Yog: Its Philosophy and Practice
Book Specification
| Item Code: | IDF023 |
| Author: | Swami Ramdev |
| Publisher: | DIVYA PRAKASHAN, HARIDWAR |
| Language: | English |
| Edition: | 2005 |
| ISBN: | 818923515X |
| Pages: | 174 (Color Illus: 187) |
| Cover: | Paperback |
| Other Details | 9.2" X 7.0" |
| Weight | 360 gm |
Book Description
About the Book :
Easy and simple interpretation of the deep secrets of the metaphysics for the purpose of internal purification and meeting with our own soul through the eight yogic practices established by Saint Patanjali and practical yogic medication to cure serious diseases like diabetes, obesity, gas, constipation, piles and stomach problems, backache, cervical, sodalities, slip disc, wind problems, allergy, sinus, respiration problem, migraine, depression, high blood pressure, tension, cholesterol and heart disease.
Introduction to Yog
Froms of Yog:
The word 'Yog has been used in Vedas, Upanishads, Gita and mythological scriptures etc. since ancient times. It is a very important term in the Indian context, be it in devotion, self-realization or in the day-to-day work arena, Yog deals extensively with every aspect of our life according to these classics.
Maharshi Patanjali defines 'Yog' as 'Chittavritti Nirodh' (eradication of negative moods) Praman (Fact), Viparay (Transposition), Vikalp (Alternate Option), Nidra (Sleep) and Smriti (Memory) are the five moods. With the practice of Yog with dedication and devotion one eliminates these negative moods and the mind finds solace in merging with the soul This is Yog.
Maharshi Vyas describes Yog as Samadhi. The Sanskrit grammar shows that Yog is derived from the root 'Yuj'. In short we can say that the controlled practices which result in the meeting of Atma and Param-atma (Soul and the supreme soul) is Yog.
The Sages believe that sole purpose of Yog is to merge with the Supreme Soul. When one eradicates all negative emotions by following Yog, the detachment to momentary emotions and moods follows and control of one's life is achieved. The mind has five phases Kshipta, Mudha, Vikshipta, Ekagra and Nirudha. The first three phases are not capable of reaching the high state of Samadhi. The fourth and fifth phase of mind enables one to reach a state, wherein one loses the bondage of Karma and one can attain Sampradnyat Samadhi and Asampradnyat Samadhi.
When Samadhi is obtained with the help of an object or idea (that is, by fixing one's thought on a point in space or on an idea), the stasis is called samprajnata Samadhi ('enstasis with support,' or 'differentiated enstasis'). When, on the other hand, Samadhi is obtained apart from any 'relation' (whether external or mental) that is, when one obtains a 'conjunction' into which no otherness' enters, but which is simply a full comprehension of being one has realized asamprajnata-samadhi ('undifferentiated stasis').
Types of Yog
1. Mantra Yog comprises of the chanting of the Matrukadi Mantra systematically over 12 years, which gives you 'Anima', it is Minuteness (This is the power which the yogi possesses to become as small as an atom, to identify himself with the smallest part of the universe, knowing the self in that atom to be one with himself. This is due to the fact that the anima mundi, or soul of the world, is universally spread throughout all aspects of divine life) and other spiritual powers.
2. Laya Yog is constantly remembering God all the time, while performing daily activities.
3. Hatha Yog comprises the practices of various asana's, mudras, pranayama and Kriyas for the purification of the body and concentration of the mind.
4. Raja Yog comprises the observance of Yama (self-restraint, Niyama (scriptural prescriptions) etc which help to purify the mind, intellect and thereby enlighten the soul diptou') and meaning of 'Yoga' is Samadhi or transdental meditation. The Gita embodies the detailed analysis of Dhyana-Yog, Sankhya Yog and karma Yog. In the 5th chapter of 'The Bhagavadgita' Karmyog, is considered greater than Sankhya Yog. Maharshi Patanjali has captured the essence of Yog by describing the Ashtang Yog in the Yog-Sutra. When one looks into the classics of Yog to know the secrets, one arrives at the conclusion that methods and processes which are used for attaining spirituality and devotion may be categorized as Yog.
