Philosophy paper -ii

(2-marks)

Nishkam Karma :- Nishkam Karma is a central theme in the Bhagavad Gita. An

important philosophical concept in Karma yoga, self-less or desireless action, is an
action performed without any expectation of fruits or results, In
Sanskrit, nishkam means “action without motive,” “work without desire" or
"desire-less.”

In Karma yoga philosophy, there are two central concepts: Sakam Karma and
Nishkam Karma. Sakam Karma is to take action under self-centered motivations
with the goal of being thanked or receiving goodness in return. Nishkam Karma is
the opposite of Sakam Karma and is considered to be selfless action without even
expectation or goodness returned.
Mahayana:- Mahayana is one of the two major schools of Buddhism. The name
comes from a Sanskrit term meaning “the Great Vehicle.” Mahayana focus on
teachings such as the importance of compassion (karuna), and the sharing of
Buddha Nature. The ideal religious figure in the Mahayana tradition is
the bodhisattva, an enlightened being engaged in helping others become free from
suffering.

Tirthankara,:- Tirthankara, the name comes from a Sanskrit term “Ford-maker”

also called Jina (“Victor”) for totally conquering anger, pride, deceit, and desire. It
is a saviour and spiritual teacher of the dharma. According to Jains,
a tirthankara is a rare individual who has conquered the saṃsāra, the cycle of
death and rebirth, on their own, and made a path for others to follow. Jainism is
renowned throughout the world for its exemplary devotion to the practice
of ahimsa (non-violence), which was embodied by the Tirthankara. At the end of
his human life-span, each Tirthankara achieves liberation ('moksh' or 'nirvan'),
ending the cycle of infinite births and deaths. Tirthankara statues are worshipped in
Jain temples, they are not seen as gods. Jainism does not believe in the existence of
God in the sense of a creator. Moreover, while gods are beings superior to humans.

Jivanmukti :- Jivanmukti, according to Hindu philosophy, is the state of being

spiritually liberated while still alive. The Sanskrit term is derived from the root
words, jiva, meaning "life," and mukti, meaning "freedom." Jivanmukti is a state in
which one possesses limitless knowledge, free from suffering, and enjoys eternal
bliss.
1
 Philosophy paper -ii

Jivanmukti transforms the individual, character so that he/she is liberated while

still alive. Being free from desiring pleasures of this world and heaven is a supreme
level of detachment. jivanmukti can be attained. The following are attributes of
those who have attained this status:

 Does no harm to others

 Speaks only the truth
 Remains calm and replies with warmth when verbally assaulted
 Remains humble yet firm
 Values Self-realization only

Sattva gunas :- Sattva is one of the three gunas (virtues/attributes) in Hindu

and Samkhya philosophy. The word means "light," "goodness" and "purity" in
Sanskrit.

Those who practice sattva seek to nourish the body with pure substances and
engage in purifying practices. This can include upholding a sattvic diet,
meditating, pranayama, asana practice, and/or the study of sacred scripture Sattva
denotes having the natural quality of purity and goodness. For something (such as
food) to be considered sattvic, it should not increase evil or disease, and must be
pure and natural.

Sattva can also be considered an emotional or mental state wherein the mind is at
peace. Sattvic individuals often strive to deepen, strengthen and mature the soul.
Many people cultivate sattva through practicing a sattvic diet, which includes
foods that are considered most pure and life-giving to the body.

Dualism :- Dualism is the belief that there are two kinds of reality: material
(physical) and immaterial (spiritual). In Philosophy of Mind, Dualism is the
position that mind and body are in some categorical way separate from each other,
and that mental phenomena are, in some respects, non-physical in nature.

It can be contrasted (both as a metaphysical concept and as regards Philosophy of

Mind) with various kinds of Monism (including Physicalism and Idealism), and
with Pluralism, which holds that ultimately there are many kinds of substance,
rather than just two.

Sutra :- Sutra is a type of religious literature present in many Asian traditions such
as Hinduism, Jainis, Buddhism. The word sutra is a Sanskrit term that means

2
 Philosophy paper -ii

“discourse” or string or “threads”. Sutras were originally oral traditions and

designed to prompt the memory, which was probably the best alternative in a
context where the majority of the population was illiterate. Sutras are believed to
record important religious practices, sometimes containing the teachings of key
religious figures In Buddhism, sutras are like scriptures, which are regarded as
records of the oral teachings of Gautama Buddha. . Similarly, in Jainism, sutras are
the sermons or speeches of a spiritual teacher.
Klesas :- Kleśa is a term from Indian philosophy and yoga, meaning a "poison".
The third śloka of the second chapter of Patañjali's Yogasūtra explicitly identifies
Five Poisons. Kleshas also refer to the barrier or difficulties that prevent a person
from reaching a state of enlightenment and freedom from samsara.

Avidya – Ignorance , Asmita – Egoism, Raga – Attachments,

Dvesha – Aversions, Abhinivesah – Fear of death

Asteya :- Asteya is a Sanskrit word that refers to the virtue of “non-stealing.” It is

important in both Hinduism and Jainism. The practice of asteya demands that one
must not steal, nor have the intent to steal another's property through action, speech
and thoughts. The daily yoga practice, asteya can be deeply enriching or improve.
Yogis looking for a more spiritual approach to their practice may choose to follow
the ethical advice of this and other yamas.
satta-traya :- The satta-traya (Criterion of Truth or three grades of reality) is the
herearchichical differentiation of the reals. There are three grades of reality-
pratibhasika ,vyavaharika and paramarthika
(1) Prathibhasika-satta (Illusory reality), (2) Vyavaharika-satta (Empirical
reality), (3) Paramarthika-satta (Ontological reality).
Illusions, drams and the like are illusory existences. The world in space
and time, which is subject to causality, is the empirical reality. Brahman is
the ontological reality
Hinayana :- Hīnayana" is a Sanskrit term literally meaning the "small/ Modest
vehicle". Hina means small and yana means vehicle. Hinayana follows the original
teaching of Buddha. Does not believe in Idol worship and tries to attain individual
salvation through self discipline and meditation. Hinayana Buddhists think that
The Buddha was a Human instead of a God . Ultimate aim of Hinayana is thus
nirvana.

