The Yoga Philosophy

of Patanjali

THE YOGA
PHILOSOPHY OF
PATANJALI

DORATHICK

The Yoga Philosophy

Of Patanjali

By
Dorathick

Table of Contents
Acknowledgement.......................... II
Table of Content........................... III
Introduction........................ V

Chapter 1
The Yoga philosophy
1.1 The Origin of the Yoga Philosophy............................................. 1
1.2 The Yoga and its Aim.......................................................2

1.3 The Yoga and Samkhya philosophy............................ 3

1.4 The Concept of God...................... 4
1.5 Purusha and Prakarti....................... 5
1.6 Prakarti and its Evoulition...........................................................................................6
1.6.1 Chitta....................... 7
1.6.2 Manas...................... 8
1.6.3 Ahankara......................... 9

Chapter-2
Psychology of Patanjali
2.1. The Yoga Psychology......................10
2.2 The Stages of Mind.......................... 11
2.3 The Modification of Mind........................................................................................... 12
2.4 Kinds of Kleshas...................... 13

Chapter- 3
The Eight Fold Path of Patanjali Yoga

3.1. The Astanga Yoga.......................................................................................................... 14

3.2. Yama............................................................................................................................ 15
3.3. Niyama..........18
3.4 Asana........................ 20

3.5 Prayanama....................... 21
3.6 Pratyhara..................................................................................................................... 22
3.7 Dharana........................................................................................................................ 23
3.7. Dhyana..24
3.8. Samadi......................................................................................................................... 25
Conclusion........................ . 27
Glossary...................................................................................................................................28
Bibliography...............................................................................................30

General introduction
I have asked myself many a time a question, which I considered, was very important one.
I would like to present that question through an instance, which had occurred in my life when
I was a school student. One day while I was going along the road I saw an insane man was
staring at me. He was very angry and he started abusing me. I wanted to cross the road but he
stood wildly abusing me. Then I thought I could free him by taking another way. Later a
question aroused in my mind why I free myself from him by chasing him away or by taking
another way? It is because I found that man as something harmful that he would destroy my
life.

In another words, my question, in general is why does man try to free him from any kind
of danger, fear, death, pain, or suffering? Man always has a longing for free from all sorts of
danger. Yoga philosophy gives us the ultimate solution for us to free from all sorts of pain and
sufferings. Yes the Yoga philosophy is an invaluable gift of the great Indian sage Patanjali. It
is a great aid to those who wish to realize the existence of the spirit as an independent
principle, free from all limitation of the body, the senses and the mind. Its techniques and
teachings have been accumulated through a ceaseless stream of adepts, self-fulfilled
personalities who have handed it down from generation to generation through a group of
devoted followers. Patanjali is credited with having given us the present, literary from of the
Yoga doctrine in his famous treatise, The Yoga sutra.
The philosophical basis of Yoga is Samkhya. Samkhya philosophy is one of the oldest
systems of Indian philosophy. We can see many similarities between Samkya and Yoga
Philosophies.
This dissertation is an attempt to bring out the concept of Yoga philosophy. It is
divided into three chapters. The first chapter deals with the Yoga philosophy. This chapter
speaks about the purpose of Yoga .The second chapter explains the Psychological accepts of
Yoga. The last chapter explains the eight fold paths of Yoga for the purification and
enlightenment of the mind. In short, the study ends with a conclusion drawn from the three
chapters. It is hoped that this will help us understand the Yoga philosophy. It is also hoped
that it will make us lead a good beneficial life.

Chapter 1
The Yoga Philosophy
Introduction
In this chapter we will discuss about the founder of Yoga philosophy, the aim of the Yoga
philosophy, the major difference between Samkya philosophy and Yoga philosophy and the
concept of the Yoga philosophy.

1.1. The Origin of the Yoga

The term Yoga comes from the root yuj, to yoke or join. It means the union of the
individual sprit (Jivatman) with the Universal Sprit (paramatman). The root and the seed of
Yoga philosophy are to be found in Upanishads, in the Svatestara and kata Upanishads. The
Maitre Upanishad speaks of the six fold Yoga and mention the technical terms of Pathanjalis
system.1 The Yoga tattava Upanishads speaks of four types of Yoga which are MantraYoga ,
LayYoga , HatthaYoga and RajaYoga .2Many of ascetics of the Epic resort to Yoga as a means
to the attainment of magical powers, which are frequently mentioned in the Mahabaratha. The
Upanishads, the Mahabharata, including the Bahavatgita, Jainism and Buddhism accept Yogic
practices. The Yoga doctrine is said to be as old as Brahma.3
Yoga was founded by Patanjali. Historically, Patanjali may have lived sometime between
500 and 200 B.C.4 According to the Yajnavalkya smriti, Hiranyagarbha was the original
teacher of the Yoga ; however, Patanjali is traditionally accepted as the founder of Yoga .
Patanjali teaches the scientific psychology to control our mind and body, which canalises all
our bodily mental and spiritual powers towards achieving Samadhi or ecstatic union with
Godhead, purusha the Ultimate reality.5Yoga is a timeless pragmatic science evolved over

1 RADAHAKRISHANAN, Indian philosophy, New York, 1977, 338.

2 ANTONY Elenjimittam, The yoga philosophy of patanajli, Allahabad, 1974, 17.
3 RADAHAKRISHANAN, Indian philosophy, 389.
4 BKS Iyengar, Light on the Yoga sutras of Patanjali, New Delhi,1993,1.
5 ANTONY Elenjimittam, The yoga philosophy of patanajli, Allahabad 17.

thousands of years dealing with the physical, moral, and mental and spiritual well-being of
man as a whole.6

