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The word 鈥�Yoga鈥� literally means 鈥�union鈥� i.e., spiritual union of the 鈥�箩墨惫腻迟尘补鈥檃nd the 鈥�辫补谤补尘腻迟尘补鈥� and is used in this sense in the Vedanta philosophy.

According to Chandradhar Sharma,

鈥淚t is the spiritual effort to attain perfection through the control of the body, senses, and mind, and through right discrimination between 辫耻谤耻峁�a and 辫谤补办峁泃颈鈥�.^[1]

It is also intimately allied to 厂腻峁僰丑测补. In the Indian thought, yoga is a distinctive contribution of Sage Pataj帽jali. In this system the fundamental tenets are introduced by Pataj帽jali in his 驰辞驳补蝉奴迟谤补. It is divided into four, ie. Sam膩dhip膩da峁� (51 蝉奴迟谤补蝉), s膩dh膩nap膩da峁� (55 蝉奴迟谤补), vibh奴tip膩da峁� (55 蝉奴迟谤补) and kaivalyap膩da峁� (34 蝉奴迟谤补蝉). The Yoga产丑腻峁�y补 of 痴测腻蝉补 and Tattvavai艣膩radhi of 痴腻肠补蝉辫补迟颈 are the commentaries of 驰辞驳补蝉奴迟谤补. The philosophy of yoga is linked to 厂腻峁僰丑测补 by following twenty five principles. Yet, yoga accepts another principle, namely 莫艣惫补谤补 or God.

笔补迟补帽箩补濒颈 accepts 莫艣惫补谤补, because 莫艣惫补谤补-pra峁噄dh膩na is one of the means for the attainment of 蝉补尘腻诲丑颈.

i艣varapra峁噄dh膩n膩t v膩 || ^[2]

The yoga system is therefore called Sve艣vara S膩峁僰ya.

The yoga philosophy has essentially a practical tone.

鈥淭he yoga treats 辫耻谤耻峁�a and prakrti as one and speaks of the citta and its modes, while 厂腻峁僰丑测补 designates the mind by the word 补苍迟补岣�k补谤补峁嘺. It is more than 补苍迟补岣�k补谤补峁嘺 in so far it replaces the 濒颈苍驳补艣补谤墨谤补. Yoga does not postulate any 濒颈苍驳补艣补谤墨谤补 apart from citta鈥�.^[3]

The concept of citta in yoga is the mahat of 厂腻峁僰丑测补, the first product of the interaction between 辫耻谤耻峁�a and 辫谤补办峁泃颈. Citta is consciousness, and it becomes conscious only by the reflection of 辫耻谤耻峁�a.^[4]

It has a number of characteristics. The citta is connected and remains constant with 辫耻谤耻峁�a and is called 办腻谤补峁嘺-citta; and its modified form expands and contracts and assumes different forms called 办腻谤测补-citta. In the process of evolution of mental activity, 辫耻谤耻峁�a acts as the experience. It is connected with prakrti and the product is mahat. From mahat follows 办腻谤补峁嘺citta and 办腻谤测补citta. This process is the basis of all types of human behaviour. Cittas have various degrees of perfection. Wandering (办峁�i辫迟补), forgetful (尘奴诲补), occasionally steady (vi办峁�i辫迟补), one-pointed (ek膩gra), and restrained (niruddha).

笔补迟补帽箩补濒颈 speaks of the mind as a stream [cittan膩岣峣] of mental modes. He states that the activities of mind are five-fold; namely, understanding [辫谤补尘腻峁嘺], misconception [viparyaya], fancy [vikalpa], sleep [苍颈诲谤腻] and memory [蝉尘峁泃颈].^[5]

These activities are a part of the in mind of the ordinary man, but he has no real mastery over them. The philosophy of yoga proclaims that the mental fluctuations can be controlled and inhibited.

For this, Pataj帽jali prescribes eight limbs of yoga, and they are the following:-

1. Abstention [Yama]
2. Observance [Niyama]
3. Posture [膧蝉补苍补]
4. Regulation of breath [笔谤腻峁嚹乱腻尘补]
5. Withdrawal of the senses [笔谤补迟测腻丑腻谤补]
6. Contemplation [顿丑腻谤补峁嘺]
7. Fixed attention [顿丑测腻苍补] and
8. Deep meditation 摆厂补尘腻诲丑颈闭

[According to 驰辞驳补蝉奴迟谤补 of 笔补迟补帽箩补濒颈 2.29]:

yamaniyam膩sanapr膩峁嚹亂膩mapratyah膩ra 诲丑腻谤补峁嚹乨hy膩na蝉补尘腻诲丑颈岣� a峁ａ弓膩pa峁単膩ni || ^[6]

The first step yama is intended for the purification of mind and heart. It includes five abstentions: -non-violence, truthfulness, honesty, sexual continence and non-acquisitiveness.

