08

Yoga, in very simple terms, means union. It is unity with the Indivisible Whole through virtuous acts while accepting the truth of universal unity. In other words, it is the creation of spiritual and divine unity through positive mental and physical actions. Thus, Yoga can be defined in very simple terms. Its ultimate essence is to be familiar with the Satya —Truth. That is why; the concept of Yoga in Indian spiritual philosophy is not only of paramount importance, but also the best pathway to achieve the purpose of life or to make it meaningful.

Action without any desire for results, i.e., “Nishkama Karma”; undoubtedly, continuous actions without any concern for any attainment, for the discharge of desired duties in the world, actions dedicated to God —the Supreme Being, actions with complete positive and all-welfare feeling while having knowledge of the soul and the Supreme Being, actions with concentration —with stability of mind, “Samatvam Yoga Uchyate”, actions while keeping the body and mind in a balanced state, create the best way to achieve the purpose of human life. Karma must be performed as action is natural. No one can escape from action for even a moment. But, selfless action —dedicated to the Supreme Being, action performed with knowledge, positive thinking, concentration, and a balanced state paves the way to liberation. This eternal proclamation by Yogeshwara Shrikrishna establishes Him at the top of spirituality and the Dharma-Darshana. Yogeshwara Shrikrishna’s interpretation of righteous act, corresponding to good action is the essence of “Yogah Karmasu Kaushalam”, i.e., “Yoga is skill in action.”  (The Gita, 2:50)

II

Gautama Buddha based His teachings on Vipassana —clear insight and morality —ethical conduct centered yogic practices, making these the foundation of true knowledge. He integrated Dharma with Yoga. This leads to the peace of mind, physical purification, and excellence in conduct (Karma); in other words, the path of righteous acts. Gautama Buddha’s ethical conduct-centered Yogic practices also left a deep impact on Maharishi Patanjali’s ‘Yoga Sutras’, especially, contributing significantly to the development of its scientific approach.

III

The path to spiritual awakening lies in physical and mental discipline, concentration, and balance. Physical Yoga fosters a connection between the mind-body and the soul. It also cultivates a holistic approach to overall well-being. Physical postures, breath-control, meditation, and virtuous conduct are integral aspects of this practice. This, in brief, is the essence of the philosophy of Maharishi Patanjali, the originator of this yoga doctrine and the author of the unparalleled and unique text, like the ‘Yoga Sutras’. Maharishi Patanjali’s concept of Yoga, divided into eight limbs —‘Yama’, ‘Niyama’, ‘Asana’, ‘Pranayama’, ‘Pratyahara’, ‘Dharana’, ‘Dhyana’ and ‘Samadhi’—is unparalleled. It paves the way for physical and mental health, purity, and positivity. Maharishi’s yoga doctrine is not only unique in Indian philosophy, but also a landmark achievement. Therefore, it is said, “Yogena Cittasya Padena Vaachaam/Malam Shariirasya Cha Vaidyakena//Yoapaakarottamam Pravaram Muniinaam/Patanjalim Praanjaliraanatoasmi//”, i.e., “I respectfully bow down to the great sage Patanjali, who purifies the impurities of the mind by removing mental distractions through Yoga, who purifies the expression of speech through grammar (Pada), who purifies the impurities of the body through medical science (Vaidya), and who is skilled in removing all impurities of the body, mind, and speech.”

IV

Especially, ‘Hathayoga’, which is based on physical postures and breath-control, prepares the body and mind for spirituality by awakening the Kundalini energy in an introverted state of mind —connecting the soul with the Totality —the Avibhajya Samagrata or the Indivisible Whole. Gorakshanath (Gorakhnath), the propagator of such ‘Hathayoga’, is one of the strongest pillars of Indian spiritual philosophy, after the Yogeshwara, the Tathagata, and Patanjali.

Gorakshanath gave ‘Hathayoga’ a scientific basis; he structured it with discipline and provided it with a social context. The concept of “Samatvam Yoga Uchyate”, i.e., “equanimity is called Yoga”, as well as the principle of Patanjali’s ‘Ashtanga Yoga’ and the Buddha’s morality-ethics-centered Yoga, are present in Gorakshanath’s Hathayoga philosophy. Its popularity throughout the country —like that of the other three (the Yogeshwara, the Buddha, and Patanjali) and its call for accessibility based on virtuous conduct for all, general and elite, especially without any kind of discrimination, elevated Gorakshanath to a state of prominence.

Indian spiritual philosophy, with Yoga (Oneness —unity with the Indivisible Whole) at its core, is incomplete without these four —Yogeshwara Shrikrishna, Tathagata Gautama Buddha, Maharishi Patanjali and Guru Gorakshanath.

It does not mean, however, that others have not contributed to it. The contributions of others, especially Jagadguru Shankaracharya, cannot be underestimated in any way. Adi Shankaracharya placed knowledge and self-realization at the centre of Yoga. By establishing the fifteen-limbed Rajayoga, he expanded upon Maharishi Patanjali’s ‘Ashtanga Yoga’, calling for purification of the mind and a deeper exploration of consciousness. The Acharya presented Yoga as a pathway to transcend the illusions of the material world and recognize one’s true nature “Aham Nirvikalpo Niraakaararuupo”, i.e., “I am without attributes, without form.”

Despite all this, without the mention of the contribution of four (the Yogeshwara, the Tathagata, Patanjali and Gorakshanath), as mentioned in the above brief analysis, we can reiterate that the oneness-centric Indian philosophy is incomplete. These four are foundational pillars of this philosophy. With appropriate refinements, according to the demands of time and space, all these four remain relevant even today and will be so in the future.

— A Padma Shri and Sardar Patel National Awardee Indologist 
Dr. Ravindra Kumar is a Former Vice Chancellor of CCS University, Meerut; he is, currently, the Ombudsperson and
the Chair Professor of Swami Vivekananda Research Peetha of Swami Vivekananda Subharati University, Meerut (India).