3
 Philosophy paper -ii

Mahayana :- Mahayana is a Sanskrit term literally meaning the " Greater Vehicle
or Vast Vehicle". maha means great and yana means vehicle. Mahayana believes
that Buddha is a God because they think that the Buddha came down to earth to
help people cross the sea of life. So the Buddha can be worshipped as a God
because he is eternal and comes down to earth. Mahayana believed in universal
liberation from suffering for all beings

After the death of Buddha, Buddhism was divided into two sects
namely Mahayana and Hinayana. The terms Hinayana (Lesser
Vehicle or Modest Vehicle) and Mahayana (Greater Vehicle or Vast
Vehicle) originated in The Prajnaparamita Sutras
Laya yoga :- Laya yoga is an ancient form of meditation, with concentration on
energy centers or chakras. Laya yoga attempts to locate these energy centers and
channelize them through meditation. The aim of Laya yoga practice is to alter the
conscious level of the mind to a higher state by making the mind listen to the inner
sound. Practicing Laya yoga includes asanas, pranayama, mudras, mantras
and bandha.

Benefits of practicing Laya yoga include:

 Reduce stress
 Cures mood swings
 Promotes emotional stability
 Cures addiction
 Improves immune system

Citta vritti :- The name comes from the Sanskrit, word citta, meaning
“consciousness” or “memory,” and vritti, meaning “waves.” It can be translated in
English to mean “mind chatter,” and is sometimes called “monkey mind.” One of
the goals of yoga is to take control of citta vritti by quieting the mind, thereby
reducing stress and increasing Self-awareness.

According to Patanjali, there are five types of vritti:

 Pramana (correct knowledge)

 Viparyaya (misconception / wrong knowledge)
 Vikalpa (conceptualization / imaginative knowledge)

4
 Philosophy paper -ii

 Nidra (sleep)
 Smriti (memory)

Chitta-vritti-nirodha:- refers to calming the mind through the meditative

techniques of Patanjali yoga. The term comes from the Sanskrit, chitta, meaning
“consciousness” or “mind-stuff”; vritti, meaning “fluctuations”; and nirodha,
meaning “suppression” or “restraint.”

In the Yoga Sutras, Patanjali refers to yoga as chitta-vritti-nirodha. In other words,

when the fluctuations of the mind have been quieted, you reach an ultimate state
called kaivalya, or "aloneness." In this state, you are able to perceive the divine
within. Various yoga practices help you achieve chitta-vritti-nirodha, including
Patanjali's eight-limbed path: among them, asanas (physical
postures), pranayama (breathing exercises), meditation, and observing
the yamas(restraints) and niyamas (observances).

Karma theory :- Karma means action, work or deed; it also refers to the spiritual
principle of cause and effect where intent and actions of an individual (cause)
influence the future of that individual (effect). Good intent and good deeds
contribute to good karma and happier rebirths, while bad intent and bad deeds
contribute to bad karma and bad rebirths.
The philosophy of karma is closely associated with the idea of rebirth in many
schools of Indian religions
Pratyahara :- Pratyahara is a Sanskrit term meaning "withdrawal of the senses." It
is the fifth limb of Patanjali’s. Pratyahara is considered important in yoga because
it forms a bridge between the external focus of the previous limbs of yoga and the
internal focus of the subsequent limbs, which move the practitioner into
concentration, meditation and, eventually, to the goal of samadhi (union with the
Divine). By withdrawing the focus from the senses and the external environment,
the mind can turn inward, deepening yogic practice.
Ashtanga yoga:- is named after the term given in Patanjali’s Yoga Sutrasfor the
eight-fold path of yoga, or ashtanga, meaning “eight-limbed” in Sanskrit.
Ashtanga yoga is a dynamic, flowing style that connects the movement of the body
with the breath. The method stresses the importance of daily practice of a set series
of movements. There are six series of Ashtanga yoga sequences, which the student
progresses through at their own pace.

5
 Philosophy paper -ii

Kaivalya :- The word is derived from the Sanskrit kevala, meaning "alone" or
"isolated." It is a separation of purusha (Self or Soul) from prakriti (primal matter).
The state of kaivalya is the main goal of Raja yoga. In this state, the yogi becomes
completely fearless and free. detachment and the cycle of birth and
death. kaivalya is the final stage of enlightenment that a yogi can reach, also
called moksha or nirvana.

Nirodha :- Nirodha is a Sanskrit term meaning "cessation" or "removal." The great

sage Patanjali used this term in his legendary definition of yoga in the
second sutra of the Yoga Sutras: “yoga-citta-vritti-nirodha,” which can be
translated as “yoga is the removal of the fluctuations of the mind. A nirodha mind
is fully controlled and restrained, which can be attained through meditation and
practices.

(5-marks)

1. Discuss the features and implications of satkaryavada ?

Satkaryavada is the Samkhya theory of the pre-existent effect, that the effect
(karya) already exists in its material cause and therefore, nothing new is brought
into existence or produced in the process of creation. Samkhya means number,
they mentions the principles of cosmic evolution by rational analysis. It teaches the
discriminative knowledge which enables to distinguish between sprit and matter.
This view of causation is against the nyaya-vaisesika (asatkaryavada) The word
‘satkarya’ means all cause really exists in the effect concerned and on the other
hand that all effect exists in the form of a capacity in the cause concerned.
According to satkaryavada, the effect appears itself from the cause. Samkhya
believes in satkaryavada because if the effect does not pre-exist in the cause,
anything can be produced out of anything else.

According to Satkaryavada principle the cause is hidden inside the effect. This
effect exists due to several reasons-

1. what is nonexistent cannot be produced;

2. for producing a specific material cause is resorted to;
3. everything cannot be produced;
4. a specific material cause is capable of producing a specific product alone
that effect;
6
 Philosophy paper -ii

5. There is a particular cause for a particular effect.

 Satkaryavada is of two types- parinamavada and vivartavada.

According to parinamavada, the cause transforms itself into effects. A real

transformation of cause takes place here.

According to vivartavada, the effect is only the manifestation of cause. The cause
remains unchanged and is not subjected to any transformation.

 Parinamavada is also divided into two kinds. Prakrti Parinamavada and

brahma Parinamavada

According to Prakrti Parinamavada, the material cause of the universe is Prakrti.

The world of objects is the product of Prakrti. Samkhya believes in Prakrti
Parinamavada. In brahma Parinamavada, brahma transforms into the world.
This position is held by visistavaita

Prakrti- Prakrti is the first cause of the universe. It is the material cause out of
which all objects of this world one derived. Object in this world are many and are
subjected to creation and destruction. They are relative non-eternal and dependent.
Prakriti is independent, absolute and eternal.

Prakriti is in the form of three gunas. The three gunas are sattva, rajas and tamas.
Sattva guna refers to goodness and produces pleasure, the colour is white and it is
light in nature. It causes upward movement, happiness and bliss. Rajas is the
principle of action, it is stimulating in its nature. Psychologically it causes pain; its
colour is red. Tamas is the principle of inertia. It arrests activity. Psychologically it
causes indifferences, passivity and negativism. It causes ignorance and confusion.

