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Theory Part
Paper 1 Foundations of Patajali Yoga Sutra (P.Y.S.)
Philosophical Foundations
Historical background of yogaYoga, meaning 'yoke' in Sanskrit, is a family of ancient spiritual practices originating in India. It
is one of the six schools of Hindu philosophy, in which it is often paired with Samkhya, and they
are referred together as the Samkhya-Yoga school. The diversity within Yoga philosophy itself is
traditionally classified into four main braches: Karma yoga (yoga of action), Jnana Yoga (yoga of
knowledge), Bhakti Yoga (yoga of devotion), and Raja Yoga (yoga of meditation), but other
classifications do exist.
Origins of yoga
The word "yoga" derives from the Sanskrit root yuj ("to yoke"); which is cognate to modern
English "yoke", "jugal" and "jugum" in Latin. All derive from the Proto-Indo-Europeanroot*yeug- meaning "to join" or "unite".[2] It is generally translated as "union of the individual atma
(loosely translated to mean soul) withParamatma, the universal soul." This may be understood as
union with the Divine by integration of body, mind, and spirit. One who attempts yoga may
loosely be referred to as a yogi or in Sanskrit, ayogin (masculine) oryogini (feminine), although
these designations are actually intended for advanced practitioners, who have already made
considerable progress along the path towards yoga.
Images of a meditating yogi from the Indus Valley Civilization, are thought to be 6 to 7 thousand
years old. The earliest written accounts of yoga appear in the Rig Veda, which began to be
codified between 1500 and 1200 BC but had been orally transmitted for a least a millennium priorto this. The first quasi-rational, full description of the principles and goals of yoga is to be found
in the Upanisads, thought to have been composed between 700 and 300 BC. The Upanisads are
also called Vedanta since they constitute the end or conclusion of the Vedas (the traditional body
of spiritual wisdom). In the Upanisads, the older practice of offering sacrifices and ceremonies to
appease external gods gives way instead to a new understanding that man can, by means of an
inner sacrifice, become one with the Supreme Being(referred to as Brhman or Mhtman) --through moral culture, restraint and training of the mind
Introduction to Six Indian Philosophies
The word darshana which is usually translated philosophy means in Sanskrit seeing orexperience. From this we may gather that Indian philosophy is not merely metaphysica
speculation but has its foundation in immediate perception. God and soul are regarded by the
Hindu mind, not as concepts, or a problematic phenomenon as is the case in western philosophies.
The Insistence upon immediate perception rather than on abstract reasoning is what distinguishes
the Indian philosophy from western philosophy.
Here the immediate perception is not of the senses, nor functions of intellect, nor emotions, but it
is super sensuous, transcendental-something not to be fully explained in rational terms.
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These six systems are the Vaisheshika-of Kanada, the Nyaya-of Gotama, the Samkhya-of
Kapila, the Yoga-of Patanjali, the Mimamsa- of Jaimini, and the Vedanta-of Vyasa.
Although exact dates of the origin of these schools of thought are not known they are believed to
have been formulated in sutras or aphorisms prior to Buddha. Many put them roughly between
600 and 200 BCE. Then the art of writing was unknown and as such these sutras were handed
down from teacher to disciples by word of mouth. To minimize the load on memory these
aphorisms were rendered as short as possible, an extra dot or letter was ruthlessly deleted.However, this miserliness of words made the sutras unintelligible without commentaries and
explanatory notes. Thus, we see many additions to the original text over a period of time.
There are certain common features to these six systems of thought; first and foremost is that they
accept the authority of the Vedas, the feature that distinguishes them from philosophical schools
of Buddhism and Jainism. This feature gives them the label of Hindu orthodox systems. Second
important feature is that, although superficially these systems seem to have contradictions
amongst them, they in fact represent a progressive development from lower to higher truth. All the
six schools believe in the 'Law of Karma', rebirth, and attainment of Moksha/Liberation as the
highest goal of human struggle. All the systems are concerned with the nature of true Self, the
realization of which through Yoga and other spiritual disciplines makes one free. .Nyaya and Vaisheshika systems assert that by leading virtuous life and remaining on the side of
Dharma, one will have both growth and fulfillment in life (Abhyudaya) as well as realization of
the highest good - Liberation (Nishreyasa). These systems are dualistic in their conception of God
(Supreme Self), Jiva (individual self), and the universe. These units have their own separate
objective reality, it is said. God is seen as the Supreme Ruler of this universe, of which Jiva is a
part. Existence of God is accepted as a ruler, lawgiver, controller, and governor that allows
maintenance of order in the universe. According to Nyaya theory the world is more or less as we
perceive it. However, the defects in the sense organs like improper or partial perception of
something and the influence of fear, anticipation and other mental conditions lead to inappropriate
and defective perception of the same. Nyaya regards that clear perception in general is a soundmeans of cognition, which discloses things to us as they really are.
Samkhya
Samkhya forms the philosophical basis for Yoga of Patanjali. Therefore, both Yoga and Samkhya
can be grouped together, Yoga forming the practical methodology to achieve the goal. Samkhya
provides rational analysis of the Truth. Its reasoning is very logical, neat, and scientific that it does
not find it necessary to posit the concept of God to comprehend the Truth and freedom form
suffering. Basically, Samkhya is a system based on duality of Purusha and Prakriti. While Purusha
is posited as the only sentient being, ever existent, and immaterial, Prakriti is said to be thematerial basis of this universe, composed of three basic elements, Gunas, namely Tamas, Rajas
and Sattva.
Yoga of Patanjali
Yoga expounded by Patanjali is the most scientific way to realize our higher consciousness.
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Purva Mimamsa and Uttar Mimamsa (Vedanta)
The word Mimamsa means to analyze and understand thoroughly.
whereas Vedanta examines the same teachings in the light of transcendental knowledge. The
karma-mimamsa system is called purva-mimamsa, which means the earlier study of the Veda, and
Vedanta is called uttara-mimamsa, which means the later study of the Veda (Upanishads).
Brief Introduction of P.Y.S., its author and nature of yoga accordingto Patanjali.
PATANJALI
Patajali is the compiler of the Yoga Sutra, a major work containing aphorisms on the practica
and philosophical wisdom regarding practice of yoga.
Desiring to teach yoga to the world, he is said to have fallen (pat-) from heaven into the open
palms (-ajali) of a woman, hence the name Patajali.
Patajali is known to be an incarnation of Adi Sesha who is the first ego-expansion of Vishnu,
Sankarshana. Sankarshana, the manifestation of Vishnu His primeval energies and opulences, is
part of the so-called catur vyha, the fourfold manifestation of Vishnu. Thus may Patajali be
considered as the one incarnation of God defending the ego of yoga.
LIFE
Little is known about his life, and virtually all biographical details about him are disputed. The
little we know of him comes from folk lore and myth. The date of his birth is estimated to be
between the sixth century B.C. and the second century A.D. From the style of his aphorisms, the
best guess would be somewhere between the fourth and the second century B.C.
His work on yoga
The Yoga Sutras probably date around BC 2000. Patajali has often been called the founder of
Yoga because of this work, although in reality he is a more major figure. The Yoga Stras, as a
treatise on Yoga, build on the Samkhya school and the Hindu scripture of the Bhagavad Gita (see
also: Vyasa). Yoga, the science of uniting one's consciousness, is also found in the Puranas, the
Vedas and the Upanishads. Still, this work is certainly a major work among the great Hindu
scriptures and serves as the basis of the yoga-system known as Raja Yoga. Patajali's Yoga is one
of the six schools or darshanas of Hindu Philosophy. The stras give us the earliest reference tothe popular term Ashtanga Yoga which translates literally as the eight limbs of yoga. They are
yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi.
The Mahbhsya ("great commentary") of Patajali on the celebrated Ashtadhyayi of Panini is
one of the three most famous works in Sanskrit grammar. It was with Patajali that Indian
linguistic science reached its definite form. .
His contribution to yoga
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Evidently he was an original thinker, not just a compiler of the yoga wisdom known. Nevertheless
he reinterpreted and clarified what others had said, undoing contradictions. For sure his genius
brought together many lines of argument in the yoga philosophy, dating back in some respects to
the Vedas and Upanishads.
FOUR CHAPTERS OF PYS
Patanjali divided his Yoga Sutras into 4 chapters or books (Sanskrit pada), containing in all 195
aphorisms, divided as follows:
Samadhi Pada (51 sutras)
Samadhi refers to a blissful state where the yogi is absorbed into the One. The author
describes yoga and then the means to attaining samadhi. This chapter contains the most
famous verses: "Atha yoga anusasanam" ("Yoga begins with discipline") and "Yogas citta
vritti nirodha" ("Yoga is control of citta vrittis" - i.e., thoughts and feelings).
Sadhana Pada (55 sutras)
Sadhana is the Sanskrit word for "practice". Here the author outlines two forms of Yoga:
kriya yoga (action yoga) and ashtanga yoga (eightfold yoga). .
