It’s thought that yoga has been practiced from the very beginning of civilization. Long before the first religions or belief systems were established, the science of yoga was developed. More than any other word in the entire Sanskrit language, “yoga” has a diverse range of meanings. Yoga refers to both the act of yoking an animal and the yoke itself. Yoga is frequently highly regarded for its impact on lifestyle diseases. However, because there are numerous forms of yoga practiced all over the world, there is always confusion over which style of yoga should be practiced, how regularly we should do yoga, etc.
We need to comprehend yoga in its purest sense or meaning in order to comprehend this. The various connotations of the term “yoga” are shown in the image above. The yoga of the “yoga sutras” and other ancient yoga treatises bears relatively little resemblance to the yoga that is taught and done today. Every tribe and age has developed its own interpretation of yoga as it has evolved over time. This procedure has been going on for at least 2,000 years. This has been made feasible in part because the name “yoga” has such a wide range of meanings and the idea of yoga is so adaptable that it can be transformed into almost any practice or activity.
WHICH form of YOGA IS GOOD FOR ME?
This is a complex and occasionally perplexing question. As was already mentioned, yoga soon lost its basic form due to its pliable quality, and we found ourselves performing cardiovascular activities under the guise of yoga. Yoga is very different because it unites the mind, body, and spirit to help people achieve salvation—that is, freedom from sorrow.
Importance of YOGA?
We have not made any progress toward lowering the prevalence of diabetes, high blood pressure, malignancies, etc. despite all the billion-dollar technological and pharmaceutical improvements; rather, we are faced with an increase in the incidence of many of these diseases. Intervention is not the answer; intervention is. According to a recent viewpoint, the current model of yoga research is similar to the pharmaceutical industry, with researchers seeking to find a “single yoga pill for each ill” and advising people to practise this asana or that breathing exercise—directly at odds with the principle of yoga, which promotes holism.
Several outstanding scientists are investigating yoga and joining the bandwagon. From a scientific standpoint, excellent studies are published, but from a truly Yogic perspective, there are relatively few.
Therefore, we need to change how we think about yoga in order to reap its full benefits rather than just trying to lower blood pressure or blood sugar levels.
The actual need
Yoga is really less about how many techniques we use, how often we use them, or how long we practice them. Yoga is the way we live in accordance with our Dharma and life itself. Yoga must not be reduced in size only to “fit” the constricted “box” of contemporary scientific approaches. Beyond asanas, pranayamas, and meditation, yoga must be expanded.
‘Mitaharamvina yastu yogarambam tu karayet Nanarogo bhavet-tasya kinciyogo na siddhyati’ ‘मिताहरमविना यस्तु योगरंबम तू करेत नानारोगो भावेत-तस्य किनसियोगो न सिद्ध्याति’ – Gheranda Samhita.16
The verse above emphasizes the value of food, a subject completely overlooked in yoga. According to this verse, success in yoga will not be possible during the beginning phase of practice if the rule of a modest diet is not followed. Instead, one may develop a number of ailments. Therefore, the idea of the “Ahara” diet from yoga should be carefully integrated with the existing practices. Yoga has the potential to conserve energy, thus doing it otherwise would be counterproductive.
YOGA, HEALTH, AND DISEASES
If the disease is seen as a combination of the discordant absence of health(dwaita duhkham) and condition of oneness (advaita sukham) Yoga, therefore, serves as the methodology, process, and tool for re-integration and re-harmonization of all levels of our being. Even when Maharishi Patanjali refers to “vyadhi” as a barrier (antharaya) to the total fusion of the individual ego with emancipation. Since his approach is more holistic and expansive than analytical and constrained, he avoids making specific references to the treatments for specific ailments. Instead of focusing solely on addressing the specific symptoms of disintegration, Patanjali chooses to “integrate.” Only when yoga is holistic, all-encompassing, and interwoven into every moment of one’s life with awareness and consciousness does yoga Chikitsa (yoga as a treatment) exist.
EVIDENCE AND YOGA
Simply put, yoga is a lifelong journey where we should use the Ashtanga principles (yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi) along the way to reduce unhealthinesses. Yoga is not a simple phenomenon to converge its effects to certain sets of practices. Since each person is unique and we don’t have a technique to evaluate how the mind and body operate, it is not always necessary to demonstrate this through high-quality study. Therefore, a lack of evidence does not prove a presence. In some cases, common sense works better than any scientific results.
CONCLUSION
This theoretical article should be finished with a recommendation to practice yoga as a whole. When done in its original form, yoga is a basic way of living that is packed with all the elements or determinants of health in the form of various practices that produce superior results on all levels of existence.
