International Yoga Day: Some Reflections

The Yoga lovers all over the world celebrated International Yoga Day today. I participated in a Yoga event in Boston, organized by an India-based organization. The participants came from different communities. I will focus more on this particular event later.

Last year, the UN declared 21 June as International Yoga Day. The Yoga lovers all over the world rejoiced at the UN declaration.

Let me briefly analyze what I understand by the term Yoga. The term has two aspects: narrow and broad. This is a simplistic categorization as I know Yoga is a much more deep term. A person with Yogic bent of mind, or rather a person who is true Yogi, can better define Yoga. In the narrow sense, as understood by most people, Yoga is equivalent to Asanas and similar body exercises that are reinvigorating. Asanas are different from body exercises in gym such as lifting weights or rising high on bars. Asanas usually do not need props. One can do it on an open space; one does not need to go to gym. The point is, for Asana, there are no special requirements. One should have a healthy body - that is most important requirement. I would say it is the cheapest, and at the same time priceless, exercise that keeps body and mind active and peaceful. The healing power of Asana is indeed great. One of the pioneers of Yoga in India, B. K. S. Iyengar who as a young boy had been suffering from diseases cured himself by practicing Asanas. World wide, there are various Yoga centers by enterprising professionals, who try to innovate and add one or two new techniques to make it popular, and earn good money.

Yoga developed in ancient India. The founder of Yoga was Patanjali. It is difficult to exactly trace his time period, but it would be fair to say that Patanjali was before Chirst, perhaps much before Christ. His book, Yoga Sutra is considered one of the major books on Yoga. One of my friends gifted me this book, when I was a college student in India. I read the hymns and tried to fathom their depth, but it was difficult for me that time to understand them.

Patanjali’s definition of Yoga is indeed a broad one. He says, “Yoga chitta vritti nirodha”. The literal meaning of the hymn is: to control the movements of mind is Yoga. This definition may seem too simplistic for the uninitiated, but too profound who understand the true import of Yoga. This definition has parallels with Gita’s hymn: “karmenye vadhikaraste maa phaleshu kadachana”, and “sthitaprajna”. In the hymn, Lord Krishna says to Arjuna, who was bewildered to see cousins on the rival side, “you have right to perform actions, but not to fruits of actions”. Sthitaprajna implies a state of mind – a composure in which the Yogi, the practitioner of Yoga, adopts same posture at good news and bad news, at success and at failure. This is certainly a broad definition as it does not talk about Asana or Pranayam (control of breathing for particular effects) or meditation (concentration of mind on divine or divine thoughts and words or on a particular point). Yoga includes all, and goes further. 

Yoga literally means addition or joining of one thing with some other thing. The spiritual connotation of the term is the joining of the individual soul with the universal soul. To put in a different language, it implies the joining of the individual soul with God. Even if we take out the religious interpretation, the term has profound secular meaning. It is by practicing Yoga the individual can widen his or her narrow self, and think broad and universal. Yoga can elevate an individual, whether religious or not, from his or her narrow selfish cocoon to the universal platform. One does not necessarily need to be religious to practice Yoga, whether in the form of Asana or Pranayam or meditation. Yoga is scientific and one can see its result after practicing.

One can know the value of Yoga only by practicing it, not by preaching it. Yoga is certainly an instrument of practice. A person who practices Yoga everyday would be jealous enough to give it up at the insistence of a misguided one who declares it an instrument of a particular religion.

In Hindu tradition, there are many types of Yoga. Yoga in this religious tradition is a means to realize God. In Hindu religion, there are six kinds of Yoga: Jnana Yoga, Bhakti Yoga, Prema Yoga, Karma Yoga, Raj Yoga and Tantra Yoga. In short: Jnana Yoga emphasizes on the means of knowledge and wisdom to realize God. Adi Shankara was one of its key proponents. Bhakti Yoga emphasizes on devotion to realize God. Sri Chaitanya was one of its key proponents. Prema Yoga emphasizes on love to realize God. Mira bai was one of its key proponents. Karma Yoga emphasizes on work as a key means to realize God. Gandhi was one of its key proponents. Raj Yoga emphasizes on Pranayam towards realizing God. Swami Vivekananda on his book Raj Yoga elaborated this Yoga. Tantra Yoga emphasizes on occult practices to realize God. Gorakhnath was one of its key proponents. Sri Aurobindo says it is not necessary that one must practice a particular Yoga or all Yogas to realize God. He suggests one should practice any of these Yogas, or a combination of them that suits a his or her aptitude and constitution.