1.2 The Yoga and Its Aim

The Gita defines Yoga as that state than which there is nothing higher or worth realizing
and firmly rooted in which is ever shaken even by the greater pain; that state free from all
pain and misery is Yoga.7
The paramount aim of the Yoga is to free man forever from the three sorts of
pain;
1. Those arising from his own infirmities and wrong conduct, such as disease.
2. Those arising from his relations with other living things, such as a tiger, thief, and
like.
3. Those arising from his relations with external nature, such as the elements and
other abstract and subtle powers.
This is accomplished, first by achieving non attachment to the world, but not
necessarily isolation from it; secondly, by gaining restraint over the mind and its
creations, there by purifying the manifest consciousness; and finally, by attaining
positive and absolute union of the individual soul and universal soul. This condition is
known as Samadhi, and is the true purpose of Yoga.8
The supreme aim of Yoga is moksha, which is un- conditioned and un- caused freedom; by
its very nature this state of freedom is beyond the dualities of being- nonbeing; knowledge
ignorance, and activity passivity. The way to moksha is Yoga, which serves as a path, a
discipline and integration.9Yoga shows ways of understanding the functions of the mind, and
helps to quieten their movements, leading one towards the undistributed state of silence
which dwells in the very seat of consciousness.
6 BKS Iyengar, Light on yoga, New Delhi,1992,13.
7 CHANDRADHAR Sharma, A critical survey of Indian philosophy, Delhi, 1991,169.
8 BERNARD Theos, Hindu philosophy, Bombay, 115.
9 RAVINDAR.Yoga and the quintessential search for holiness, journal of dharma, XX 1995,246.2

Yoga means the cessation of mental functions or modifications. It does not mean any kind
of contact between the individual self and some other reality god or the absolute. The aim of
yoga is to prevent the self from identifying itself with mental modifications. However, this is
not possible so long as the modifications are there and the self has not realized its distinction
from citta or the mind. So what yoga really stands for is the arrest and negation of all mental
modifications. Yoga is thus the art and science of mental discipline through which the mind
becomes cultured and matured.10The Yoga philosophy delivers man from nescience to
omniscience, from impotence to omnipotence.11The ultimate aim of Yoga is to transform the
entire person, and reshaping of the mind, body, and emotions; in short a new birth.

1.3. The Yoga and Samkhya Philosophy

Yoga is one of the six orthodox systems of Indian philosophy. It was collated, coordinated
and systematised by Patanjali in his classical work, the Yoga sutrsa.12 The Yoga system
accepts the same cosmological doctrines as set forth in the samkhya system. The Yoga system
pertains to the individual condition of nature. The process of evolution and involution is the
same for both. Yoga is based on the fundamental logical premise that something cannot come
out of nothing, that every shadow must have its substance.13
Yoga admits all the three pramanas accepted for Samkhya philosophy, e.g. perception,
inference and scripture etc.14Yoga believes in God as the highest Self distinct from other
selves. Hence it is sometimes called Seshvarasankhya or theistic Sankhya as distinct from
classical Sankhya which is nirishvara or atheistic.15
Yoga is the practical path of realization of the theoretical idea of the samkhya philosophy.
Both Samkhya and Yoga philosophies maintain that liberation can be attained by knowledge.
But the attainment of this knowledge requires the suppression of the physical and mental
modifications gradual control over body, senses, mind, intellect, ego, so that pure self may be

10 BKS Iyengar Light on the Yoga sutrasof Patanjali, 46.

11 SATYANANDA Saraswati, Dynamics Of Yoga, Bihar,1983, 29.
12 BKS IYENGAR, Light on yoga,19.
13 BERNARD Theos, Hindu philosophy, Bombay ,108.
14 VATSYAYAN, Indian philosophy , Meerut, 1965,207.
15 CHANDRADHAR Sharma, A critical survey of Indian philosophy, Delhi, 1991,169.

realised.16 Yoga is more concerned about transformation of the mental set-up by prescribing
several different kinds of exertions of mind. It is only after integration between sound body
and vigorous mind that a sublime synthesis between the individual soul and the universal soul
can be attained.17

Yoga is closely associated to Sankhya philosophy. The Yoga System assumes the same
cosmological doctrines as set forth in the Samkhya system. The only difference between the
two is that the Samkhya system pertains to the Universal condition of nature, and the Yoga
system pertains to the individual condition of nature. 18The Mahabharata also refers to Yoga in
several places. But in almost all places means either the traditional school of Kapila-Samkhya
or some other school of Samkhya, more or less similar to it. 19Patanjali is the one who
systematised the conceptions of the Yoga and set them forth on the background of the
metaphysic of Samkhya, which he assumes with slight variations.20 Yoga admits all the three
pramanas accepted by Samkhya philosophy. The 25 elements of the Samkhya philosophy and
God, has been added to it.21

1.4. The Concept of God in Yoga Philosophy

Yoga is theistic. It admits the existence of God on both practical and theoretical ground.
God is omnipresent in all his creation. God is not only immanent in his creation, God also
transcends all creatures, and as such stands apart from the entire creatures, unrelated to and
unmixed with his creation.22
16 VATSYAYAN, Indian philosophy , Meerut, 207.
17 SATYANANDA Saraswati, Dynamics Of Yoga, Bihar,1983, 27.3
1818 BERNARD Theos, Hindu philosophy, Bombay, 107.19 SURENDRARANATH Dasgupta, A History of Indian
Philosophy, New Delhi, 1932, 460.
1920 RADAHAKRISHANAN, Indian philosophy, 342.21 VATSYAYAN, Indian philosophy, 207.
22
ANTONY Elenjimittam, The yoga philosophy of patanajli, 25.
23
Ibid., 25.

