International Yoga Fest  20-22 April 2016 - New Delhi

Dr. Mukund V. Bhole, (M.D.)

Historical perspective of Yoga

In India, till recent times and even today, many families have their own traditions, ways and means of survival and existence. Usually, Liberation or Emancipation (‘moksha’) is the final aim of life and living. 

Yoga-sāadhanā was an integral part of many family traditions, education systems and life styles.  Yoga was looked upon as a way of life.

Traditionally, Yoga was practiced to develop awareness of the ‘self’ (ātma-bhāva) leading to its further evolution (ātma-vikāsa) through suitable practices (sādhanā/abhyāsa) helping one in the process of purification (shuddhi and ashuddhi-ksahya)  till one could become aware of the transcendental nature of the being (Aham Brahmāsmi). Internally aroused touch sensations (antah-sparsha) leading to perception (darshana) and realization (sākshātkāra) of various happenings requiring correction and purification (shuddhi) were used to achieve this goal.

Children were initiated, educated, brought-up, guided and introduced to life and living by the elderly people who were living spiritual life as living examples for the younger generations. Even today, many families have their family Deities with specific ways of worshiping. Spiritual guidance is also available in the society, if required.

Guidance was available at homes, gurukulas & āshramas to enable one to become a ‘sādhaka’ and a traveler on the ‘path of life’. Interested ‘sādhakas’ were able to get exposed to the textual and conceptual foundations in order to develop understanding and insight in the aims, objectives and ‘modus operandi’ of ‘Yoga abhyāsa’ (practices) and ‘sādhanā’.

‘bhautika’, ‘adhyātmika’ and ‘pāramārthika’ (Material - Spiritual and Transcendental) aspects of Yoga were well integrated in the daily life and living of the individual, family and society - irrespective of caste, creed, education, profession and business.

Institutionalization of Yoga

Most probably, Shri. Yogendraji (Manibhai Desai), Founder of Yoga Institute, Santacruz, Mumbai (1918) and Swami Kuvalayānanda (Shri. J.G. Gune), founder of Kaivalyadhāma, Āshram (1924) at Lonavala were the pioneers in Institutionalizing Yoga on modern lines for the benefit of the common people. They prepared different Yoga courses for men, women and children of average health.

Shri. Yogendraji introduced simplified versions of breathing techniques as introduction to prānāyāma (Yogendra rythum leading to nispanda bhāva) and presenting Yoga messages  through simple stories on the lines of ‘Pancha-tantra’ and ‘Īsāpanitī’.

Swami Kuvalayānada started Yogic Health Centre in Mumbai around 1932-36 for the benefit of local  people, ‘G.S.College of Yoga and Cultural Synthesis’ in Lonavala in 1950 where students were taught different subjects related with Yoga on modern lines by respective subject teachers. He founded the first Yoga hospital in Lonavala in 1961 and started research in Yoga Therapy on modern lines in 1964. 

Institutionalization and Modernization of Yoga

As early as 1920, even before establishing   K-dhama ashram, Swami Kuvalayānanda started investigating Yoga techniques, viz. Uddiyana & Nauli kriya, in laboratory on modern lines using simple barometer and the then latest technique of radiology using Barium meal and Barium enema. Laboratory studies were joined with the preparation and publication of critical editions of authentic Yoga texts with transliteration and notes. It also involved re-construction of old extinct Yoga texts and their publication.

Ground breaking observations of Swami Kuvalayānanda were:

   1) Development of sub-atmospheric (negative) pressure during these Yoga practices. 

  2) Possibility of moving each dome of the thoracic diaphragm separately during these practices.

   3) Practice of Uddiyāna and Nauli influencing the position of the colon and the stomach, and leading to the re-distribution of  their contents.

Physiologists were not ready to recognize and accept these observations of fundamental nature and allow them to be published in their journals. Therefore, around 1924, Swami Kuvalayanada started the journal, ‘Yoga Mimāmsā’ to publish his Scientific and Philosophico-literary studies and research findings. I presume that it is an Indexed Journal today.

