Yoga in India

The basis of any sophisticated philosophical speculation is the leisure made available to a section of the society by the surplus produced. In ancient India too, the post-Vedic (600 B.C. onwards) prosperity saw the development of the Vedic speculation crystallising into various distinct philosophical systems. And by the beginning of the Christian Era there were a number of philosophical systems in vogue. These systems were broadly categorised into Astika and Nastika or the Orthodox and Heterodox — the former believing in the ultimate authority of the Vedas and the latter discarding it.

While three systems were regarded as Nastika (Charvaka, Jaina and Buddha), the six Astika systems were Nyaya, Vaisesika, Mimansa, Vedanta, Samkhya and Yoga. Of these six Orthodox systems perhaps no other system has invoked as much curiosity (and following) in the West as the Yoga has done. Since its introduction to the West during Counter Culture phase of the 60s, today there are more Westerners practicing Yoga than perhaps there are Indians following the system. Though most of them are practicing and propagating it as no more than ‘an aerobic exercise’ or ‘stress reliever’.

Originating in Northern India as one of the ‘doctrine of salvation’ centuries before the Christian Era, the term ‘Yoga’ may be freely translated into “spiritual discipline”. Indeed, the Yoga system is more or less applied Samkhya (one of the six orthodox systems as mentioned above). Hence to be able to understand Yoga one needs to be briefly introduced with the Samkhya system. In fact, in ancient Indian texts Yoga is almost always mentioned in association with Samkhya as Samkhya-Yoga, thereby, denoting that the two systems were closely related with each other.

The Samkhya system is believed to have been founded by the legendary sage Kapila. It is dualistic in its ontology and believes in two ultimate realities – Prakrti and Purusa. The entire manifested world, both material and mental, with all its objects and processes, is regarded as transformation of Prakrti, the Primordial Substance, the original stuff of all that there is in man and universe except the Purusas or the Selves which are independently real. The Prakrti is constituted by a triad of fundamental attributes (gunas) — sattva, rajas and tamas, the basic causes of thought, movement and inertia. All the objects, attributes and movements of the world are effects or modifications or transformations of these gunas. Purusa as mere consciousness is above all modifications and changes. This is something unique and sui generis, unaffected by modifications of the mind which is an effect of Prakrti. It is steady like a lamp and illuminates all the activities of the inner and external worlds, simply witnessing them without taking any active part. It is an inactive enjoyer of all that happens. By a mistake or non-discrimination (aviveka) on its part, however, it identifies itself with Prakrti and its modifications and feels as if it were they. All the activities of Prakrti and its modifications originate in this false identification of Prakrti and Purusa, one taking upon itself falsely the nature of the other, i.e., the Purusa becoming active and the Prakrti becoming conscious as it were. The Purusa in bondage gets released by the efforts of Prakrti in the form of Buddhi (intelligence) which, when purified by moral action and metaphysical thinking, gives rise to discrimination (viveka) in the Purusa. The released Purusa is free from all sufferings and stays in the form of pure consciousness.

The Yoga system is more or less applied Samkhya. It has devised a systematic method of bringing about the release of Purusa from Prakrti by purifying and controlling and ultimately nullifying the modifications of the mental mechanism (antahkarana or chitta) and thereby letting the Purusa stand and shine in its pristine purity. The method is called the Astanga Yoga which consists in the practice of:

• Self Control (yama)


• Observance (niyama)


• Posture (asana)


• Control of the Breath (pranayama)


• Restraint (pratyahara)


• Steadying of the mind (dharana)


• Meditation (dhyana)


• Deep Meditation (samadhi)

The Yoga system admits the existence of God as an eternally freed Purusa, who is the teacher and guide of Yoga and on being invoked can help those who practice Yoga. He is specifically symbolized in the sacred syllable OM, which in the Yoga system is much revered, as giving insights into the sublime purity of the soul and thus aiding meditation. In this respect Yoga system differed from Samkhya system which believed Purusa to be working without any guidance from God. In fact, Samkhya system did not require God for any purpose whatsoever.

In the Middle Ages, like other Indian sects and systems, Yoga too was influenced by the Tantric School of Central and Eastern India. Thus in the Middle Ages, the Astanga Yoga came to be known as rajayoga (Royal Yoga); and, during the period also developed such Yogas as the mantrayoga (Yoga of the Spells), hathayoga (Yoga of Force) and layayoga (Yoga of Dissolution). The mantrayoga taught the continual repetition of magic syllables and phrases as means of disassociating the consciousness. The hathayoga emphasized the importance of physical means such as special acrobatic exercises and very difficult postures. The layayoga, identified with hathayoga by some, is essentially based on certain ancient Indian physiological notions and is most popular with the Western practitioners of the Yoga.

According to the layayoga, the chief vein of the body, known as susumna, runs through the spinal column. Along it at different points are six chakras (wheels) or concentrations of psychic energy. At the top of the vein susumna, within the skull, is sahasrara, an especially powerful psychic centre symbolically referred to as a lotus. In the lowest chakra, behind the genitals, is the kundalini, the serpent power, generally in a quiescent state. By yogic practices the kundalini is awakened, rises through the vein susumna, passes through all the six chakras of psychic force, and unites with the topmost sahasrara. By awakening and raising kundalini the Yoga practitioner or Yogi gains spiritual strength, and by uniting it with sahasrara he wins salvation.