Effect of Yog on the Body
Yog gives an insight to know more about the self. The dormant inner powers blossom to give complete bliss and an introduction to the true self. It enables one to meet the supreme soul and attain complete bliss. Indian sages have prescribed many methods to achieve this goal. We will mainly follow the asana's and Pranayama's given in Ashtang yog (Yam, Niyam, Asan, Pranayam, Pratyahar, Dharana, Dhyan and samadhi) or the eight main aspects of Yog. We Practicing Yog cover the six supporting actions or shatkarma's or Hath yog.
Practicing Yog revives our dormant energy. These exercises rejuvenate tissues and help new cell formation. Light Yogic exercises reactivate the nervous system, and regulate the blood circulation. They reinstate fresh energy in the body. According to the laws of physiology, when the body contracts and expands, energy is developed and diseases get cured. This can be achieved with the help of different Yogic asanas. With the practice of pranayamas and asanas, the glands and muscles of the body contract and expand, and diseases get cured naturally.
Yog also keeps the veins healthy. The pancreas becomes active and produces insulin in the right quantity, which helps in curing diabetes and related diseases. Health is directly linked with the digestive system. The improper functioning of the digestive system is the prime cause for most of the diseases. Even some serious problems like heart disease occur due to a faulty digestive system. Yog strengthens the entire digestion process, making every part of the body healthy, and active. Fresh air enters the lungs making them healthier which keeps diseases like asthma, respiratory problems, allergy etc away. Fresh air also strengthens the heart. Yogic exercises dissolve the fat deposits which make the body light, healthy and attractive. Yog is beneficial for this and lean physique as well. Along with physical fitness, Yog also affects the subtle senses, the intellect and the mind. Yog controls the working of organs and helps the mind to detach itself. The follower of Ashtang Yog passes with great ease from the darkness of ignorance towards a joyous, peaceful and ever illuminated existence by connecting with the supreme soul. 'Tada Drashtuh Swaroope, Vsthanam'. Thus we can embark on the path of Yog and experience the inner happiness of connecting with the Supreme Being and attain physical, mental, intellectual and spiritual progress.
Daily routine of a healthy person
Good health is the key to happiness. Health is wealth. But who is healthy? Sage Sushruta writes in the Ayurveda text 'Sushrut Samhita':
Prasnnatmendriyamanah Swasth itymidhiyale"
(su-15.41)
This means, for a person who has all the three doshas Vat, Pitta and Kapha in equilibrium, the agni (power of digestion) of the stomach is normal (neither very less nor very high). The seven substances or dhatus in body, Rasa (plasma), rakta (blood), Masa (tissues), Med (Fat), Asthi (bones), Majja (Bone marrow) and Virya (Semen) are in the required quantity, urination and excretion is normal, the ten senses (ears, nose, eyes, skin, taste, rectum, genital organs, hands, legs and tongue), the mind and their ruler i.e. the soul remain happy. Such a person is said to be healthy. Sage Sushrut has given a broad and scientific definition to the word health. Maharshi Charak has stated that the three pillars to attain this health are diet, sleep and celibacy.
(Charaksanhita - Su 11.34)
These are the three pillars on which the whole body rests.
Yogeshwar shri Krishna says in Gita.
Yuktaswapnavhodhsya Yoga bhawati dukha"
(The Bhagavadgita 6: 17)
One whose diet, thoughts and behaviour are balanced and controlled and whose deeds have divinity, who has a pious mind and desires auspicious things, those, whose sleep and awakening is regular, he is the true Yogi. We will briefly discuss these three pillars of good health and how to acquire good health:
1. Ahara (Diet)
Yatha ch peeyate vari tatha nirgdyate vachah"
A Person's body develops with diet. Diet has its effect not only on the body but also on the mind.