Vibhuti Pada (55 sutras)
Vibhuti is the Sanskrit word for "power" or "manifestation". This book describes the higher
states of awareness and the techniques of yoga to attain them.
Kaivalya Pada (34 sutras)
Kaivalya literally means "isolation", but like most Sanskrit words, used technically, this
translation is misleading. In this sense it means emancipation, liberation, used
interchangeably with moksha (liberation), which is the goal of Yoga.
SIGNIFICANCE OF YOGA SUTRAS
The yoga sutras of Patajali were not written for intellectual debate and speculation. They were
written to explain the process and practical methods of raising levels of awareness, gaining deeper
wisdom, exploring the potential of the mind and eventually going beyond the mind. The text isprimarily practice oriented; it is not intended to be an intellectual exercise on Samadhi.
Patajali suggests various ways and means to control of mind. If we make a careful analysis of
Patajali yoga sutras, we can find that Patajali has given a multi dimensional approach to attainself-realization or chitta-vritti nirodh. Mainly there are four paths suggested by Patajali. These
four paths are abhyasa-vairagya (Practice and detachment), Ashtanga yoga, Ishvara
pranidhan(surrender to God) and Kriya yoga.
Conceptual understanding of Samadhipada
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Discipline of yoga
Atha yoganushasanam (PYS I-1)
Now begins the systematic presentation of the discipline of yoga.Patanjali starts the yoga sutras with Atha means now. First word of yoga sutra indicates that
these instructions on yoga are in connection with some previous instructions.
The word Anushasana means following good organization. Here Patanjlali wants to make clearthat he is presenting is no doubt a systematic exposition of a complete discipline of yoga, but
whatever he is presenting, not completely new, but follows the old tradition and had come down
through ages up to his time. In this way he has given us a hint that he is not the founder of yogasystem, as is very often believed to be popularly. Patanjali is mainly a compiler and not a founder
of yoga.
Yoga chitta vritti Nirodha
Definition of YogaYogaschittavrittinirodha. (PYS I: 2)
Yoga is bringing to complete cessation the functional modification of chitta.This surtra in a way defines the meaning of the word yoga as a practical method or means.
There is no exact translation is available for the word chitta. Roughly people call it mind stuff
Chitta is a broad term. Literal meaning of chitta is that which is incited, enlightened, made
conscious etc. From this meaning we should understand the sphere of chitta to be all that whereconsciousness becomes manifested in human organism.
Chitta is an active right from gross body level where sensation of the sense-organs is present, right
upto the mind, inclusive of its subconscious and unconscious levels and even beyond mind to
supra conscious level. Thus mind forms only a small fraction of the sphere of chitta. However, the
past of chitta with which the common man is normally conversant is mind, more particularly that
portion of mind, which is active in wakeful consciousness. When a yoga aspirant enters intoregions of dharana, dhyana, etc, the region from which he has to start it usually the conscious
mind. There at least in the beginning the word chitta would have to be equated approximately to
the mind
The word vrittis here mean the behavioral made of chitta or behavioral modification of chitta.
Vrittis rise in chitta one after another like the circular waves moving in the disturbed water wavesis also often implied in the more vrittis. In fact some commentators in the word vrittis of a
disturbed water reservoir for the chitta having successive vrittis arising in it. So also the controlled
and tranquillized chitta is often compared with undisturbed water of a lake or a pond.
The word Nirodha means stopping completely.
The word Nirodha here means obstructing a process or movement, using an opposite force. But
the stopping of the functional modifications of chitta is not to brought about, at least in Patanjalissystem, by any forcible means or method. The Nirodha will be spontaneous, brought about
automatically by the practice of all the yoga, when the vritiis are brought to a complete stand still
then seer will be re-established in its form. (I:3)
At other times there is total identification with the vrittis. (I:4)
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Vrittis and their classification
Vrttayah. Panchtayyah. Klista aklistah(PYSI:5)
Vrittis of chitta are of five types, some of them are difficult to remove, while others are easilyremoval.
Types of vrittis
Pramanaviparyayavikalpnidrasmrtyah(PYS I-6)1. Pramanaknowledge based on true and acceptable data or right knowledge
2. Viparyayawrong knowledge
3. Vikalpaimagination4. Nidrasound dreamless sleep
5. Smratanyahmemory
I) Pranmanaactually this fact or details not vritti, because these are outside of chitta. The
vrittis the knowledge, which arises based on that fact or data.
This right knowledge is of three types.
a. PratyakshaDirect perception through the senses. Commonly so-called direct perception isintact indirect, because the perceiver is the chitta, which perceives through one or more of the
senses. The senses evidence always doesnt constitute right knowledge.
b. AnumanaInference or a deduction based on some previous knowledge.
c. Agama Knowledge, which has been handed down to us traditionally. It is presumed that this
knowledge is authentic and reliable.
II) ViparyayaKnowledge based on false understanding or not corresponding to the actuality
of that thing.
Wrong knowledge is also derived through the same three means as that for pramana-jnana. The
direct perception can be wrongly interpreted, as in the usual traditional example of viparyaya,
mistaking a rope for a snake, there the object, rope is actually seen by the eyes, but is interpretedas a snake on account of a great similarity in the form of the rope with that of the snake. Thus thedirect perception can give a false understanding or knowledge. In the same way an inference can
also lead to a wrong conclusion, thus to a false knowledge.
Testimony also can lead to false knowledge. If the source of testimony, which is assumed to be
reliable, may itself be wrong.
3) VikalpaImagination is based on merely wordy knowledge or understanding devoid of actual
substance.Ex. Heres born, son of barren women these things which can not exist anywhere, anything, but
one can imagine them and at least use these expressions in speech.
The trouble with many of us, even in case of spiritual aspirants, is that sometimes the mind
becomes full of fancy and idealism.
These are many spiritual aspirants throughout world who seek to attain an imaginary goal. They
are living in the world of ideas, which are nothing but vikalpa.4)NidraThe vritti based on the total absence of experience is nidra ( sound dreamless sleep.)
This vritti is characterised by no awareness, or unconsciousness, sleep is also one of the states of
mind. Sleep is a condition of mind, which hides or conceals the knowledge of the external world.
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Sleep is vrittis in which the content of mind is absent. In this state these are thoughts but they are
not present before the mind, so the mind doesnt see touch, think, hear, feel or have any sense or
mental experience.
The state of sleep is very similar to Samadhi. The only difference is after sleep we are same but
after Samadhi, personality of individual transformed.
5)Smriti(memory)
Memory is the vritii in which chitta doesnt undergo a complete deprivation of an experiencesubject.(thing, incident, happening.)
This idea seems to be that the chitta has a tendency to retain anything experienced for a very long
time. This memory of past-experiences hinders the path of an aspirantduring the meditation or
other higher yoga practices.
Abhayasa and Vairagya
Ways to overcome vrittis:
Abhyasavairagyabhyam tannirodhah PYS I-12)
I. Complete cessation of vrittis is achieved through practice and disattachment. (I.12)What is practice?
Tatra sthitau yatnobhyasah (PYS I-13)
The effort to get steadiness in the particular state is abhyasa. (Practice)
Effort, which will of a nature of repetition of a particular state to get stabilized in that state is
called abhyasa and therefore, it is a repeated practice of a particular technique or stage of yoga.
Here the stage or technique has not been specified. Therefore the statement is applicable to all
stages or techniques of yoga.How to be firmly grounded.
Sa tu dirghakalanairantaryasatkarasevito dradhbhumih(PYS I-14)Practice becomes firmly grounded, when carried on for a long duration of time, with
uninterrupted ness and with a welcoming receptive attitude.
Here length of time is not specified. But this can be anything extending into year on even lives
Patanjali has indicated the need of determined patience. If an Aspirant would have expectation to
reach perfection, very hurriedly in a short time, it would lead to frustration. To avoid this one
should be prepare his mind to continue the practice endlessly until a desired stage is reached.
Uninterrupted ness should be understood in the sense of regularity. It is essentially necessary for a
satisfactory progress, without having gap of even one-day. Even this is very difficult to have in
practical life. It means one should try to regularity as possible.
In any effort, for achieving perfection in anything, a welcoming receptive attitude is a must. Infact all the three requirement noted in this sutra are essential for gaining mastery in any field.
Second is vairagya (disattachment)
Drastanushravikavisayavitrsnsya vasikarsamjna vairagyam( PYS I-15)
The dis-attachment is that one is disinterested in all subjects seen, heard, is named vasikara.
(perfeet mastery)
Vairagya which brings cessation of vritti, is, where the yogi has mastered all the five sense organs
to such an extent that he do derived no pleasure through the objects or either seen (present before
him for enjoyment or even those about, which he has learnt through someone.
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Even though the yogi has mastered all sensed, the possibility of resurgence of attachment to the
sensuous objects is not completely abolished, because the senses of are very dominant and a little
looseness on the past of yogi may lead to a situation where the desires for enjoyment of these
sensuous objects many raise their heads again. This is what very often happens.
Tatparam purushakhyatergunavaitrsnyam (PYS I-16)
The perfection of vairagya is achieved as per the sutra when realization of purusha principle is
established. . Or highest-vairagya is achieved when ultimate objective of yoga is achieved.