Purusa – Purusa is the soul, the self and the sprit. It is one of the absolute realities
of Samkhya system. It is the principle of pure consciousness. It is the subject of all
experience. It is different form the intellect, ego and mind. It is the ultimate
knowledge. Prakrti can evolve only when is comes in contact with purusa. When
purusa comes in contact with prakrti the equilibrium of parkrti gets disturbed, then
the evolution of prakrti begins.

2. Give a brief account of the Patañjali’s yoga sutra ?

7
 Philosophy paper -ii

Patanjali defines yoga as citta-vrtti-nirodha , this definition comprises of three

terms. The first one is citta, which means mind or consciousness. Citta in yoga is
identical to the triple concept of intellect, ego and mind in Samkhya system. Citta
refers to the functioning of mind. The second term is vrtti, which derived from
Sanskrit word vrt which means exist, so citta-vrtti refers to the modification of
mind and the third term nirodha means cessation or suppression. Hence citta-vrtti-
nirodha means the cessation of the modifications of the mind. It is said that the
term yoga aims at an intergrated state or a perfect state of harmony of mind body
and sprit.

The Yoga Sutras were composed by Patanjali. , Patanjali has provided the very
essence of the philosophy and teachings of yoga in a highly scientific and
systematic exposition. The Yoga Sutras of Patanjali form the basis for one of the
six Hindu schools of philosophy and are a very important milestone in the history
of Yoga. The word sutra literally means thread. The Yoga Sutras contain 196
Sutras, divided between four units, which are called Padas, discussing the aims and
practice of yoga, the development of yogic powers and liberation.

1. Samadhi Pada: The first chapter provides a definition and the purpose of
yoga. Various approaches that can be used to achieve the objectives of yoga
are provided.it consists of 51 sutras.
2. Sadhana Pada: The second chapter contains the practical approach to
achieving the goals of yoga. In this chapter the author gives a description of
the eight limbs of yoga called Ashtanga Yoga, which is how the yoga sutras
are sometimes referred to.it consists of 55 sutras.
3. Vibhuti Pada: The third chapter focuses on some of the supernatural powers
that an adept yogi may be able to attain. it consist of 56 sutras.
4. Kaivalya Pada: In the fourth chapter the nature of the mind and mental
perceptions, desire, bondage and liberation and what follows it are discussed. it
consist of 34 sutras.
The Yoga Sutras of Patanjali are also sometimes referred to as "Raja Yoga" or the
"Royal Yoga".

The Yoga Sutras are a path of purification, refinement, and surrender.The causes of
your suffering are the following:

 Forgetting who you really are

8
 Philosophy paper -ii

 Living from the ego

 Clinging to pleasure and pain
 Fearing death

All of these are resolved through meditation when you remember your essential
nature of unbounded consciousness.

The Yoga Sutras contain a set of observances and practices to guide your spiritual
journey. These are known as the Eight Limbs of Yoga. i.e Ashtanga Yoga (Eight
limbs of Yoga)
The eight limbs of yoga as defined in the second chapter are as follows:
1. Yamas (self restraints): The yamas are guidelines for how to interact with the
outside world at a social level. The five yamas are: Ahimsa (non-violence),
Satya (truthfulness), Asteya (non-stealing), Brahmacharya (abstinence),
Aparigraha (non-hoarding).
2. Niyamas (observances): The niyamas represent guidelines for self-discipline.
The five niyamas are: shoucha (cleanliness), santosha (contentment), tapas
(austerity), swadhyaya (study of the scriptures and self-study), and Ishwara
pranidhana (surrender to God). Together, yamas and niyamas provide an
ethical and moral code to be followed so the aspiring yogi can establish an
adequate moral foundation for his/her spiritual journey.
3. Asana (posture): Asana refers to the seated posture which should be steady
and comfortable so the yogi can sit and meditate for long periods of time.
4. Pranayama (breath control): Pranayama, which literally means stretching or
expansion of prana, the vital life force, involves breath control and helps train
and prepare the mind for dharana (concentration).
5. Pratyahara (sense withdrawal): Through pratyahara one gains the ability to
withdraw the senses from their objects thus achieving perfect control over the
senses.
6. Dharana (concentration/focus): Dharana involves focusing the mind on a
single object of concentration for long periods of time.
7. Dhyana (meditation): When there is an uninterrupted flow of the mind
toward the object of focus, the yogi enters the state of meditation.
8. Samadhi (total absorption): Finally when even the self-awareness of the
mind disappears and only the object of meditation shines through, it is called
the state of samadhi.
The first four yamas prepare the body for the next three, which take you to the
doorway of the eight. The main focus of Patanjali is controlling the mind and

9
 Philosophy paper -ii

subduing the fluctuations of the mind, called 'chitta vrittis'. Once the mind is calm
and peaceful, one gets established in his own true nature.

3. Notes on DHARMA-MEGHA-SAMADHI

Dharma Megha Samadhi – It is the most unique kind of Samadhi. It is the state
of travelling out of the universe of relative happenings and surroundings and
transitioning into Kaivalya. Megha means Cloud and Dharma means virtue "Cloud
of Dharma." At this stage the yogi has gone beyond the principles governing the
cosmos. The creation is made of 24 Tattvas, according to Sankhya Philosophy. All
these Tattvas exist because of Prakriti supported by the three Gunas –
Sattva, Rajas and Tamas. In Dharma Megha Samadhi, the yogi becomes free from
the three Gunas and identifies himself with Purusha or the supreme reality. He is
beyond all the powers; and is full of bliss, purity and knowledge. From Dharma
Megha Samadhi comes the end of all afflictions and karma. The yogi reaches the
ultimate stage of Kaivalya or complete liberation.

Dharma-megha-samadhi mentions as the highest stage to be reached in Yoga.

Samadhi is described as "that condition in which the mind gradually leaves the
desire of meditator and meditation and is merged in the object of meditation." In
that condition the mind is likened to a steady flame of a lamp in a well-sheltered
place. The effect of this Samadhi is the destruction of all Karma accumulated over
innumerable lives and the "growth of pure Dharma." The experts in yoga call this
Samadhi dharma-megha because it pours forth countless showers of the nectar of
Dharma. Through this Samadhi the net of vasana is destroyed and meritorious as
well as non-meritorious Karma is rooted out.