Smriti labhde sarvgranthinam vipramokshah"
(Chhandogyopanishad)
Sage Charaka has given an interesting anecdote with reference to diet. Once, Charaka asked his disciples, 'who is not a patient? (in other words, who is healthy?') His best disciple Vagbhatta replied, 'A person who does good deeds, eats as much as required and in accordance with the season, is healthy'. One should eat according to one's constitution i.e. Vata, Pitta and Kapha. If the constitution is Vata then Vata problems arise in the body. In this condition, starchy food like rice and sour food which aggravate Vata should be avoided. Pepper, dry ginger powder and ginger should be consumed. If the constitution is Pitta then hot, spicy and friend food items should not be consumed. Raw foods like gourd, cucumber etc is beneficial, People with Kapha constitution should not eat cold things like rice, curd, buttermilk etc in excess. Pepper and turmeric should be added to milk and then consumed. Food should be taken in the right quantity. Half of the stomach should be reserved for food, one-fourth for liquid items and remaining one fourth should be left for air. If the food items are consumed in accordance to the season then diseases do not attack the person. Meals should be eaten at fixed timings. Food consumed at irregular intervals causes indigestion and other diseases. Fruits and a light beverage should be taken in the morning between 8 and 9 am. It is better for health if you consume minimum food in early hours of the day. Persons who are above 50 years of age should not consume stale food. The afternoon meal would be eaten between 11 and 12 in the morning. Eating between 12 and 1 in the afternoon is considered to be less beneficial and after one O'clock it is considered to be bad for health. In the evening, the period between 7 to 8 PM is considered to be the ideal, between 8 and 9 PM is not so good for health. Eating after 9 O'clock is definitely bad for health. One should not talk while eating, as the food does get not chewed properly and as a result excess food is consumed. Therefore, one should be silent while eating and should chew the food properly. One morsel should be chewed 32 times or at least 20 times. Chewing as a habit reduces the violent tendency of an individual. We all are aware of the fact that an angry person grinds his teeth, which means grinding teeth expresses anger. If we want to eliminate these violent tendencies, we should pay special attention to chewing our food. You will know the result when you experience it first hand. One should being eating food by chanting 'Om' or the 'Gayatri Mantra' and then sipping water at least three times. One should not drink water while eating food. If the food is dry then water can be taken in little quantity. One must not drink more than two to three sips of water after eating food. One could drink buttermilk if it is available. There is a shlok in Sanskrit which states that, "A person drinks water early in the morning, at night drinks milk after dinner and drinks buttermilk after his lunch at noon, such a person never needs to consult a doctor. He is a needs of the body. The diet should include minerals and vitamin B in good measure. The diet should be rid of meat and eggs. Naturally, God had made human beings to be vegetarian. When one can survive on bread then where is the need to be violent? Where is the necessity to take life of other innocent creatures. Dying of hunger is preferable to eating meats. By eating non-vegetarian food the feelings of kindness, compassion, love, devotion, brotherhood and humanity are lost in individuals. An becomes an animal. By eating non-vegetarian, the stomach becomes like a cemetery.
2. Nidra (Sleep): Sleep is a happy, soothing experience in itself. A person unable to sleep well can turn lunatic. It might seem like a trivial matter. But a person lacking sleep will realize its true importance. A healthy person needs atleast 6 hours of sleep. Children and elderly people require eight hours of sleep. As the saying goes early to bed, early to rise makes a person healthy, wealthy and wise. The entire universe runs according to the rules made by God himself. All living beings except mankind retire to their resting place as the sunsets. All the birds with the exception of owls or bats wake up at the break of dawn, chirp away to praise the God and then get busy with their daily routine. The rooster wakes up to give the 'wake up' call to others as soon as the sun rises. Little sparrows sing praises of the God but the unfortunate human being keeps awake the whole night and sleeps away in the morning hours, inviting ill health. We should derive inspiration from the animal world. Retiring to bed at nighttime and waking up in the morning at the right time makes a man healthy and capable.