Factors that accelerate yoga sadhana
Journey towards inside will be accomplished well by the help of
Sraddha-virya-smriti-samadhi-prajnanpurvaka itaresam (I-20)
Firm faith ,vigour ,constant reminder of he ultimate goal and ability to comprehend the yogic
processes like samadhi.
This sutra explains the pre-requisites or factors, which are essential for success in an undertaking
in any field of life. They are more important for a definite and rapid progress on the path of yoga.
Obviously firm faith is the foremost requirement for achieving success. If one has any half-
hearted belief, he would not put up the necessary effort with full zeal and sincerity .theachievement of the goal will be therefore, a questionable thing. Patanjali consider doubt as a
obstacle on the path of yoga(I-30).
Success also need energetic effort,so vigour or energy is an essential pre-requisite.
In the path of yoga the progress itself may sometimes be a cause of interruption .A practitioner
has some remarkable progress ,he may be diverted from his effort, and may be start worldly gains
This kind of example are quite frequent.
The practitioner should always remember his ultimate goal, and continue efforts to the final goal
of sef-realization.
If a person has not an adequate intellectual level of understanding to fully comprehend some what
mystical processes of meditation. it would be not easy for him to practice these things.These things seems innate but a serious practitioner can develop this by the will and sincere
effors.like reading literature ,hearing talks of the masters and having personal discussion and
guidance from them.
Concept of Isvara and Isvarapranidhana
Ishvarpranidhanadva (PYS I-23)
The same goal of yoga can be achieved from total surrender to God.(I:23)
Patanjali yoga, as is generally believed by most of the scholars, is based on the samkhya
philosophy, but Patanjali has included another principle of Ishvara, which is not in samkhyaphilosophy.
The acceptance of the additional element by Patanjali seems to be because it serves some practical
purpose for a good and rapid progress in the path of yoga. It is like an axiomatic presumption in
any science. Since it serves to build up the particular science. In this light, the question, whether
such an entity exists or not also becomes irrelevant. In this way, the path of yoga is beneficial, and
open to a person, who does not want to believe in any agency like God, etc.
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The method of Ishvarpranidhanra is a completely equivalent, paralleled, and as such effective a
path of achieving the God of yoga, as the path of chitta-vritti-nirodha discussed so far by
Patanjali.
Thus a aspirant can resort to either of those two completely alternative and independent methods
or techniques of yoga. We can deduct that path of yoga is open to a non-believers: He can then go
to the God of realization by taking resource to the principle of chitta vritti nirodha, which can be
achieved through the practice of Astangas, without having any need to believe in any entity likeGod or Ishavra.
Concept of citta viksepa/antaraya
Vyadhi-styana-samsaya-pramadalasyavirati-bhrantidarshanlabdhabhumikavanavasthitatvani
chittavikshepaste antarayah (PYS II-30)
Disease, Languor (dullness), Doubt, heedlessness, laziness, highly stubborn attachment, delusory
perception, and inability to attain a stage, instability are the disturbances of chitta or hindrances in
the Path of yoga (P.Y.S.1/30).
Disease
These distractions are accompanied by pain and misery, mental depression, trembling of body
parts and irregular breathing.
Disease ----As patanjali is talking about disturbances of chitta so disease of body are secondary
happenings .Now modern Psychologists accept this fact every disease is a mental or
psychological disturbance or disorder, and the changes taking place and seen in the body are
symptoms and secondary results of the real cause. Which is psychological or inner disturbance.Dullness &Laziness: both imply unreadiness for active work; in dullness mental factor is
dominant while in laziness bodily inability to work is the predominant factor.Doubt : is always an interfering factor in achieving success in any field. A totally unshakable faith
or conviction is a primary requisite for success in yoga .
So any doubt about effectiveness of success in yoga and its techniques will evidently as
hindrance.
Heedlessness is that tendency to do undesirable things both of omission and commission; even
when they understand and aware of the evil results of such wrong commissions and omissions.
Many people have this tendency.
Attachment: Human beings are indulged in many sensual activities and its very difficult one to
detach from worldly comforts and enjoyment and. This work as hidrence in yoga.
Delusory view point :with the development yoga students often get the experience of strange.visions e. g. Appearances of different kinds of lights, Vision of deities .etc. Often people create
such images because they have heard of these experiences. These kind of faulty perceptions are
also hindrances in the path of yoga.
Unattained stage: Human tendency is to get the immediate results but in yoga because of deep
rooted samskaras fails to reach some stage and this leads to frustration and consequently he goes
upto the limit of the giving up of the effort or practice of yoga totally.
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Instability: Frustration may be result of instability in samadhi , where a sadhaka gets the
experience of a stage but unable to attain this stage again this is also very frustrating situation for
a sadhaka.
Disturbances of chitta are internal and not easily perceptible but their presence can be inferred
from accompanying external symptoms.
Now we will try to understand accompaniments of psychological disturbances.
Pain: This can be physical as well as mental misery may often produce physical pain, this can beeasily detected by gestures of very frequent readjustment of posture.
Mental depression: This is a common experience that in the state of depression body shows
unhealthy signs.
Tremor of body and irregular breathing:
The intensity of the trembling and the disturbance of breathing will be proportional to the intensity
of mental disturbance. There in anger the exhalation becomes dominant very forcible and rapid.
Psychological disturbances can be overcome by some means. Asana and Pranayama is to gain an
ability to control the chitta and its activity. Patanjalis: asana and Pranayama may also have such
a purpose behind them .
Ways to over come Psychogical disturances
Tat-patisedhartham-eka-tattvabhasah (PYS I-32)
For counteracting that practice of one principle is advised.(that is abhyasa or practice of astangas)
In the commentary vyasa writes.
If we can prepare the mind to take the form of one object for some time, that will destroy all the
obstacles in the path of divine realization.
The mind stuff is fines matter in vibration; It has no particular shape or form. But it takes any
form that it comes in contact with. If one holds mind on particular form for a certain time, this wil
lead to concentration then there would be no obstruction Patanjali has given few techniques for
achieving a bliss full tranquil state of chitta .
Concept of methods of citta prasadhana
1.) Maitri-karuna-muditopekshanam sukha-dukha-punyapunya-visayanambhavnataschittaprasadanam(PYS I-33)
By cultivating attitude of friendship, compassion, joy, and indifference respectively towards the
subjects of pleasure ,virtue and viciousness through repeated treatment brings blissful and
peaceful state of chitta .
Its a common experience when an ordinary, Person sees another in different circumstances, he
compare with him.If other person is happy than him, a feeling of jealousy created in his mind for example. When
mother sees the affection of her son being shared by his wife .she develops feeling of jealousy
towards her. Feeling of love and friend ship can reduce this tendency.
In the same way when a person sees another one in miserable circumstances a feeling of pleasure
is often produced in that persons mind in such a case even towards inimical person an attitude of
compassion or pity should be attempted to be cultivated.Most often .one .who does not get praise and honour from people becomes depressed and
miserable on account of comparing himself with that meritorious person .so. Then these is a deed
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to cultivate the feeling of happiness as if one is sharing the praise with that other meritorious
person .
Similarly one again develops a feeling of pleasure, when one sees some evil person being
punished, Since a sense may be developed in ones mind that the person deserves the punishment
But for yoga practionners such feeling is harmful and undesirable. Therefore in such situation he
should try to be be neutral in different, neither being glad or miserable. This is the best technique
for achieving peaceful state of mind.
2.) Pracchardanavidharnabhyam va pranasya (PYS I-34)
Deep and forceful exhalation and controlled inhalation of prana.
This practice is comparable to the kapalbhati practice in hathayoga ,except the difference that both
the inhalation and exhalation here are deliberate and completely deep.
3.) visayavati va pravrttirutpanna manasasthitinibandhani (PYS I-35)
Mind can be made steady by bringing it into activity of sense experience.
Sit in any meditative posture comfortably ,try to fix attention at the tip of the nose ,and imagine an
odor of any flower ,say rose ,if the concentrated practice for half an hour or more daily ,for a fewmonths,aspirant will feel or experience ,as if he is having a kind of odor of flower or the bottle of
scent. The objects which can be feltbytouch or taste can also be produced in same manner.
4.) visoka va jyotishmati (PYS I-36)
The luminous state, which is beyond sorrow, can control the mind. Patanjali isolate this particular
experience of seeing a light or flame, which could be internally experienced. This experience is
usually spontaneous and when genuine it can very facilitator for helping aspirant in the process ofmeditation.
5.) vitragvisayam va chittam (PYS I-37)
Or through giving the chitta a subject for contemplation (an ideal person) who has transcended the
attachment.
When the mind contemplates upon the life of saintly person, who has transcended the attachment.
This repeated treatment or telling to the mind gradually would make the mind itself to adopt theways of this ideal personage. As a result mind will gradually become more and more attachment
less and naturally would lead its steady state.
6.) Svapnanidrajnanalambanm va(PYS I-38)
for steadying the mind take the support of the knowledge gained through dreamful sleep.
