Yoga Philosophy Introduction
Yoga philosophy is one of the six major orthodox schools of Hindu
Philosophy. Yoga Sutras of Sage Patanjali are the comprehensive and systematic
text of Yoga philosophy. This is the key text of Yoga which has influenced all
other schools of thought in the world, especially Hindu philosophy. Yoga Sutras
of Sage Patanjali consists of 195 sutras arranged into four chapters named
Samadhi Pada, Sadhana Pada, Vibhuti Pada and Kaivalya Pada.
There are more than five commentaries on Yoga Sutras and they are
as follows:
Yoga Bhashya of Sage Veda Vyasa,
Maniprabha of Sage Ramananda Saraswati,
Pradipika of Sage Bhavaganesha,
Yoga Siddhanta Chandrika of Sage Narayana Tirtha,
Raja Martanda of King Bhoja Raja.
Notwithstanding, there are further sub-commentaries, written on
Sage Veda Vyasa’s Yoga Bhashya which are more elaborative and comprehensive and
they are:
Patanjala Rahasyam of Sage Raghavananda Saraswati.
Tattva Vaisharati of Sage Vachaspati Misra,
Patanjalayogasastra Vivarana of Sage Sankara,
Yoga Vartika of Sage Vijnana Bhikshu,
Bhasavati of Sage Hariharananda Aranya,
Vritti by Sage Nagoji Bhatta,
Chandrika by Sage Ananda Deva.
Yoga as a separate school of thought is mentioned in Indian texts.
Many Indian scholars reviewed “Yoga Sutra” and its commentaries by Sages and
compiled all the available texts and published a comprehensive text called the
“Patanjala Yoga Sutra”. Yoga Sutras of Sage Patanjali are very difficult to
comprehend in the sutra form since it is very cryptic and contains very complex
and technical ideas. Without “Yoga Bhashya '' written by Sage Veda Vyasa, it is
very difficult to understand and assimilate the ideas. The contribution of Sage
Veda Vyasa is huge and due to his tireless effort, yoga has been seen as the
liberating force of humanity for centuries. On the other hand, some scholars
argue that it is not written by Vyasa but by Sage Patanjali himself.
Furthermore, it is very important to note that there are further
sub-commentaries written by many Sages on Sage Veda Vyasa’s Vyasa Bhashya and
Yoga Bhashya also known as Vyasa Bhashya. Since it is based on the framework
and principle of Sankhya philosophy it is also known as "Sankhya
Pravachana Bhashya ''.
The fundamental metaphysical distinction is “consciousness' ' which
is known as the term “Drushtuh” in Yoga while in Sankhya it is “Purusha”.
Correspondingly, the “Non-conscious object” is called “Drishya '' in yoga while
it is called Prakriti in Sankhya. In Sankhya it is the conjunction (Samyoga) of
these two fundamental principles i.e., Purusha and Prakriti initiate the
transformation of unmanifest Prakriti into manifested form. However, in Yoga,
it is the mere proximity (Sannidhya) of “Drushtuh'' and “Drishya” that
initiates the manifested form, not the conjunction. Yoga philosophy states that
all the sufferings and sorrows in this world arise due to false identification
(Avidya) of the “Individual Self”. The “Avidya” or ignorance is the thinking of
“Impermanence” (“Anitya '') as “Permanent” (“Nitya”). Accordingly, it is the
emergence of the knowledge of the non-identity of “Drushtuh” and “Drishya”. The
awakening of independence, purity and clarity devoid of identity with “Drishya”
is “Kaivalya '' which is the fully awakened state. According to both the
systems the goal is to achieve absorption (“Kaivalya”) through the
reconciliation of mental activities and the consequent stimulating of the mode
of cognition that is unmediated by theoretical planning. “Tattva
Abhyasa '' is the practice of discerning the true state of things and
through it, only the true wisdom arises.
