Body perception in Yoga

         --Dr. Parimal Devnath

                                                                                                                Research Associate

The Lonavla Yoga Institute (India),

Bhangarwadi,  Lonavla, Pune, 410403.

 

Introduction

The ethos of classical Indian tradition is to see divinity in everything.  Ancient civilization of India through rigors of self-searching comes to proclaim that the phenomenal creation of the universe has come into existence from a source, which is eternal, ever resplendent and has no shape or form.  It undergoes no change whatsoever.  At the same time, it is intelligent a source and is positively in existence. 

This realization of the sages has been serving as the very source or fulcrum, which has influenced all schools of philosophical thoughts, art-forms, cultural trends, religious and ritualistic practices and also various sectarian thoughts.  Human ideals and material pursuits have also been shaped and coloured by this understanding.  To see ‘divinity’ in everything, everywhere at all points of time through whatsoever one is doing or not doing has been as if in the very blood of the populace of this geographical region.      

Being an integral part of this civilization and a very powerful science, Yoga also is influenced by this ancient viewpoint or ideal.  In fact, Yoga is a search for this Truth by following certain techniques in a systematic manner.

Be it a river, a range of mountains, animals, a house (griha-devata), trees (vriksha-devata), jungle (vana-devata), — everything is considered as a transformation of one and the same absolute Divinity.  Therefore, all are divine and adorable.

‘Yat pinde tad brahmande’-- whatever is there in the body (microcosm), the same is there in the universe (macrocosm) too--  this has been another very strong world-view  which has left a very strong influence in Indian or more specifically Yogic perception of body.

One more thought that has been prevalent for centuries in Indian mind is: ‘shariram adyam khalu dharma-sadhanam’—this corporeal, impermanent and mortal body alone is the only medium available at hand for all spiritual pursuits, to rediscover the immortality.  If there exists anything like a spiritual goal, it has to be realized within this body.  Since the Truth is all-pervading, therefore, it is closet to one’s own body and mind.  Therefore, it is justified to start the search within one’s own self.

These are few of the ancient Indian thoughts which have influenced the cult of Yoga as well.  Strongly imbued in these ideals, Yogis have viewed the human body accordingly. 

Divisions of body

            Perhaps the Upanishads have been the first scriptures wherein a systematic division of body is available.  It presents an understanding of the body as per grossness or subtlety in its formation of sheaths which may also be treated as a hierarchy.  According to the Upanishads, body has five sheaths which are-- annamaya (gross body), manomaya (mental body), pranamaya (breath), vijnanamaya (intellectual body) and anandamaya (blissful body). 

            This division of the self can be understood with the help of analogy of an onion.  An onion has outer cover which hides and contains subtler layers within.  It is spiritual austerity which is supposed to bring about the indwelling Absolute and Infinite Truth.  The more intense and matured the process of pilling of layers, the subtler the uncovering of inner states.  Finally one rediscovers that there is no end in pilling.  This leads to realization of Infinite state of Bliss or Ananda.     

 

            It will not be entirely wrong to accept that this profound ancient understanding of the self has influenced most of the later religious, philosophical and spiritual trends in India.  Cult of Yoga is no exception to this.  Yoga supplies the practical and systematic know-how to uncover the essence within.

 

            Let us now focus on Yoga.  What perception has Yoga developed through austere practices leading to direct experiences as regards human body will be of some interest.

 

Two strong ideals of Yogic world-view

            a. Absolute is herein and within.  It is an inseparable part of the body.  Body is non-different from Absolute and vice versa.

 

            b. Individual body is a true miniature replica of the universe.  Body represents the universe.  Universe is same as body.

 

            In Indian system body is a concept.  Body is also a philosophy.  It is not mere corporeal body that is commonly understood.  Body or sharira is the composite entity which includes the gross structure which houses senses, Prana, mind and Pure Consciousness—the Eternal and Absolute.

