Dr. Savita Nilakhe
Title 1 – Ayurvedic Justification of Factors promoting Hathayoga(Modify
title)
Title 2 - Review of Factors promoting
Hathayoga and their analysis through Ayurvedic Fundamentals
Introduction
Concept
of four Purushartha(Dharma-Artha-Kama-Moksha) is very important one as per
Indian Philosophy. These are considered as goals of all living entities. Dharmaisthe one who governs entire
universe by protection, nurturing and overall development. Artha is referred as
ethical earning source reflecting into purity in self deeds. Kaama is nothing
but fulfillment of desires through ethically gained money only.
Properly
coordinated Dharma, Artha and Kama certainly direct human towards
progressive path with consistent upholding of purity in conduct. This purity is
very important because in Indian philosophy, ‘cause and effect theory’ is
accepted. So it is believed that purity in all deeds replicated into ethical
upcoming life. Hence organized application of Dharma, Artha and Kamahas
got extreme importance. Such practice results into to better birth and better
rebirth but not directly useful for acquiring self-liberation. Here fourth goal
that is Moksha comes into consideration. Thus Moksha is essential to acquire endless
happiness throughreal knowledge.
Moksha
is self-liberation and is the only and only reality. In the phase of first
three belongings, everyone is in the wrong impression of his own appearance. That
means he believes that factors likebody, mind or intellect are his original form.
But fundamentals in the path of self-liberation teach him that every living
entity is nothing but a purest form i.e. soul and very dissimilar from them.Accomplishment
of such real and purest form is named as Moksha and path used to acquire it is
known as Yoga.Yoga is the science of mind and is the only path of Moksha (path
of self-liberation).
Currently
Yoga has got worldwide importance but is not practiced for self-liberation. On
the contrary,commercial practices of Yoga are found only for health benefits
which are side benefitsgained by superficial yoga practices.Several authentic
Yoga paths such as Hathayoga, Rajayoga,
Jnyanayoga, Bhaktiyoga, Mantrayoga, Karmayoga etc. are recommended and
expected to select depending upon different human natures. So it is a responsibility
of yoga follower to select an appropriate path amongst them which is suitable
for his physical and mental temperament.
Amongst these, Hathayoga is the “vigorous Yoga”
aimed at liberation through physical stability or tolerance. So it is
recommended only for people having better physical strength, valor and courage.
Many difficult bodily postures, penances etc. are expected to perform during its
practice in which consistent physical and mental determinationsare required.
Hathayoga is also called as four limb yoga named as Aasana, Kumbhak, Mudra and
Nadanusandhan. All these four limbs are physical procedures. Their apt practice
replicates into physical and mental penance and if performed regularly, results
into self-liberation.Along with it,Hathayoga has stated sixfactors which promote Hathayogic practices. As
achievement of self-libaration is very far-reaching process, it becomes
essential to practice it along with these promoting factors. Thus these have
got importance in Hathayogic path. In turn, their consideration becomes very
essential.This article is based on factors promoting Hathayoga along with their
justificationthrough Ayurvedic principles. As Ayurved is the science of body
and hathayoga works for self-liberation through bodily postures, these two
sciences have deep interconnections. Physical fitness required for vigorous
Hathayogic practices is certainly acquired by Ayurved. Sothese promoting
factors are certainly analyzed and interpreted by Ayurvedic fundamentals.
Aim-
To review factors promoting Hathayoga from Hathayoga Pradeepika and to validate them with Ayurvedic
Principles
Objectives-
To
compile six promoting factors from Hathayoga Pradeepika
To
analyze and interpret their importance in the path of self-liberation
Tojustify
them through Ayurvedic perspectives.
Material-
Hathayoga
Pradeepika
Charak Samhita with Chakrapani Commentary
Methodology-
Compilation
of six promoting factors of Hathayoga from Hathayoga Pradeepika has been done
Analysis
and interpretation of above factors and their importance in the path of
self-liberation have been done.
Their
Justification through Ayurvedic perspectives has been done.
Discussion –As
said earlier, Hathayoga is specially structured for people having extensive
physical as well as mental strength. Along with regular practice of four fold
Yoga, application of six factors is also essential to uplift Yoga practices.
These factors are as follows.