Swami Kuvalayanada introduced two new terms in the field of Yoga, viz.  Yogic Physical Culture, and Yoga Therapy. 

To the best of my knowledge and understanding, Govt. of India recognized Yoga under Physical Culture and Physical Education in order to support and facilitate funding for research. Later on, funding became available from Health Ministry (Āyurveda). 

At present, Ministry of ĀYUSH, CCRYN and MDNIY are  taking care of Yoga in all its aspects. In recent times, Indian Yoga Association (IYA) has been established with various aims and objectives.

Globalization of Yoga

On the initiative of our Prime Minister, Shri. Narendra Modiji, 21st June has been declared as the ‘International Day of Yoga’. ‘A Common Yoga Protocol’ was developed by Ministry of AYUSH for mass practice and demonstration. ‘Yoga for Harmony and Peace’ was underlined in its logo.  Its 2nd edition and VCD was released yesterday.

Prime Minister Modi’s efforts have given a renewed impetus in developing worldwide recognition and interest in Yoga. It has aroused interest in Yoga as a system of psycho-physical fitness and well-being.

The booklet and the VCD published by the Ministry of AYUSH, Govt. of India gives a bird’s eye view of the essential features and nature of ‘Yoga as a spiritual discipline based on subtle science leading to the union of the individual consciousness with the universal consciousness’.

Modernization and Globalization of Yoga

It could said that Institutionalization and Globalization of Yoga has highlighted the psycho-physical aspects of Traditional Yoga. Experimental studies are undertaken with double blind approach having appeal to modern way of thinking. However, traditional Yoga objectives are seen to be overlooked.
The interest of quantum physicists and neuro-scientists in human consciousness is opening new avenues in Yoga research.  Results of studies on Buddhist meditation techniques are being compared and contrasted with Yoga claims and practices. 

Modernization of Yoga and Traditional Yoga

As already mentioned, the Spiritual (adhyātmika) & Transcendental (pāramārthika) nature of Yoga, and Traditional Yoga language seems to be getting overlooked, neglected and/or suppressed in modern Yoga literature and research works.

Terms such as Ten vāyus, vāyu-mārgās, five prānās, prāna-mārgās, nādis, pῡraka– kumbhaka-rechaka in contrast to inhalation-retention-exhalation, prānāyāma abhyasa in comparison to breathing exercises,  lotuses, antaranga yoga, pratyāhāra, dhāranā-dhyāna, samyam are disappearing from the Instructions given in Yoga classes and Research studies related with Yoga. 

During the process of Institutionalization, various subjects are taught on modern lines of education. Some of the examples are:

- Āsanas are presented and practiced as exercises with a view to improve physical fitness. Usually, āsanas are practiced as exercises or positions rather than as postures.

- Breathing exercises are presented as prānāyāma with emphasis on O2 consumption and CO2 elimination.

1. -Dhyāna is presented as concentration 
   

Modern Sciences & Institutionalized Yoga

‘Technique oriented approach’ followed in Institutions is justified in the initial stages.  However, ‘Individual oriented approach’ becomes important to use Yoga as ‘sādhanā’ and Yoga therapy. This aspect seems to be lacking in Yoga Syllabi and the teaching schedules followed today.

Practitioners of various systems of therapies would like to know the methods used for establishing diagnosis on Yogic lines to recognize  Yoga Therapy as a complete system. Today, we use diagnosis of other medical systems for Yoga therapy.

Let us hope that Institutionalization, Modernization and Globalization of Traditional Yoga will help us to develop better insights and understanding of the age old science and discipline of Yoga which has been described as ‘vidyā’ and ‘vijnāna’ in contrast to ‘avidyā’ and ‘jnāna’ by important upanishads.

Once again, I express my gratitude to all the members of the Organizing committee for inviting me to participate in this grand event.

                                                               

                                                            Dr. M.V.Bhole