Yoga and namaz are more alike than you would like to believe
Right from my childhood, I have been practising two rituals that might appear opposed to one another - yoga and namaz. While the ritual of namaz is compulsory for me being a Muslim, the other practice is a compulsion because of my profession as a yoga therapist.
It was only recently that I realised that over the years I had been doing a bit of namaz in yoga and a bit of the latter in the former!
Before I move on to elaborate on how the two are similar, let me get into the literal meanings of the two words. Yoga is derived from the Sanskrit word "yuja" which means union. On the other hand, the other name of namaz, which is "salaat" is derived from the Arabic words "silaa/wisaal", also meaning meeting/union. The connotation of course could be the union of "aatma" and "paramaatma" (soul and the Supreme) or of the mortal with the Almighty.
The similarity doesn’t end here. "Taharat" meaning purification and "wuzu" (ablution) are essential before namaz, corresponding to "shauch" in yoga. While "wuzu" commences with niyyat (resolve), a declaration of intention, yoga begins with "sankalpa" meaning just the same.
The common factor between namaz and yoga is minimal expenditure of energy, compared to the huge dividend it yields in terms of physical health, mental tranquillity and upkeep of the right posture.
One day’s namaz comprises a total of 48 rak’ats (standard unit of the namaz cycle), of which 17 are "farz" (obligatory) and in each raka’at there are seven postures. If a namazi offers just the 17 compulsory raka’ats in all, he is assuming 119 postures in a day in about a total of 50 minutes.
In his average lifetime, if a person performs every namaz, he assumes 1,71,3600 "arkans" (postures) strictly, it is assured that no disease can strike him.
While offering namaz, in the first posture one stands erect, keeping shoulder straight line and weight of the body divided on two legs. Eyes should be fixed on the spot of sajda (when one lies prostrate and touches forehead and nose to the ground) and neck bent slightly downwards. The advantage of this posture is that the body and mind feel relaxed as the weight of the body is evenly on two legs and the backbone is straight. The breathing becomes natural; one feels invigorated and there is absolute control on thoughts. With eyes fixed on the spot of "sajda" concentration improves.
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| In his average lifetime, if a person performs every namaz, he assumes 1,71,3600 "arkans" (postures) strictly, and it is assured that no disease can strike him. |
The bending of neck compresses the carotid sinuses located on the main arteries of the neck. This helps regulate the circulatory and respiratory system. Normally, fall of oxygen and rise of carbon dioxide in the body leads to an increased heart rate and heavier breathing. The stimulus on the throat helps balance thyroid function and regulate the metabolism. All this in a 40-second posture.
In the second posture, the namazi bows putting the palms on the knees with all the fingers apart and legs straight. The body is bent at a right angle from the waist. This posture is similar to "paschimottanasana" in which blood is pumped towards the upper half of the body. The spine becomes supple and the spinal nerves are nourished while knees and calf muscles are toned. Moreover, it even provides effective relief in constipation. The posture is of about 12 seconds.
In the third posture one raises the head and stands erect. In this posture fresh blood that was pumped towards the upper half of the body now returns. The body is relaxed again. The posture is of about six seconds. The next movement consists of going down, kneeling and finally touching the forehead to the ground in such a way that a total of seven parts of the body touch the ground.
This posture is one that has been regarded down the ages as the ultimate expression of absolute submission. By putting our knees and hands on the floor, we first touch the nose then forehead and later the knee joints to form a right angle and create pressure on the neck which is the complementary pose of the first posture.
It is almost half of "shirshasana" in which the yogi stands on his head. It helps in full-fledged pumping of blood into the brain and upper half of the body, including eyes, ears, nose and lungs. This posture is of about 12 seconds.
The fifth posture is similar to "vajrasana". The posture alters the flow of blood and nervous impulses in the pelvic region and strengthens the pelvic muscles. It helps prevent hernia and also helps relieve one from piles. It reduces the blood flow to the genitals and massages the nerve fibers which feed them, thus proving useful in the treatment of dilated testicles and hydrosil in men. It assists women in labour and helps alleviate menstrual disorders. It is the best meditation "aasan" for people suffering from sciatica and sacral infections.
In the final stage of the rak’at, there is a repeat of the half shirshasana after which the last posture is like squatting or utkatasana. It is a transitory posture consisting of standing up on toes and without any support in such a way that the entire weight of the body rests on the heels. The person who offers namaz in this posture regularly will be free from backache and any degenerative disease joints like osteoarthritis of knees all his life.
The above movements end up in the pose of sitting peacefully and finally turning the face first to the right and then to the left. All seven postures include recitation of verses from the holy Quran which liberate the mind from bondage, giving positive vibrations.
No combination could be as enriching as one that allows submission to the Almighty while exercising/conditioning the body.