S p i r i t ua l i t y S t u d i e s 5 - 1 S p r i n g 2 0 1 9 3 1 Gejza M. Timčák sphere; some see yoga as a fad, and others as a kind of religion. Actually, yoga is a systematic science, a set of techniques, and while yoga itself is not a religion, its practical teachings are an integral part of the great religions of the world.” 4 Conclusions Because of the difficulties in defining exactly what a religion is and because Yoga is also understood in a number of different ways, it is possible to conclude that Yoga is an precise system of practices, independent of beliefs or rituals even though the defined practices always relate to spirituality (i.e. to the relation between the individual self and the transcendental Self). Yoga is one of the six classic philosophical systems (darshans) but seems not to be dependent on the Vedic religion, or Hinduism. When speaking about Vedic religion, the ritualistic part of the Vedic heritage (given mainly in Yajurveda) is meant here. The subsequent teachings of Yoga masters known as Upanishads the emphasis is shifted to inner ways of discovering the Transcendental reality (Aurobindo 1981, 4). Thus, Katha Upanishad, e.g. mentions Yoga in a couple of verses, e.g. I. 2, 12, where Adhyātma-yoga is mentioned; II. 3, 10–11, 15–17, where a version of the “chitta writti nirodhah” process is defined (Fig. 1.) together with the concept of hrd (the spiritual centre) and nādis [11] (Aurobindo 1981, Prem 1956, 227–229). Prashna Upanishad in II. 2–III. 12 describes the tattvas and pranās (Nikhilananda 1963, 150–152) as well as the principles of prānāyāma (Aurobindo 1981, 304–306). These definitions are given after the ritualistic parts of the Upanishads were transcended. The Upanishads give also a new meaning to Vedic procedures. Thus, e.g. inChāndogya Upanishad (VIII. 1.) it is said that “[n]ow, what people call yajna (sacrifice) that is really continence (brahmacharya)…What people call ishta (worship), that is in reality continence (brahmacharya).” (Nikhilananda 1963, 351). Yoga as such [12] does not enter the area of Vedic cultic practices and processes (Woodroffe 1990, 69–126). Verse 11. The state unperturbed when the senses are imprisoned in the mind, of this they say ‘It is Yoga’. Then man becomes very vigilant, for Yoga is the birth of things and their ending. Fig. 1. Katha Upanishad II. 3, 11 (Aurobindo 1981) defining the state of Yoga as defined in verse I. 2 of Patañjali Yoga Sutras (Patañjali 1911, 9; 1986, 93). The Yoga sādhana can be practiced independently of the religious stance of the practitioners, even though it is beneficial to know the Indian cultural context of Yoga, as shown above, e.g. by Corigliano (2017, 1–12), Jain (2012, 1–8). Kalliath (2016 without pagination) or Malkovski (2017, 33–45). Whilst at present, Yoga is often identified with āsanas (“postural Yoga”), and there is a movement towards “Yoga competitions”, where the basic principle of Yoga practice –sādhana is disregarded, Yoga can help to experience samādhi – i.e. the culmination of efforts to transcend the state of avidyā only if all the eight limbs of Yoga are practiced – as defined by Patañjali (1911, 1–320), or by Gheranda inGheranda Samhita (Gheranda 2007, 11–92). This is a far greater “result” than the effects of postural Yoga. A coexistence of Yoga and religions (Christian and other) is beneficial to Yoga practitioners inasmuch as Yoga can help to discover the depths of human spirituality. It is regretful, though; that nowadays Yoga became mostly postural Yoga and that it is being transformed into a sports-like appearance. Hopefully this will change in the future. Further, there is a “fight” between Hindus and Westerners as regards who will own Yoga as a commodity. Vivekananda as well as present day activists called on Indian youths to reown Yoga, otherwise they will have to learn Yoga from Westerners, which seems to be politically unacceptable. Thus, there are a number of vested interests present in Yoga as we know it at present. Some seek to find the essence of Yoga as described, e.g. in the Patañjali Yoga Sūtras, Hatha Yoga Pradīpikā, Katha Upanishad and other sources. Some would like to see Yoga as a globally accessible postural Yoga for health improvement, others would like to bar some religious people from Yoga, still others use Yoga for political purposes etc. It can only be hoped that an understanding will come as regards Yoga being a key to spiritual development of humans regardless their faith, race, culture or varna (cast; social status).
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