20
21

Patanjali, who in his theistic idea parts Company with Sankhya system, says: God is the
special Purusha un touched by affliction, action and their karmic effects. God in Patanjali is
not the same theistic God who creates and preserves and dissolves the universe. God is the
person beyond the tinge and touch and entire creation, hence abiding in His own glory, bliss
and light. 23
From God everything came, in God everything subsists, and unto God everything returns.
God is the soul of our souls, life of our lives, and the conscious linking up of our soul with
God is the climax of Yoga philosophy which teaches us the technology, practice and means
towards this God attainment, self-realisation. There is only one God. It is ignorance that
creates duality from the one single reality called God. When ignorance is dissolved into the
light of knowledge, all dualities are dissolved and full union is achieved. When one
overcomes ignorance, duality dissolves and he merges with the perfect single Being.24

1.5. Purusha and Prakarti

Patanjali makes mention of two terms; Purusha, the Ultimate Reality, and Prakrti is the
basis of primordial matter of and the entire material world. This doctrine of Purusha and
Prakarti is basic in Yoga and is borrowed almost in its entirety from Samkhya philosophy of
Kapila.25
Purusha, the seer or the soul is absolute pure knowledge. Unlike nature (prakarti), which
is subject to change, Purusha is eternal and unchanging. Free from the quality of the nature, it
is the absolute knower of everything. The seer is beyond words and inexpressible. It is the
intelligence, one of natures sheaths, which involves the seer in the playground of nature
influences and contaminates its purity.26Purusha is needed to see, know and utilise. Prakrti
and the Purusha stand in need of Prakrti in order to experience or to attain salvation.27
224
23
24 ANTONY Elenjimittam, The yoga philosophy of patanajli, 25-26.
25 Ibid.,20.
26 B KS Iyengar, Light on the Yoga sutras of Patanjali , 24.
27 VATSYAYAN, Indian Philosophy,186.

The Purusha (or Atman) and Prakriti were two separate entities, both equally real and
eternal. Since, however, Patanjali also believed that the individual Purusha could be entirely
liberated and isolated from Prakriti, he was, in fact, in complete agreement with Vedanta as to
the aim and goal of spiritual life. Why does Brahman cause Prakriti? This is a question which
cannot possibly be answered in the terms of any man-made philosophy. For the human
intellect is itself within Prakrti and therefore cannot comprehend its nature. A great seer may
experience the nature of the Brahman-Prakrti relationship while he is' in the state of perfect
Yoga, but he cannot communicate his knowledge to us in terms of logic and language
because, from an absolute standpoint, Prakrti does not exist.28

Purusha is ever pure, ever wise, and ever free, becomes the subject of pain and pleasure
when it forgets its nature and identifies itself with Prakrti. The state which the gunas are in
perfect equilibrium is disturbed, the same Prakrti is called vikri, or heterogeneous state
prakari, or predominance other gunas, produces the material world, including the mind,
which is considered to be the finest form of material energy.29 Thus Prakrti is the original
stuff of the psycho-physical world. When the atman comes into contact with Prakarti, and
throws its reflection in it, the equilibrium of the three attributes is disturbed, and each begins
to dominate over the other two. This disturbance starts the process of the evolution of the
world.30

1.6. Prakarti and its Evolution

According to the Samkya, the universe evolves. This evolution takes place because of the
contact between prakrti and purusha. The Purusha individually cannot create because he is
inactive, and in the same manner prakrti cannot create, unassisted because it is material. The
contact of these two is necessary for creation to take place.31
The cosmic substance (prakrti) consists of three constitutes called gunas. They are
Sattava, Rajas, and Tamas. The function of the gunas in the universal condition of nature is to
revel, move, and restrain: they function through suppression, co-operation, and

28 PRABIRTAANDA AND CHRISTOPHER, The Yoga Aphorisms of Patanjai,Trans.sri ramakrishna math

madras,1953,14,15.
29 RAJMANI Tigunait, Seven Systems of Indian Philosophy, U.S.A,1989, 31. 5

30 P.T. RAJU, The Philosophical Tradition of India,Delhi,1992,161.

31 VATSYAYAN, Indian philosophy, 194-195.

transformation as the result of their intimate with one another.32 In the psychological world
the three Gunas serve to illuminate, activate and obscure. They manifest the nature of
pleasure, pain, and indifference; Sattvaguna attaches to happiness; Rajas to action; Tamaes to
heedlessness. On the moral plain they represent affection, love, hearten; in the psychic field
they represent emancipation, affinity, and sin.33

Prakarti also manifests its energy in the character of five elements: earth, water, fir, air and
ether; and in five subtle manifestations of smell, taste, shape, touch and sound. The individual
counterpart of cosmic intelligence is consciousness, of citta consist of mind (manas), which
reviews sensory and vibratinatonal stimuli; intelligence (Buddhi), which is the discriminative
faculty; and ego or small self (ahamkara) which is the individual I. In addition, hidden deep
in mans nature is a powerful hidden spiritual weapon: conscience which embodies ethical
and moral principles. 34

1.6.1 Citta
Citta is the individual counterpart of Mahat, the universal consciousness. Citta is same as
antahkarana. It is mahat or buddhi which includes ahankara and manas. Chitta is the first
evolution of prakrti and the predominance of sattva.35

According to Patanjali, the mind (chitta) is made up of three components, manas,

buddhi, and ahamkara. Manas is the recording faculty which receives impressions gathered
by the senses from the outside world. Buddhi is the discriminative faculty which classifies
these impressions and reacts to them. Ahamkara is the ego-sense which claims these
impressions for its own and stores them up as individual knowledge. For example, manas
reports: "A large animate object is quickly approaching." Buddhi decides: "That's a bull. It is
angry. It wants to attack someone." Ahamkara screams: "It wants to attack me, Patanjali. It is
32 BERNARD Theos, Hindu philosophy, 1989, 110.
33 Ibid.,6
34 B K S Iyengar, Light on the Yoga sutras of Patanjali,121.6

35 B K S Iyengar, Light on the Yoga sutras of Patanjali,121.

I who see this bull. It is I who am frightened. It is who am about to run away." Later, from the
branches of a nearby tree, ahamkara may add: "Now I know that this bull (which is not I) is
dangerous. There are others who do not know this; it is my own personal knowledge, which
will cause me to avoid this bull in future."36

