Yoga: Hindu Philosophy - The Yoga

By Sri Swami Sivananda

The Yoga

Prostrations to Sri Patanjali Maharshi, the exponent of the Raja Yoga system of philosophy, the first systematiser of the Yoga school, whose - Yoga Sutras - is the basic text.

The word Yoga comes from the root Yuj which means to join. Yoga is restraint of the activities of the mind, and is the union of the individual soul with the Supreme Soul.

Hiranyagarbha is the founder of the Yoga system. The Yoga founded by Patanjali Maharshi is a branch or supplement of the Sankhya. It has its own charm for students of a mystic temperament and of a contemplative type. It claims greater orthodoxy than the Sankhya proper by directly acknowledging the existence of a Supreme Being (Isvara).

The God of Patanjali is a Special Purusha or Particular Soul unaffected by afflictions, works, fruition and vehicles. In Him is the highest limit of the seed of omniscience. He, being unconditioned by time, is the Teacher of even the ancients. He is ever free.

The sacred syllable Om is the symbol of God. Repetition of Om and meditation on Om, should be practised. This will remove all obstacles and will lead to the attainment of God-realisation.

The Yoga Sutras

The - Yoga Sutras - of Patanjali form the oldest textbook of the Yoga school. It has four chapters. The first chapter, Samadhi Pada, deals with the nature and aim of

Samadhi. The second chapter, Sadhana Pada, explains the means of attaining this end. The third chapter, Vibhuti Pada, gives a description of the supernatural powers or Siddhis that can be achieved through the Yoga practices. The fourth chapter, Kaivalya Pada, describes the nature of salvation.

Raja Yoga and Hatha Yoga

Patanjalis Yoga is Ashtanga Yoga or Yoga with eight limbs. This Yoga deals with the discipline of the mind and its psychic powers. Hatha Yoga treats of the methods of bodily control and regulation of breath. The culmination of Hatha Yoga is Raja Yoga. A progressive Sadhana in Hatha Yoga leads to the accomplishment of Raja Yoga. Hatha Yoga is a ladder to ascend to the stage or summit of Raja Yoga. When the movement of breath is stopped by means of Kumbhaka, the mind becomes supportless. Purification of the body and control of breath is the direct aim of Hatha Yoga. The Shat-Karmas or six acts of purification of the body are Dhauti (cleansing of the stomach), Basti (natural form of enema), Neti (cleansing of the nostrils), Trataka (unwinkingly gazing at some object), Nauli (churning of the belly) and Kapalabhati (removal of the phlegm through a certain kind of Pranayama). The body is rendered healthy, light, strong and steady by the practice of Asanas, Bandhas and Mudras.

Yoga - A Methodical Effort to Control the Mind

Yoga is a method of strict discipline. It imposes restrictions on diet, sleep, company, behaviour, speech and thought. It should be practised under the careful supervision of an expert and illumined Yogi.

Yoga, is a methodical effort to control the mind and attain perfection. Yoga heightens the power of concentration, arrests the wanderings and vagaries of the mind, and helps to attain the superconscious state or Nirvikalpa Samadhi. The practice of Yoga removes restlessness of body and mind. It removes the impurities of the mind also and steadies it. The aim of Yoga is to teach the means by which the individual soul may attain complete union with the Supreme Soul. This fusion or blending of the individual soul with the Supreme Purusha is effected by controlling the Vrittis or thoughts of the mind. This is a state which is as clear as crystal, since the mind is not coloured by contact with worldly objects.

The Yoga And The Sankhya

Kapilas system is Nirisvara Sankhya, as in it there is no Isvara or God. The system of Patanjali is Sa-Isvara Sankhya, because there is Isvara or Special Purusha in it, who is untouched by afflictions, works, desires, etc. Patanjali built his system on the background of the metaphysics of the Sankhya. Patanjali accepts the twenty-five principles of the Sankhya. He accepts the metaphysical view of the Sankhya system, but lays great emphasis upon the practical side of self-discipline for the realisation of the absolute unity of the Purusha or true Self.

Sankhya is a system of metaphysics. Yoga is a system of practical discipline. The former lays emphasis upon investigation and reasoning, and the latter upon concentration of the will-power.

The individual soul in the Yoga has greater freedom. It can attain salvation with the help of God. The Sankhya maintains that knowledge is the means to salvation. The Yoga holds that concentration, meditation and Samadhi will lead to Kaivalya or Independence. The Yoga system holds that the Yogic process consists in the suppression of the diversities of mental functions and the concentration of the mental energy on the self-luminous Purusha.