Sri Aurobindo’s definition of Yoga is: All Life is Yoga. Perhaps this is the broadest definition of Yoga. It seems confusing. How can all life be Yoga? When I was a student at a university in New Delhi, I had a debate with one of my friends on this issue. My friend said: how can it be possible that Yoga will be the guiding principle of life? How can whole life be Yoga? It can not be. We have to do so many things – we have to study, watch TV, have some fun, and also Yoga. So, Yoga is one part of our life activities, not all activities. His argument apparently contradicted Sri Aurobindo’s definition. As a person he has every right to cling to his argument.

A person who has understood Sri Aurobindo’s philosophy understands the true import of his definition. In fact, this definition summarizes his whole philosophy. All Life is Yoga. He simplifies: the human life follows a path of evolution, human being moves towards God, and if not today then tomorrow he will reach God. This is certain, he says. And a person who understands this, and realizes this that he or she is born on earth to realize God, he or she would then adopt a Yogic perspective on life. Whatever he or she does, she would do that from that consciousness. That consciousness entails: I am here on earth to realize God, earth is the playground chosen by God for me, God is the guide, and everything that I do, I do for God. I am studying – I am studying for God. I am playing football – I am playing for God. I am dancing – I am dancing for God. Sri Aurobindo would say when one adopts this approach to life and actions – for him all his or her life, all his actions, will be Yoga. He would grow towards God, and his consciousness becomes God-consciousness. It is a difficult process as there is almost an eternal pull of base elements to obstruct this growth of human being towards God. Hence, Sri Aurobindo says doing Yoga is like walking on the edge of a sword.

We conventionally understand Yoga as doing Asana or Pranayam or meditation. And the International Yoga Day is intended to celebrate and promote these practices, which are enormously helpful for body, vital and mind.

Some people oppose Yoga. I came across a blog, which says that in India there are millions of people who do not get two good meals a day, so what is the fun of doing Yoga or promoting it? His concern for the poor is justified, and I hope the concern is genuine. But, he fails to explain how doing Yoga increases poverty, or contributes to poverty in India. These two issues are unrelated. Did the government of India divert millions or billions of dollars from welfare activities such as poverty eradication to Yoga? If yes, then he has a point. If not, then he is making an argument, when there is actually no argument.

Some people object practicing Yoga and term it religious, particularly Hindu. It is like saying flying in an aeroplane is Christian as Wright brothers made it. This objection simply does not stand rational scrutiny.

If we apply a sheer utilitarian measure (Bentham’s theory that pleasure can be quantified), Yoga is utilitarian. It makes the functioning of the body better, or even corrects/heals some of its malfunctioning. It brings calm and peace to our mind. If done properly, Pranayam and meditation increase mental power. What is the cost? Almost nothing, if you are not going to a professional Yoga teacher. Where is religion here?

I liked the event today. There was a discourse on Yoga. The speaker told about Yoga, and its various advantages. There was group meditation with soothing music in the background that continued for about one hour. At the end of the event, the organizers offered sweets and a card with a good message. One of the organizers asked me: how was the event, did I like it, or do I practice Yoga differently? I replied, the event was good, but I was expecting the meditation would be shorter than one hour. I know how it is difficult to meditate for one hour at one stretch. Few participants were dismayed as they came with their mats for doing some guided Asanas, which did not happen.