{tsaahata\ saahsaata\ QaOyaa_ta\ tatva&aanaata\ cainaScayaata\ |
janasaMgapairtyaagaata\ YaD\iBa: yaaogaaopa`isaQyaita ||(saMdBa_)
Hathayoga Pradeepika has mentionedsix factors
promoting follower towards self-liberation through its practices. Their regular
application in the path of Hathayoga is very fruitful and seems to be
supportive. These are mentioned below.
Ø Utsaah (Constantly preserved freshness),
Ø Saahas (Hathayoga practices considering physical
capacity),
Ø Dhairya (Courageous mind),
Ø Tavadnyaan (Real knowledge),
Ø Nishaya(Deep trust in reality)
Ø Janasangaparityaaga (Nature of avoiding company of
people having no trust in self-liberation)
These
factors are explained in the view of Hathayoaga. Also these are analyzed and
interpreted through Ayurvedic context. Thus their importance in Hathayogic
practices will be proved. Amongst these, first three promoting factors are
certainly justified on the basis of Ayurved principles. Also the way of their
constant presence can be chalk out with the help of Ayurved. Later three are
the guideline as it accepted by Ayurved from Yoga and another ancient Indian
literature.
1) Utsaah-(Add original shlok from hathayoga here)
It is nothing but
consistent presence of freshness or newness in the life.It is stated in
Hathayoga Pradeepika that thorough Hathayogic practices if consistently carried
out for the extensive period of around twelve years results into probable
outcome that is self-liberation. Such extensive
duration stated for expected result proves that a follower of Hathayoga should
not get diverted from his aim before completion of mission. On the contrary he
must stick himself with his goal for longer time till task completion. Such
type of long term consistency cannot be maintained without constant freshness.
Thus ‘Utsaaha’ has got importance during the practice at each step. Here
Ayurved can propose the factors on which constant freshness is depend.
Ø उत्साहः दुष्करेष्वपि कार्येष्वध्यवसायः
Ø सत्त्वं मनः, मनसो बलं वा यत् ‘उत्साह’ उच्यते|
Ayurved states Utsaah
as permanent decision of performing any work in spite of its higher difficulty
level. Tremendous freshness can leads person in such type of complex decision.
Such freshness is needed for Hathayoga practices and as per Ayurvedic
principles it is associated with the balanced state of Vata, Kapha, Agni and
Mind. Thus Utsaaha is to be considered as physical as well as mental freshness.Amongst
these two levels of freshness, Ayurved certainly guides Hathayoga follower
about the way of uplifting mainly physical freshness by balancing Vata-Kapha
and Agni. Also once these factors get strengthened, they definitely work for
care of mental balance. In turn, consistent freshness is secured. These four
factors connected with consistent freshness are justified here.
Role of Vayu in context with Utsaah:
Charakacharya has
quoted about similarities in the body and universe (cha. Sha. 5/5). In this context, Vayu in the body resembles with Marut(Air)
in the universe. This proves that Vayu is a great energy responsible for
constant freshness. Freshness is reflected through mind and mind is governed by
Vayu. Vayu inspires mind and mind is engaged in catching proper sensory
objects. Also Vayu controls mind from unfavorable objects so that again it is
diverted towards desirable sensory objects.Diminished level of Vayu causes sadness by abolishing
freshness. Thus for proper governing of mind, normalcy of Vayu is most
important factor and once mind is properly projected towards expected goal then
consistent freshness is preserved till desired outcome is acquired.
Role of Kapha in context with Utsaah:
Ø उत्साहः कार्येषूद्योगो मनसः|
Utsaah
is also defined as constant connection of mind in performing expected task.
Such constant connectivity of mind with its objective is maintained by Kapha. Thus
it is the second physiological factor related to freshness. (ch su 12/12).
Aggravated Kapha results into physical heaviness and mental laziness. It also
slackens all physical activities and becomes obstacle in the path of Hathayoga.
So balanced Kapha is very essential for consistent freshness and practice of Hathayogic activities.
Role
of Agni in context with Utsaah:
Utsaah is also acquired
by enhancing Agni i.e. digestive power.Digestive power in balanced state converts all consumed food
items into physiological components. Thus itincreases life span by contributing
good color, strength, health, tremendous freshness, cellular consistency,
luster etc. factors in one’s life. This proves that normal digestive capacity
has vital role for the creation of consistent freshness. Here Ayurved certainly
guides about dietary do’s and don’ts to maintain digestive power.