3. Brahmacharya (Celibacy):: This means diverting our physical energy and mind away from material objects and focusing them on God and in serving others. Celibacy is not limited to control of the sexual organs. Celibacy or Brahacharya in the true sense is to convert the physical and mental energies in self realization to achieve proximity to 'Bramha'
Kalo na yato vayamev yatah trishna nojirna vaymev jirnah"
(Bhartuhari : Vairagyashatak - 12)
We do not enjoy the pleasures but the pleasures enjoy us. Act of penance is not affected we are. We cannot destroy time time destroys us. We cannot finish greed greed finishes us. Pleasures can never satisfy us. Desires have no end. Maharishi Manu says:
Hansha Krishnavartmev bhuya evabhivardhte"
(Manusmriti : Adhyaya 2, Shloka 94)
Sexual desires are insatiable. The act of satisfying sexual urges creates more urges, just like pouring oil into the fire. Maharishi Kapil expresses similar views in 'Sankhyadarshan'
(Sankhya darshan : 4.27)
The entire environment is indicating us to observe the discipline. Let us join hands with nature to enjoy this orderly world around us.
4. Vyayam (Exercise): The human body requires regular exercise as well as a proper diet to remain in good physical condition. Lack of exercise makes the physique unwell and lackluster. Regular exercise can turn even a weak, ill or ordinary person into a strong, healthy and attractive person. Heart disease, diabetics, obesity, gastrick problems, piles, blood pressure, mental stresses are the products of lack of physical exercise. If one practices Yog regularly then all these diseases will stay away from him. There are many ways of exercising but the best way to exercise is to practice asana's and pranayama. Other types of exercises help to shape up the body but can never help in achieving the mental concentration or peace which Yog can do. Difficult exercises can only tone up the muscles but they cannot improve the nervous system. Gradually the muscles harden up and the flow of blood is reduced resulting in pain. The asanas and pranayamas fulfil all the health requirements, do not have any kind of side effects and bring peace, concentration and tranquility to the person practicing them.
5. Snan (Bath): One should wait till the body temperature returns to normal after exercises before bathing. Bathing refreshes the body. It cools off the body and it feels light and clean.
Vidyatapobhyam bhutatma buddhir dnyanen shudhyati"
(Sankhya darshan : 4.27)
Water purifies the body. Truth purifies the mind. Learning and dexterity purifies the soul and knowledge purifies the intellect. If one is not ill then one should bath with cold water. Bathing with warm or hot water results in faulty digestive power and weak eyesight. Untimely graying of hair and hair-loss occurs. The body suffers from excess heat and essential ingredients of the body are washed away. One should rub the body with a rough textured cotton towel (khadi). The skin acquires a beautiful glow with this practice. If you suffer from constipation then rub your stomach with a dry towel. Bathing in a river or a pond is very beneficial for health.
6. Dhyan : Once completing the routine for personal hygiene like daily ablutions, bath etc., one must perform the asanas. After that he can meditate at least for 15 minutes to 1 hour to gain peace, contentment and happiness. Chanting of Pranav or Gayatri or any such powerful mantras with faith can bring peace, joy and strength.
About the Author :
Rev. Swami Ramdev, a celibate since childhood, is well-versed in Sanskrit Grammar, Ayurveda and Vedic Philosophy. A strong proponent of Indian Cultural values, his practical approach to Yoga, research in the field of Ayurveda and service in the field of cow-breeding, have won him several thousands of followers throughout India and made him a living symbol of Indian culture. His detachment from worldly happiness and devotion to social service has made him a phenomenal character in the saintly world.
Swamiji is a devout disciple of Acharya Shri Baldevji of Kalwa, who himself is an accomplished Yogi. He was initiated in the ascetic order on the banks of the sacred River Ganga.
He has taught in Gurukuls (traditional Indian system of education) subjects such as Ashtadhyayi, Mahabhashya, Upanishads and the six systems of Indian Philosophy. Besides this, during his travels in the Himalayan mountains, he performed severe austerities in the caves of Gangotri for the realization of the SELF, and acquired and several extraordinary capabilities.
In association with his learned companions, Shri Karmavirji Maharaj and Acharya Shri Balkrishnaji, a great scholar of Ayurveda and an Ayurvedic Physician, Swami Ramdevji established Divya Yog Mandir Trust in 1995 in Kankhal (Haridwar) and began activities in health and spiritual pursuits. In the camps organized at his insistence for imparting practical lessons in the matters of health and Yoga, millions of people have taken advantage of his services and have gained immunity from various kinds of serious diseases, thus restoring good health.
