभ िधनाओ इरिम की भŹमका िŻिह 11śŗś1Š ŜŚŘ ORIGIN & HISTORICAL DEVELOPMENT OF YOGA डॉŘ राƄश Źि11šŗśŜŜ ŜśŘ भाषाशाďी đि ि ŹनĒि का माङन डॉŘ कमयवीर आय 12ŝŗś3Ś ŜŜŘ ाक की भाषाŗŸवान को िडॉ व ित 13śŗś3ş

Gurkul Shodh Bharati March 2014

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A journal from gurukul Kangri Vishwavidyalaya.

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    . 1-5

    2.

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    3. . 11-19

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    15. . 85-89

    16. . 90-96

    17.

    . . . 97-104

    18. . 105-110

    19.

    111-116

    20. ORIGIN & HISTORICAL

    DEVELOPMENT OF YOGA

    . 117-122

    21. . 123-130

    22. - 131-135

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  • -- 2014 21 (0117-122) ISSN 0974 8830

    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

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  • 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

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  • 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)

    (1980) `' ,

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