Patanjali says Yoga is the restraint of mental modifications. Hear the term citta is used
for the world Mind. It is derived from the root cit, to perceive, comprehend, and
know.37Citta is the first product of the Prakrti, though it is comprehensive sense, so as to
include intellect, self-consciousness and mind. It is subject to the three gunas and undergoes
various modifications according to the predominance of the gunas.38
The Mind (citta) is divided into three categories in accordance with its respective
functions. They are intelligence (buddhi), ego (ahamkara), and mind (manas). Each has its
distinguishing characteristics and individual functions; however, they are actually a single
functioning unit, and do not form separate and individual parts.39

1.6.2. Ahamkara
The second stage of this synthetic unit called Mind (Citta) is the ego. It is the vast
reservoir of instinctive impulses, dominated by pleasure and pain and blind impulsive
wishing. It is individuating principle, the storehouse of all experiences. It is the manifestation
of individual consciousness, personal position, and individual identity. It is the I making
principle and gives one the feeling of I am hear.40
Ahamkara is the basis of all worldly activities. The object is first perceived through the
senses. The mind then reflects on these perceptions and determines their nature. Following
36 PRABIRTAANDA AND CHRISTOPHER, The Yoga Aphorisms of Patanjai,Trans. sri ramakrishna math
madras,1953,1,2.

37 BERNARD Theos, Hindu philosophy, 113.

38 RADAHAKRISHANAN, Indian philosophy, 348-349.
39 BERNARD Theos , Hindu philosophy, 113.7

40 BERNARD Theos , Hindu philosophy, 114.

this, the attitude of mine and for me is attributed to these objects. Ahamkara or ego is just
this sense of I.41 I know, I exist, I have. It is the condition where in the personal
consciousness realizes itself as a particular I- experiences. It is the basis of ideation and
self-identity, however, subdued or indistinct. It is a self conscious principal where all that
constitutes man is welded into an ego; where the soul thinks of itself as the particular entity in
relation to object of experience.42

1.6.3. Manas
The word manas is almost always associated with some external activity, as speaking,
quivering, self-castigation, the berating process, even with sleep. 43Manas is non- spatial and
without extension, its contraction and expansion should not be conceived as spatial. The mind
also can shift in a moment from one object to another that is at the other extreme of space.
Mind is, therefore, something immaterial or subtle, remaining however prakrtic and
undergoing change.44 It constitutes that group of cognitive process that have the capacitive
of discovering relationships and performing mental process. It is the seat of responsible
conscious activity. It accounts for the process of rationalization. It is a material force that
envelopes or obscures consciousness. It is the directing power behind all action. It is of
limited extension, finite, radiant and, transparent.45
It is collective organ of sensation between the knowing (Jnaendriyas) and the
working of the senses (karmendriyas). It is sometimes called the sixth sense, the
internal organ of perception and recognition that automatically registers the facts
which the senses perceived. It is the instrument through which thoughts enter from the
subjective side or by which objects of the senses affect the inner self. It is the
sensorium. It is the seat of all such conditions as thought, rationalization, ideation,
imagination, dreaming, cognition, affection, desire, moods, and temper. The capacity
of thinking is an internal quality of its nature and never ceases.46
41 VATSYAYAN, Indian philosophy, 196-197.42 BERNARD Theos, Hindu philosophy, 115.

4243 Ibid., 115.

4344 KOELMAN M. Caspar, Patanjala Yoga, Poona, 104.
4445 BERNARD Theos, Hindu philosophy, 115.
4546 Ibid., 115-116.
847 BERNARD Theos, Hindu philosophy , 115-116.

46

In the relation of the external world, the mind perceives and presents; the ego arrogates;
and the intelligence discriminates, decides, and resolves, after which action arises. These
three aspects constitute the mind (citta) as a whole.47

Conclusion
We have discussed hear about the Yoga philosophy and how it developed in the different
times and the aim of the Yoga philosophy, major difference of yoga philosophy and Samkhya
philosophy. The concepts of Yoga philosophy and Patanjali developed his philosophy with the
slight change in Samkya philosophy and add God In his philosophy. prakrttis evolution, the
three gunas, citta, ahamkara and manas. In The coming chapter we will be dealing with the
psychology of Patanjali. Because psychology of Patanjali is based on human mind and its
modifications, for Patanjali mind is very important to attain Samadhi.

Chapter 2
Psychology of Patanjali
Introduction
479

Most human problems are mental and the only remedy to solve these problems is to
cultivate mental discipline. In this chapter we will be dealing with TheYoga psychology, the
stages of mind, kinds of modification and the kinds of suffering. Patanjali explain hear how
the mind is stuck to the pleasure and pain.

2.1. The Yoga Psychology

The philosophy of Yoga and the psychology behind its practice the two are bound up
together in such a way that any consideration of the one inevitably has to simultaneously take
into account the other, because the practice of Yoga is laid upon the basis of a psychophilosophical background.48 The Mind is the most mysterious component of the body. It is
the cause of both pleasure and pain. The mind is the agent which receives and disposes of all
knowledge and control physical activities, that is why the eastern philosophers and saints
have been telling us for ages that the mind is the cause of happiness and sorrow: on who
conquers the mind goes beyond the reach of pain and pleasure. 49
The Yoga psychologist admits that concentration in general characteristic of all stages of
mind, though it is found in its intense sent form in the state of samadhi. Every mental
modification (vritti) leaves behind a samskara, or latent tendency, which may manifest itself
as a conscious state when the occasion arises. Similar vrttis strengthen similar dispositions.
Our mind is an arena of conflicting forces which require being subdues to some unity. There
are some desires that seek satisfaction, some vital urges of life, such as those of selfpreservation and self- reproduction, which refuse to be easily controlled. 50
The path of Yoga is based on sound psychological foundation. The most important element
in the psychology of Yoga is Citta. Citta is the first modification of Prakrti in which there is
the predominance of Sattva over Rajas and Tamas gunas. In the words of Patanjali, Yoga is
the cessation of the modifications of Chitta.51

2.2. The Stages of Mind

48 CHIDANANDA Swami The Philosophy, Psychology And Practice Of Yoga, Tehri-Garhwal, 1991,6.
49 SATYANANDA Saraswati, Dynamics of Yoga, Bihar1983, 10.
50 RADAHAKRISHANAN, Indian Philosophy, 348-349.51 VATSYAYAN, Indian philosophy, 208.

