Vedic ‘Rishies’-seers in their search of ultimate ‘Truth’ (reality) of this universe, faced such questions as how this universe came to existence? And who created it? They realised that there are two eternal elements-‘Chetan’ (Chit), though inactive- doing nothing by himself but enlightens Prakruti. He infuses ‘Chetana’-consciousness and stimulates the second element ‘Prakruti’ to action. This second element Prakruti is inert in nature but starts moving like an iron metallic piece in the vicinity of a magnet. Both these basic elements play their part in the creation of this universe. They, independently, are non-manifest. Prakruti is composed of three gunas –Satva, Rajas and Tamas. When they are in equilibrium, the Prakruti remains non-manifest but when inspired by ‘Chetan’, they become active (their equilibrium is disturbed) - creation starts and this Universe comes into existence, which is unstable i.e. ever changing in form. ‘Prakruti’ in essence is not real though appears to be real. Due to this Prakruti only, this objective universe appears real. As a matter of fact, it derives all its powers from ‘Chetan’. In ‘Chetan’ only, it creates infinite forms and figures by its illusionary powers. It is ‘Jada’-static by nature and potent with complete (full) knowledge of this universe.
Yoga is one of six distinct and main Vedic philosophies. Kapil’s Sankhya philosophy describes twenty four tatwas (components) of this ‘Prakruti’ and a twenty fifth Tatwa - ‘Chit-Tatwa’ i.e. pure Chetan Tatwa( i.e. Kevala - ‘One’-Only One) Nirpeksh - unconcerned and Sakshi- conscious witness with no attributes of Gunanas, but when covered by illusionary and divisive powers of Prakruti called Avidya (Ajyana) i.e. ignorance (ignorance of self),which is five fold-Avidya, asmita ,raga, dwesha & abhinivesh of Yoga, it attains false sense of ‘Ego’ of being a doer of all actions- karmas- and also an enjoyer of the fruits of those Karmas and thus suffers with three types of Taap- Adhibhoutie, Adhidaivic and Adhyatmic due to this illusion. In Sankhya, no elaborate systematic practical Sadhana for self realisation has been given except that of Tatwa- Abhyasa through Nirvishaya- Dhyana or non-objective meditation. Yoga is the practical way to attain the objective of Sankhya.
In words of Patanjali, there are four states of mind- Kshipta, Vikshipta, Ekagra (concentrated) and Samahita (mental state of “Yogi”, who has attained Samprajyanta Samadhi i.e. mind completely absorbed in an object of concentration/ meditation). A fifth state of mind mentioned is Asamprajyanta Samadhi, when the mind is completely absorbed in ‘self’. Yoga is a practical & scientific system to achieve step by step from a common man’s Vikshipta mind to that state of mind where nothing remains unknown and no power is beyond his reach i.e. Asamprajyat- Samadhi.
Philosophically, Yoga and Sankhya of Kapila Muni are similar. They both accept 24 tatwas of inert- Jada- Prakruti and one Chetan Tatwa. Jeeva is also Chetan tatva attached to Prakruti due to ‘Avidya’-ignorance of self, hence remains under bondage of Prakruti. In this state of consciousness Chetana (chaitanya) is called –Jeeva, the individual soul. Ishwara-chetan Tatwa–Purush- Vishesha of Patanjali-Yoga, a 26th Tatwa-so-to-say, is not bound by ignorance. He is Sakshi Purush, free of any bondage of karmas-deeds and their fruits and so free of the cycle of berth and death also. He is the all time Guru- Teacher. He helps all seekers of self-realisation. Thus according to Patanjali even Drista- Purusha-Jeeva ( Jeeva Tatwa) by abhyas and Vairagyna can get ‘Vivek-Jyana i.e. discriminative knowledge of Chetan Tatwa & Prakruti, and thus can also be a free soul as Ishwara. He can realise Kaivalya. Kevala state of Chetana, that being the supreme and the only Chetana.
Agamas and various Tantras are full of yogic practices-physical and contemplative-meditative techniques containing asanas, mudras (yogic and tantric mudras), Pranayama-breathing exercises and meditation techniques aiming at self-realisation and tantric powers. These Yogic practices have been in vogue since time im-memorial in India and were passed traditionally from one generation to next generation by Gurus to disciples. Whole knowledge about such techniques was considered secrete and mystic and was guarded arduously, hence written literature on systematic Yoga came to light very late in the history. So also, different Yogic sects (Sampradayas) developed Yogic techniques, propounded and practiced in their ashramas- mathas and preached their pupils- aspirants, who dedicated themselves totally to Yoga & surrendered to their Master-Guru.