Usually we have unconscious dreams. We have no control over that, but in this method, the
aspirant is able to introduce them and control them consciously.7.) Yathabhimatadhyanad-va (PYS I-39)
Or through meditation as desired mind can be steadied.
Here complete freedom is given. this is because dhayana on an objecttha one likes such as theobject of devotion ,is the surest way of making the mind steady. An aspirant should choose for
himself that object on which he can concentrate his mind.
Conceptual and practical foundations of sadhanapada
What and why Kriya Yoga?
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Tapah svadhayayesvarapranidhanani kriyayogah (PYS II-1)
samadhibhavnarthah klesatanukarnarthscha (PYS II-2)
According to patanjalis Kriya yoga consists of three components tapas i. e. austerity orpurification , Swadhyaya i. e. study of scriptures or self study and Ishwarapranidhana i. e
devotion to God which means Surrendering fruits of all actions to the God.
However these very components of Kriya yoga, get again included among the components ofNiyama .In astanga yoga dealt by patanjali in the later Sutras of Sadhanapada .
But this repetition is not unwise as it is intended to serve a definite purpose Patanjali prescribes
Kriya yoga for the attenuation of kleshas as well as the cultivation of smadhibhavnaNow let us understand taps,swasdhyay and Ishwar pranidhana in detail.
Tapas( Austerity)
There are number of varieties of austerities .
The physical tendeneies are naturally towards luxury and different sensuous enjoyment and all our
senses are tending towards that .if we let the senses run wild, wo go into troubles. Each one of us
has that experience, more or less, that one who follows the tendencies of the senses is bound tocome to Grief sooner or later .
Austerity means when our senses are directing our mind towards external objects, we should
control them.
It is said that pranayama is the supreme tapas (Prannayamah Param tapah),So a yoga Practitioner
can preferably select this as the form of tapas to practice.
Mauna (complete silence )is also a form of austerity, which minimizes the wastage of energytaking Place in un-necessary activities. It allows the inner awareness necessary for spiritual
development to remain undiminished and undisturbed; ultimately ending up in an unbroken
stream of inner awareness.
Swadhyaya (Self study)
In yoga tradition Swadhyaya is considered as the another important practice, in the direction
of Knowing who am I with the help of scriptures one tries to understand deeply with inoneself ,all that is described in those truth revealing scriptures According of the sacred word on
or pranava, and also the culture of those books, which will help us to get the transcendental
knowledge.
Swadhyaya has got three stages : Pathanam (recitation or reading ),Adhyayanam (deep study) and
chintanam(constant reflection). In the beginning, recitation is the prominent factor. The chaste
pronunciation of the various, mantras, is considered as the indispensable factor. After he has todirect himself for the deep study of what has been recited .It gives him a knowledge about the
mantra, its meaning and its relevance. It makes him learned but could not give him wisdom .It can
come only through. Constant reflection and struggle for translating the percept into practice .It
clears the hidden meaning behind the each mantra. This is known as constant reflection .Forpractical purposes, Goyatri mantra. Maha mrityunjay mantra and omkar considered as the most
helpful one is for spiritual development.
Ishvarpranidhana : This is usually rendered as surrender to God . In context to Kriya yoga , It is an
action in the form of Archana or worship undertaken to strengthen the humility and to increase the
inner awareness of presence of divine spirit within oneself.
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For the spiritual seeker it is necessary to perform some stipulated action as an obligatory
discipline everyday.
According to commentator Vyasa, surrender everything to God is means to work without seeking
for the result of the work. Similarly in Bhagwat Gita , Lord Krishna says that it is our duty to
work in the spirit of worship, and not to ask for it is result .But at the same time ,we must
remember that every work that we are performing with our body and mind , bring the result
through the law of action and reaction and if we do not accept them or be not affected by them ,weare free from that bondage .But they are bound to come to us .Whether we worry about the results
of not, they are coming to us by the law. If we seek them or worry about them we become happy
or unhappy, hopeful or disappointed. yEvery time we expect a thing we are sowing the seed of
disappointment.
The action at the first may be only sincere desire to develop the inner attitude of mind is there, the
daily regular practice of these three components of Kriya yoga would gradually Produce the inner
atmosphere.
For the practical point of view Kriya yoga means the daily practice of pranayama; chanting of
mantras and in the form of some simple act of worship. It forms a strong base for spiritual
development.
SAMADHI BHAVNARTHAH KLESHTANUKARNARTHASCH(2/2)
Practice of Kriya yoga produce the state of inner sphere for Samadhi and attenuation of kleshas
Before entering into the Astanga yoga. he prepares background for Astanga yoga. The progeess
on the path of yoga is not much possible unless the kleshas are cut down. If kleshas are diluted,
easier and better will be the observance of the yamas. Thats why patanjali starts sadhana padawith Kriya yoga.
Practical understanding of Kriya yoga
From above discussion it must be clear that Kriya yoga is an essential practice to accelerate
sadhana. Kriya is not merely a philosophical discussion but its highly practical.Highest Austerity is Pranayama. Not only in Yoga but in Vedas also, they said that the practice of
Pranayama is the highest austerity. Pranayama parmum tapah. Swadhaya is related with self
study and study of good literature for correct knowledge and Fruitless work for development of
humanity is devoted to Ishwara pranidhana.
Detailed study of Patanjali Yoga Sutra shows that Patanjali is deeply influenced by Bhagvad GitaThe teachings of Gita are in the form of Gyana yoga, Bhakti yoga, and Karma yoga. Patanjali also
included these three teachings of Gita but in different form in Kriya yoga. Here Patanjalis
approach is very practical. He says that start sadhana from here, which starts from self
development. We have three powers, i.e. Desire, Knowledge and Action. All these are
interdependent to each other. There is a verse of Veda that Gyanjanya bhaved iccha, icchajanyabhaved kriti, means correct knowledge is the root of desire and action is the outcome of desireVery cleverly Patanjali included these concepts of Gita and Veda even he included same in 2 nd
step of Astanga (last three Niyamas). Out of all these three powers someone has more powerful
desire, someone has knowledge and some give more preference to action. But for the all around
development of personality, we need development of all these three powers. Kriya yoga represents
these three things and their practice influence development of personality
Concept of klesas
Now let us understand kleshas
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Avidya smitargadvesabhinivesah kleshah(PYS II-3)
Avidya(Ignorance), Asmita (1-consciousness )
Raga(attachment ),dvesha(hatred) Abhinivesha (fear of death ) are the kleshas.
Avidya (Ignorance )
Actually avidya has no English word. It refers to a mental state. Its not a negative state. Avidya
is an erroneous viewpoint or understanding or knowledge. Every one knows that all the worldly
things are changing and perishable, but one thinks and behaves as if things are stable andpermanent.
Everything culminates into misery and pain ,yet men are always seeking and running after these
ephemeral objects and phenomena, wrongly looked upon as sources of happiness .
So avidya is considered or serves the filed of the growth of the all other kleshas (asmita, raga,
dvesha ,abhinivesha )
Which exist in four states of development, dormant, weakened, interrupted and abundant (always
active)
Practice of Kriya yoga weakens the kleshas.
Asmita
in common language Asmita is equivalent to ahmkara or ego .yogic practices helps to lessen theegoism.
Raga and Dvesha -----(attachment and hatred)
It is a common experience that we develop a liking, attachment or love for things and persons,
which give us pleasure and make us happy and conversely despise, repulsion, hatred for things or
persons giving us pain and misery. These two kleshas (raga and dvesha) are the emotions in form
of kleshas, which can trouble in our day-to-day life. They are easy to understand and thetanukarna or curbing of the kleshas can be easily and practically started with trying to control
these two in our daily life .
Practice of Kriya yoga definitely curbed the kleshas.
Abhinivesha(fear of death ).
Fear of death or great urge for clinging to life, which functions same way in learned or ignorant
ones.Even those who are well versed in the philosophy of spiritual knowledge and understanding, such
people also most often not be ready to welcome death.
Yogic view of Pain and sufferings
Suffering: the Yoga outlook for the ordinary person, life is a mixture of pleasure and pain; but forone with a philosophical outlook of the world as conceived by Patanjali, all worldly experience is
in the final analysis, only pain. This is because it sows in the mind the attitudes of attachment for
the means of pleasure, and hatred for the causes of pain. These attitudes, in their turn, direct the
actions of the soul, resulting in the creation of a depository of actions, action-stock, which
entangles the soul further in worldly life and, consequently, in suffering. This exposition may
raise the question as to how the same phenomenon may be viewed as pleasure by one and as painby another. This difference in views is based on short term and long term approaches. Is not a
drug a pleasure to a drug addict? And its non-availability, a pain? But a doctor views it as an evil.
Prarinama-tapa-samskara-duhkhair-guna-vritti-virodhac-ch-duhkham-eva sarvam vivekinah. II/15
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Misery caused through change, anguish, and impressions left on chitta by actions and also
through conflict between guna and vritti, all is pain for an analytical and discriminatory person.
