Author: <span>Shruti Bakshi</span>
Newsletters, Yoga & Meditation

And Now, Yoga Day (Why 21 June ?)

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Patanjali’s Yoga Sutras (read more on this book), considered by yogis as the ultimate yoga handbook (even if only of 195 sutras), opens with the words:

अथ योगानुशासनम् (atha yoganushasanam)

This may be translated as “and now, the discipline of yoga”. Many commentators consider these words to be quite an abrupt start to a discussion on yoga. Some commentators don’t make much of these opening words while some note the word ‘anushasanam’ meaning ‘self-discipline’ which they stress is the foundation of yoga.

As Sadhguru Jaggi Vasudev explains, the significance of these words is essentially that yoga can only be approached in earnest when one is ready for it. And one is usually ready for it when one has had their fill of life’s wine of materialism and realised that it hasn’t gotten them the everlasting high they hoped it would. “Now what?” Now, yoga.

It seems increasingly like humanity as a collective whole is reaching this point quite rapidly. That’s not to say that they collectively also realise it or know what to do about it. However the many enlightened beings who foresaw the state of our world in this century (like Sri Aurobindo, Vivekananda and Yogananda Parmahansa to name a few) as well as those who walk in our midst today, all stress the importance to humanity to take up the tools of yoga. Patanjali’s words, being timeless, seem to also directly address the world today.  In an age speeded along at a frenetic pace by technology, it is imperative that we know the stability and peace that yoga can bring to our lives. In times of rapid change, the need to find the eternal becomes more intense. The time has come, now yoga.

 

Significance of Yoga Day on 21 June

In 2015, thanks to the efforts of Indian Prime Minister Narendra Modi, 21 June was declared as the International Day of Yoga by the United Nations. The resolution set a record for being supported by the highest number of countries at the UN (175 out of 193).

21 June is the summer solstice, when the sun turns southwards in the sky in the northern hemisphere. In Indian culture, the phase of the sun in its ~6 month southward run is called Dakshinayana. This phase is referred to as sadhana pada or the phase when one should focus on sadhana i.e. spiritual practices (the phase of the sun’s northern run is called Uttarayana which is the kaivalaya pada, gnana pada or period associated with Samadhi). Dakshinayana is for purification and receptivity and Uttarayana is for fulfilment and enlightenment.

According to yogic sciences, the summer solstice has a significant impact on the human system. If one were to understand the human body in relation to these two phases of the sun, then the lower 3 chakras (energy centres) of the body (Muladhara, Swadhisthana and Manipura) can be more easily purified during Dakshinayana and the higher 3 chakras (Vishuddha, Ajna and Sahasrara) can be more easily purified during Uttarayana. Hence the significance of sadhana involving the body such as yoga-asanas, during Dakshinayana beginning at the summer solstice.

 

From gross to subtle

Yoga, in essence, is about aligning with the cosmic. At the gross level, this involves yoga-asanas to align our inner geometries with the cosmic geometries. All spiritual practices aim at leading the individual from the gross to the subtle. The practices themselves too can be seen as evolving from gross to subtle as the sadhak advances on the path. What starts out as yoga-asanas or pranayama, focusing on the body and breath, ultimately leads one to the subtler practice of the real yoga, uniting with the Divine within.

So, I’m not going to shake my head too strongly at the sporty yoga practitioners who seem focused on the bodily and health benefits of yoga. There’s many ways to start and all are welcome because truly, it’s time for yoga.

For sources and more information about Dakshinayana, see articles by Sadhguru Jaggi Vasudev here and here.

Read also: 5 Reasons Why Yoga is Better than Gymming

 

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Newsletters

A Song for the Neuroscientists (Avadhuta Gita)

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Weekend Thoughts: A Gita for the Neuroscientists


First it was physics, now it’s neuroscience. The scientific community has always delighted in casting its sceptical eye on the spiritual and mystic dimensions of life. And our ‘rational’, modern age, has readily granted them the position of ‘experts’ with few stopping to consider that title for the other side instead.


Modern neuroscientists have been able to make careers expounding theories that play with the mystical. There’s the science of ‘consciousness hacking’ which purports to use technology to enhance human experience. There’s also the ‘Integrated information theory’ which purports to measure the extent/depth of consciousness in each living thing. Most recently, efforts are starting to be made to achieve immortality through AI. In short, the list is long.