51

The mind has five stages which are known as Chitta Bhumi. These five stages are as
follows:
1.Kshipta: This is the stage in which chitta is very much distributed and remains loitering
after the worldly objects, just as the chitta of the demons or of intoxicated by the possession
of superfluous money.52
2. Mudha: In the second stage, the mind is dominated by tamas, which is characterized by
inertia, vice, ignorance, lethargy, and sleep. In this stage, mind is so sluggish that is losws its
capabity to think properly and becomes negative and dull.53
3. Vikshipta: This is the stage in which in spite of preponderance of the sattvaguna, the
chitta is oscillating between the tendencies of successes and failures created by the rajas
guna. This is an advanced stage of the disturbed mind.54
4. Ekagra: The stage of the chitta when it is fixed on some subject due to the preponderance
of the sattva is known as the ekagra stage.55 This is a tranquil state near to complete stillness
in which the real nature of a thing is revealed. This fourth state is conductive to
concentration, and the aim of Yoga system is to develop or to maintain this state of mind for
as long and consistently as possible.56
5. Nirudh: When only the sanskar remains in chitta after the cessation of the modification,
this stage is known as nirudh.57There is no disturbance at all but a pure manifestation of
energy. In this state, Consciousness reflects its purity and entirety in the mirror of mind, and
one becomes capable of exploring ones true nature. 58

2.3. The modification of mind

52 VATSYAYAN, Indian Philosophy, 208-209.
53 RAJMANI Tigunait, Seven Systems of Indian Philosophy ,155.
54 VATSYAYAN, Indian Philosophy, 208-209.
55 Ibid., 208-209.
56 RAJMANI Tigunait, Seven Systems of Indian Philosophy, 156.
57 VATSYAYAN, Indian Philosophy, 208-209.
58 RAJMANI Tigunait, Seven Systems of Indian Philosophy, 156.11

The modifications are due to ignorance and the result is the bondage. These modifications
are of five types (1) right cognition (pramana), (2) wrong cognition (viparyaya), (3) verbal
cognition or imagination (vikalapa), (4) absence of cognition or sleep (nidra), and (5)
memory (smrti).59
1. Pramana: Like sankya philosophy, Yoga has also accepted the three testimonies of
perception, inference and scripture. By going outside through the sensation the chitta attains
the form of the object, this is known as pramana.60
2. Viparya: The false knowledge of any thing after study. A faulty medical diagnosis based
on wrong hypotheses, or the formeraly held theory in astronomy that the sun rotates round the
earth, are examples of Viparya.61
3. Vikalpa: This is the knowledge in which the object which is known does not exist e.g., in
the knowledge that consciousness is the form of purusha, a distinction is made between the
consciousness and the Purusha which precisely does not exist. The conception of the two as
distinct is vikalpa.62
4. Nidra: It is the absence of ideas and experiences. When a man is sleeping soundly, he
does not recall his name, family or status, his knowledge or wisdom, or even his own
existence. When a man forgets himself in sleep, he wakes up refreshed. But, if a disturbing
thought creeps into his mind when he is dropping off, he will not rest properly.63
5. Smriti: Memory is the remembering of the experienced objects. The above mentioned
modifications cause sanskars or tendencies in the inner instrument i.e., chitta and is due
course these tendencies again take the form of modification. Thus the cycle goes on forever.64

2.4. Kinds of Kleshas

59 RAJMANI Tigunait, Seven Systems of Indian Philosophy, 170.
60 VATSYAYAN, Indian Philosophy, 209-210.
61 B S K Iyengar, Light on the Yoga, 23.
62 VATSYAYAN , Indian Philosophy, 209-21012.
63 B S K Iyengar, Light on the Yoga, 23.
64 VATSYAYAN, Indian Philosophy, 209-210.12

Patanjali enumerates five causes of chitta vritti creating pain (klesa).65 They are said to be,
ignorance (Avidya), egoism (asmita), attachment (raga), aversion (devesa), and clinging to
life (abhinivesa). Others are sickness, languor, doubt, heedlessness, laziness, worldliness,
erroneous perception, failure to attain concentration, and instability in it when attained. 66
These cause of pain remains submerged in the mind. They are like icebergs barely showing
their heads in the polar seas. So long as they are not studiously controlled and eradicated,
there can be no peace. 67
The bondage of the self is due to its wrong identification with mental modifications and
liberation, therefore, means the end of this wrong identification through proper discrimination
between Purusha and Prakrti and consequent cessation of the mental modifications is the aim
of Yoga 68
To get rid of the kleshas, the chitta must be controlled and concentrated.69 Yoga has always
aimed at the emergence of healthy and integrated personality in man as the sine qua non for
his ability to take to higher flights in Yoga. No wonder, therefore, that Patanjali has
reaffirmed the technique of ashtanga Yoga. 70

Conclusion
From this chapter its clear that, Patanjalis psychology is Psycho-physical. We have
discussed here the various stage of mind, the modifications of the mind, the kinds of kleshas
and how we can get rid or overcome these kleshas. In the next chapter we will elaborately
discuss the means Patanjali proposes to overcome the sufferings.

65 B K SIyengar, Light on the Yoga, 23.

66 RADAHAKRISHANA, Indian Philosophy, 177.
67 B K S Iyengar, Light on the Yoga, 24.
68 RAJMANI Tigunait, Seven Systems of Indian Philosophy, 171.
69 VATSYAYAN, Indian Philosophy, 209.
70 SATYANANDA Saraswati, Dynamics of Yoga, 6.13

Chapter 3
The Eight Fold Path of Patanjali Yoga
Introduction
In this chapter we will be discussing about the means which Patanjali provides us to attain
liberation. That is the eight limbs or the stages of Yoga. These eight limbs of the Yoga are the
means for final realization samadhi. The first four stages are about an ethical and moral basis
and the last four stages are concerned with withdrawal of awareness from external distraction
and focusing the attention for Samadhi.