The borderline between the dharma-megha-samadhi and the kaivalya of

Yoga, between Bodhisattva hood and Budda hood at the stage of dharma-megha of
Buddhism, is virtually invisible: it is only a question of fulfillment of a process,
which from then on has only one direction. And here we may, possibly, discern a
significant difference between the Yogic (Hindu) and the Buddhist dynamics: the
Buddhist texts emphasize the unselfish aspects of this condition -- the possibility
for the Bodhisattva to assist the world in reaching the highest goal, the beneficial
effects which "the rain of dharma" has with regard to the quenching of the
firebrand of the Klesa of those still under their sway. The Yoga sutra seems to be
interested in the benefit of the dharma-megha-samadhi for the sake of the yogis
only: his Klesa and Karma are eradicated, his knowledge is infinitely enlarged,

10
 Philosophy paper -ii

his kaivalya is secured, which means the attainment of his "being his true self."
The Bodhisattva forgoes, for the time being, the complete bliss and the ultimate
perfection of Buddha hood and accedes to the pleas of the devas to physical and
make himself present in a bodily form among humans for their benefit alone.

BENEFITS OF DHARMAMEGHA SAMADHI

(i) REMOVAL OF AFFLICTIONS

From the Dharmamegha Samadhi comes the removal of all afflictions and
Karmas.

NOTES

The cause for Samsara is Klesha-karmas that are mixed with Vasanas. When these
are destroyed, the Yogi becomes free while living. There is no fear of downfall, as
the Klesha-karmas, the seeds for Samsara are totally fried now. As this Samadhi
showers always the state of Kaivalya, the fruit of actions that are called Akrishna
and Asukla, it is called Dharmamegha. It is quite a significant name indeed. The
afflictions and Karmas are already described in Sutras II-3, 15 & 16.

(ii) INFINITY OF KNOWLEDGE

Then comes the removal of all coverings of impurities due to the infinity of
knowledge and the knowable becomes very little.

NOTES

When the Yogi gets this infinite knowledge, the knowledge that ordinary men get
from worldly experiences and the knowable becomes very, very insignificant. The
knowledge of the Yogi is like a sun. The knowledge of objects is like the light of a
glow-worm. The Yogi sees without eyes, tastes without tongue, hears without ears,
smells without nose and touches without skin. His Sankalpa can work miracles. He
simply wills. Everything comes into being. This is described as follows: The blind
man pierced the pearl; the fingerless put a thread into it; the neckless wore it and
the tongueless praised it (Taittiriya Aranyaka I-ii-5). The sum total of all
knowledge of this world, of all other secular sciences is nothing, nothing, is mere
husk when compared with the infinite knowledge of a Yogi who has attained
Kaivalya.

(iii) GUNAS COME TO AN END

11
 Philosophy paper -ii

Then the succession of the modifications of Gunas comes to an end, having fulfilled
their part.

NOTES

When the cloud of virtue dawns, when there is highest knowledge and when Para
Vairagya (detachment) fully manifests, the entire cessation of the effects of the
three Gunas comes in. The Gunas operate for the enjoyment, experience and
emancipation of the Purusha. The Purusha having realised His native state, the
Gunas, of course, cease to act, they having fulfilled their end. Therefore the
succession of the modifications of Gunas comes to an end for the Purusha who has
attained Kaivalya.

(iv) SIMULTANEOUS KNOWLEDGE

The succession is the uninterrupted sequence of moments distinctly cognised on the

cessation of modification.

NOTES

Succession of moments implies order of time. Its form can only be understood if
you have a knowledge of the minute particle of time Kshana. Succession is the
uninterrupted flow of moments. It can be known only when a particular
modification comes to an end. Succession has reference to order and time. For the
Yogi who has attained Asamprajnata Samadhi, there is no succession for him. He
has simultaneous knowledge. The past and future are blended in the present for
him. Everything is 'now'. Everything is 'here'. He has transcended time and space.

5. Note on siddhis? (Yoga Superpowers)

Siddhi are spiritual or supernatural or magical power or capability, which is

obtained through careful and skilled spiritual practices such as yoga and
meditation. The Sanskrit word means “perfection,” “accomplishment” or “success”
in English. It refers to the fact that siddhis are the fruit of the perfect achievement
of spiritual practices.

Siddhis are generally powers to control the self, others and the natural world. It is
said that, although they appear to be supernatural, they are actually accessible to all
humans and can be explained in rational ways. They arise naturally when, through
spiritual practices, that clean and openness of the mind is realized.

12
 Philosophy paper -ii

Siddhi is an important concept in Buddhism, Hinduism and yogic teachings.

Buddha taught that there are two types of siddhis:

1. Normal siddhis - the forces of the world that transform elements; and
2. Extraordinary siddhis - the ability to open up for the truth that leads to
realization and enlightenment.

Siddhis can be powers such as the power to fly, to become invisible or to walk on
water. Buddha is clear that in order for these to be manifested, the spiritual
practitioner must attain perfection in their spiritual practice, bringing themselves to
a state where their thoughts are in complete quiescence.
Patanjali writes that the siddhis are attained after mastery of the last three steps of
the eightfold path: the ability to simultaneously sustain concentration, meditation,
and samadhi at will. In Patanjali’s Yoga Sutras, the process of attaining a range of
different siddhis is outlined in great detail. He states that they may be reached
through:

 Birth - some people may be born already possessing spiritual abilities or

powers because of their karma.
 Herbs - the use of certain substances, for instance hallucinogens, can
spontaneously trigger siddhis, although this may be in an uncontrolled
manner which may be traumatic.
 Mantras and self-discipline - the use of mantras or other spiritual
disciplines can develop siddhis in the most natural and desirable way.

Three classes of Siddhis

Approximately twenty-five siddhis are listed in the third book of the Yoga Sutras.
An exact number is difficult to pin down because the abilities may be interpreted in
different ways, and there is some overlap. But it is possible to view all the siddhis
as variations on three basic classes:

1. EXCEPTIONAL mind- body control

2. CLAIRVOYANCE, the ability to gain knowledge unbound by the ordinary
control of space or time and without the use of the ordinary senses; includes
precognition and telepathy
3. PSYCHOKINESIS or mind- matter interaction, the ability of the mind to
directly influence matter

13
 Philosophy paper -ii

Fifteen of the siddhis fall into the category of clairvoyance, four fi t into the
category of psychokinesis, and six in mind- body control.

For example, if one focuses on another person, in samyama one becomes the other
person. The siddhi that arises is what we would call telepathy.

As another example, in samyama one may focus on the processes of time, change,
and transformation. The Siddhi that arises simultaneous regarded as the past,
present, and the future

Description of Siddhis

Siddhi III.17. Knowledge of the meaning of sounds produced by all beings,

resulting from samyana on the “third ear,” or the concept of sound, words, or
hearing.

Siddhi III.18. Knowledge of previous births and arising of future births,

resulting from samyana on one’s latent or inherited tendencies.