Mantra yoga, hath Yoga, kundlini yoga, Laya yoga and Raj Yoga are very old techniques developed in India. Shiva Samhita, Ghirand Samhita, Hatha Yoga Pradeep are a few treatises on Yoga along with others. Yogeshwar Patanjali in the first Sutra of his treatise on Yoga-‘Patanjal-yoga_sutra’, himself solemnly declares his purpose of writing the ‘Sutra’, that is to organize and systematise Yoga, prevalent. He might have scrutinized, analysed and synthesized all prevalent Yoga practices. After that only, he could have organized and systematised them. He put forth Yoga in a systematic way. He elaborately explains philosophy and science behind all Yogic practices step- by- step and one- by- one. In the first four sutras of I chapter- Samadhipad, he has given the essence of Yoga Philosophy and science behind all Yogic practices. Some scholars while translating the second sutra of this chapter wrote that it meant that Patanjali aimed at explaining on the techniques of Chitta Vrutti Nirodha; however ‘Chitta Vrutti Nirodha’ is the real objective of any type of Yoga practice. After these four sutras in this ‘Samadhipad’, he explains
How does the Chitta-mind works with five types of Vruttis-activities i.e. collecting first hand direct knowledge-primary information through its five senses by ‘Pramana-Vrutti’. Then how does this information is processed by ‘Viparyaya-Vrutti’( false knowledge of an object) and ‘Vikalpa- Vrutti’ activities (thoughtful activity of mind (Chitta)) based on words only even when no real object present i.e. 2nd and 3rd types. When the mind stops working, this Vrutti is called ‘Nidra’ and 5th one is ‘Smruti’. This Vrutti is 3 fold a. storing, b. assimilation of all the information available in Chitta-mind-activities through earlier four types of Vruttis in its memory and c. drawing memories-information from this store house, when required.
Hatha Yoga is a particular system of Yoga as described by Yogi Swatmarama, compiler of the Hatha Yoga Pradipika in 15th century in India. Hatha Yoga differs substantially from the Raja Yoga of Patanjali in that it focuses on shatkarma for the purification of the physical body as leading to the purification of the mind (ha), and prana, or vital energy (tha). Compared to the seated asana, or sitting meditation posture, of Patanjali's Raja yoga, it marks the development of asanas into the full body 'postures' now in popular usage. Hatha Yoga in its many modern variations is the style that many people associate with the word "Yoga" today. Hatha- Yoga also aims at ‘Samadhi’ for achieving Moksha by purification of physical body through shat- karma and pranic-body and mind-stuff by activating ‘Pranic’ force- Pran- Shakti through various types of Pranayama. When activated, this ‘Shakti’ ascends through ‘Sushumna-Nadi’-Spinal Cord i.e. main spinal nerve. It, then, activates all the chakras-plexes in the spinal-cord step by step and reaches to the top-‘Sahasrar’ Chakra-‘Sahasra-dal-Kamal’ where it rests. Once activated and starts ascending, this ‘Shakti’ takes charge of the Sadhaka-the seeker and the Sadhana. The sadhaka has only to continue his sadhana regularly, systematically and arduously under the expert guidance of his Guru.
The goal of yoga may range from improving physical & mental health to achieving Moksha. Seekers (sadhakas) following monist schools of Advaita Vedanta and Shaivism also include Ashtang-Yoga in full or parts to take help in their sadhana to attain their goal of Moksha, which is liberation from all worldly suffering and the cycle of birth and death (Samsara), at which point there is a realisation of identity with the Supreme Brahman, which is the goal for a Yogi too.
Yoga has both its preventive and therapeutic cures over ailing mind and body. Yoga helps solving all the problems associated with the body, like:
Yoga releases stress, fatigue which has become the seat of all disorders in a modern life. It relieves the body from any kind of muscular strain, even chronic strain, refreshes the body from fatigue, stress and body aches, helps to relax the body and mind, increases concentration and awareness, and frees the spirit. Yoga when practiced in its totality gives a very soothing effect on the whole nervous system (including all parts of the brain) and it strengthens them. Capabilities of all the five- sense-organs and mind itself are surprisingly improved.
Doctors around the world have echoed that Hatha yoga can relieve a number of potential life threatening diseases like arthritis, arteriosclerosis, chronic fatigue, AIDS, diabetes, asthma, obesity etc.
Under the guidance of an experienced Yogacharya, daily Yoga is considered to be higher than mere performing of other type’s exercises. Yoga helps one to establish integration of his outer self to his inner self. If the postures are done correctly along with proper breathing and mental concentration, then yoga breeds a very positive effect both in the inner and outer selves of an individual. Exercises like walking, jogging, cycling, swimming, biking can only look after the physical development of the body, whereas, yoga brings peace of mind, refreshes the body, releases stress, brings in over all good health, relaxation and happiness.
Yoga bends over all human beings of all ages with positive and happy effect.
Besides, healing all physical disorders, Yoga also strikes at the grossness-jadata- that exists inside a mind and soul. It helps in releasing them i.e. mind and soul, thereby maintaining a harmony all through the body. It helps a person to strike a balance between his physical, mental and spiritual selves.
While your body remains in tune with your selves (physical, mental, spiritual) you start to establish a harmonious relationship with your inner self, thereby gaining a complete knowledge of one-self. This is what Yoga aims at – Complete ‘self-development’ and total ‘self-realisation’. Thus the mind is purified to be immersed in complete self-knowledge, which results in perfect and virtuous living that every person craves for.