 

            To consider the body as a true replica of the universe and also vice versa is highly useful in cultivating an inner attitude of eternality.  It can offer stability, confidence, inner strength, and also spiritual security.  By steadily developing these qualities, one can also enjoy inner peace and quietude.  These can make one strong so that one can face the world of constant changes and flux with broader vision and purpose.  One is thus bound to feel that one is merely participating in the process of the universe which has no beginning and also no end.  Narrowness of mind therefore can be gradually mitigated and completely nullified.  Individual spectrum of vision will expand to limitlessness of the universe.

            Yogic perception of body has more relevance in present day context of rampant pollution and global worming.  Had each one of us been considering each river flowing on earth is very much like my vein and artery in the body, this catastrophic destruction of the environment could have been averted.  

 

            The following discussion may open up an opportunity to change one’s outlook towards one’s own body and the world he lives in.  It is supposed also to make one conscious about his limited outlooks causing suffering and pain.  Changing perception through constant education is only desirable.

 

Views of Patanjali on body

 

 

Body in Hathayoga

a)  Tatvas in body:  Popularly known as distribution of five cakras in five locations of the body.  Five elements are earth, water, fire, air and ether.  Earth reside at perineum, water at lower abdomen, fire at navel, air at heart and ether at throat.  Earth being the grossest of the lot, is located at the lowest part of the trunk since here the fecal and gross matters are deposited.  Water is lighter than earth and is fluid in nature.  Therefore its location is lower abdomen wherein urine etc. are accumulated.  Navel is around where digestive fire in the form of bile and gastric juices is located.  Therefore it is the place of fire element.  At the heart and lung region air element is located. At this region breathing takes place.  Throat is location of ether element since here-through sound is produced in the space. Ether is the subtlest of all elements.

Above the throat in the head region three more cakras are located (at the centre of eyebrows, forehead and top of head) which are considered to be spiritual in nature.  These cakras are not related to elemental creation.

 

The word cakra in Sanskrit means ‘a cycle’.  It signifies dynamism as well as repetitive process.  Cakras are symbolic representations of human feelings, urges, emotions, sentiments, psychological changes, ego, arrogance, biological needs and demands and so on.  These are expressed through five ‘elements’.  Each cakra is assigned to a set of functions and feelings.  Cakras therefore have no physical or biological form or entity.  But their existence is as real as the feelings and (bodily) functions are.

Moreover meaning of cakra as cycle is true, since a feeling or a biological function recurs every time anew, just as a cycle rotates continuously. 

Cult of Yoga lays down a systematic process to transcend the grossest of the cakras and to move to the next less gross ones.  This way one is supposed to overcome the base human nature of lust, greed etc.  One can gradually inculcate the higher values in life.  When one moves above the tendencies of carnal gratification, in Yogic terminology it is known as Mulacakra-bhedana, since organs related to lust etc. are just located here-around at the perineum.  Still moving higher, when an aspirant wins over the bodily needs of hunger and thirst (these find repeated references in Yogic literature), it is called Svadhisthana-cakra-bhedana and Manipura-cakra-bhedana.  With kevala-kumbhaka attained and established, vayu-tatva at Anahata-cakra is successfully controlled.  Thus when one controls even speech through internal silence achieved, Akasha-tatva dominating Vishuddha-cakra at the throat is controlled. 

This ends the process of Bhuta-jaya, control gained over all five elements. 

Now one is poised for true spiritual journey at its core which involves the cakras located above the throat in the head alone.  It means a Yogi has moved his awareness beyond the lower aspects of worldly life and is lending all his consciousness towards the sublime spiritual evolution related to Guru-cakra (located at the centre of eye-brows) and Sahasrara (placed at the top of head). 

This is called awakening of Kundalini.  Kundalini or the Shakti-tatva, the primal power of life finds a better purpose and use.  It is not squandered away through association with trivialities.