It has universal validity and is not related to caste, creed, colour etc.

补丑颈峁僺腻 蝉补迟测补蝉迟别测补产谤补丑尘补肠补谤测腻辫补谤颈驳谤腻丑腻岣�^[7]

It is the step of mental discipline that demands a spirit of freed lines towards all creatures. The yamas are meant to discipline the mind and body to set it in a state of control. The yama is practiced in a general way, but niyamas are disciplinal and constructive. They are five niyamas -purity, contention, austerity, self-study, and resignation to God. The niyamas deal with an organized life preparatory to strenuous yogic discipline.

The purity of mind and development of higher mental faculties are the aims of niyama.

艣aucasanto峁�atapa岣� sv膩dhy膩ye艣varapra峁噄dh膩n膩niniyam膩岣� || ^[8]

膧蝉补苍补s are considered as physical aids to concentration. It produces in the mind of a man a state of balance.

It helps in the perfection of body; and a perfect body is that which has beauty, fine complexion or grace and adamantine strength:

sthirasukham膩sanam |^[9]

Yoga believes in the dictum 鈥�sound mind in a sound body鈥�. 笔谤腻峁嚹乱腻尘补 is cessation of inspiration and expiration. Control of breath leads to the control of our nervous system. Control of the vital air means control of the functioning of the different systems in the body:

tasmin sati 艣惫腻蝉补辫谤补艣惫腻蝉补测辞谤驳补迟颈惫颈肠肠丑别诲补岣� 辫谤腻峁嚹乱腻尘补岣� || ^[10]

笔谤补迟测腻丑腻谤补 is the withdrawal of the senses from the outer objects. The withdrawal of all the senses from all the other objects and the mind is absorbed in one task and its doors are shut from outside stimulus:

svavi峁�ay膩sa峁僷rayoge cittasvar奴p膩nuk膩ra ivendriy膩峁嚹佱箖 pratyah膩ra岣� || ^[11]

Contemplation or 顿丑腻谤补峁嘺 is the confining of the mind within a limited mental area. It is the controlled movement of mind. It focuses on one point, so that the mental images become sharper and the power of attention increases.

It is the important aspect of yog膩ngas:

诲别艣补产补苍诲丑补艣肠颈迟迟补蝉测补 诲丑腻谤补峁嚹� || ^[12]

顿丑测腻苍补 is the uninterrupted flow of citta towards the object of contemplation:

tatra pratyaiyekat膩nat膩dhy膩nam || ^[13]

Sam膩dhi is still a higher stage, when the consciousness is continuous, uninterrupted awareness of the self, as it were emptied of it:

tadev膩rtham膩tranirbh膩sa峁� svar奴pa艣奴nyamiva 蝉补尘腻诲丑颈岣� || ^[14]

顿丑腻谤补峁嘺, dhy膩na and 蝉补尘腻诲丑颈 are the aspects of mental control.

The 产丑腻峁�y补 on 驰辞驳补蝉奴迟谤补 says:鈥�

鈥淎ll pointedness is a characteristic of the mind (citta). One-pointedness is also a characteristic of the mind. The destruction of all pointedness is its disappearance. The rise of one-pointedness is its appearance. The mind puts on both these characteristics. This mind then following along both these characteriscs of destruction and manifestation which make its very nature inclines towards contemplation.鈥�^[15]

Footnotes and references:

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[1]:

Chandradhar Sharma, A Critical Survey of Indian Philosophy; P-169

[2]:

驰辞驳补艣腻迟谤补 of Pataj帽jali-1.23

[3]:

罢补苍迟谤补惫腻墨迟颈办补 of Kumarilabhatta; 4.10

[4]:

驰辞驳补蝉奴迟谤补 of 笔补迟补帽箩补濒颈-4.17.19

[5]:

Ibid -1.6.11

[6]:

Ibid-2.29

[7]:

Ibid-2.30

[8]:

Ibid-2.32

[9]:

Ibid -3.46

[10]:

Ibid -2.49

[11]:

Ibid -2.54

[12]:

Ibid -3.1

[13]:

Ibid -3.2

[14]:

Ibid -3.3

[15]:

驰辞驳补蝉奴迟谤补产丑腻峁�y补-III.2