Siddhi III.21. Disappearance of the body from view, as a result of looking at the
body with the inner eye.

Siddhi III.22. Foreknowledge of birth, harm, or death, resulting from samyama

on sequences of events in one’s past and present

Siddhi III.23. Loving- kindness in all, resulting from samyama on friendliness,

compassion,

Siddhi III.24. Extraordinary strength, resulting from samyama on the concept of

physical strength

Siddhi III.46. Perfection of the body.

Danger

It is noteworthy that Patanjali and others specifically highlighted the dangers of

dwelling on the siddhis. Patanjali states in Sutra III.51 a warning that may be
translated as:

Avoid invitations to display or identify with any accomplishments in yoga,

including the siddhis, even if invited by a respected person, because this can

14
 Philosophy paper -ii

reinforce one’s sense of separate self, leading to ego, pride, and arrogance, and this
becomes an impediment toward further spiritual unfoldment.

(15 marks )

1. Notes on Ashtanga Yoga – The Eight Limbs of Yoga?

Ashtanga Yoga is one of the most ancient forms of yoga. Ashtanga yoga comprises
of eight steps towards perfection mentioned in the Yoga Sutras. The term
“Ashtanga” means eight limbs. Hence “Ashtanga yoga” focuses on purifying the
individuals mind through eight (meaning asht) steps. This is the basis of almost all
schools and branches of yoga. One cannot proceed to the next step without
mastering the preceding the step. The eight steps of Ashtanga are listed below:

 Yama (ethical living)

 Niyama (healthy living)
 Asana (the meditative sitting posture, or the more physical yoga poses)
 Pranayama (awareness of one's breath)
 Pratyahara (withdrawing one's mind from the senses)
 Dharana (deep concentration)
 Dhyana (deep meditation)
 Samadhi (enlightenment)

Of these, the first five are known as external preparation, of the first five, the first
two are known as ethical preparations and last three are known as internal
preparations. The purpose of this yoga is to embody the eight limbs of yoga,
mentioned above into the yoga sutras of Patanjali’s. Ashtanga yoga has its
influence in most of the forms of yoga being taught today.
1. Yama
Yama is the first of the eight limbs of yoga outlined in the yoga sutras. Yama is
also sometimes called “the five restraints” because it describes what one should
avoid to advance on the spiritual path. They are often wrongly described as dos
and don’ts. But in reality, they are guidelines for a balanced life. It helps to create a
harmonious and peaceful society. It deals with one's ethical standards and sense of
integrity, focusing on our behavior and how we conduct ourselves in life.

15
 Philosophy paper -ii

a. Ahimsa (nonviolence): Ahimsa is a negative command not to kill or is the

absolute absence of any form of injury to any living being. It means love.
b. Satya (truthfulness): it is the harmony with mind, word and action. It is to
speak and to retain it in mind, which are seen, understood or heard only.
c. Asteya (non-stealing): this include both not taking and stealing others property
and not to have even a desire for it.
d. Brahmacarya (celibracy): this is the control of sense organs towards
enjoyment towards sex. According to the yoga sutras, this practice will give one
great mental and physical stamina because it prevents one’s energy from being
expended in sexuality. Self control in all things is the direction of true growth.
e. Aparigraha ( Non-possessiveness): Letting go of all attachment to one’s
possessions, including one’s body, and being willing to give up all the valuable
things. by practicing aparigraha one makes his life simpler and will be devoid of
any feeling of loss or deficiency. Through this he acquires the true knowledge
about the existence of things.

2. Niyama
Niyama is the second limb of the spiritual path as outlined by the ancient sage
Patanjali in his yoga sutras. Niyama consists of the do’s. They are observed in
order to to develop the individual values. It lists five things you should do to make
spiritual progress. They are:

 Saucha: (Cleanliness of the body, mind, and heart). This includes external
cleanliness through bath, pure diet etc, as well as internal cleanliness such as
sympathy, friendliness, detachment etc.
 Santosha: (Contentment). This is to have satisfaction over whatever one attains
through right and sufficient efforts. To attain this one must realize that nothing
in the world can make them happy.
 Tapas: (penance or self-restraint) it is the conscious effort to achieve ultimate
union with the divine and to burn up all desires which stand in the way of this
goal. By tapas the yogi develops strength in body, mind, and character. He
gains courage, wisdom and simplicity.
 Swadhyaya: (Self-study or introspection). This is sometimes translated as
“study of the religions scriptures,” but the literal meaning is “Self-study,” or
study of the Higher Self. To achieve this niyama, one should always question
one’s motives and reasoning, and stay open to the possibility that one could be
wrong.

16
 Philosophy paper -ii

 Ishwara pranidhana (Worship of the Supreme Self): this is to remember god

and to surrender oneself to him. i.e self surrendering to god, the ego feeling of
‘I ‘ and ‘mine’ disappears. This consequently leads to Samadhi.

3. ASANA
Asana is the third limbs of yoga outlined in the yoga sutras. The yoga sutras define
asana as – ‘Sthiram Sukham Asanam’, which means Asana is a posture that is
steady and comfortable. Asana is an essential step towards the higher practices of
yoga. There are many types of postures and their practice will help in the
development of both body and mind, it develops mental equilibrium and prevent
fickleness of mind. Asanas can be meditative poses or they can be other poses
aimed towards attaining strength, balance and steadiness. Apart from the spiritual
benefits, each Asana can have particular health benefits too.

4. Pranayama
pranayama is the fourth stage in Ashtanga Yoga. Pranayama means the regulation
of breath. Breath and mind are closely related. Pranayama includes three stages;
the first one is called puraka or inhaling, the second kumbaka or retaining and the
third recaka or exhaling of breath.the time taken for this is gradually increased
through practice and helps to attain more and more concentration of mind. If one
can control the breath, one can control the mind and vice versa. Pranayama gives
steadiness and calmness to the mind. Prana or bio-energy flows through pranic
pathways called nadi. Pranayama helps to clean these nadis and remove all
impurities, commonly referred to as ‘Nadi Shuddhi’ . This has a direct effect on the
physical body as a well as the mind. Our health improves and one gets clarity of
mind. One experiences a sense of well being. Only a calm mind can go inwards.
An agitated mind cannot be meditative. Pranayama automatically leads to the next
stage called Pratyahara, which is the withdrawal of senses from the external
objects.

5. PRATYAHARA
Pratyahara is the process of introversion. In this, the mind is withdrawn from the
external object and the senses are shut against all external sensual stimuli. It is the
fifth limb, or requirement, to attain full Self-realization as outlined in the Yoga
Sutras. This process makes one detached from the sensual world and helps in
cleaning the mind of all impurities.