We at Manish Govil Memorial Trust educate and practice Hath Yoga- Yoga Asanas, Yog-Kriyaas, Yog-Mudras, Pranayama and simple meditation techniques, which prevent healthy person from developing and ailing persons to come out of various diseases e.g. arthritis, hypertension, hyper acidity, chronic fatigue, diabetes, asthma, obesity etc. Yoga releases stress, fatigue which has become the seat of all disorders in a modern life. It increases concentration and awareness. The Yoga also cures all above mentioned diseases as it is practiced under the guidance of an experienced Yog Guru (Yogacharya). Yoga is learned and practiced at ‘Manish Govil Memorial Trust’ under able guidance of Yogacharya Shri Jainti Prasad Kaushik. He also advises proper food for every individual after studying individual’s nature of body on the principles of Aurved as it is a well accepted fact that most of the ailments are the result of unhealthy eating habits & faulty life style. It has been experienced at the Yoga Centre of Manish Govil Memorial Trust that most complicated diseases, which could not be cured by allopathic and other treatments, were successfully cured by Yoga coupled with proper food habits. Selected very simple and effective asanas, up-asanas along with specially crafted simple exercises suitable for ailing, weak and old persons- for eyes, ears, arms, legs and other parts of the body-and pranama technique are being practiced at our Yog centers.
Basically, the Yoga Centre is a non-residential one. However, arrangement has been made at ‘Abha Manav Mandir’ Varishtha Nagarik Sewa Sadan (Senior Citizens Care Home), a venture of ‘Manish Govil Memorial Trust’, at Panchvati Colony, Mawana Road, Meerut, U.P., India to provide residential facility to outsiders who come for the cure of ailments. The entire Yog Shiksha are being run with the courtesy of ‘Shree Ram Mulakh Dayal Yog Sewa Sansthan’, Meerut, U.P., India.
In the light of above narrations about Yoga and its useful ness for humanity, we aim at:
In the tradition of Yogeshwar Ramlal, Mukakhraj and Devi Dayalji, our faith is that the “Supreme Self” is the Only ‘Truth’ of this Creation and non-creation one (manifested and non-manifested reality). He is called Parbrahman-Paresh-Param-Shiva and is Shantateet, Nish-shabda-Nish-spanda potent and one with Para & Apara Shakti i.e. non-distinct in this state. All the creation- Sad & Asad are present in him in this Shant-state. He creates this entire universe from within and in himself only. So he is the creator and the creation also. In reality, there is ‘abheda’. Truth (Reality) is non-distinct. Because of his will-Leela the creation and destruction goes on every moment in this world of illusion because this whole objective world is ever changing its forms and is not static, however, it is also not quite unreal because the real content is Brahman- Himself who, because of His will, is manifesting himself in this world. Every thing is possible for him even which may appear illogical to our mind. Why he does so?, the answer is for his Leela- a play of his manifestation to himself and for himself or who else is there to see his ‘Leela’ of creation.
For achieving our above mentioned aims and objects, we take help of different yogic –practices under Hath Yoga such as asanas, yoga-kriyas for purification and strengthening of body. We take help of various techniques of Pranayama for purification and revitalizing vital organs of body and various glands helping better circulation of blood in all vital parts and body as a whole. Vital pranic energy is thus infused reaching all the nerves of the nervous system, senses and every vital organ. For mental health of Sadhakas and also for treating psychic ailment and weakness, we take help of Yogic-Mudras, Mantra-Yoga, Laya Yoga & Bhakti Yoga, being various parts of Yogic meditation (contemplation). Karma-Yoga (Nishkam Seva) is the core of teachings of Yogeshwar ‘Ramlal mahaprabhu’ which not only purifies the Sadhaka but also equally helpful for our society. It leaves a very positive and inspirational effect on our society and environment.
We believe that the causes of all ailments are, as mentioned in Ayurveda and in general due to imbalance in the three ‘Dosha’s’ i.e. Vat, Pitta and Kafa, which is first caused by climatic, seasonal and weather changes in the nature out side and their reaction inside our bodies and also caused by unhealthy food habits and life style. Firstly, it could be balanced by understanding the nature and its effects on our bodies & side by side with the knowledge of suitable adjustments necessary in food and behavior to counter these ill effects. If necessary, we take help of local herbs and seasonal vegetables & fruits. Aurvedic herbal and other classical formations (combinations) are also taken help of as and when necessary. It has been experienced that modern medicines do help to sub-side the symptoms of diseases, but rarely have any cure, that too without any side effect.
Taking advantage of the modern science, we take help of pathological investigations, X-Rays and Ultra Sound photos, etc. and testing / investigative systems for diagnosis of ailments. However, as far as our patients are concerned, they come to us generally with their medical test reports on their first visit itself. We do suggest to take the help of kind ‘Nature’ –her basic five elements-clay (Earth), water, air, agni (Sun-light), and open sky (akash). God, the all-mighty (called Sad-Guru in Yoga), the best healer & always passionate to help every one who-so-ever calls on him, is our best and first source of all cures and treatment given to our patients.