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CHAPTER-III Yoga Philosophy in Yogatattva- Upanisad III.I Concept of Yoga The Gita says "yogah karmasu kausalam". Yoga is skill in action. The term 'yoga' comes from the Sanskrit root 'yuj', which means 'to join'. To unit and integrate "Yujyate aneneti yogah". Generally the term yoga is defined as what you units or joins. It is used in a spiritual sense normally in the discussion of Sastras. Particularly it is the process by which the identity of the 'Jivatma' and 'Paramatma' is realized by the yogin. Yoga is the adhyatmic science which teaches the method of uniting the human spirit with God, the universal spirit. Yoga is oneness with "Brahman". Harmony is yoga. Abiding in Brahman is yoga. According to Patanjali, the traditional founder of the yoga system, yoga means not only union, but spiritual effort to achieve perfection through body control. The senses and the mind are connected by correct discrimination between 'Purusa' and 'Prakrti'. Yoga is closely allied with Samkhya. The Gita calls them karma yoga which means spiritual action and Samkhya means knowledge. Samkhya is theory and yoga is practice. Yoga is the perfection in ones action. The dexterity is found to keep one ready for action is related to attitude and efficiency is found to keep one ready for action in related attitude and efficiency is the outcome of due such actions performed. Yoga is that state in which all indriyas or sense organs are to be held steadily, state of mastery over sense and mind as portrayed in the 'Kathopanisad'. 1. Srimad Bhagabad Gita -II.50 75

"tam yogamitimanyate sthiramindriya dharanam"² Sri krsna tells Arjuna that yoga is the state of samadhi. "srutivipratipana te yada sthasyati niscaya samadhavacala budhistada yogamudahrtah".³ III.II. The Meaning of the word Yoga: The word "Yoga" is used with different meanings in different branches of Indian literature and philosophy. By epoch, in mathematics it means combination of planets in a particular Rashi, in grammar it means systematic dependence of words, in medicine it means particular mixture of compounds of various drugs or minerals, in philosophy each system of thought uses the term yoga in a peculiar sense which it fits into the ontological and ethical peculiarity of the system. For example, in Patanjali's yogasutras, it is used to control the modification of the mind and its complete cessation is Samadhi, in tantras it means union of the individual soul (God), in Vedanta it means an effort. To realize that you are the absolute Brahman, in Buddhism it is used in the sense of meditation or contemplation. In the Yogavasistha and in many of the minor Upanisads it means the process of annihilation of the mind and realization of one's Absolutes. In Srimad Bhagavata and Devi Bhagavata, it means exclusive love (prema) for Godhead. In the Bhagavad Gita, which is the yoga book par excellence, it has been used in various ways. Each chapter of the Bhagavad Gita is named after a treatise on some type of yoga. The best-known definition of yoga in the Bhagavad Gita, however, is "Yogah Karmasu Kousalam", which can be translated as yoga is experience at 2 .Kathopanisad-II.iii. 11 3 1. Srimad Bhagabad Gita-II.53 76

work or "efficiency in action". "Yoga really means the practical aspect of the entire system of religion and philosophy." III.III. Definition of Yoga: of What is Yoga? There are many definitions and many expositions. Yoga is one of the six systems of Indian philosophy and the sage Patanjali is credited as its author. He fulfilled the essential features of Yoga that were obscurely interspersed in the different Upanisads, in the form of sutra, thus making a vital contribution. Almost 4,000 years ago, the scope yoga is well described in various Upanisads and in the Bhagavad Gita. The term Yoga has its verbal root 'Yuj' in Sanskrit, which means union. "yujyate anena it yogah" Yoga that which unites those which are the totalities which are superior jivatma terms, means the union of the individual with the universal, Jivatma with the Paramatman. In ordinary terms it means with equanimity in the situation that one finds oneself as a special person. Swami Vivekananda says: It is a means of compressing one's evolution into a single lifetime or into a few months or even a few hours of one's bodily existence. There is a growth process in all creations due to the mutual interaction that is nature. Among living beings, man has had welldedicated power of discrimination, intellect and voluntary controls to accelerate his growth. Yoga is that branch of human development of all aspects. The yogasutras of Patanjali is a sufficient tratise on body and minds. He has dealt with this significance of ancient system of training the body and mental activities. He is a poinner in developing a systematic branch of yogic method of attaining peace and tranquility. There is also a sister branch of yoga called Samkhya. Patanjali accepts the Samkhya view of 77

bondage and liberation. The bondage of the Purusa (self) is due to ignorance and in-discrimination (aviveka), and liberation (kaivalya) can come from discriminative knowledge (Vivekakhyati) alone. The bondage manifests itself through the five fold of a mistaken identification of the pure, cetana Purusa as unconscious or reha sattva aspect of Prakrti. The miseries are: 1) ignorance and 5 willingness to live (abhinivesa). All of them result from want to jada, which some how have become together from beginningless sutra of cit and jada, and have made their discrimination difficult. As soon as the real culture of the Purusa of the self is apprehended through Samadhi, all the results and their conjunction with Prakrti ceases, there is and end to all the miseries. All karmas result from klesas (miseries) and cease with their creation. 4 6 Giving the creation of yoga a "cittavrtti nirodhah" various methods of getting control over the Cittavrtti have been suggested by Patanjali. Their practice coupled with vairagya (detachment) is greatly ulogised, Isvara and Pranidhana meaning devotion to God. The prtition of Pranava and many other practices have been described in the first part. Having dealt with kriyayoga including tapas, incantation of mantras and isvarapanidhana in the earlier part of the second pada (chapter). The later part is devoted to the description of five yogangas namely, yama, niyama, Asana, Pranayama and Pratyahara. Remaining three angas of Dharana, Dhyana and Samadhi are described in a special manner in the third pada which also elaborately narrates the effects of Samyama resulting from the combination of these three. Fourth pada is devoted to the explanation of the five types of attainment rebirth, vasana, karmaparipaka, nature of citta from the theoretical point of view. .Yoga Sutra-I.24 5 .Patanjali Yogasutra-I.2 6 . Ibid-II.5 78

Although this text is in the form of aphorisms, these were ornamented upon by Vyasa, Vacaspati, and Bhoja and thus, the yogasastra was placed before the public in an extended form.