Pratyahara is the stage between externalizing and internalizing the mind. It is

somewhere in between. It is a stage where the mind can now jump deeper into its
17
 Philosophy paper -ii

inner reality. It is free of external distractions. Withdrawing of mind from the

external object is done in Pratyahara for subsequent of mind on the object of
meditation which leads to next stage dharana.

6. Dharana
As each stage prepares us for the next, the practice of pratyahara creates the setting
for dharana, or concentration. Dharana, which is the sixth stage of Ashtanga
Yoga has to do with concentration. The word used in Yoga Sutras is ‘Samapatti’ or
absorption. If the mind can be absorped at a point or an idea or an object, it is
called dharana. Dharana is the ability to bring the mind into focus and to hold the
concentration on a single point. We learn how to slow down the thinking process
by concentrating on a single object: a specific energetic center in the body, an
image, or the silent repetition of a sound. In true dharana all body-consciousness
and restless thoughts cease, enabling one to focus on the object of meditation
without distraction.

7. Dhyana
Prolonged period of dharana leads to the next stage of Ashtanga Yoga called
Dhyana. This is commonly translated as meditation. Although concentration
(dharana) and meditation (dhyana) may appear to be one and the same, a fine line
of distinction exists between these two stages. Where dharana practices one-
pointed attention, dhyana is ultimately a state of being keenly aware without focus.
It is the absorption of the mind on one object, or point or an idea, without
distraction for a prolonged period of time. It is continuous and without break.For
example, someone who had achieved the state of dharana would say that they
were able to focus completely on a light during meditation. Someone who had
achieved dhyana would say that they seemed to become the light, as if they had
merged with it.

8. Samadhi
The last stage of Ashtanga Yoga is called Samadhi or super conscious awareness.
As one proceeds on the path of dhyana or meditation, a point comes when one
loses self-consciousness or the sense of ‘I’. This is the beginning of Samadhi state.
In this state – the meditator, the process of meditation and the object of meditation
becomes one. Samadhi is actually a series of states and experiences. Yoga Sutras
describes various types of samadhis. One has to go through the different types of
Samadhi experience. Finally the practitioner reaches the highest stage of
illumination called ‘Dharma Megha Samadhi’, leading to Kaivalya which liberates
the practitioner from all limitations of body and mind. Human soul becomes one
18
 Philosophy paper -ii

with the supreme spirit. samadhi may be attained through deep, continuous, and
correct meditation.

It means concentration and it is the final step in the practice of yoga. Here at this
stage the yogi’s mind is completely absorbed in the object of meditation, it loses
itself in the object and has no awareness of itself. In dhyana the act of meditation
and the object of meditation remain separate, but here at this state they become
one. So at this stage only the object of thought exists in the mind and the yogi does
not even know that there is a process of thought in the mind.

Samadhi is of two kinds – conscious or samprajnata and super conscious or

asamprajnata. In the former consciousness of the object of meditation exist, in the
later it is transcended. In the samprajnata Samadhi the mind continues to function,
though it is completely absorbed in the contemplation of a particular object. In
asamprajnata Samadhi objective consciousness also disappears and the mind
ceases to function. Patanjali expressed the view that the last three stages namely-
dharana, dhyana and Samadhi are more direct aides to spiritual experience.

It is believed that a yogin is able to acquire certain extraordinary powers by the

practice of yoga in its different stages. For example it is believed that they can
have knowledge of past, present and future. But the yoga system asked people not
to practice yoga with an intension of acquiring those powers. One should practice
Yoga for the attainment of liberation. A true yogin will always aim at Kaivalya or
liberation.

2. Relevance of yoga in maintaining mental health of people in modern world?

In this modern world our environment is fighting for survival and we human suffer
from more and more physical and psychological stress, we can’t always control
them but can learn how to face them and to this end. Yoga is as good an invention
it has ever been. The aim of yoga is attainment of physical, mental, and spiritual
health.

yoga is an ancient and comprehensive form of spiritual self discovery. The word
yoga originates from Sanskrit and means ‘to join’, ‘to unite’. Yoga is a holistic
effect and brings body, mind, and conscious and soul into balance. many thousands
of years ago in India, rishis explored nature and the cosmos in their meditation.
they discovered the laws of the material, and spiritual realms and gained an insight
19
 Philosophy paper -ii

into the connection within the universe. They investigated the cosmic laws, the
laws of nature and the elements, life on earth and the powers and energies at work
in the universe, both in the external world as well as on a spiritual level. The unity
of matter and energy, the origin of the universe and the effects of the elementary
powers have been described and explained in the Veda. Much of this knowledge
have been discovered and confirmed by modern science

modern age is of science and technology. then yoga refers to the Science of health,
happiness and harmony. but yoga has been much popular in modern Days as the
Science and art of holistic living, which includes all. People are attracting towards
yoga as a holistic care system. According to world health organization health is the
state of well being at physical, mental, social and spiritual level. Holistic approach
of health care includes 1.Preventive health 2.Promotive health 3. Curative health.

The ancient yoga is more relevant in modern stressful life; yoga is a way of life
good living and for the benefit of the body. It is the only way through which the
body will be fit and fine without any trainer, without equipment and medicine

Some of the main problems which we notice in the fast moving modern world. our
country is now developing in the I.T. field, education structure is developing in a
faster way. In the I.T. field person’s brain are used heavily for hours due to which
the mental tension increases and back & pain also increases. Therefore such
reasons for immediate relief they go for tablets and have side effects which will
bring them to the level of cancer also. Now going to the business man’s life tension
can be seen more. They mainly depend on alcoholic drinks which again lead them
to a bad condition. we can noticed such type of person having mental disorders at
the end.

Modern children have different challenges compared to previous generation. They

are prone to spending a considerable amount of time in front of TV or Computer,
listening to their ipods or playing video games and as a result, they spend less time
on physical activity. Add to that the richer, processed food they eat and the
pressure to perform well in school tests, is it any wonder so many children are
stressed. Suffer insomnias, eating disorders, ADHD (Attention Deficit Hyper
activity disorder) and sometimes aggression. But yoga can solve or help all the
problems seen in the present stage.

children who have embraced yoga are calmer, more alert, better listeners, more
creative, more physically focused with stronger and healthier bodies. Inspired to be

20
 Philosophy paper -ii

successful in whatever they choose to do. more able to channel their speed,
agibility and stability which helps improve their performance in sports such as
hockey, foot ball, running, athletics, swimming, dancing, skating etc.

most of the physicians recommended yoga to their patients because of its

scientifically proven benefits. Some of them are 1. Increases concentration 2.
constant practice decreases the amount of harmful hormones produced in the body
at the time of stress or tension. 3. Practicing proper :asanas or a posture helps
reduce back pain and other 'joint pains.; 4. reduces respiration problems. 5. Helps
to weight reduction. 6. Increases the immunity of the body

In fact some of its asanas are good for relaxation of the mind, while others are
good for digestive, respiratory, circulatory, nerves and granular systems.
Pranayama promotes blood circulation and help to improve the oxygen supply all
parts of the body. Meditation is good not only for restoration the lost
psychosomatic balance, but it is equally good for prevention of loss of balance.
yoga promotes a balanced and integrated personality.