The Eight Limbs Of Raja Yoga

Raja Yoga is known by the name Ashtanga-Yoga or the Yoga with Eight Limbs. The eight limbs are: (i) Yama (restraint), (ii) Niyama (observances), (iii) Asana (posture), (iv) Pranayama (control of breath), (v) Pratyahara (withdrawal of the senses), (vi) Dharana (concentration), (vii) Dhyana (meditation), and (viii) Samadhi (superconscious state). The first five of these form the external limbs (Bahir-anga) of Yoga. The last three form the internal limbs (Antar-anga) of Yoga.

Yama and Niyama

The practice of Yama and Niyama constitutes ethical discipline. It prepares the Yogic student for the real practice of Yoga. The Yogic student should practise non-violence, truthfulness, continence, non-stealing, and non-acceptance of gifts which are conducive to luxurious living; and practise purity, contentment, austerity, sacred study and surrender to God. The chief of them is non-violence (Ahimsa). All other virtues are rooted in Ahimsa. Non-violence is abstinence from malice towards all living beings - in every way and at all times. It is not merely non-violence, but non-hatred. The Yamas or restraints are the great universal vows (Mahavrata), not limited by caste, place or country, time or circumstances. They must be practised by all. There are no exceptions to these principles. Not even self-defence can justify murder for one who is practising the vow of non-violence. He should not kill even his enemy if he is to practise Yoga rigorously.

Asana, Pranayama and Pratyahara

Asana is steady, comfortable posture. Asana or posture is a physical help to concentration. When one obtains mastery over the Asana, he is free from the disturbance of the pairs of opposites. Pranayama or regulation of breath leads to tranquillity and steadiness of mind, and good health. Pratyahara is introversion. It is withdrawal of the senses from their objects. Yama, Niyama, Asana, Pranayama and Pratyahara are accessories to Yoga.

Dharana, Dhyana and Samadhi

Dharana, Dhyana and Samadhi are the three consecutive stages of the same process of mental concentration and are thus parts of an organic whole. Dharana is the effort to fix the mind steadily upon an object. Dhyana is continuous and unbroken fixity of the mind upon the object. Samadhi is fixity of the mind upon the object with such intensity of concentration as to become the object itself. The mind is wholly merged in and identified with the object upon which it is fixed.

Samyama or concentration, meditation and Samadhi are one and the same, that gives a knowledge of supersensual objects. Siddhis are by-products of concentration. The supernatural powers are really obstacles to Samadhi or freedom.

Yoga Samadhi And Its Characteristics

Dhyana or meditation culminates in Samadhi. The object of meditation is Samadhi. Samadhi is the goal of Yoga discipline. Body and mind become dead, as it were, to all external impressions. The connection with the outer world is broken. In Samadhi, the Yogi enters into Supreme Silence which is untouched by the ceaseless noises of the outer world. The mind ceases its functioning. The senses are absorbed in the mind. When all the modifications of the mind are controlled, the Seer, the Purusha, rests in his own Self. Patanjali speaks of this in his Yoga Sutras as Svarupa-Avasthanam (establishment in ones true Self).

There are kinds or degrees of concentration or Samadhi, viz., Samprajnata or conscious and Asamprajnata or superconscious. In Samprajnata Samadhi, there are definite objects of concentration for resting. The mind remains conscious of the object. Savitarka (with deliberation), Nirvitarka (without deliberation), Savichara (with reflection), Nirvichara (without reflection), Sananda (with joy), and Sasmita (with the sense of personality) are forms of Samprajnata Samadhi. In Samprajnata Samadhi, there is a clear consciousness of the object meditated upon, as distinct from the subject. In Asamprajnata Samadhi, this distinction vanishes, it being transcended.

Conditions For Success In Raja Yoga

The Importance of Yama and Niyama

Aspirants who desire to attain God-realisation should practise all the eight limbs of Yoga. On the destruction of the impurities through the practice of the eight limbs - or accessories - of Yoga, arises the light of wisdom leading to the discriminative knowledge.

For the attainment of Samadhi or union with the Divine, the practice of Yama and Niyama is an indispensable necessity. The Yogic student should practise Yama and observe Niyama side by side. It is not possible to attain perfection in meditation and Samadhi without the observance of the practice of Yama and Niyama. You cannot have concentration of mind without removing falsehood, deceit, cruelty, lust, etc., within. Without concentration of mind, meditation and Samadhi cannot be attained.