In his latest book, Two Saints, Indian journalist and author Arun Shourie has gone so far as to suggest (based again on the testimony of neuroscience) that the sadhana of the saints Ramakrishna Parmahansa and Sri Ramana Maharshi was marked by sleep disorder and unhealthy effects on the mind and brain. I must declare upfront that I have not read the entire book but the excerpts and book reviews that I have read have confirmed that deeper association with the book would be a colossal waste of time and money. Such comments about sleep deprivation showcase a poetic irony in that saints who are ‘awake’ are accused of not sleeping enough!


To our scrupulous neuroscientists, I propose a certain song (gita) of timeless origin in India – the Song of the Avadhuta or the Avadhuta Gita. Credited to the sage Dattatreya, the Avadhuta Gita is the song of every enlightened soul, including the avadhuts Sri Ramana Maharshi and Ramakrishna Parmahansa whose perception of life transcended the senses. Indeed, the basic fallacy in the scientific approach in assessing spiritual matters is its insistence on objective and measurable experience whereas spirituality belongs to the realm of the subjective.




He does not attain a “many” or a “One” that is separate from himself;

 It is not something other, like an object with length and breadth.

 It cannot be objectively proven, or compared with anything;

 It’s the Lord, the Self, the Eternal, he attains. 


(Avadhuta Gita, II: 36*)






The basic problem is that scientists keep turning up to scrutinise the mystical with their measuring sticks, trying to employ their senses and mind to figure out what is beyond the senses and mind. And we watch as they churn out theories and data about Consciousness, which attempts can be likened to someone bumping into furniture in a dark room. “No, it’s not this”, “not that”, “wrong again” sigh the enlightened sages. Neti, neti.




You are the ultimate Reality; have no doubt.

 The Self is not something known by the mind;

 The Self is the very one who knows!

 How, then, could you think to know the Self? 


(Avadhuta Gita, I: 42*)




In my view, the neuroscientists would be better off trying to understand the meaning of the following lines to better satisfy their curiosity about the physical and mental “condition” that a mystic experiences. This is the state of the avadhuta who has transcended space and time:




I’ve put an end to both wavering and unwavering; 

I don’t even imagine thought. 

I’ve put an end to both dreaming and waking; 

I neither sleep nor wake. 

I’ve put an end to animate and inanimate; 

I’m neither moving nor still. 

I’m nectarean knowledge, unchanging bliss; I’m everywhere, like space.


(Avadhuta Gita, III: 16*)




The two saints Ramana and Ramakrishna are not physically here anymore but their message is always timelessly here and quite apt for our mind-obsessed friends:




O mind, my friend, what’s the good of so much speaking?

 O mind, my friend, all of this has been made quite clear.

 I’ve told you what I know to be true;

 You’re the ultimate Reality. You’re unbounded, like space.

 (Avadhuta Gita, I: 68*)




The Avadhuta Gita has to be felt and experienced, not simply heard. Indeed it is a song without a tune. A song that each one must set to the tune of their own life.


*Dattatreya: Song of The Avadhut translated by Swami Abhayananda

Also see an earlier article I wrote on similar themes and a recently published post on LWP where the spiritual teacher Mooji (in the lineage of Sri Ramana) explains what the path of self-enquiry is about.


See also: The Face of Grace, Ramana Maharshi 


 


Important Updates


We will be counting down to Yoga Day on 21 June with an article a day on yoga – some old, some new, ranging from articles on how to begin yoga, to more philosophical aspects. We’ll also feature a selection of 10 yoga-asanas – one a day staring tomorrow to get you in the mood!




Weekly Digest




Finishing up with a weekly round-up from LWP in case you missed it (scroll down to see more details):


Monday Recipe: Red Pesto, a vitamin powerhouse

Tuesday: Researcher Kiran Varanasi’s thoughts on how the computational nature of Sanskrit is directly relevant to science and ecology and can show us the way forward

Wednesday: Nimisha Bowry’s thoughts on the ‘As You Like It Generation’ in the LivLite section

Thursday: Beloo Mehra’s walk through the beauty and divinity of an Indian temple

Friday: Ranjan Bakshi’s review of Nithin Sridhar’s book, Musings on Hinduism

Saturday: An introduction to self-inquiry with a short clip by spiritual master Mooji discussing The Most Important Question

Last Sunday’s Newsletter: “We Won’t Always Have Paris”



									


			
		
	
         
           
         
         
    
	














			


			

			
			
				
	 				
					
										
				
			
			
			

		

		

		

			

				
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