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Six systems of Indian philosophy as a whole discuss reality from an atom to the grand universe and also deal with spirituality linking the individual soul with the cosmic soul and finally identifying it with the transcendent-Brahman.

厂腻峁僰丑测补, Yoga and 痴别诲腻苍迟补 farm can important trinity dealing with the truth of human existence and the mystery of the universe from the plane of spiritual and metaphysical realisms. It is appropriate to study the metaphysics of these three systems in greater detail in the succeeding chapter 惭墨尘腻峁僺腻 (笔奴谤惫补) with its theological approach describes chiefly the pious preoccupations and the formal rites that are considered to be the preliminary means for climbing the spiritual ladder. 痴补颈艣别峁�i办补 and 狈测腻测补 provide the analysis of the categories consisting the universe, mainly with the empirical data of manifest nature. They treat the subject from the point of view of logical reasoning on the plane of normal waking consciousness. Thus 痴补颈艣别峁�i办补 and 狈测腻测补 stand closer to the contemporary academic approach of modern philosophy.

Whatever the differences in approach or emphasis, the founding sages of all six systems were 测辞驳墨蝉. All of them accept Yoga in some form or the other as the practical method for achieving the final goal laid down by them: 厂腻峁僰丑测补 and 痴别诲腻苍迟补 clearly accept 础峁ａ弓腻峁単补测辞驳补^[1] (eight fold paths). 惭墨尘腻峁僺腻 (p奴rva) prescribes 测辞箩帽补蝉 (sacrifices) are 苍颈峁�k腻尘补办补谤尘补 (action without attachment) 测补箩帽补蝉 have estoteric significance and as such are part and percel of 膩tmasa峁儁ama Yoga (path of self control) while detached performance of actions is obviously karmayoga. 痴补颈艣别峁�i办补 and 狈测腻测补, despite their realistic metaphysics and epistemology recognize that a 测辞驳墨 with his or her supernatural perception is able to visualize even the subtlest atoms and study their properties. They also accept that right knowledge detached living and 测辞驳墨c meditation are the means to liberation. Yoga forms a link between all the six systems. It is the most effective practical technique for realizing spiritual truths.

Yoga forms the most prominent values in the applied aspects of Indian philosophy. As a matter of fact Yoga is the central theme in Indian Philosophy which is otherwise considered to advocate a negative or scapist attitude. It is only the concept of Yoga and its achievements including the bliss of 惭辞办峁�a which determines the positive aspect of Hindu philosophy. Before one proceeds to discuss the Philosophical background of Yoga it is worthwhile to examine in sequence the tradition of Indian philosophy as relevant to Yoga. So far as the actual contents on this aspect are concerned one can divide the history of evolution of Yoga in the following three phases.^[2]

1) Foundation of Yoga consisting of the theory and practice of Yoga in ancient India as reflected in the earlier 鲍辫补苍颈峁�a诲蝉 (Pre-Buddhist) before 600 B.C., the 叠丑补驳惫补诲驳墨迟腻 (around 500 B.C. and the 驰辞驳补蝉奴迟谤补蝉 of 笔补迟补帽箩补濒颈 (around 300 B.C.).

2) Yoga down the ages covers the development of specialized 测辞驳墨c disciplines in Hindu Jain Buddhist, 厂奴辫丑颈 and 艢颈办丑 traditions from 200 B.C. to 2800 A.D.

3) Contemporary Yoga which is featured by the recent trends in the science if yoga with special reference to the teachings of Sw膩mi Vivek膩nanda (1863 to 1902), 艢ri Aurobindo (1872-1950), and Mahatma Gandhi (1860 to 1948) and some other thinkers.

Yoga is a holistic science whose function is to integrate personality at all levels of existence. Hence, it is denied as 鈥榰nifying鈥� as 鈥榬estoring鈥� balance; as inducing homoestasis or harmony. The foundation of Yoga lies in the Vedas, 鲍辫补苍颈峁�a诲蝉, 笔耻谤腻峁嘺蝉, 厂尘峁泃颈蝉 and 叠丑补驳惫补诲驳墨迟腻. 艢ri Aurobinda describes Yoga as practical psychology (par excellence) which can be used as a tool by all human beings to realize the human potential and thereby fulfil the cosmic laws of evolution. 笔补迟补帽箩补濒颈 (an ancient seer, pioneer and researcher in the field of Yoga) defines on of the aim, of Yoga as maintenance of a constant and steady state of mental equilibrium. He defines Yoga as a process of gaining mastery over the mind and describes it as a systematic process of accelerating the growth of man in his entirely. The 叠丑补驳补产补诲驳墨迟腻 gives the three aspects of 箩帽腻苍补, bhakti, and karma based on the three facultie of man intellect, emotion and physique.^[3]

Footnotes and references:

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[1]:

鈥尡什钩俨姑甭岵贡艟� 驰辞驳补蝉奴迟谤补 - II-29.

[2]:

鈥孻辞驳补 and 膧测耻谤惫别诲补, p.20.

[3]:

鈥孻辞驳补 Education Philosophy and practice. p.13..