In the Yoga sutra, 1st chapter verse 32 says that
“Tatpratishedhartham ekatattvabhyasah”.
The distinctness and disentangle of “Drushtuh” or “Self”
with “Insentient and non-conscious object” or “Dryshya'' is attained through
sustained and focused contemplation. The commentary in “Sankhya Karika'' also
asserts that recognition of the “Self” with ''Non-self” is ''Tattva Abhyasa”.
64th verse of “Sankhya Karika” says that,
“Evam tattvabhyasan nasmi na me naham ithyu aparishesham”. “Aviparyayad
vishudham kevalam udpadhyathe jnanam”.
It is through the realisation that I will reflect in my mind that
I am not this body and this is not mine like that and introspection will arise.
It is knowledge free of delusion and mirage. Kaivalya is the primordial
differentiation or distinctness of “Drushtuh” with “Drishya '' through the
calmness of mental activities. Moreover, only through sustained and dedicated
contemplation, the clarity of “Drushtuh” from “Drishya” can be accomplished.
Hence the meticulous practice of “Tatva Abhyasa '', the wisdom arises from
identifying and differentiating various categories. This is the discrimination
of our true nature or “True self” with” Non-self”.
The system of Yoga is built entirely on the framework and
philosophy of the Sankhya. According to the Sankhya system, the manifest form
of “Prakriti” is 23. These are “Buddhi” (Intellect), “Ahamkara” (Ego), “Manas”
(Mind), five sensory organs, five organs of action, five Tanmatras and five
Bhutas. For convenience, it can be depicted as a vertical evolution. The direct
evolute of Prakriti are “Buddhi” (Intellect), “Ahamkara” (Ego), “Manas” (Mind).
The five sensory organs, five organs of action, five Tanmatras and five Bhutas
are evolutes of Ego (Ahamkara). This is not the empirical formula of “Purusha”
and “Prakriti” and it is an analysis of the essential conditions of
experiences. Even though we do not see the broad list of metaphysical
categories in Yoga Sutra, a similar idea is the four-fold categorization of
“Gunakarma” explained in the
2nd Chapter Sadhana Pada verse no. 19 says as follows,
“Visheshavisheshalinggamatralinggani gunnaparvani”
There are four divisions (“Parvani”) formed by the association of
three “Gunas” i.e., “Satva”, “Rajas” and ``Tamas''. They are “Vishesha”,
“Avishesha”, “Lingamatra” and “Alinga”. This is defined in “Yoga Bhashya” not
in “Sankhya Karika” and reading “Sankhya Karika” in isolation from “Yoga
Bhashya” is difficult to comprehend.
“Yoga Bhashya” identifies these four divisions (“Parvani”) of
“Gunas” and adopts the 24 principles of the Sankhya system into the yoga
system. According to Yoga Bhashya, “Alinga” is equivalent to the “Unmanifest
Prakriti” or “Avyakta” and “Lingamatra” is equivalent to “Buddhi” (Intellect).
Then classify and place the “Ego” (“Ahamkara”) into the division of “Avishesha”
and the “Mind” (“Manas”) into the division of “Vishesha”. Therefore “Alinga” is
equal to “Unmanifest Prakriti”, “Lingamatra” equal to “Buddhi”, “Avishesha”
equal to “Ahamkara” and “Vishesha” equal to “Mind”. Accordingly, this four-fold
classification is mapped onto 24 categories of the Sankhya system. Yoga is
focused on practical application while Sankhya is focused on theoretical
application and are closely related to each other. Even though the Sankhya
System provides the map, it is only the Yoga System that imparts the training
to traverse the way across.
The yoga sutra has concisely explained meditation techniques
into four types and they are:
I. Non-theistic form of meditation,
II. Theistic form of meditation,
III. Samapattih Meditation,
IV. Kriya Yoga and Ashtanga yoga.
By following these techniques, we can
understand the difference between the “Individual Self” and Non-Self”.
