Yoga philosophy is a gift of sage Patanjali

known as Patanjali system after the name of its founder

Yoga literary mans: union

Spiritual union of the individual soul with the Universal Soul

Patanjali:
Yoga does not mean union but spiritual effort to attain g p perfection through Control of body, senses and mind And through right discrimination between Purusa and Prakrti

 The Patanjali system is divided into four p j y padas

Samadhipada: treats of the nature, aims and forms of yoga, the modification of chitta and the different methods of attaining yoga

Sadhanapada: deals with kriyayoga as a means of attaining samadhi Vibhutipada: gives an account of the inward aspect of yoga and the supernormal p y g p powers acquired by q y the practice of yoga

 Kaivalyapada: describes the nature and forms of y p liberation

The reality of the transcendent self

Yoga is the application of the theory of Sankhya in practical life

It accepts the metaphysics of sankhya with its twenty-five principle But believes in God as the supreme self

Practice of yoga is the best way of self-purification

Purification of the body and the intellect Hence it is almost all systems of Indian philosophy insist on the practice of yoga

 Patanjali system makes a special study of the nature and forms of yoga It holds that liberation is to be attained through the g direct knowledge of the selfs distinction from the physical world
This can be realized only if we can manage to supress and terminate the functions of the body and the senses The manas and the intellect and finally the ego

lays down a practical path of self-realization for the religious aspirant and the sincere seeker of after the spirit

Yoga Psychology
the individual self (jiva) is regarded as the free spirit associated with the gross body
and more closely related to a subtle body constituted by the senses, the manas, the ego and the intellect.

The self is, pure consciousness, free from the is consciousness limitations of the body and the fluctuations of the mind But in its ignorance it confuses itself with citta. p , The citta is the first product of Prakrti,
in which the element of sattva or the power of manifestation naturally predominates over those of rajas and tamas.

 Patanjali Yoga is also known as Raja Yoga Yoga is defined as the cessation of the modification of chitta
Thi cessation is through meditation or concentration This ti i th h dit ti t ti

chitta means the three internal organs of sankhya

Buddhi or intellect, ahankara or ego and manas or mind intellect ego, It is manat or buddhi which include ahankara and manas Chitta is the first evolute of Prakrit and has the predominance of sattva

Being first and nearest to Purusa has the p g power to reflect the purusa
Therefore appears as if it is consciousness

 It is essentially unconscious
being in the closest proximity to the self it reflects, through its manifesting power the self's consciousness so as to become apparently conscious and intelligent.

It is different from manas which is the internal sense sense. When the citta is related to any object through manas, it assumes the form of that object object. The self knows the objects of the world through the j g modifications of citta which correspond to the forms of the objects known.

 Although the self really undergoes no change or modification,

yet because of its reflection in the changing states and processes of citta, the self appears to be subject to changes and to pass through different states of the mind or citta, citta in the same way in which the moon appears to be moving when we see it reflected in the moving waves.

The modification of citta, i.e. cognitive mental states are many and varied.

 These may be classified under five heads namely: y y

pramana or true cognition viparyaya or false cognition vikalpa or merely verbal cognition nidra or sleep and smrti or memory.

Th There are three kinds of true cognition, viz. th ki d f t iti i perception, inference and verbal testimony. Viparyaya is the wrong knowledge of objects as what they really are not and it includes doubt or uncertain cognitions. Vikalpa is a mere verbal idea caused by words to words, which no real facts correspond.

 Sleep ( p (nidra)is another kind of mental modification of ) tamas in citta and the consequent cessation of waking consciousness and dream experiences. It thus stands for deep dreamless sleep (susupti). Some Philosophers think that in sound sleep there is no mental function or conscious state at all. But this is wrong. On waking from sound sleep we say, "I slept well," " I new nothing" etc. l t ll " thi " t

 Such memory of what took place during sleep supposes y p g p pp direct experience of the state of sleep. S th So, there must be i sleep some cognitive mental state or t b in l iti t l t t process which is concerned in the experience of the absence of knowledge

Smrti or memory is the reproduction of past experiences without any alteration or i i ith t lt ti innovation. ti All cognitive mental states and processes (citta-vrtti) iti t l t t d ( itt tti) may be included in these five kinds of modifications.

 When citta is modified into any kind of vrtti or cognitive y g mental state,
the self is reflected in it and is apt to appropriate it as a state of itself. itself

Hence it is that it appears to pass through different states of the mind (citta) and stages of life.

It considers itself to be subject to birth and growth decay growth, and death at different periods of time. It is led to believe that it sleeps and wakes up imagines and up, remembers, makes mistakes and corrects errors and so on.

 the self (purusa) is above all the happenings of the body and the mind (citta),
all physical and psychical changes, like sleeping and waking, birth and death, etc.

It is citta or the mind that really performs these functions of sleeping and waking, knowing and doubting, imagining and remembering. g, g g g The self appears to be concerned in these functions because it is reflected in the mind which is held up before it as a mirror before a person.

 It also appears to be subject to the five klesas or sources of afflictions, namely (i) avidya or wrong knowledge of the non-eternal as () y g g eternal, of the not-self as the self, of the unpleasant as the pleasant, and of the impure as pure (ii) asmita i.e. the false notion or perception of the self as identical with buddhi or the mind (iii) raga or desire for pleasure and the means of its attainment (iv)dvesa or aversion to pain and the causes thereof

 (v) abhinivesa or the instinctive fear of death in all ( ) creatures. S long as th So l there are changes and modifications i h d difi ti in citta,
the self is reflected therein and, in the absence of discriminative knowledge, identifies itself with them. As a consequence, the self feels pleasure or pain out of the objects of the world and loves or hates them world, accordingly.

This means bondage for the self.

 to attain liberation, we must somehow restrain

the activities of the body, the senses and the mind (manas) ( ) and finally suppress all the modifications of citta.

When the waves of the empirical consciousness die down and leave the citta in a state of perfect placidity
the self realizes itself as distinct from the mind-body complex and as free, immortal and self-shining g intelligence. It is the aim of yoga to bring about this result through the cessation of the functions of citta.