Patanjali in this sutra explains the mechanism which produces dukha(pain) in our life.
First pain is due to change. We are pained when we lose something valuable or dear. But
everything that is created has to come to an end according to law of nature. That is because a
slow change. The second is acute anxiety .An achievement, success ,love etc are all found to give
rise to anxiety at some time or another. The third factor is samskara (is the residue in the form ofsome kind of impression left on chitta)or habit . we become so used to happiness and anxiety that
we are afraid of losing it. One becomes a slave to habits, that gives rise to pain.
The second channel of arising of pain is conflict between three gunas and mental tendency.
For example, I want to relax ; I do not want to work. This is the demand of tamo guna , but if I
have to feed my family , I have to work. This gives rise to conflict .the gunas compel me to do one
thing when I would like to do an altogether different thing. Thus there is conflict between the
gunas and our mental tendencies. This is true of intelligent and sensitive people.
Fourfold strategy for overcoming sufferings
heya dukham angatam Concept of eightfold path of yoga
In second chapter of Patanjali yoga sutra, Patanjali explains,
Yognganushthanad-ashuddhi-kshaye janadiptir-avivieka-khyateh (PYS II-28)
By the repeated practice of limbs of yoga, impurities of mind reduced, the inner light of
knowledge to be gained, up to the stage of Vivek-khyati(the ultimate realization of the
discrimination between Purusha and prakriti.)
What is Ashtanga yoga?
Yama, Niyama, Asana,pranayama, pratyahara, dharana, Dhyana and Samadhi are the eight limbsparts of yoga. (P.Y.S (II-29)
Patanjalis system is divided into eight sections called limbs, but very often they are spoken of as
eight steps or stages. [Astanga---limbs or steps?]
This creates an impression that there is a rigid sequentially in these eight limbs. So that any
particular limb can and should be practiced only after the limb preceding it.
Wherever Patajali thinks that the sequentially in successive angas is essential, he has indicated it.
Thus Pranayama needs Asana as pre-requisite. And again there is definitely a sequence in dharana
dhyana Samadhi.
But this kind of sequence is required absurd and impracticable to assert that niyama should not be
practiced unless the yama is mastered.
That means that a Sadhaka may start practicing all the eight limbs simultaneously to the extent,which may be possible and practicable for him according to his circumstances.
Concept and practice of Yamas and Niyamas
Significance of Yama and Niyamas
Ahimsa-satyasteya-brahmacharyaparigrah yamah (PYS II-30)
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Yamas and Niyamas are often called the ten commandments of Yoga. Each one of these five
yamas and five niyamas is a supporting, liberating pillar of yoga.
Yama means self-restraints in the sense of self-mastery, or abstention. Niyama means observance
or rules of behavior, these are also five.
Here is the complete list of these ten pillars as given in yoga sutras. [2/30, 32]
1) Ahimsa: Non violence, no injury;
2) Satya: truthfulness, honesty;3) Asteya: non steeling;
4) Brahmcharya: Basically a mode of life of discipline conducive for spiritual attainment. Or
abstinence in respect of sex;
5) Aparigrah: non-possessiveness
6) Shauch: purity, cleanliness;
7) Santosh: contentment;
8) Tapas: Austerity;
9) Swadhyaya: Introspective self study, spiritual study;
10)Ishwarprannidhama: Surrender to God.
The observances are recommended to produce a comparatively peaceful condition of mind, which
is the first pre-requisite of the practice of yoga. The breaking of any of the yamas is to be avoided
mainly because it produces and adverse effect on the mind leading it to its disturbance.
The observance of yamas should be on all the three levels, body, speech and mind.
Ahimsa;
Even if one does not cause by some physical action actually some injury to others but has anintention or idea to cause such injury or harm to others, from the yoga point of view, he has
broken the yama of Ahimsa on mental level. So also a speech, which may give mental pain to
some one, is an act of violence or verbal plane.
Satya( Truthfulness) means saying what we have truly come to know is the truth. Mostly through
our own experience or through contact with sources whose reliability we have experienced for
ourselves.But the yogi cannot engage in an act of bending the truth or try to create a false impression.
Asteyanon-stealing is not limited to actual stealing of things but even an intention or desire to
possess things belonging to other is a mental stealing.
The plagiarism often practices by writers and speakers are an example of this.
Brahmchaya: usually translated as abstinence of from sex, celibacy etc.
But the basic and broad meaning of brahmchasya is a mode of behaviors, which is conducive forreaching the highest goal for the spiritual sadhaka.
Brahmacharya should be understood as a life correctly disciplined for spiritual progress and
ultimate realization. In such a disciplined life the proper restraint of sex activity is obviously veryimportant. Sex is a very powerful force in the life activity of living beings. So the controlling of
sex activity in brahmcharya should be done in a judicious manner, at physical, speech and mental
levels.The yamas being the self-restraint, controlling ones own activity merely on body level is of
secondary importance in their respect. The more important and the real observance is at the mind
level.
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Aparigrah- non-possessiveness. By this yama the yoga practitioner is expected not even to accept
anything, which is not immediately needed for his life maintenance and his essential duties.
However, if such a literal and strict observance is not possible, the practitioner should sincerely
try to reduce his needs to the minimum.
Both yamas and niyamas are rules of ones own behavior. The only difference is, yamas are for
bettering the inner atmosphere while niyamas for external behavior.
Niyamas
The word Niyama has a general sense of things of practical conduct to be performed regularly
usually daily. Thus the things comes under niyama are to be put into actual practice. i.e. they arethings to be performed by body.
Taking this fact into consideration clean first niyama cleanliness also must be understood as
bodily activity. i.e. cleansing of body.
Santosha: means contentment, contentment primarily a mental attitude. By including it in niyama
Patanjali wants to emphasis that a merely pretence of having a contented mind is not enough. A
practitioner should regulate his actions in life to depict this contentment in actual practice. Many
people claim that they are contented and have no desire for any worldly acquisition. But in actuallife their actions show that they are still running for materialistic things. Real aspirant of yoga
should avoid this.
Austerity: These are many varieties of austerities described in Hind rituals. Silence, fasting
pranayama are few austerities. So a yoga practitioner can select form of austerity.
Swadhyaya: self study or study of scriptures. Study of Holy Scriptures help to progress on the
path of yoga.
Ishwasrpranidhana: Self surrender to God is an attitude i.e. a state of mind and not an activity of
body but here in niyamas it is advised to do some nature of worship by the body.
Thus both yama and niyama are rules of regulating ones behavior, the mental attitude and the
effects on psychological level are the essence of yamas on the other hand, in niyamas physica
performance is more important.
Scientific and Philosophical explanation of Patanjlis understanding
of Asana
Sthira-sukham-asanam.( PYS II-46)
Any posture of body, which is comfortable and which could be maintained steadily for adequately
long time can be the Asana desirable for Patanjali yoga system.
Literal meaning of Asana is, to sit, to remain sitting usually articles used for sitting e.g. mat,
wooden platform etc. are also called Asana.
But the articles used for sleeping never called asana. From this we get an indication that theposture referred to by the term asana should be sitting posture only.
But in the sutras there is no clear mention that Asana is sitting posture or others.
Bhagwat.Gita and Upanishads clearly directs to keep spine erect but without strain.(B.G VI:11-
13)
The duration of maintenance has not be mentioned by any text, but can be easily understood,because this asana is to be maintained for further practices, pranayama, dharana, dhyana, and
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Samadhi can be practiced in sitting posture only. If one is comfortable in posture then only
steadiness is possible.
One should always remember that Patanjali asana are different from Hatha yogic asana. But if one
follows Patanjali in asana in Hatha yogic asanas, benefits of Hatha yoga asanas can be increased.
No doubt Hatha yogic asanas are helpful for meditation. According to Patanjalis description any
erect sitting posture, which the sadhaka may be able to maintain without any voluntary movement
comfortably for long period, can be adopted for higher yoga practices.Thus if a person is not able to sit in squatting posture, or asana e.g. padmasana on the ground, but
is able to sit comfortably, steady for some hours, in a chair perhaps legs hanging but resting on a
pedestals even this posture would be yoga asana for that person. The main requirements are
1) The postures should be a sitting one.
2) The back and neck should be erect without straining and stiffness.
3) The whole body is totally relaxed, so that no pain, pressure or discomfort is felt in any part.
4) The posture, therefore, could be maintainable for a very long period and should be maintained
with least possible movement.
5) Though as per the authentic commentators, the Hatha yoga school is totally independent of
Patanjalis Ashtanga school;but there is no harm in adopting and combining judiciously the Hathayogic practices e.g. Asana, pranayama, mudra along with practices of Ashtangas of Patanjali. The
Hatha yogic techniques may help to accelerate the progress of the Sadhaka on the Ashtanga yoga
path also.
Praytnashaithilyanantasamapattibhyam(P.Y.S II-4)
Patanjali mentions two other requirements of the Asana. These two conditions can be felt and
judged by the performer internally.1) There should be no effort
2) Merging the mind with something infinite.