Furthermore, there are few differences between them but the aim, arrangement
and orientation are similar.
In the Yoga sutra, Samadhi Pada 1st
chapter verse 2nd says that
“Yogash Chitta Vritti Nirodhah”
The first four sutras explain the aim of yoga
which is the termination of the oscillations of the mind. Whenever the “Self”
does not exist in its own nature (Swarupe) it becomes mistakenly identified
with “Chitta Vrittis' ' (Fluctuations of the mind).
In the Yoga sutra, 1st chapter
verse 5th says that
“Vrittayah pangchatayyah klishta aklishtah”
Sage Patanjali explains that “Chitta
Vrittis'' (“modification of mind”) are of two types and are Pleasant (“Aklishta
Vritti”) and Painful (“Klishta Vritti”). Aklishta Vritti is dominated by
the “Guna '' of “Satva” and does not cause afflictions. Painful (“Klishta
Vritti '') causes pain and sufferings and are of five types.
These are explained in the Yoga sutra 1st
chapter verse 6th says that
“Pramana Viparyaya Vikalpa Nidra Smritiyah”
The five types of Klishta Chitta Vrittis are
dominated by the “Guna” of “Tamas” and are Pramana
(true knowledge), Viparyaya (untrue knowledge), Vikalpa (imagination), Nidra
(sleep) and Smriti (memory). Let
me define each of them in detail.
Pramana Vritti is divided into three types
namely Pratyaksha Pramana, Anumana Pramana and Agama Pramana.
Yoga sutra 1st chapter verse 7th
says that
“Patyakshanumanagamah pramanani”
1. Pramana Vritti: It is true knowledge and
helps us to acquire the right knowledge and right perception about a fact,
situation, incident and things. It is divided into three types namely Pratyaksha
Pramana, Anumana Pramana and Agama Pramana.
A. Pratyaksha Pramana:
It is the direct perception of objects,
things and incidents perceived directly by our senses.
B. Anumana Pramana:
It is the perception based on the generic
nature of objects, incidents and things based on the previous knowledge
received. For example, the presumption of the presence of fire by watching the
smoke from far distances.
C. Agama Pramana:
It is the knowledge obtained by words from
trustworthy, holy persons and saints and this includes knowledge received
through sacred texts of holy books.
2. Viparyaya:
1st chapter verse 8th
defines Viparyaya,
“Viparyayo mithyajnanam atadroopapratishtham”
It is the untrue knowledge of an object and
things due to the wrong perception of an object and things. A person is
confused with misconception and unable to discriminate between true and false.
3. Vikalpa:
1st chapter verse 9th
defines Vikalpa.
“Shabdajnaananupati vastushoonyo vikalpah”
It includes the creation of imaginations in our mind regarding the presence of an object and actually, the object is not
present. It is the conceptualization in the mind that is followed by a verbal
or written testimony like in the stories of “Harry Potter”.
4. Nidra (sleep):
1st chapter verse 10th
defines Nidra
“Abhavapratyayalambana vrittirnidra”
It is a state of sleep and dream. It includes
the recognition of absence. Sleep is a Vritti which holds the feeling of
emptiness and we can only have a memory of perception when we awake. When we
awake we know that we have been sleeping and that which we do not perceive
never can have any memory. The very reason for our remembering sleep is that
during sleep there were certain types of waves in the mind.
5. Smriti (memory):
1st chapter verse 11th
defines Memory
“Anubhootavishayasanpramoshah smritih”
Smriti or memory is the consequence of all
the cognition and experiences accumulated in our daily life. This creates a
mental impression (“Pratyaya”) in our mind and is stored in the subconscious
mind which is manifested as “Samskara”. Recalling this memory about past
experiences could result in pain or happiness. Painful memory stirs us sorrow
and distrust while pleasant memory makes us pleasurable. Evidently, the deeper
level memories unknowingly influence our present situations and performances.