In these modern times, people are increasingly realizing the timeless relevance and significance of yoga. It is essential for those who intend to seriously approach the subject of yoga to understand about Yoga’s origin, its internal components, philosophical ideology and traditional conventions on the practices. This edition of the History of Yoga will explore on the Yogic practices that prevailed during the post classical period especially Hatha Yoga that rose into prominence in this era.
Emergence of Hatha Yoga
The period between 800 AD to 1700 AD has been recognized as the Post Clas sical Period of Yoga while its origin can be dated back to the Vedas. Based on the essence of the Vedas, the Upanishads came into existence. Darshanas emerged from the Upanishads and out of the Darshanas, systems of practical application of the doctrines were formed. Thereby, based on the Darshanas and on the broader perspective of Tantra the Hatha Yogic system and the practices emerged. While Vedas says that the evolution (or spread) of Yoga originated from Hiranyagarbha, as per Tantra it originated from Shiva, the pure consciousness. Philosophically both are same wherein the origin of pure consciousness is conceptualised as Adinatha. In this way the yogic path that developed system of practices, techniques and application from fundamental doctrines which were spread through traditions emerged as Hatha Yoga.
The Nath Tradition of Yoga
After the emergence of Patanjali Yoga Sutras, the teachings of great yogis of Natha Yoga Tradition starting from Gorakshanatha, came in to prominence during the post classical period. The Natha yogis popularized Hatha Yoga practices during this period. Gorakhnath (800 – 1200 A.D.) is a predominant contributor of Hatha yoga system. ‘SidhasiddhantaPadhati’ and ‘GorakshaSatakam’, the two renowned texts written by Gorakshanath introduces several important elements of Hathayoga. GorakśaSamhitā, also aknown as GorakhsaPaddhati explains Shadanga Yoga, referring to Yoga of six limbs, namely Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi (the implication being that Yama and Niyama have already been understood). He goes on to list auxiliary techniques including mudra, bandha, kundalini-udbodha (arousing) and the shatchakras that figure so prominently in later classical texts like the Hatha Pradipika and the Shiva Samhitha. The six limbs together with their prescribed techniques are to ensure the absolute control over the mind which will bring final emancipation.
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