The basic text of the Yoga system is the Yoga Sutras of Patanjali – traditionally identified with a famous grammarian believed to have lived in the 2nd century B.C., but the sutras in their present form are probably several centuries later. Since the Yoga Sutras was written, the word Yoga also acquired a very generic meaning denoting ‘method’ or ‘path’ and has been suffixed to almost all religio-philosophical concepts of the time – e.g. Bhakti Yoga, Karma Yoga, Jnan Yoga, etc. Though a small segment of the Yogis continued to practice and preserve the original yogic practices through various esoteric sects and groups…to be revived and popularised the world-over by the Counter West….

Ayurveda in India

Ayurveda or the "science of longevity" is the traditional Indian system of cure. It is known to promote positive health, natural beauty and long life. Ayurveda is based on universal principals and is a living, growing body of knowledge — as useful today as it was in earlier centuries.

Ayurveda believes that ideally nature and human beings should be in perfect harmony. Diseases occur when the equilibrium between these two is disrupted. Restoration of this fundamental balance, through the use of nature and its products is the main goal of this medical system. It is possible to maintain and sustain good health by believing in the curative powers of the life force, by obeying the laws of nature and by maintaining a constructive and healthy mental attitude.

Evidently, Ayurveda believes in the treatment of not just the affected part, but the individual as a whole. The stress is on prevention of bodily ailments and nor just curing them. There are no distressing side effects and it has, today, become an internationally acclaimed form of healing, rejuvenation and healthy living.

Origin and Development
Though Indian medicine has its roots in prehistoric or pre-Vedic medicine, dating from about 2700 BC to 1500 BC, the earliest mention of medical practices is to be found in the Vedas, which look back to a time around the second millennium BC. The earliest Sanskrit treatises on Ayurveda were the Samhitas of the great ancient physicians Bhela, Charaka and Susruta, which date back from around the Christian era. That makes Ayurveda as old as the civilized world itself. Its very basis is the spiritual knowledge of the ancient seers of India and the cosmic consciousness in which they lived. In this science of healing, some of the greatest doctors and sages over times have poured their finest insights and discoveries.

The Science of Life
Ayurveda, with its "tridosha" or 'three humours' system, is able to provide a complete understanding of the cause of health in terms of metabolic balance. Disease is simply understood as an imbalance between the nerve energy (vata), catabolic fire energy (pitta) and anabolic nutritive energy (kapha). All foods and experiences have an effect on the overall balance of these respective humours. Imbalance of the "tridoshas" leads not only to impaired health, but also to an impaired mental condition, because the mind's health is dependant on the body's health. Ayurveda, therefore aims to keep the three humours in equilibrium, for only then can perfect health be attained and maintained. As each individual has his own particular balance, or blend of these three forces, Ayurvedic treatments are person specific rather than disorder specific.

The age of the patient, the climate in which he lives, his cultural and social surroundings and his bodily constitution need to be taken into account before offering a prognosis. Ayurvedic treatment is carried out through the internal and external use of herbal medicine in a coordinated or integrated manner. Such an approach has proved effective over the centuries and as a result many of Ayurveda's healing regimens have been adapted and refined by people all over the world.

Ayurvedic Rejuvenation Therapy
Commonly called Panch Karma, Ayurvedic rejuvenation therapy is the oldest scientific system for detoxifying and re-nutrifying the body. It rejuvenates the whole system, bringing youthfulness and strength to the body and calm openness to the mind. One of the most common healing methods is the massage, which is to a great extent, integrated into the Ayurvedic rejuvenation therapies. An ancient tradition, massage focuses on creating a sense of relaxation in a person. It works by reactivating the blood circulation in the system through a method of rubbing and kneading on the specified part of the body.

There are a number of therapies depending on the body's humours-wind, mucus, gall and blood to achieve a balance. The time frame vary from one hour to a week depending upon one's requirements. These therapies are taken not only for ailments but also for pleasure and relaxing. Most commonly, therapies are undertaken for:

Various Ayurvedic Treatments

• General massage for rejuvenation


• Body purification & body immunization


• Spondylitis, arthritis, hemiplegia and nervous disorders


• Obesity and rheumatic ailments


• Stress, mental tension, insomnia, headaches etc


• Sinusitis, migraine and chronic cold


• Skin Care, Beauty Care, Body Slimming etc

Best Time For Ayurvedic Treatments
The monsoon ( mid-July to mid-September) and winter (October to March) seasons are considered to be ideal time to undergo Ayurvedic treatments. Besides the programme-based rules, all patients are advised to follow a strict vegetarian and alcohol free diet. Women cannot undertake any Ayurvedic therapy during the menstrual cycle.

Write to us for any query on Yoga and Ayurveda packages in India at contact@storyofindia.com and we will be delighted to assist you.