365bet娱乐

The word YOGA is derived from the root 'Yuj' which means to unite. According to Amarakosa, Yoga means Compactness (Samhanana), means (Upaya), meditation (Dhyana), unity or coherence (Samgati) and scheme or plan (Yukti). Apart from these meanings in different contexts it is used in the sense of manner, Yoking, use and application etc. In common usage it denotes a system of philosophy expounded by Patanjali.It is Patanjali who systematised yoga sutra for the practical purpose and other five philosophies of the Satdarsan were written for the theoratical purpose. DEFINITION OF THE TERM YOGA Yoga defined as cessation of the modifications of mind (Yoga Sutra 1:2). In other words, it is the equanimity (Samatva) or efficacy in duty (Karmakausala), (Bhagavad Gita). According to Linga-Purana, Yoga is the attainment of supreme reality Srimad Bhagavat Purana says that yoga is the means of self-knowledge and thus the means of the supreme goal of life. It is also a state of mind where pleasure and pain cease completely forever. The Siva-Purana states that it is the unity of mind and soul as well as a constant firm and fixed state of mind whose object is Siva only. There are many other similar definitions of

5 yoga in other Shastras and Puranas. The Mahabharata also gives various definitions of yogas. YOGASCHITTAVRITTI NI RODHA (Yoga Sutra1:2) Yoga is restraining the mind-Stuff (Chitta) from taking the various forms (Vrittis). Swami Vivekananda explains Chitta and Vrittis in his book Raja yoga (pp. 115-20) in the following words, "I have eyes. Eves do not see. Take away the brain centre which is in the head, the eyes will still be there, the retinae complete, as also the pictures of objects on them, and yet the eyes will not see. So the eyes are only a secondary instrument, not the organ of vision. The organ of vision is in a nerve centre of the brain. The two eyes will not be sufficient. Sometimes a man is asleep with his eyes open. The light is there and the picture is there, but a third thing is necessary the mind must be joined to the organ. The eye is the external instrument, we need also the brain centre and the agency of the mind. Carriages roll down a street, and you do not hear them. Why? Because your mind has not attached itself to the organ of hearing. First there is the instrument, then there is the organ, and third the mind attached to these two. The mind takes the impression further in, and presents it to the determinative faculty Budd hi which reacts. Alongwith this reaction flashes the idea of egoism.

6 Then this mixture of action and reaction is presented to the Purusha, the real Soul, who perceives an object in this mixture. The organs (Indrivas), together with the mind (Manas), the determinative faculty (Buddhi), and egoism (Ahamkara), for the group called the Antahkarana (the internal instrument). They are but various processes in the mindstuff, called chitta. The waves of thought in the chitta is called vrittis (literally "whirlpool"). What is thought? Thought is a force, as is gravitation or repulsion. From the infinite storehouse of force in nature, the instrument called chitta takes hold of some, absorbs it and sends it out as thought. Force is supplied to us through food, and out of food the body obtains the power of motion etc. others, the finer forces, it throws out in what we call throught. So we see that the mind is not intelligent, yet it appears to be intelligent. Why? Because the intelligent soul is behind it. You are the instrument being, mind is the only instrument through which you catch the external world. The real man is behind the mind; the mind is the instrument in his hands; it is his intelligence that is percolating through the mind. The bottom of the lake is our own true self; the lake is the chitta and the waves the vrittis. Again, the .

7 mind is in three states, one of which is darkness, called Tamas, found in brutes and idiots; it only acts to injure. No other idea comes into that state of mind. Then there is the active state of mind. Rajas, whose chief motives are power and enjoyment. "I will be powerful and rule others". Then there is the state called Sattva. serenity, calmness, in which the waves cease, and the water of the mind-lake becomes clear. It is not active, but rather intensely active. It is the greatest manifestation of power to be calm. It is easy to be active let the reins go, and the horses will run away with you. Anyone who can do that, but he who can stop the plunging horses is the strong man. Which requires the greater strength, letting go or restraining? The calm man is not the man who is dull. You must not mistake Sativa or dullness or laziness. The calm mass is the one who has control over the mind waves. Activity is the manifestation of inferior strength, and calmness of the superior. The chitta is always trying to get back to its natural pure state, but the organs draw it out. To restrain it, to check this outward tendency, and to start it on the return journey to the essence of intelligence is the first step in yoga, because, because only in this way the chitta get into its proper course.' " Although the chitta is in every animal, from the lowest to the highest, it is only in the human form that we

find is as the intellect. Until the mind-stuff can take the form of intellect it is not possible for it to return through all these steps, and liberate the soul. Immediate solvation is impossible for the cow or the dog, although they have mind, because their chitta cannot as yet take the form which will call intellect. forms The chitta manifests itself in the following scattering, darkening, gathering, one-pointed, and concentrated. The scattering form is activity. Its tendency is to manifest in the form of pleasure and pain. The darkening form is dullness which tends to injury. The commentator says, the third form is natural to the Devas, the angels, and the first and second to the demons. The gathering form is when it struggles to centre itself. The one-pointed form is when it tries to concentrate, and the concentrated form is what brings us to Samadhi.