Briefly,
balanced state of these Vata-Kapha and Agni (digestive power) results into
invariable freshness. Freshness lessens fatigue and promotes physical strength.
Such freshness is required for follower of Hathayoga which is utilized for
various Hathayogic postures and practices.
2)
Sahasa- balaaZya
Ayurved and
Hathayoga both sciences have used this term with different way but with same
implication. The word Sahas from Hathayoga is derived from the root word sahsa\ which means excellent strength. It
means to gear up oneself for the execution ofHathayogic procedures after proper
judgment about self-physical capacity.So Sahas is recommended if the somatic
capacity is excellent. There after it certainly
works for apt Hathayogic practices. As all Hathayogic procedures are very
difficult to perform and require utmost physical strength, analysis of self-stamina
becomes a prerequisite for Hathayogic practices. Sahas is thus positively
functional in Hathayogic practices.
Understanding Sahas from Ayurvedic
point of view is needed to analyze above Hathayogic concept. Ayurved has
explained Sahas in negative sense by labeling it as an etiological factor. It
has explained Sahas as doing physical work more than self-physical capacity, which
results in exertion, loss of immunity and further leading to various disorders.
All this
reveals that Hathayoga has defined Sahas positively and recommended it for successful
Hathayogic practices whereas Ayurved has explained it negatively by considering
it as one of the cause of diseases. Apparently these two terms seem totally dissimilar.
But deep study reveals that two different concepts are going on the same track.
That means Sahas is accepted by Hathayoga and supported for the completion of
Hathayogic goals. But it has clearly cited about pre-examination of physical
capacity. Once the capacity is evidenced then only it is permitted for Hathayoga
practices. Such Sahas that indicates optimum physical strength is profound
requirement of a Hathayoga follower.
On the
contrary, Ayurved has prohibited Sahas by considering it as an etiological
factor because it hampers health by declining strength and immune system. Thus
Ayurved has secured Dhatusamya by not recommending Sahas. Though there is
difference between two definitions, still all this determine that clear
understanding of self-strength is necessary for fulfilling the purposes of both
the sciences. Physical work done on the basis of self-capacity increases immune
system and it is essential in the path of Hathayoga practices. These practices
without physical capacity never promotes Hathayogic path but may lead to loss
of strength, respiratory problems, weakened body elements and many other
disorders. So analyzing bodily ability has vital role in the path of Hathayoga.
Ayurved certainly guides Hathayoga follower to increase self-physical capacity
by recommending proper diet, exercise and specific immune-stimulator medicines.
3)
Dhairya-
hzyaaogapa`. –yaavata\ jaIvanaMsaotsyaitaeva [itaAKaod:
QaOya_ma\ |
Ayurved and Hathayoga both have used this
term and defined as well. According to Hathayoga Pradeepika, great assurance
about an attainment of self-liberation within proposed life span is nothing but
Dhairya. Such type of confidence is essential in spiritual journey because
worldly life though not reality still it is visible and experienced by all
through senses whereas self-liberation is not visible thus not experienced by average
human senses. So it is difficult to believe in such invisible but factual
element. According to the concept of Hathayoga, Dhairya i.e. patience or
courage definitely execute assurance about such non-visible feeling constantly
in self-mind. Also,considering the extensive journey of self-liberation and
higher difficulty level of Hathayogic procedures,one must keep faith in the
capability of Dhairya.
Briefly, courage and patience are the two
factors expected by the word Dhairya in context of Hathayoga. To analyze this through
Ayurvedic principles, consideration of two concepts i.e. Dhairya and Dhruti is
essential. Ayurved considers Dhairya purely at mental level and Dhruti at
intellectual level.