The Five Mental Planes According To The School Of Patanjali

Kshipta, Mudha, Vikshipta, Ekagra and Niruddha are the five mental planes according to the Raja Yoga school of Patanjali. The Kshipta plane is that wherein the mind wanders amongst various sensual objects. The mind is filled with Rajas. The Mudha plane is that wherein the mind is in a state of sleep and impotence on account of Tamas. The Vikshipta plane is that wherein Sattva preponderates, and the mind oscillates between meditation and objectivity. The rays of the mind are slowly collected and gathered. When Sattva increases, you will have cheerfulness of mind, one-pointedness of mind, conquest of the senses and fitness for the realisation of the Atman. The Ekagra plane is that wherein the mind is one-pointed. There is deep meditation. Sattva is free from Rajas and Tamas. The Niruddha plane is that wherein the mind is under perfect control. All the Vrittis of the mind are annihilated.

A Vritti is a whirlpool or thought-wave in the mind-lake. Every Vritti or mental modification leaves behind a Samskara or impression or latent tendency. This Samskara may manifest itself as a conscious state when the occasion arises. Similar Vrittis strengthen similar dispositions. When all the Vrittis are arrested, the mind is in a balanced state (Samapatti).

Disease, langour, doubt, carelessness, laziness, worldliness, erroneous perception, failure to attain concentration and instability in it when attained, are the main obstacles to concentration.

The Five Klesas And Their Removal

According to Patanjali, Avidya (ignorance), Asmita (egoism), Raga-Dvesha (desire and aversion, or likes and dislikes) and Abhinivesa (clinging to mundane life) are the five great Klesas or afflictions that assail the mind. These are alleviated by means of continued Yogic practice, but not uprooted totally. They remain hidden in the form of seed. They sprout out again the moment they find an opportunity and favourable surroundings. But Asamprajnata Samadhi (Absolute-Experience) destroys even the seeds of these evils.

Avidya is the main cause of all our troubles. Egoism is the immediate result of Avidya. It fills us with desires and aversions, and veils the spiritual vision. The practice of Yoga-Samadhi uproots Avidya.

Practice of Kriya-Yoga

Kriya-Yoga purifies the mind, attenuates or thins out the five afflictions, and leads to Samadhi. Tapas (austerity), Svadhyaya (studying and understanding of scriptures) and Isvarapranidhana (worship of God and surrendering the fruit to God) constitute Kriya-Yoga.

Cultivation of friendliness (Maitri) towards equals, compassion (Karuna) towards interiors, cheerfulness (Mudita) towards superiors and indifference (Upeksha) towards wicked people (or with regard to things pleasant and painful, good and bad) produce tranquillity of mind (Chitta-Prasada).

One can attain Samadhi through devotion to God. Devotion to God gives freedom. By Isvarapranidhana, the Yogic student obtains the grace of God.

Abhyasa and Vairagya

Abhyasa (practice) and Vairagya (dispassion, non-attachment) help in steadying and controlling the mind. The mind should be withdrawn again and again and brought back to the centre, whenever it goes out towards sensual objects. This is Abhyasa Yoga. Practice becomes fixed and steady, when pursued for a long time without any break and with perfect devotion.

The mind is a bundle of Trishnas (cravings). Practice of Vairagya will destroy all Trishnas. Vairagya turns the mind away from the objects. It does not allow the mind to go outwards (Bahirmukha action of the mind), but promotes its Antarmukha (inward-going) action.

The State Of Kaivalya Or Absolute Independence

The goal of life is the absolute separation of Purusha from Prakriti. Freedom in Yoga, is Kaivalya or absolute independence. The soul is freed from the fetters of Prakriti. The Purusha is in its true form or Svarupa. When the soul realises that it is absolutely independent, and that it does not depend on anything else in this world, Kaivalya or Isolation comes in. The soul has removed the Avidya through discriminative knowledge (Viveka-khyati). The five Klesas or afflictions are burnt by the fire of Knowledge. The Self is not touched by the conditions of the Chitta. The Gunas retire to rest and the Self abides in its own divine essence. Even if one becomes a Mukta (liberated Soul), Prakriti and its modifications exist for others. This, the Yoga system holds, in agreement with the Sankhya.

From publishers note:

All About Hinduism by Sri Swami Sivananda is intended to meet the needs of those who want to be introduced to the various facets of the crystal that is Hinduism. The book, which was first published in 1947, has now been rearranged in a more convenient form, with useful additions here and there, and is now released in its fifth edition.

 We do hope that all serious students of Hindu Religion and Hinduism Philosophy will find the book useful and interesting.

All chapters can be found here: All About Hinduism