The practical directive for merging the mind would be to think and visualize in the mind of
anything like the sky or vast ocean which has no finite dimensions and try to become one with it
mentally.
This imagery in the mind, in which one visualizes oneself to have become an integral part of suchan infinite object, leads to a total forgetfulness of body and even temporary detachment mentally
from ones own body.
No doubt, that requires a fairly long and serious practice. This is the true meaning and technique
of annata-samapatti. Even Hatha yogic asanas performed keeping these principles in mind. They
are then really very useful psycho-spiritual techniques.
Result of Asana
Tato dvandvanabhighatah (PYS II-48)
From practice of Asana conflicts disolves.The practice of maintaining a meditational asana with complete physical relaxation as well as
complete mental relaxation conditions the body-mind complex to preserve this state of total
relaxation, even when it is attached by disturbing factors and faced by disturbing situations.
Pranayama: its detailed study as per Patanjalis understanding
Pranayama
Tasmin-sati svasa-prasvas-yor-gati-vicchedah pranayamah (PYS II-49)
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Bahyabhyantar-stambha-vrttir-desa-kala-sankhyabhih paridrsto dirgha-sukhsmah (PYS II-50)
While being in asana, the pause in regular rhythmic movements of inhalation and exhalation is
pranayama.
To understand Patanjalis pranayama one should remember that, Patanjalis pranayama are not
similar to Hatha yogic pranayama. Patanjali has four varieties of pranayama.
1. Bahya Vritti--- where exhalation alone is made slow and prolonged and inhalation being
natural (not voluntarily regulated)2. Abhyantar Vritti--- Correspondingly where the inhalation alone is made slow and prolonged
exhalation being allowed to take its natural form.
3. Stambha Vritti--- It is scientifically proved that in respiratory process between exhalation and
inhalation, there is a very insignificant pause. That very insignificant pause should be prolonged
and made significant. In stambha vritti. Means stambha vritti is that where the breath is brought
willfully to stand still whether after inhalation or after exhalation. Being not stipulated the option
is open to the practitioner. The practice of prolongation of suspension can be instructed either
after inhalation or after exhalation or even after both in one single cycle.
4. Chaturthahpranayama is different from third variety of pranayama i.e. stambha vritt
referred to above. The difference here lies in spontaneity of this process. In stambha vritti there isa willful suspension of breath either at the end of exhalation or inhalation. This fourth variety
comes spontaneously automatically as a result of the practice of these varieties where suspension
takes place at any stage of any phase of breathing. That is the breathing man stop after partial
inhalation or partial exhalation.
Result of pranayama
Ttah kshiyate prakashavaranama ( PYS II-52)
Dharnasu cha yogyata manasah (PYS II-53)
By the practice of pranayama the covering of light disappears.
We can understand this with a analogy of dirty lamp. If the dirt or smoke is wiped off, the light of
the lamp becomes cleaner and brighter. A similar kind of change is experienced after a long
practice of pranayama, when continual over a number of days.
The other benefits of pranayama, i.e. This prepares mind for higher meditational process called
Dharana.( Dharana i.e. the first stage of meditation i.e. the inward going journey of chitta.)
Concept of Pratyahara
Pratyahara:
Sva-visayasmprayoge chitta-svarupanukara ivendriyanam pratyaharah (PYS II-54)
Pratyahara is that condition ( of body and its sensed) in which the senses, having no (ability of )
contact with the objects of their specific enjoyment they as if, follow the nature of chitta.When yoga practitioner has become adopt in Pratyahara, the senses, as if, lose the ability to make
contact, i.e. experience and enjoy the objects, which are the normal targets or spheres of
experiencing and enjoying for them.
This is an essential pre-requisite for the further stages of meditation. Dharana-dhyana- samadhi.
Patanjali does not mention how to achieve Pratyahara. The reason is that, it comes spontaneously
as a result of practice of first for limbs of Ashtanga yoga, particularly practice of pranayama.
Result of Pratyahara:
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Tatah parama vashyatendriyanam (PYS II-55)
Pratyahara results the complete mastery over sense organs. This is a common experience when a
person, whose mind is intensely engrossed in a concentrative activity elsewhere, does not see
things, which take place before his open eyes or does not hear a sound available to others present
in the room and denies to have seen or heard those things.
From this common experience also it can be understood that the attempts to withdraw the senses
deliberately in the initial development of Pratyahara would be of help, as suggested above.Here ends the Bahiranya yoga or exoteric yoga or outer yoga.
Brief introduction of Antarangas
Antaranga yoga -- Internal yoga:
Desh-bandhas-chittasya Dharana (PYS III-1)
The three last limbs of Ashtangas, consisting of the different stages of the meditational i.e. inward
going process of the chitta vig. Dharana, dhyana and samadhi are essentially consecutive. This is
clearly indicated by the first word in each of the sutras of dhyana and Samadhi, which also show
that the earlier one of these three is transformed and alimented into the next stage.
Dharana is defined as desh-bandha-chittasya i.e. binding or fixing the region of chitta. Theselection of the subject to be chosen for meditational processes should be liking, or deep devotion
of Aspirant.
Now when the Aspirant chooses such an object, he is expected to do in the first stage of
Meditation means process of thinking in some manners in a usual way about this subject.
In the beginning, he will try to keep his mind, it will very soon leave the subject and very
probably thinking of something else.
But after practice one can fix the mind on the subject, uninterrupted even for a moment. When
such a state reached, then only it can properly be called Dharana.
Dhyana:
Tatra pratyayaaika-tanata dhyanam (PYS III-2)The definition of dhyana is pratyaya ektanata i.e. an unbroken continuously stretched awareness
of very precisely uniform experience of the subject, chosen for these meditation processes.
The process of transformation Dharana is slow and prolonged, and the sphere of movement of
chitta round about the subject of meditation, goes on becoming lesser and lesser and ultimately
one pointed ness is reached. But his dhyana is not some kind of contemplation or deep thinkingbut its a very precise about the experience Or knowledge of chosen subject..
Tad-evartha-matra-nirbhasam sva-rupa-sunyam-iva-samadhih( PYS III-3)
Meditation culminates or transformed into Samadhi (super conscious state), means clear
perception of mere essence behind the form having qualities of the subject, chosen for meditation
Therefore, the subject is now perceived or experienced in its subtle essence or reality, which islying behind it. Here end the antaranga yoga.
Paper 2 Traditional Texts (mainly Hatha Pradeepika)
Introduction of Hatha yoga and related text
Introduction:
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The roots of yoga are basis in the Upanishads and Vedas. But the pure philosophy behind yoga is
explained systematically in Patanjalis Yoga Sutra. After Patanjalis philosophy on yoga
Hathayoga has been held in great importance both by scholars and practicing yoga. In Hathayoga
Svatamaramas treatise get more importance. It is more because the writer cant refer any religion
in the text and so it is acceptable to every religion. Though this writers emphasis is on yogic
practices in which overt behavior plays an important role, it is he who points out that the yogic
behavior forms a continuum. This is the only text which provides four limbs of yoga. Kumbhakais the name replaced in place of Pranayama with more emphasis on retention of breath inside. In
Hatha yoga more emphasis is given on practical thing. According to Svatamarama, there are 84
lacks of asanas out of which more emphasis on 15 selected asana. All these asanas are included in
the text with their therapeutic as well as he spiritual effects. Cleansing practices as an optional
curriculum in Hathayoga. Nadanusandhana is the concept which is replaced here with Samadhi.
There are different sounds in our body to experience and listen that sounds is Nadanusandhana
With four limbs of yoga, the main important thing which is their in hatha Pradeepika is its 5 th
chapter in the form of yoga therapy. Here therapy is based on Ayurveda and on first four steps of
hatha Pradeepika.
The other important text of Hatha yoga is Gheranda Samhita. It is also an important text of
yoga. It is in the form of a dialogue between Gheranda (preceptor) and the disciple (Candakapali)
His yoga is Ghatasthayoga in-spite of Hathayoga. Ghata means body so full meaning yoga bases
on the approach through the body. It describes more than 100 yogic practices of varied nature.
These practices can be classified as follows:
1. Kriyas 212. Asanas 32
3. Mudras 25
4. Pratayaharas- 05
5. Pranayamas 10
6. Dhyanas - 03
7. Samadhis 06The timing of Gheranda Samhita is somewhere in between mid of 14 th century and mid of 16th
century.
Other main important texts of Hatha yoga are Gorakshasatakam, Vasistha Samhita and Shiva
samhita. Out of all the Hathayogic text, Hatha Pradipika and Gheranda Samhita are most authentic
texts.
Importance of Hatha Pradipika
i. This is the only book, which mentioned Hatha yoga for Raja yoga. If the practices cantreach Raja yoga then it is aimless.
ii. This is the only first text which describes eight well-known varieties of Pranayama.
iii. The opinion that all impurities in the nadis can be removed only by the practice ofPranayama has been explicitly mentioned by the author alone. Satkriyas are not obligatory for all.