Yoga for Peace

The idea of peace through Yoga may at first sight appear trivial or religious or mystic, but a closer analysis will reveal that this is a practicable idea – the cost of which is trifle but the benefits are immense. It is neither related to religious beliefs nor mysticism. A practitioner of Yoga knows its powerful and sobering impact on mind, and also knows how it can bring peace in mind and consequently on action with bearing on society. Yoga implies many things. There are many types of Yoga. Here, my focus is not on its typology or its origin or religious significance as my purpose is different. My purpose is to demonstrate how Yoga can dispel violence from human mind. I will focus on a particular kind of Yoga called Raja Yoga, which mainly involves breathing exercises. Yoga, derived from Sanskrit, means ‘join’ or ‘connection’ – the spiritual implication is joining God in individual to the God in universe. 

Swami Vivekananda in his book Raja Yoga, first published in 1896, elaborated this Yoga. He argued that Yoga is scientific. Even an atheist by following the rules of Yoga can sharpen his mind, increase his mental power, develop a healthy body and maintain composure in worst situations. The main component of this Yoga is called Pranayam, which can be roughly translated as breathing exercises. This Yoga is mainly based on the premise that control of our breathing not only helps us control the inflow of oxygen into our lungs or outflow of carbon dioxide from a mere physiological point of view, but also helps control our mental activities with far reaching psychological and psychic implications. A simple test demonstrates that – a deep breathing, deep inhaling of oxygen into the lungs, has a soothing impact on our body. It is suggested by well wishers that when we get angry, or anxiety grips us, or we get nervous, we should take a deep breath and it helps. This is true. This is a rudimentary example. 

Yoga is based on this simple principle but it can gradually acquire a higher pitch. Instead of doing this breathing exercise in case of ‘emergency’ or ‘necessity’ its proponents will suggest to continue this breathing exercise on a regular basis by following its rules. Any haphazard practice may have negative impact on health. As Vivekananda argued, Yoga is scientific and demands certain rules and procedures, and once these rules are followed Yoga can have transformational impact on the practitioner. 

Like various kinds of Yoga, there are various kinds of breathing exercises or Pranayam. I will elaborate here the Anulom Vilom Pranayam. It is also called alternate breathing exercise. Any casual search of internet sites including YouTube will flash hundreds of video clips on this particular Pranayam. This exercise is simple – one has to breathe in one nostril and inhale maximum oxygen to lungs while closing the other nostril and exhale the air through the alternate nostril, and the next time air must be inhaled through this alternate nostril while keeping the other nostril closed but to exhale air through it. This breathing exercise should continue for some time. There is no fixed time for completing this exercise. It mostly depends on the practitioner and his or her comfort level and practice. The best time for this exercise is morning or evening; preferably the stomach should not be full or empty; the health should be in a good condition – the person should not be suffering from cold or fever or any health problems which create difficulties for this exercise. All these rules and procedures are amply available in internet sites. 

What is the cost of this exercise? Nothing. I would suggest one should learn from a person who is already practicing this exercise. One may practice at will, and give up practice at will. The basic credo of Yoga is voluntary practice as any compulsion defies the very purpose of Yoga – peace and happiness. In the initial period it may appear difficult, but with few days practice it will be easy. Patanjali defines Yoga as ‘skill in works’. Yoga is always enabling, not obstructing. Everyday practice for about 10 minutes of Anulom Vilom can have lot of positive impacts on mind. 

Am I writing something which is useless or unproductive from a peace perspective? I disagree. States spend billions of dollars to craft peace in conflict zones. They send emissaries to conflicting parties and invite them to negotiating table to achieve modicum of peace. They spend a lot of money in projects in academics and in civil society to conduct research, roundtables, and workshops, fact finding missions, working groups, conflict analysis and assessment. All these methods have their importance. If Yoga can be a priceless armor in this weaponry of conflict management/transformation/resolution process, then what is wrong?

Not that there has not been any application of Yoga in conflict transformation. One of the leading figures of India, Sri Sri Ravi Shankar, the founder of Art of Living Foundation, has applied his version of Yoga in conflict ridden Kashmir. His foundation imparted lessons to people in the region. He also applied these lessons to other conflict regions such as Sri Lanka. These can be replicated elsewhere. And the cost of such exercises is trifle. I will add that besides the youth, the leaders of the conflicting parties need to be convinced the utility of these exercises and its impact in soothing the tensions of mind. Tensions, anxiety, and insecurity breed and intensify enmity. These have sources in human mind, and once mind is composed and calm, these negative aspects can be fought more easily. This fighting will be inner than outer. And in this process Yoga can help. I emphasize that leaders or persons in high positions, whether in conflict regions or peace regions, need to practice Yoga.