It is effective in controlling both stress and functional disorder. Practice of yoga

develops a whole human system. yogic asanas, mudras and pranayama are the best
means of serving the body and mind. They are good for relaxation of the mind.
Modern research is slowly uncovering the mechanism of yoga and explaining
terms of it that can easily be understood. A person’s mental and physical health
depends on brain and body chemicals. yogic practice gives direct and tangible
benefit to everyone regardless of their spiritual aims. yoga has succeeded as an
alternative form of therapy, diseases such as like Asthma, blood pressure, arthritis,
digestive disorders and other ailments of chrome and constitutional nature.
According to medical scientists, yoga therapy is successful because of the balance
created in the nervous and endocrine system which directly influences all the other
systems and organs of the body.

Asanas release mental tension by dealing with them on the physical level. yoga is
compact package and several Asanas give benefits not only restricted to particular
part but to a system as a whole. Its continuous practice can help to promote social
harmony and building individual health.

The name itself indicates that yoga can be used in Daily life. Positive thinking,
perseverance, disciplines ,orientation towards the Supreme, prayer as well as
kindness and understanding from the way to self knowledge and self realization.

21
 Philosophy paper -ii

The main goals of yoga in Daily life are 1. Physical health 2. Mental Health 3.
Social Health 4. Spiritual Health 5. Self Reali0ation.

 1. Improves your flexibility

 Improved flexibility is one of the first and most obvious benefits of yoga.
 During your first class, you probably won’t be able to touch your toes, never
mind do a backbend.
 But if you stick with it, you’ll notice a gradual loosening, and eventually,
seemingly impossible poses will become possible.
 You’ll also probably notice that aches and pains start to disappear. That’s no
coincidence.
 Tight hips can strain the knee joint due to improper alignment of the thigh
and shinbones.
 Tight hamstrings can lead to a flattening of the lumbar spine, which can
cause back pain.
 And inflexibility in muscles and connective tissue, such as fascia and
ligaments, can cause poor posture.
 2. Builds muscle strength
 Strong muscles do more than look good.
 They also protect us from conditions like arthritis and back pain, and help
prevent falls in elderly people.
 And when you build strength through yoga, you balance it with flexibility.
 If you just went to the gym and lifted weights, you might build strength at
the expense of flexibility
 . Perfects your posture
 Your head is like a bowling ball—big, round, and heavy. When it’s balanced
directly over an erect spine, it takes much less work for your neck and back
muscles to support it.
 Move it several inches forward, however, and you start to strain those
muscles.
 Hold up that forward-leaning bowling ball for eight or 12 hours a day and
it’s no wonder you’re tired.
 And fatigue might not be your only problem.
 Poor posture can cause back, neck, and other muscle and joint problems.
 As you slump, your body may compensate by flattening the normal inward
curves in your neck and lower back.

This can cause pain and degenerative arthritis of the spine

22
 Philosophy paper -ii

 4. Prevents cartilage and joint breakdown

 Each time you practice yoga, you take your joints through their full range of
motion.
 This can help prevent degenerative arthritis or mitigate disability by
“squeezing and soaking” areas of cartilage that normally aren’t used.
 Joint cartilage is like a sponge; it receives fresh nutrients only when its fluid
is squeezed out and a new supply can be soaked up.
 Without proper sustenance, neglected areas of cartilage can eventually wear
out, exposing the underlying bone like worn-out brake pads.

 5. Protects your spine

 Spinal disks—the shock absorbers between the vertebrae that can herniate
and compress nerves—crave movement. That’s the only way they get their
nutrients.
 If you’ve got a well-balanced asana practice with plenty
of backbends, forward bends, and twists, you’ll help keep your disks supple.

 6. Betters your bone health
 It’s well documented that weight-bearing exercise strengthens bones and
helps ward off osteoporosis.
 Many postures in yoga require that you lift your own weight.
 And some, like Downward- and Upward-Facing Dog, help strengthen the
arm bones, which are particularly vulnerable to osteoporotic fractures.
 In an unpublished study conducted at California State University, Los
Angeles, yoga practice increased bone density in the vertebrae.
 Yoga’s ability to lower levels of the stress hormone cortisol may help keep
calcium in the bones.
 7. Increases your blood flow
 Yoga gets your blood flowing.
 More specifically, the relaxation exercises you learn in yoga can help your
circulation, especially in your hands and feet.
 Yoga also gets more oxygen to your cells, which function better as a result.
 Twisting poses are thought to wring out venous blood from internal organs
and allow oxygenated blood to flow in once the twist is released.
 10. Drops your blood pressure
 If you’ve got high blood pressure, you might benefit from yoga.

23
 Philosophy paper -ii

 Two studies of people with hypertension, published in the British medical

journal The Lancet, compared the effects of Savasana (Corpse Pose) with
simply lying on a couch.

After three months, Savasana was associated with a 26-point drop in systolic
blood pressure (the top number) and a 15-point drop in diastolic blood
pressure (the bottom number—and the higher the initial blood pressure, the
bigger the drop

 13. Founds a healthy lifestyle

 Move more, eat less—that’s the adage of many a dieter.
 Yoga can help on both fronts.
 A regular practice gets you moving and burns calories, and the spiritual and
emotional dimensions of your practice may encourage you to address any
eating and weight problems on a deeper level.
 Yoga may also inspire you to become a more conscious eater.
 14. Lowers blood sugar
 Yoga lowers blood sugar and LDL (“bad”) cholesterol and boosts HDL
(“good”) cholesterol.
 In people with diabetes, yoga has been found to lower blood sugar in several
ways: by lowering cortisol and adrenaline levels, encouraging weight loss,
and improving sensitivity to the effects of insulin.
 Get your blood sugar levels down, and you decrease your risk of diabetic
complications such as heart attack, kidney failure, and blindness.