3.1. The Astanga Yoga

The eight fold path of Yoga is also known as Astanga Yoga. Patanjala Yoga, a highly
scientific path combines many different practices in a systematic way through which one can
develop voluntary control that is the body, the senses and the mind. A sound mind needs a
sound body. Sensual attachment and passion distract the body as well as mind. They must be
conquered. Patanjali gives us the eight fold path of Yoga.71 The first two stages yama and
niyama are ethical preparations. The next two stages are physical preparations, asana and
pranayama. The fifth stage, pratyahara, involves control of the senses from outward objects
to the mind. The other three stages are purely mental or internal aids: they are dharana,
dhyana, Samadhi.72

3.2. Yamas
The word yama means self-control. A certain degree of refinement is to be maintained
ones dealing with other persons and things. The five principles of yama have this end in
view. Yamas as principles of self-control makes the aspirant a noble person.73 There are five
yamas: ahimsa,satya, asteya, brahmacarya and apraigraha. The yamas are mighty universal
vows, says Patanjali.74
71 RAJMANI Tigunait, Seven Systems of Indian Philosophy, 159.
72 CHANDRADHAR, Sharma, A critical survey of Indian philosophy, 171-72.
73 V.F Vineeth, Yoga of spirituality, Bangalore, 1995, 76-77.
74 B K S Iyengar, Light on the Yoga sutras of Patanjali, 27.

3.2.1. Ahimsa
The word ahimsa is made up of the partial a meaning not and the noun himsa
meaning killing or violence. Ahimsa literally means non-injury or non-violence. It is not only
external violence but, in Yoga scriptures non-violence is to be practiced in thought, speech,
and action. Actually, the real practice of non-violence necessitates expressing a spontaneous
flow of all-encompassing love. Thus, the core teaching of non-violence reveals the light of
unity in all creation and teaches one how to expand his personality and brings along with it
unruffled peace. 75

3.2.2. Satya
The principle of ahimsa is to be combined with combined with satya. The word satya is
derived from the Sanskrit word sat which means being or reality. Satya is nothing but claim
of being over us. The claim must be an accepted even if it is not conductive to material or
temporal advantage.76Satya, truth fullness, is the most important goal of morality and social
law. According to patanjala Yoga, one should be truthful to oneself and to others in thought,
speech, and action. The day a person becomes totally truthful, his whole life becomes
successful and whatever he says or thinks comes true. He gains inner strength through which
he casts away the insecurity in his life.77

3.2.3. Aateya
The desire to possess and enjoy what another has. From this desire spring the urge to seal
and urge to covet. Asetya or non-stealing includes not only taking what belongs to another

75 RAJMANI Tigunait, Seven Systems of Indian Philosophy, 161.

76 V.F Vineeth, Yoga of spirituality, 77.78 RAJMANI Tigunait, Seven Systems of Indian Philosophy, 162.
7779 B K S Iyengar, Light on the Yoga, 34.80 RAJMANI Tigunait, Seven Systems of Indian Philosophy,162.
15

without permission, but also using something for a different purpose to that future, or beyond
the time permitted by the owner.78Asteya, non-stealing, provides a great opportunity for the
practice of nonattachment and non-possessiveness.

3.2.4. Brahamacharya
Brahmacarya literally means, To walk in Brahman. one who dwells in Brahman
consciousness is called a brahmacari. The word Brahmacarya is commonly translated as
sexual abstinence, but celibacy is only a partial explanation of this word. Sexual continence
in itself is nit the goal; the goal is to control the senses in order to achieve deeper levels of
inner awareness.79
In bramacharya, one develops a fund of vitality and energy, courageous mind and a
powerful intellect so that one can fight any type of injustice. The bramachari will use the
forces he generates wisely: he will utilise the physical strength for doing the work of the
Lord, the mental for spread of culture and intellect for the growth of spiritual life.
Brahmacharya is the battery that sparks the torch of wisdom.80

3.2.5. Aprigraha
Aparigraha means not hold on to anything that is not God. 81 By the observance of
Aprigraha one makes his life as simple as possible and trains his mind not to feel the loss or
the lack of anything.82 An attitude of possessiveness excludes one from all that one does not
have, but the practice of Non-possessiveness expands ones personality, and one acquires
more than he has mentally renounced. A person who desires more than that which required is
like a thief who covets that which belongs to others. Non-possessiveness does not mean that
one should not plan or that one should give away all ones money; it simply means that one
78 B K S Iyengar, Light on the Yoga, 34. RAJMANI Tigunait, Seven Systems of Indian Philosophy,162.
79 Ibid., 162.81 B K S Iyengar, Light on the Yoga, 35.
82
Ibid., 36.
83
Ibid., 36.
84
RAJMANI Tigunait, Seven Systems of Indian Philosophy, 163.