In Afghanistan billions of dollars have been invested in crafting peace. Mediating powers have admitted that they have spent lot of money in bringing peace and stability in the war torn country. In this process they have bribed rebel groups like the Taliban and the government officials to build peace. This method of peace may have some tangible effects, but it is difficult at present to predict its long term impacts. My argument here is that unless these conflicting factions, whether the ruling establishment or the Taliban or other myriad ethnic factions, and external players, change their minds, peace will be a difficult enterprise. The parties consist of human beings, and unless these human beings change, the achieved peace may be a fractured or a negative one. I agree that achieving peace is a complex process. Hence, I argue to achieve positive peace all methods irrespective of their source or reach need to be used. Yoga is one.

The Independence Day

Today is 15th August 2010, the 64th Independence Day of India. It is also the day on which one of India’s great freedom fighters and spiritual leaders Sri Aurobindo was born 138 years ago.

In the afternoon I was watching some patriotic songs in television. All the songs were touching and enthralling, and very rich in meaning. I also listened to the famous song, sung by the melody queen Lata Mangeskar in person in TV, ‘ye mere watan ke logo, zara yaad karo kurbani… .’ Literally it means, O’ my nation’s people, remember the sacrifice made by the martyrs... It includes in its ambit so many meanings. Among them the main is: O’ sisters and brothers of the country remember the sacrifice made by the great martyrs, and also introspect: did they sacrifice their lives for the conduct we are now displaying in free India?

It will be a meaningless exercise if we remember the day just for the namesake, and that too once a year. It is absolutely meaningless, and I will prefer not to celebrate the day at all.

Some will ask – why should we at all remember the martyrs? What is the purpose? What is the purpose of remembering the events which took place at least 64 years back or more than that? It seems the question is right in view of the fact that we are remembering our martyrs once or twice or thrice every year, and shed tears of patriotism and make grandiose resolves, and then come back to our common mundane and selfish life throughout the year. Again if that is the purpose of remembering the martyrs – just to shed few tears and express bland emotions, just to sing the songs which inspired the martyrs, or to just watch movies on their biographies, then I will prefer not to remember them at all.

In this context, I will remember the five dreams which Sri Aurobindo envisaged on the day of independence, also his birthday. Sri Aurobindo in contrast to the demand of dominion status, made by the moderate Congress leaders, had demanded Poorna Swaraj (complete independence) and advocated the methods of Swadeshi, boycott and national education to achieve the objective. A patriot to the core, he was most jubilant at the independence and observed that the appearance of both the events – his birthday and Independence Day – on the same day is not mere coincidence but the greatest gift from God for him. The five dreams which he envisaged on that day are quite emphatic. To summarize: India is not free for herself alone, though which is a precondition, but it is more than that. India is free to rise as a power to contend with. It has to be rich and prosperous both in material and spiritual wealth. She must rise for the world. She must rise to spread the message of humanity and spiritualism in the world, when there will be no exploitation of one nation by the other, but it will be cooperation in harmony and peace. But he rightly argued India must be strong and vibrant at first before playing the world role.

This Sri Aurobindonian message is closely linked to his dictum – all life is yoga. This is the central message of Sri Aurobindo’s whole philosophy. We must practice our daily life, everyday thinking and action according to some higher principles, for our nobler self, for the nation, for the mankind. Hence, when I say, why I should remember the martyrs – then the answer is this. I must remember then the martyrs – Bhagat Singh, Chandrasekhar Azad, Ramprasad Bismil, Khudiram Bose, and many others not merely because that they gave us freedom, but because they loved India, they worked for India, and they died for India. This thinking must penetrate our everyday life – not just as a ritual twice or thrice in the whole year.

That must be the message of this Independence Day.