 

(Kundalini is often described as serpent power.  One may ask why it has been depicted as a snake.  Shakti-tatva can be best compared with a snake.  A snake moves stealthily, silently-- not to be easily noticed.  Its form and course of movement (functions) remain clandestine, secret, mysterious, mystical and at the same time crooked.  To keep track with its course of action remains a tough task.  All this is very much alike in case of Shakti-tatva as well.  It can only be known through rigorous practice of Yogic austerities.  To gain control on Shakti-tatva is the highest culmination of Yoga. 

(Though Shakti-tatva is purely spiritual in its intrinsic nature, yet due to human folly and ignorance, in real life case, it is very much susceptible to sheer wastage and devaluation).          

 

In simple words, one comes to realize that one is not ‘only’ a hapless plaything at the fickleness of the whims and wishes.  His potentialities are ever-expanding and eternal.  He becomes aware that his real nature is that of one Bliss and Joy.  This is called Sahasrara-cakra-bhedana.         

 

b)  Three Granthis: Three processes of creation, sustenance and dissolution are known as three deities Brahma, Vishnu and Rudra respectively.  These three create a seemingly unending cycle of suffering in various forms creating a perennial process of bondage or Bandhana.  These are not hypothetical ideas.  Rather in Hathayoga these processes are said to be located in human body itself. In Hathayogic terms these are called as Granthis or knots.  Brahma-granthi is at the navel region, Vishnu-granthi at heart and Rudra at throat.  Knots are binding and limiting forces.  The processes of creation, sustenance and dissolution bind a human being.  These also bring unending suffering.  Yoga is practised to make one fully aware about this hard fact of life and also provide scope and opportunity to move beyond these binding process of creation.  Hatha considers this to be possible.  When one breaks the imposing cycle of creation, it is called Brahma-granthi bhedana, halting the course of sustenance is Vishnu-granthi-bhedana and reversal to the process of dissolution is Rudra-granthi-bhedana. 

Granthi also means obstacle or barrier.  Three granthis pose as obstacles for free flow of prana along the pathway of Sushumna.  Prana should reach Sahasrara by piercing the granthis through practice of pranayama for one’s spiritual culmination.

      

c)  Rivers, mountains in body: In the terminology of Hathayoga, body fluids are like rivers flow of which should be unrestricted and pure to ensure proper health.  Purity of rivers is significant for environmental health.  Same is true for personal health.

Mountains are internal body organs and limbs many of which are rounded to a great extent and which are related to various ducts and channels or conduits of various secretions.  These are responsible for function of the body functions.

 

c)  Lokas in body: Just as there are number of worlds or spheres in the universe, same can be superimposed in human body as well.  It too has lower and higher planes.  This again helps one identifying limited self (micro) with the limitless (macro).   

 

d)  Course of prana:  It is repeatedly said in Yoga that crooked Kundalini which is like a snake, should be straitened by using prana as the prime force of life.  This conception, though very much symbolic, has great practical bearing.  Generally speaking, human nature is not simple.  It is mostly bent and twisted like a snake.  This fact is held to work as the sole hindrance for spiritual upliftment.  Through mind culturing, when a man develops simplicity at all levels of thought, speech and action, it is called straightening of Kundalini.  As a result of this, Kundalini is just not wasted.  It is rather used only for scaling the spiritual heights.

This idea is also associated with the course of  prana, which likewise that of Kundalini is also not straight and simple.  Practice of pranayama is supposed to rectify this lacuna.  Rather than going astray, Prana is made to move straight through the middle path Susumna located at the central canal of spinal cord.

             

 

 

Above discussion shows that in the system of Yoga, human body has been perceived from an unusual direction.  Despite body being the bhogayatana (field for enjoyment), one’s outlook towards it can be entirely altered for the better through learning Yoga.  Human body is also the field for higher purpose (dharma-sadhana).  This wisdom alone can empower a man to make use of the mortal body for reaching immortality which is ever present within body itself.

Purity of the entire self (body, mind, emotion etc.) has been given a physical form in Yoga.  It is neither hypothetical, nor imaginary.  Purity has a gross expression as well as subtle.    

 

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