The instructions imparted by him in Yogic exercises and particularly in the Science of Pranayama, have cured several diseases declared incurable by the other systems of medicine.
The Ashram Trust established by Swamiji manages the affairs of a great residential educational institution (Gurukul) located in Kishangarh, Ghaseda in the district of Rewari in Haryana State, where instructions are being imparted not only in Indian culture and Philosophy but also in modern subjects like Chemistry, Physics, and Computer Science etc.
Most amiable in nature and affectionate in attitude, Swami combines in himself, qualities of great learning. His extreme modesty and loving nature have won Swamiji a great multitude of followers. In a short period of about 6 or 7 years, Swamiji has acquired phenomenal success in all the activities undertaken by him and has become a source of constant and unfailing inspiration for all of us who have the good fortune of knowing and associating with him.
- Lakshmichand Nagar (Muni)
| Introduction to Yoga | ||||||||||||||||||||||||||||||||
| Forms of Yoga | 1 | |||||||||||||||||||||||||||||||
| Types of Yoga | 2 | |||||||||||||||||||||||||||||||
| Effect of Yoga on Body | 3 | |||||||||||||||||||||||||||||||
| Daily routine of a healthy person | 4 | |||||||||||||||||||||||||||||||
| Eight Yogic Practices | ||||||||||||||||||||||||||||||||
| Utility of eight yogic practices | 8 | |||||||||||||||||||||||||||||||
| Details of principles of resistance of passions (yam) | 9 | |||||||||||||||||||||||||||||||
| Obstacles in the way of following the principles of resistance of passion (yam) | 15 | |||||||||||||||||||||||||||||||
| Results of ritual of principles of resistance of passion (yam) | 17 | |||||||||||||||||||||||||||||||
| Posture (Asana) | 20 | |||||||||||||||||||||||||||||||
| Pranayam | 21 | |||||||||||||||||||||||||||||||
| Resistance of senses | 24 | |||||||||||||||||||||||||||||||
| Concentration / grasping | 25 | |||||||||||||||||||||||||||||||
| Meditation | 28 | |||||||||||||||||||||||||||||||
| Light Exercises | 30 | |||||||||||||||||||||||||||||||
| Rules Useful for Asana | 39 | |||||||||||||||||||||||||||||||
| Asana for all stomach problems, obesity, gas, constipation, piles etc. | 42-62 | |||||||||||||||||||||||||||||||
| Sarvangasan (42), Uttnapadasan (43), Halasan (44), Karnapidasan (45), Noukasan (45), Pavanmuktasan (46), Kandharasan (47), Padangashtanasasparshasan (48), Dirgha Noukasan (49), Prushatanasan (50), Padmasan (50), badha Padmasan (51), Yogamudrasan 1,2 (52), Matsyasan (53), Vajrasan (53), Suptavajrasan (54), Shashkasan (55), Mandukasan 1,2 (56,57), Kuramsan (57), Paschimottanasan (58), Vakrasan (58), Ardhamatsyendrasan (59), Purna Matsyendrasan (60), Gomukhasan (60), Pashuvishramsan (61), Janushirasan (61) | ||||||||||||||||||||||||||||||||
| For the purpose of relaxation and rest main Asana | 63-68 | |||||||||||||||||||||||||||||||
| Shavasan (Yoganidra) | 63 | |||||||||||||||||||||||||||||||
| Other asanas for rest | 69-71 | |||||||||||||||||||||||||||||||
| Makarasan (66), Balasan (68), Special practice to reduce Obesity | ||||||||||||||||||||||||||||||||
| Dwichakrikasan (69), Padavruttasan (70), Ardhahalasan (71) Asanas for Spinal Cord, Cervical Spondalitis, Slip disc, Sciatica and others 72-86 Chakrasan (72), Setubandhasan (73), Markatasan 1,2,3 (74,75), Katiuttanasan (76), makarasan 2 (77), Bujhangasan (78), Dhanurasan (79), Purna Dhanurasan (80), Shalabhasan 1,2,3 (81,82,82), Viprit Noukasan (83), Ushtrasan (84), Ardhachandrasan (85), Trikonasan (85) | ||||||||||||||||||||||||||||||||
| Surya Namskar | ||||||||||||||||||||||||||||||||
| 12 Asana for complete physical health and strength | 87-90 | |||||||||||||||||||||||||||||||