80
81
82

should not be attached to what he has, but the practice of Non-possessiveness expands ones
personality, and one acquires more than he has mentally renounced.83

3.3. Niyamas
The second limb consists of observance of certain rules of conduct. One should keep both
his body and mind pure.84 The five niymas regulate ones habits and organize the personality.
They consist of purity (sauca), Contentment (santoaha), austerity (tapas). Self-study
(svadhyay), and surrender to the Ultimate reality (Isvarapranidhana). This observance allows
a person to be strong, physically, mentally, and spiritually.85

3.3.1. Sauca
The first among niyamas is purity or cleanliness. Sauca means cleanliness. Saucha,
cleanliness of the body, the environment and the thoughts are considered the first important
observance of Yoga.86Sauca is of two types, external and internal. Once daily bath is internal;
asana and pranayama cleanse one internally. They help to cleanse once thoughts, words and
actions, and make the body fit for its lord to dwell in. 87

3.3.2. Santosa
Santosa, contentment, is a mental state in which even a beggar can live like a king. It is
ones own desires that make one a mental beggar and keep one from being tranquil with in
contentment. It does not mean one should be passive or inactive, for practice of contentment
8316
84 P.T. Raju, The Philosophical Tradition of India, 168.
85 RAJMANI Tigunait, Seven Systems of Indian Philosophy, 164.
86 RAVINDAR.Yoga and the quintessential search for holiness, Journal of dharma, XX 1995,290.88 B K S
Iyengar, Light on the Yoga sutras of Patanjali, 27.
8789 V.F Vineeth, Yoga of spirituality, 79.90 RAVINDAR.Yoga and the quintessential search for holiness,
Journal of dharma, XX 1995,291.
18

must be coordinated with selfless action. The spirit of non-possessiveness does not make the
yogi sad; on the contrary, he is glad, because he is in touch with God, the greatest treasure he
carries with in him. As the soul reaches the inner most chamber of Atman it finds itself in a
state of joy (ananda). This joy results from an inner contentment and brings along with it
unruffled peace.88

3.3.3. Tapas
Austerities do not necessarily mean wearing a saffron cloth or flagellation of the body.
Tapas ever it may mean that one must follow a strict diet to bring about or maintain optimum
health. This observance helps in development of will power.89
Tapas also means the generation of heat. Heat is symbol of strength, purity, knowledge,
and light, and those actions that generate heat, strengthen will power, and enlighten the heart
are known as tapas. The Bhagavad Gita clearly states that Yoga is not for one who indulges
the flesh or not for one who tortures it. In practicing tapas, one is advised to inspire oneself
with spiritual warmth, to burn with zeal for enlightenment. Tapas is the foundation of
physical strength, mental growth, and blazing spiritual fervour.90

3.3.4. Svadhyaya
Sva means self and adhyaa means study or education, Education is drawing out of the best
that is within a person. Svadhyana, therefore, is the education of the self. 91Svadhyana
includes studying the scriptures, listening to saints and sages, observing the lessons from
ones own experiences.92 Self-analysis is a very important tool for mental well-being, as well
as, for any attempt to discover the hidden truths within. Most find it impossible to be
88
89 RAVINDAR.Yoga and the quintessential search for holiness, Journal of dharma, XX 1995,291.
90 RAJMANI Tigunait, Seven Systems Of Indian Philosophy, 164.
91 B K S Iyengar, Light on the Yoga sutras of Patanjali , 38.
92 RAJMANI Tigunait, Seven Systems Of Indian Philosophy, 1983.164.

objective about ones own behaviours and reactions to the environment. 93However,
experiencing Brhman is certainly the higher knowledge. For this purpose one has to read
scriptures and study it meditatively, because scriptures are the available sources placed at to
our disposal. Swdhyaya is self study. The responsibility of study is left to each one.

3.3.5. Isvarapranidhana

Ishwarapranidhana means devotion to the divine. Acceptance of the idea of an inner

Divine nature is necessary to bring about its Realization. 94It is the highest method for
protecting oneself from the arch enemies of attachment, and false identification. Surrender is
possible, however, only with infinite faith and dedication. Ego is the greatest barrier resisting
such complete surrender, but when one begins to feel and realize the ever flowing knowledge
and peace from the ultimate reality, he starts to surrender his ego and eventually becomes free
from all passions.95
The Yamas and Niyamas are simple in theory but difficult in application. The initial steps
may be very hard, but a burning desire for growth and a constant awareness of ones capacity
help one to practice them in daily life. One should try to observe them fully, but if he fails
somewhere in doing so, he should not feel guilty. The restraints and observances help modify
and calm ones life style, prevent the mind from being distracted, and help the body to regain
its physical strength.96

3.4. Asana
93 RAVINDAR.Yoga and the quintessential search for holiness, journal of dharma, XX 1995,291.19

94 RAVINDAR.Yoga and the quintessential search for holiness, Journal of dharma, XX 1995,291.
95 RAJMANI Tigunait, Seven Systems Of Indian Philosophy, 165.
96 Ibid.,164.

The third limb of Yoga is asana or posture. Asana brings steadiness, health and lightness of
limb. A steady and pleasant posture produces mental equilibrium and prevents fickleness of
mind. Asana are not merely gymnastic exercises; they are postures. To perform them one
needs a clean airy place. By practicing asanas one develops agility, balance, endurance and
great vitality.97
Yoga however emphasizes asana, not only as a means of improving physical beauty but as
an important requirement for the attainment of higher spiritual goals. The aim of Yoga is to
attain Samadhi. To attain Samadhi postures are very essential. The postures are broadly
divided into two major categories: postures for physical well-being and postures for
meditation.98
The meditative postures coordinate the activity of the circulatory, respiratory, endocrine, and
nervous systems. Thus, the body becomes still and calm, which is helpful, is keeping the mind
tranquil and harmonious. The physical postures are designed to enhance physical well-being,
suppleness, and control. The active specific muscles, organs, glands, and nerves and provide
specific therapeutic effects. In the Yoga system, complete physical harmony is considered an
essential prerequisite for achieving one-wontedness of mind. Thus, asanas are preparatory
training for the higher rungs of Yoga.99

Asanas act as bridges to unite the body with the mind, and the mind with the soul. They
lift the Sadhaka (a practitioner) from the clutches of afflictions and lead him towards
disciplined freedom. They help to transform him by guiding his consciousness away from the
body towards awareness of the soul. Then there is neither the knower nor the un- known and
only then does the asana exist wholly. This is the essence of a perfect asana.100

3.5. Pranayama
It means control of breath. Prana means breath, respiration, life, vitality, wind, energy or
strength.101 It consists of the control of inhalation (puraka), retention (kumbhaka), and
exhalation (recaka). It is to be started with each of the three parts for a short period, gradually
97 B K S Iyengar, Light on the Yoga, 40.20