They are, however, to be practiced by all those who have an excess of meda, slesma, etc.
iv. Fifth chapter, which deals with the Therapeutical point, is available in Svatamaramas
Hathayoga text only.
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Timing of Text
The exact timing of this text is not known but after some philosophical studies some philosophers
gave their comments on it. Dr. P.K. Gode dates the Hatha Pradeepika to a period between 1360
and 1650 A.D. (Studies on Indian Literary history Vol. I. p. 379). In the text itself Svatamarama
mentions Nityanandha as one of the Master (I-7) and Dr. P.K. Gode agrees with this in fixing the
earlier terminus to the date of Hathapradipika as 1350 on the strength of the arguments that if thisNityananda is the author of Rasaratnasamuccaya which Dr. P.C. Ray (History of Hindu
Chemistry Vol. I) considers to have been composed in A.D. 1300, and then Hatha pradipika must
be later than this. We would, therefore, date this text to a period between the middle of the 14th
century and the middle of the 16th century (1350-1550) A.D.
Preliminary to follow Hatha Pradipika
Before starting yoga practices Svatamarama mentions some basic things which are very important
for the success in practices. These things are: -
1. Importance of placeHathayoga should reside in privacy in a moral country where the government is caring and alms
are easily available and which is free from all kinds of disturbances, in a small cottage having no
rock, fire or water on his sides. The cottage should be having a small entrance and no other
openings, holes or pits. It should not be too high or low, clean and free from insects and well
compound outside, which should be enclosed by a wall.
Residing is this type of cottage he should be free from all worries, one should be occupied withyoga and toga alone, always in the way advised by the guru. (Experts guidance is essential for
progress in yoga. No one should depend exclusively on knowledge derived from books.)
2. Destructives and constructive of yoga: The yoga forces are dissipated by too much eating
heavy physical labor or exertion, too much talk, the observances of [ascetic] vows, [promiscuous]
company, and fickleness of mind. Here we have the disharmonies of everyday life, and not even
the great ones. Not distrust, not rudeness, not lack of consideration, not anger and despair. Justimmoderation. Success depends on an enthusiasm, courage, perseverance, correct understanding
determination, and the avoidance of all [superfluous] company.
With these factors, there are three more factors especially for the serious practioneers of
yoga. They are Basking of fire, company of women and long journeys are to be avoided
while beginning yoga practices
3. Concept of Diet: diet plays an important role in yoga practices. The writer gives a long lis
of thing that to eat and what not to eat. Svatamarama said that the brahmacharin who, observing
moderate diet, renouncing the fruits of his actions, practices [hatha] yoga will become a siddha(master) in the span of one year. A brahmacharin is a yogi who observes complete celibacy.
Hatha yoga Components
Yoga as described by svatamara, has four components while according to other authorities on
yoga it is said to six, seven or eight components. These four components are:
Asanam kumbhkam citram mucrakhyam karnam tatha,
atha nadanusandhanamabhyasanukramo hathe
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Means Asanas, different types of pranayama, practices called energy locks and symbols and
Nadas- this is the correct sequence in the practice of Hatha Yoga.
Step 1st
Classification and effects of Asana
Like very profession expert, Writer here first explains effects of practice Asana so to attract
practitioner. He said
Hathasya prathamangatvadasanam purvamucyatekuryattadasanam sthairyamarogyaim cangalaghavam
Asana, being the first component of Hatha yoga, is dealt with first, Asana brings mental as well as
physical steadiness health and a feeling of lightness.
The asanas explained in Hatha Pradeepika are of three variety. The relaxative (01), Meditative
(04) and the cultural or traditional or therapeutic Asanas (10).
Importance and description of Asana
As per Hatha yogic understanding without asanas there is no yoga and if asanas are mastered then
there will not be any disorders and you will be able to attend to yoga. There are 84 lakhs of
asanas, which are the postural substrate of different species. Out of that, selected 84 they appear tobe difficult but they are made easy if you practice them with concentrated mind. Then success is
yours. Out of 84, Svatamarama here mentions 15 only and out of these fifteen, he gave more
importance to few selected like Siddhasana, Savasana, Pascimottanasana, and Mayurasana. These
15 asanas includes one is relaxative asana, four meditative asana and ten therapeutic or cultural
asana.
Siddhasana: - main features of its techniques are1. The heel of left leg is to be set tightly against the perineum and the heel of other leg to be
placed against the pubic bone.
2. Jalandhara bandha.
3. Bhrumadhya drsti..
4. Except for the neck, the spine is to be erect.
5. The hands nd fingers to be arranged to form jnanamudra or the hands may rest on theknees.
Savasana: - Technique involves
1. Lying supine with keeping the legs and hands comfortably.
2. No movement of the body.
3. Like a dead body.
This asana aims at complete relaxation of the body and mind. Clinically it has been found veryeffective in the disorders of psycho-somatice origin. Cardiologists always favouring the practice
of savasana in the management of hypertension.
Pascimottanasna: - Its technique is1. The legs are fully stretched out and kept close to each other.
2. The hands with hooks of forefingers catch the respective toes.
3. Bending forward, the forehead rests on the knees.4. The hands being bent, the elbows touch the ground.
This is an important traditional asana which tones up nerves supplying the pelvic organs and
arising from the lumbo-sacral region. The text calls it pascimottana and attributes passage of prana
along the back enkindling the gastric fire and reduction of the belly as advantages of the practice.
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Mayurasana: - Its techniques
1. In a squatting position palms are fixed on the ground with slightly curving fingers pointing
backward.
2. The elbows are placed on the abdomen just near the umbilicus, the forearms standing a
little inclined to the front.
3. The feet are stretched out and the body is kept parallel to the ground.
This is a balancing pose which requires some strength in arms to support the weight of the bodyOne has to learn how to attain balance in this pose. Throwing the legs up with jerk will not help in
attaining the balance in this asana. In the beginning holding of breath facilitates performance
Later, as the practice increases on can breathe normally during the asana.
Females have to take special precaution on performing this asana because of the handicaps of
weak muscles of the shoulder girdle, heavy buttocks and loosely situated abdominal organs.
Females are better advised to omit this asana from practice, barring certain exceptions.
Other asanas are: 5. svastikasana, 6. gomukhasana, 7. Virasana, 8. Kurmasana, 9. Kukkutasana,
10. Uttanakurmasana, 11. Dhanurasana, 12. Matsyendrasana, 13. Padmasana, 14. Simhasana, 15.
Bhadrasana
Asanas from important texts on Hathayoga
1. Gheranda samhita:
In all there are as many asanas as species of animals, eight four lacs of them are mentioned by
Siva. Out of them 84 are regarded as important and among these 84 again 32 are good enough in
this world of mortal beings: Siddhasana, Padamasana, Bhadrasana, Muktasana, Vajrasana
Savastikasana, Simhasana, Gomukhasana, Virasana, Dhanurasana, Slavasana, GuptasanaMatsyasana, Matsyendrasana, Gorakhsasana, Paschimotanasana, Utkatasana, Sankatasana
Mayurasana, Kukutasana, Kurmasana, Uttanakurmasana, Uttanamandukasana, Vrikhasana
Mandukasana, Garudasana, Virasana, Shalabasana, Makrrasana, Ustrasana, Bhujangasana
Yogasana.
2. Saint Charandas:
One can get success in yoga by practicing asana with concentrated mind. Out of the 84 lacs ofasanas all the yogis whould know the importance of Siddhasana and Padamasana. Other asanas
remove various disorders but these two bring success in yoga.
3. Gorakshasatakam:
Out of all the asanas, two only are particularly distinguished. One is called the siddhasana and the
other padamasana.
4. Vaisthasamhita:The text give emphasis to practice savastika, gomukha, padma, vira, simhasana, mayurasana,
kukkuta, badharasana and muktasana.
Conclusion (Little changed only)
Even asana is the first and the basic step of Hathayoga practices, but it is very important not only
to make a strong foundation but also to go smoothly without any disturbances in other advancedsteps. As mentioned in the upanishadas that Sharira madhyam khalu drma sadnam means one
can go for other duties only after complete physical health. This physical body is the mean and
way to deepen inside to other non-physical and abstract bodies. By knowing the importance of
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this physical body, Hatha yogi gives so much importance to this body and to control by the
continuous practice of Asanas.
1. Term hatha is composed of two syllables ha and tha of which the former means the
sun and the latter the moon. There are several Sanskrit names for these two heavenly
bodies and all of them are used in Hathayoga text to signify a number of different things:
nevertheless yoga is often described as a union of these two.
2. Technique of Bow pose is different than the text that we practice in vogue.3. Svatamaramas concept for king of the asana is the Siddhasana.
4. Basking the fire, company of women and long journeys are to be avoided while
beginning yoga practices.
5. He who untiringly practices yoga in all its aspects attains success even if he is young old
decrepit, diseases or weak.
6. Svatamarama does not include Yamas and Niyamas among yogangas (components of
yoga) but he accepts their pre-requisitory value in the path of yogic practice. Curiously
enough he included Ahimsa (non-enjury) in Niyamas and Mitahara (regulated diet) in
yamas. This shows that he follows a different tradition than that of Patanjali and others.