Conclusion

Today, yoga is thoroughly globalised phenomenon. yoga has taken the world by
storm and is gaining popularity day by day. yoga suggests a number of ways to
achieve a calm peaceful mind. To get rid of the diseases one needs to cultivate the
habit to culture the mind. Happiness is that state of mind which positively brings
about a change in once attitude towards ours self. So let us all make it a habit to
bring yoga to our day to day life
The modern lifestyle is complex and filled with tension. As a result, people in
urban areas are busy with work schedules to full fill what life demands survival.
The modern man is living in a competitive environment due to technological

24
 Philosophy paper -ii

progress. In the current lifestyles especially in urban industrial society the work
style, eating habit and family life structure is completely changed. The extended
family structure in this society is unthinkable, and administering the nuclear family
structure itself is hectic due to the huge demands it requires. This lifestyle brought
stress to the individuals which leads to different types of diseases. Therefore,
practicing yoga is significant in controlling health problems resulted from modern
life situation. Yoga is holistic which provide physical, psychological, social and
spiritual benefits

Mantra yoga

Mantra yoga is a type of yoga that uses mantras to awaken the Self and deepen the
meditative aspects of a physical yoga practice. Mantra yoga is an exact science that
is meant to engage the mind through focusing on sound, duration and number of
repetitions. Repetition of the mantras is a means to get closer to the divinity within,
and it creates positive vibrations that benefit both the one who chants and the one
who listens.

Mantra yoga neutralizes rajas (agitation) and tamas (inertia), which allows the
practitioner to move into a more pure state of consciousness. Chanting mantras
calms the mind, brings focus and is great for controlling the breath. Mantra yoga is
highly beneficial to the practitioner as it improves overall health and mental
stability.
Although Mantra yoga is generally considered an innovation of Hinduism, it has
been adopted and developed by other religions as well. Religions like Buddhism
and Jainism have embraced Mantra yoga as part of their own efforts to reach
enlightenment.
Mantra yoga can be practiced in three ways. The first way is called baikhari,
wherein the mantra is chanted in a loud manner. This type of chanting is
advantageous for removing unwanted thoughts from the mind in order to make the
meditation process easier. The second method of chanting is called upanshu, in
which the mantra is chanted in a very low voice that only the practitioner can hear.
The third method is chanting the mantra silently to one's self. This is
called manasic and it is used by advanced practitioners. Individuals may also like
to use mala (yoga beads) to keep count of their repetitions.
Laya yoga

25
 Philosophy paper -ii

Laya yoga is a yoga form in which dissolution of self and merging with the
Supreme Consciousness are achieved. Laya is a Sanskrit term meaning "dissolve."
Laya yoga leads to the state of samadhi, which is the highest unification with the
Divine. It leads the mind from the state of manifestation and dissolution to moola
prakriti, meaning "original state." Though it may also be referred to as Kundalini
yoga as it awakens the kundalini power, Laya yoga works from
the sahasrara (crown chakra) at the top of the body and flows down through the
lower chakras to awaken kundalini.

Laya yoga was created by sage Gorakhnath who was the disciple of sage
Matsyendranath. The aim of Laya yoga practice is to alter the conscious level of
the mind to a higher state by making the mind listen to the inner sound. Practicing
Laya yoga includes asanas, pranayama, mudras, mantras and bandha.
Other than elevating one's consciousness, some of the other benefits of practicing
Laya yoga include:

 Alleviates stress
 Cures mood swings
 Promotes emotional stability
 Cures addiction
 Improves immune system

Hatha yoga

Hatha is a Sanskrit word that can be broken down into two smaller
words: ha, meaning “sun,” and tha, meaning “moon.” The word may also mean
“willful” or "forceful.” In yoga, Hatha yoga is one of many types of yoga practice.
The practice of Hatha yoga focuses on total mastery of the physical body,
including all bodily functions. It also emphasizes activating the chakras in order to
stimulate kundalini and promote spiritual and physical wellness, including disease
elimination.

In yoga philosophy, Hatha yoga was originally considered to be a preparation for

spiritual yoga practice as control over the physical body is believed to assist in
developing control over the mind and spirit.
Through the practice of Hatha yoga, the individual attempts to balance the mind,
body and chakras through specific asanas and controlled, meditative breathing that
complements the physical movements of the body. The fundamental text for Hatha
yoga is the "Hatha YogaPradipika," and the practice has its roots in Hindu yoga.
26
 Philosophy paper -ii

Hatha yoga has become popular as an exercise that many Westerners participate in
for the physical benefits alone, without the pairing of a spiritual practice.
Hatha yoga is the yoga tradition most familiar to Western culture. The term is
derived from the Sanskrit ha, meaning "sun," and tha, meaning "moon." The
practice aims to unite the active and receptive qualities represented by each
celestial being.

Practitioners of Hatha yoga use physical alignment and breathing control to

achieve an equilibrium between the active body and its universe. The resulting
harmony manifests itself as physical strength, physiological health and emotional
well-being.

Hatha yoga is a popular tradition that reinforces equilibrium, flexibility and

strength. The primary elements of the Western practice are yoga poses (asanas) and
breath control; however, there are six other elements, or "limbs," involved in the
full enjoyment of the discipline.
The "eight limbs" of Hatha yoga are:

 Yama - Ethical behavior

 Niyama - Spiritual practice
 Asana - Physical poses
 Pranayama - Breath control
 Pratyahara - Turning our senses away from outside influence
 Dharana - Concentration
 Dhyana - Meditation
 Samadhi - The ultimate state of consciousness and the goal of Hatha yoga

Integral yoga

Integral yoga, sometimes called Supramental yoga, is a type of yoga based on the
teachings of Swami Satchidananda (1914 - 2002). Known for saying, "Truth is
one, paths are many," he encouraged students to combine elements of various other
yoga practices in order to find a path that suited them. Integral yoga is a gentle
practice and accessible to pregnant women, the elderly and those unable to
participate in strong, physical yoga classes.

A student of Swami Sivananda, Swami Satchidananda’s teachings about Integral

yoga went beyond the physical practice as he wanted to help students find harmony

27
 Philosophy paper -ii

in their whole lives. Author of many books on the subject, he also founded the
Yogaville Ashram in Virginia.
Swami Satchidananda encouraged his students to combine elements of Hatha,
Bhakti, Jnana, Japa, Karma and Raja yoga to find a path that suited them. He saw
Integral yoga as a synthesis of all of these paths, so that individual students were
able to find a yogic lifestyle that worked for them. In finding their own harmony,
they would also be able to share this with others.
The name, Integral yoga, also refers to the way that it brings together the mind,
body and spirit to help the student find a place of greater unity and peace. It is
considered a healing practice in that it brings the body out of a state of “dis-ease,”
preventing illness and restoring the yogi to whole health.

28