Ayurved reveals that
Dhairya(courage) is nothing but stable mind which doesn’t get fluctuated in any
circumstances. Unwavering of mind or steady mind even in unfavorable or in
troublesome circumstances is expected by this term. Thus Ayurved considers
Dhairya (courage) purely at mental level. Though it is not a science of mind,
still considering deep connections between body and mind, Ayurved has briefly
prescribed some solutions for mental balance.It also considers Dhairya as one
of the important therapeutic aid of mind. Stable or courageous mind results
into peace and health. Charakacharya has stated about people of two different
categories. Some people who value mind with dominant Raja and Tama. These
people have wayfaring nature and always go behind momentary happiness. They are
not stable and peaceful. Thus always experience fluctuations in feelings. Such
shakiness is an indication of dominant Raja-Tama. These people are always
feared and unhappy whereas unable to stand in the path of Hathayoga. People of
another category merit their mind with dominant Satva property. They can
understand the difference between real and unreal thus reach to reality. Also
courage and so many other mental and intellectual properties are well-conserved
by such people who have excellent analyzing power. This reveals that excellent
courage is acquired through dominant Satva property. This proves that follower
of Hathayoga must have increased Satva and decreased Raja-Tama status of mind.
This status is certainly acquired by regular practice of an ideal code of conduct
stated by Ayurved in the view of Sadvrutta and Aachar-Rasayan.
Ayurved also quotes that, courage and fear
are opposite entities inferred by constant happiness and unhappiness
respectively. Such happiness is very important to concentrate in proposed goal satisfactorily.
As happiness is the reflection of courage, it is essential for endorsement of
Hathayoga.
Second aspect of Dhairya as reflected
definition by Hathayoga is Dhruti. Scattered references of this term in Ayurved
reveal that Dhruti is either mental stability or it is an intellectual factor. As
Kapha Dosha itself is known for stability, Dhairya or courage i.e. unwavering
of mind is directly connected Kapha Dosha. cha su.18/5So remedies used for balancing
Kapha-Dosha are suportive for prevention of Dhruti i.e. mental stability
As far as ‘retention power of intellect’ in
context with Dhruti is concerned, it can be justified as follows. Intellect is
nothing but final decision making authority. Balanced state of Dhruti,
maintains determined intellect of the follower of yoga. Hence he is not taken
away from his goal and consistency in Hathayoga practices can be maintained. Thus
Dhruti increases staying power of concerned follower.
According to Ayurved, Dhruti is inferred by
Alaulya i.e. mind does not have shaky nature like pendulum. Follower of Yoga if
have shakey naturethen certainly becomesunable to follow the path of Hathayoga.Hence
Charakacharya has recommended Dhruti as one of the property of Soul which helps
the follower of Hathayoga in the journey of self-liberation. (Cha Sha 1/72)
Imbalanced state of Dhruti leads to
Pradnyaparadha (wrong intellectual functioning). Pradnyaparadha is leading
cause of all diseases and disease is the main hurdle in the path of
self-liberation. So to avoid all such hurdles Dhruti has given significant role
as a promoting factor of Hathayoga by avoiding Pradnyaparadha.
Briefly Dhairya is psychological factor and
Dhruti is mental and intellectual stability. Both of these collectively bring
to light Hathayogic term Dhairya. This reveals that Hathayogic Dhairya is
enhanced by combined balancing of mind and intellect. Ayurvedic medicines of
Rasayan category if taken through proper guidance of Ayurvedic physician after
bodily purification by Panchakarma therapy, certainly works for the improvement
of above combined faculties.
These three factors i.e. Utsaaha, Saahasa and
Dhairya are definitely analyzed through Ayurvedic principles and their quality
are maintained through Ayurvedic guidelines as well. References of last three
promoting factors are rarely available in Ayurved as these are purely
spirituality based promoting factors. So these are discussed here on the basis
of available Ayurvedic references.
4)
Tatvadnyana-
Thorough understanding
of real Tatva is nothing but Tatvadnyan. This concept has been put up by
spiritual sciences such as Yoga and as it is accepted by Ayurved.
According to
Hathayoga, worldly objects though perceived by senses, still are like illusions.
People run behind them to get unending happiness. But in true sense they offer
momentary happinessi.e. not everlasting because entire world itself is illusory.
Only Brahma or soul is real and existing. Such type of experience of true
knowledge is Tatvadnyan. Follower of Hathayoga must retain this fact constantly
in mind because Tatvadnyan itself stimulates Hathayoga follower in true sense.