And at the end of first chapter, Svatamarama says that, wearing a particular type of cloths does notbring success: nor does talking about yoga. Practicing alone brings success, this undoubtedly is
the truth.
Step 2nd
Importance of 2nd step of Hatha yoga
Pranayama is of primary importance in yoga. So much so that many authorities on the subject, ascan be deduced from the traditional text of yoga, felt that no other practice was necessary for
attaining purification of body and mind. The primary importance given to pranayama in yoga can
be understood when one realizes how the interoceptive-tonic reactions, working through the
respiratory mechanism have a special significance in maintaining this fluidity of postura
substrate. What little work has been done so far on the effects of respiration seems to have been
carried out only on breathing exercises of forced deep inspirations and expirations, and there too,mostly on the biochemical changes brought about in the various systems thereafter very less
attention for interoceptive-tonic reactions of respiration. The special claim of yoga regarding the
beneficial influence of pranayama, both on the internal as well as external behavior patterns of
man, still remain to be investigated. The ancient yogis seem to claim for pranayama results that
are still greater. They said that pranayama is not only helpful to clean our nerves but can effect a
change in the very pathways of the impulses through the brain resulting into a constant steadinessand balance of mind.
Hatha Pradeepika and Pranayama
From a magical viewpoint it is crucial that as much Prana as possible is gathered and absorbed. Itis said that the longer the practitioner keeps the air in his lungs, the better. For this purpose,
Khumbhaka plays an important role. In the most classic exercises Rechak is twice as long as
Purak and Khumbhaka four times as long as Purak. Some authors emphasis strongly that Rechakshould always be longer than Purak, preferably twice as long.
Let us plunge into some of the traditional definitions of Pranayama: Respiration being disturbed,
the mind becomes disturbed. By restraining respiration, the Yogi gets steadiness of mind says the
Hatha Pradipika. Here respiration is linked to steadiness of mind. This is the most fundamental of
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the dogmas. The increased control of the breathe, will bring an increase of control over the mind
By control of mind is meant the ability to concentrate and the control of emotions and desires, i.e.
both the conscious and unconscious faculties in the mind.
In the Hatha Pradipika and perhaps especially in the Siva Samhita (Other important text of Hatha
Yoga), the practice of Pranayama is intimately linked with the accomplishment of Siddhis
(magical powers). This being somewhat vague in these two books is explained in plain words by
Swami Sivananda who says: If you can control the Prana you can completely control all theforces of the universe, mental and physical.
Hatha Pradipika is one of the outstanding hatha texts which describe the eight well-known
varieties of Pranayama. Svatamaramas work has proved to be a source of inspiration for many a
later writer on Hathayoga as can be seen from treatises. The opinion that all impurities on the
nadis can be removed only by the practice of Pranayama has been explicitly mentioned by
Svatamarama alone (II-38). According to him the satkriyas (six cleansing processes) are not
obligatory for all. They are, however, to be practice by all those who have an excess of meda,
slesma, etc. So Pranayama is a special contribution of Hatha Pradeepika
Important things before Pranayama practice
After attaining success in asanas then Writer said about the practice of Pranayama. In the very 1s
verse of 2nd chapter of Hatha yoga, he said,
Athasane drdhe yogi vasi hitamitasanah
guru padostamargena paranayama samabhyaset
i. well-versed in some asanas
ii. Senses under control and eating moderate diet
iii. Experienced guru.Above mentioned three things are very important and necessary for success and keep oneself
away from the wrong effects of Pranayama practice. Because it is said by author that just as a
lion, an elephant or a tiger is tamed by degrees, similarly respiration is to be brought under control
gradually, otherwise it world harm the aspirant.
Suddhi kriyas
Before the practice of Pranayama it is advised to practice cleansing process especially for thosehaving imbalance in three main energy sources, i.e., vatta, pitta and kapha. Infect these cleansing
processes (kriyas) are not important for everyone. These cleansing processes are Dhauti, Basti
Neti, Trataka, Nauli and Kapalabhati.
Background: All of the yogic practices at one level operate as the Shuddhi Kriyas.
1. Asanas: acts at the level of the body leading to Deha Shuddhi
2. Pranayama: acts at the level of physiological function leading to Nadi Shauddhi
3. Dhyana: acts at the level of mind leading to Chitta Shuddhi
Amongst the above NADI SHUDDHI being the main link, more attention has been given to it in
the yogic discipline and the special group of six (Shat) cleansing practices have been evolved to
tackle it.
Medh slesmadhikah purvam satarmani samacaret
Anyastu nacarettani dosanam samabhavatah
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Shuddhi Kriyas are the specific process meant for altering, re-forming and re-conditioning the
functional pattern of the various internal systems with a view to restore the inner homeostatic
equilibrium.
Note: Mala indicates the impurity, waste matter, end-product of metablic process, the
accumulation which would lead to the disturbance in harmonious functioning of the inner systems
(physical, physiological or mental).
Medh slesmadhikah purvam satarmani samacaret
Anyastu nacarettani dosanam samabhavatah
Those having an excess of fat or phlegm must practice the six purificatory processes first. Those
in whom the three humors (Dhosas) are in a state of equilibrium need not practice them.
Hathapradipika II.21
Please Note: the mechanical removal of accumulated MALA is only a short-term and immediate
effect. The real long-term and long-lasting effect is achieved by stimulating the NEURO-VASCULAR supply of that area. This stimulation alters the functional pattern of that area or the
particular organs, in a direction of maintenance of inner HOMEOSTATIC EQUILIBRIUM.
CLASSIFICATION OF SHAT KRIYAS
On the technical level, the SHAT KRIYAS, which include1. Neti 2. Kapalabhati 3. Dhauti 4. Nauli 5. Basti 6. Trataka
With the help of the above kriyas sadhaka or student can remove the impurities from the various
body cavities by flushing them with water, air or through some manipulative movements.
Shautirbastistatha nettistratakam naulikam tathaKapalabhatiscaitani satkrmani pracaksate
Dhauti, Bastik, Neti, Trataka, Nauli and Kapalabhati- these are said to be the six purificatory
processes.
Hathapradipika II.22
The above Six classes of Cleansing practices (Shat-Kriyas) are further divided in to numerous of
practices, as per the areas influenced by them.
A) Those which should be done daily
1. Kapalabhati
2. Nauli: a)Madhya nauli b)Vama Nauli c) Dakshina Nauli Nauli Chalana3. Trataka: a) Bahya Trataka b) Antara Trataka c) Bahya Antara Trataka
B) Those which should be done occasionally, only when required:
1. Neti: a)Sutra Neti b) Jala neti
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2. Dhauti: Hrid-Dhauti:( Vamana Dhauti, Danda-Dhauti, Vastra Dhauti)
Basti: a) Vata-basti (with air) b) jala-basti (with water
Asking about the importance of satkriyas, Nauli and Kapalabhati have been greatly eulogized as
the supreme among all the six processes. Nauli was the first hathayogic practice subjected to
scientific investigation by swami kuvalyananda in early twenties. It is now known that high sub-
atmospheric pressure is created in all the cavities of the abdomen during Madya nauli. The
discovery of partial vacuum in the colon during nauli was named Madhavdas Vaccum by swamikuvalyananda, the discoverer, to honour the name of his yoga guru. Kapalabhati is nothing but a
fast and repetitious bowing of the nose without subjecting it to any back pressure, as one generally
does, pinching slightly, while blowing it. The ordinary method of blowing the nose is considered
to responsible for many of complications of chronic rhinitis, which is their own turn, add to the
vicious circle. Here the nostrils are kept wide open. One blows out forcibly by contracting the
lower and middle portions of the abdomen (in beginning much attention should be given to throw
out the air, not for moment of abdomen). Then the abdominal wall is relaxed fully and whatever
air enters the lungs automatically is allowed to get in immediately. So that inhalation can take
place passively. Physiologically this pranayama is of marvelous. The research done in
Kapalabhati states that the exercise is capable of cleansing not only the respiratory system but alsothe different parts of the human anatomy connected with the skull. We have also reasons to
believe that Kapalabhati is capable of cleansing even the capillaries of the remotest part of the
human body. Kapalabhati with Anuloma-Viloma pranayama is proved to cure a number of even
incurable diseases.
Importance of Cleansing process
The purpose served by the satkriyas is obvious. They are, as their description shows. Purificatoryprocesses. They clean the various internal organs and parts of the body with air, water, and
friction or with appliances and by manipulating movements. These processes could be classed
according to the regions purified, e.g. nasopharyngeal-audio-cranial region, gastro-esophagea
region, and anorectic-intestinal region. By giving exercise and applying pressure stimulus to the
muscles and verves surrounding a particular art, they give it the necessary tone and vigor
Naturally, disease and internal disorders are cured, gastric heat is increased, old age is deferredand the practitioner is blessed with a beautiful form and radiant health, clinical applications of
satkriyas is very encouraging. However, therapeutically values of satkriyas have not yet been
sufficiently scientifi