| Miscellaneous asana | 91-113 | |||||||||||||||||||||||||||||||
| Shirshasan (91), Ekapada Grivasan (93), Sidhasan (93), Kukkutasan (95), Uttana Kukkutasan (95), Supta Garbhasan (96), Garbhasan (96), Tolangulasan (97), Mayurasan (98), Parvatasan (99), Utkatasan (99), Sinhasan (100), Marjarasan (101), Marjarasan (1010), Vrischikasan (102), Prasrutahasta Vrischikasan (103), Padaangushtasan (103), Brahmacharyasan (104), Gorakshasan (104), Akarnadhanushtakarasan (105), Bhunamanasan (106), Skandhspadasan (106), Dwipadagrivasan (107), bakasan (107), Upadhanasan (108), hastapadangushtasan (108), Dhruvasan (109), Konasan (109), Garudasan (110), Vrikshasan (110), Tadasan (111), Pakshyasan (111), Padahastahasan (112), Natarajasan (112), Vatayanasan (113) Austerity and Six acts enjoined on a brahman | ||||||||||||||||||||||||||||||||
| Hathyoga and shatkarma Processes of body purification | 114-130 | |||||||||||||||||||||||||||||||
| Meaning of austerity and science of nerve and voice (114), Shatkarma (115), Jal neti (116), Sutra neti (117), ghrut neti etc. (117), vaman dhouti (118), gajkarani (119), vastra dhouti (119), dand dhouti (120) Process of Rejuvenation Shankh dhouti (121), Urdhwatadasan (123), Tiryak tadasan (123), Tiryak Bhujangasan (125), Shankhasan (126), Laghu shankh Prakshalan (128), Ganesh Kriya (128), Basti (128), Tratak (130), Nouli (130), Kapalbhati (132) | ||||||||||||||||||||||||||||||||
| Subject of Mudra Acupressure Treatment | 142-166 | |||||||||||||||||||||||||||||||
| Principle (142), Effects on the body (142), treatment of diseases (142), diagnosis of reflection centers and pressure technique (145), Various acupressure pressure points (146), main pressure points present in the hands and legs (148,149), pressure points located in the brain, nervous system, spinal cord, sinus, voice, eyes, ears, neck, throat, armpit, shoulders, hips, knees, and legs and hands (150), location of endocrine system in the body and its related pressure points in hands and legs (151), situation of heart and spleen in the body and their related pressure points in the hands and legs (152), situation of different parts of Respiratory system in the hands and legs (153), situation of different parts of digestive system in the body and their related pressure points in the hands and legs (154), situation of different parts of urinary system in the body and their related pressure points in the hands and legs (155), situation of different parts of reproductive system in the pressure points on the legs, feet, palms and wrist (156), different pressure points on the hands and legs (157), different treatment points of the diseases of liver, heart and spleen other than both the legs (158), different treatment points located on the face (159,160,161), acupressure points on the ears (162), self treatment (164), life strength center located on the hand (166), pain releiving pressure points located on the upper portion of hands and legs (166) |
| Introduction to Yog | 1-3 |
| Effect of yog on the Body | 4-8 |
| Asthang yog eight yogic practices | 9-28 |
| eight yogic practices Light Exercises | 30 |
| Rules useful for the Asana | 39 |
| Main Asanas for stomach problems Diabetes and Obesity | 42-62 |
| Exercise for relaxation | 63-68 |
| Other Asanas for rest | 66-68 |
| Special asanas to reduce Weight | 69-71 |
| Special asanas Spine backache etc. | 72-86 |
| Surya- Namaskara | 87-90 |
| other Miscellaneous Asanas | 91-113 |
| Hatha- yoga and Satkarma Processes of body Purification | 114-132 |
| Rejuvenation measures- Sankha Dhouti or Sankha Prakshalan | 121-132 |
| Subject of Mudra different Types of Mudras | 133-141 |
| Acupressure Treatment | 142-166 |
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