Ayurved has noted and supported a concept this aspect. Ayurved believes
that inclination towards momentary happiness or grief results into vicious
cycles of birth and death. On the contrary, eternal happiness keeps oneself free
from the repeated episodes of birth and death. Keeping such clarity in the
thought process is real truth. This concept of truth mentioned in the Ayurved
literature resembles with the concept of Tatvadnyan. Keeping constant belief in
this eternal fact is very much needed in the extensive journey of Hathayoga
because it eliminates unreal impressions from mind and progressively supports
Hathayoga.ThusAyurved has not mentioned the way of creating Tatvadnyan but supported
and accepted this concept for the enhancement and reduction of Satva and
Raja-Tama properties respectively in mind. Tatvadnyan and Satva property of
mind go hand in hand. That means they both work to uplift each other. Here
Ayurved can support follower of Hathayoga by recommending specific diet and
application of rules of food consumption for exploration of Satva property. Regular consumption of cow
milk, cow ghee, Laja in appropriate quanity and proper method certainly
maintains the level of Satva property. It ultimately works for the promotion of
Tatvadnyan.
5) Nishchaya - inaScayaata\
According to Hathayoga Pradeepika, Nishchaya
is nothing but pure faith in the principles stated by sages of yoga path. Self-liberation
is an abstract and non-visible concept. It must be experienced by everyone on
his own capacity. Also one’s experience is not shared to any other. It is
experienced only by increasing self-spiritual ability or by acquiring supernatural
powers through the journey of Hathayoga. But during all this journey, conviction
about these unexperiencedor non-visible things is very essential.According to
Hathayoga, such conviction about the speech on yogic concepts given in original
literature is known as Nishchaya. Keeping such type of deep trust in them is
very much needed in entire journey of Hathayoga because it eliminates
conceptual fluctuations about self-liberation from mind, increases mental
stability and maintains dominance of Satva along with positive attitude in
mind. Such mind status certainly admires about the authenticity and factuality
of Hathayogic concepts though these are nonvisible.
Ayurved has also stated the importance of
keeping faith in the speech of ancient literature. According to Ayurved,
reading and understanding of Ayurvedic principles by keeping such faith
certainly results into attainment of purest form i.e. soul i.e. nothing but self-liberation.
This Ayurvedic justification is supportive to the goal of Yoga and it reveals
that though self-liberation is non-visible or non-understandable by ordinary
sensory power but it is trustworthy.
Ayurved also believes that pure knowledge is not
acquired without reading and understanding original text and without guidance
of Mentor personality. Real knowledge is executed only and only by this method.
Thus importance of reading original texts and keeping belief about the concepts
explained in original books is quantified by Ayurved also.
6)
Janasangaparityaga-
Avoiding the company of people who are against the concepts of spirituality
is Janasangaparityaga. Such company may
divert yoga follower from his main goal and misguide by creating confusion. It may
decline fifth promoting factor i.e. Nishchaya without which self-liberation
can’t be conquered. So such company must be avoided by Hathayoga follower.
Though Moksha or self-liberation is not goal of Ayurved, still it has
enlightened this concept in context with entire health and recommended as a one
of the remedy of self-liberation as well. Accepting the company of virtuous
people, avoiding the same of immoral people, not staying in family or in
society but staying in forest without making an artificial home are some solutions
given by Ayurved for the person desiring self-liberation. All such solutions
are important in keeping oneself detached from worldly life by overcoming
senses.
Conclusion-
Ø Amongst the six
promoting factors, Utsaaha and Saahasa are certainly strengthened by Ayurvedic
guidelines.
Ø Utsaaha is physical
and mental factor and is certainly promoted by balanced state of
Vata-Kapha-Agni and Mind.
Ø Saahas is bodily
element connected with profound physical capacity. It is certainly built up by
proper dietary practices, regular exercise immune-stimulator medicines
recommended by authentic Ayurvedic physician
Ø Dhairya is mental
as well as intellectual factor. It is balanced with the dominance of Satva
property and thus it promotes Hathayoga.
Ø Tatvadnyan supports
Hathayoga by eliminating unreal impressions from mind and by keeping detachment
from momentary happiness.
Ø Nishchaya stimulates
Hathayoga by execution of deep trust in the beliefs of Hathayoga.
Ø Janasangaparityaga
upholds Hathayoga by regulating mind from non-virtuous company and thus worldly
unreal life.