98 RAJMANI Tigunait, Seven Systems Of Indian Philosophy, 166.

99 Ibid.,167.
100 B K S Iyengar, Light on the Yoga sutras of Patanjali, 27.
101 B K S Iyengar, Light on the Yoga, 43.

prolonging it. The aim is the control of the vital principles in the body, and also the steadiness
of mind. As breath becomes steady, mind also becomes steady.102
The vital force animates all the energies involved in physical and mental process, and thus
it is pana, that sustains and activities the body and mind. The science of prana is also called
the science of breath. Continuous regulation of the breath strengthens the nerve system and
harmonizes all mental activities.103 Pranayama also control of the emotions is one of the most
important achievements from practicing pranayama. The practice of pranayama removes the
veil of ignorance covering the light of intelligence and makes the mind a fit instrument to
embark on meditation for the vision of the soul. 104

3.6. Pratyahara
The fifth limp of Yoga is Pratyahara the withdrawal or control of the senses. In outward
activities the mind contacts external objects through the five senses of sight, hearing, touch,
taste and smell.105 Our senses have natural tendency to go out ward objects. They must

be

checked and directed towards the internal goal. It is the process of introversion.106
In this state one becomes unresponsive to stimuli and thereby undisturbed by external to
himself. This condition is necessary before one can make much progress in eliminating all,
including inner disturbance.107 When the mind becomes ripe for meditation, the senses rest
quietly and stop frustration the mind for their gratification. Then the mind, which hitherto
102 P.T. Raju, The Philosophical Tradition of India, 169.104 RAVINDAR.Yoga and the quintessential search for
holiness, Journal of dharma, XX 1995, 246.
105
B K S Iyengar, Light on the Yoga sutras of Patanjali, 39.
103106 RAJMANI Tigunait, Seven Systems Of Indian Philosophy, 172.22

104107 CHANDRADHAR Sharma, A critical survey of Indian philosophy, 172.

105108 ARCHIE J. Bahm, The Worlds Living Religion, New Delhi, 1977, 131.109 B K S Iyengar, Light on the
Yoga sutras of Patanjali , 30.

106
107

acted as a bridge between the senses and the soul, frees from the senses and turn towards the
soul to enjoy the spiritual heights.108

3.7. Dharana
Dharana, in this stage the mind withdrawn the senses and the mind from external objects,
the mind must then carry a single thought pattern in a desired direction. Dharana or
concentration is a mental discipline which consists in holding (dharana) or fixing the mind
(citta) on the desired object. Concentration, the sixth limb of Yoga, is a process through
which one withdraws the mind from all directions and focuses its powers for further journey
inward.109

There are five factors that are helpful in bringing the mind to a state of

concentration. One cannot focus the mind unless one has interest in the object on which one
concentrate, so developing interest is the first step. With interest, attention can then be
developed. Voluntary focusing based on interest and directed by will power and strengthened
by determination results in paying full attention to an object.110
There are various kinds of concentration: gross and subtle, outer and inner, subjective and
objective, and so on .according to vyasas commentary on the Yoga sutras, on can concentrate
internally on some point within the body, such as the cardiac centre, the base of the bridge
between the nostrils, or the of the tongue; or one can concentrate externally on any selected
object. If the object of concentration is pleasant, beautiful, and interesting, then it is easy for
the mind of focus on it for a long time. Using a mantra or the breath for the object of
concentration is considered to be the best method for learning to focus the mind one pointedly
in preparation for attaining a meditative state. 111

Dharana is the concentration of the citta on some object. This object can also be internal
as the part in between the eye brows, the lotus of the heart. This is the beginning in the stage

10823
109
110
111110 CHATTERJEE AND DATA, An Introduction to Indian philosophy,186, 305.
111
RAJMANI Tigunait, Seven Systems of Indian Philosophy, 173.
112
VATSYAYAN, Indian Philosophy, 213.
113
RAVINDAR.Yoga and the quintessential search for holiness, Journal of dharma, XX 1995,292.
114
CHANDRADHAR Sharma, A critical survey of Indian philosophy, 172.

of Samadhi. Developing attention span and the ability to concentrate is very important tools
for day today living, as well as, being necessary realization of higher experience.112

3.8. Dhyana
The seventh stage in the process of Yoga is Dhyana. When the knowledge of a certain
object of concentration is continued in a process, it is known as Dhyana. This requires
continuous meditation on the object of concentration. By it one has clear knowledge of the
object.113
Dhyana or meditation is the spontaneous flow of the process of citta in the pattern of the
object of concentration. According to Sankhya, the object as cognized is only a modification
of citta. It is to be a constant flow, and ordinarily the pattern of this flow changes from object
to object.114 As the water takes the shape of its container, the mind when it contemplates an
object is transformed into the shape of that object. The mind which thinks of the all
pervading divinity which it worships, is ultimately through long continued devotion is
transformed into the likeness of that divinity.115
The process of withdrawal of the senses, concentration, and meditation can be compared
to a river that originates when many small streams gather and merge into one large flow of
water. The river then flows through hills and valley without being stopped by bushes and
rocks, and it then finds the plains, where it flows smoothly and harmoniously, passing
through forest and villages until it reaches its final destination and merges with the sea, so it
is with the process of meditation. 116 When the ability to concentrate has reached the point
where the mind is absorbed in the area of focus, then the mind becomes more powerful and
able to bring about changes.117

112
113
11424
115
116115 P.T. Raju, The Philosophical Tradition of India, 170.
117116 CHANDRADHAR Sharma, A critical survey of Indian philosophy , 172.

4.9. Samadhi
The last and the most important stage in Yoga is Samadhi. When the process of
concentration and object become one and identical negating the direness between the subject
and the object, this stage of absolute identity is known Samadhi.118
Samadhi or concentration is the final step in the practice of Yoga. In it the mind is so
deeply absorbed in the object of contemplation that it loses itself in the object and has no
awareness of itself. In Samadhi the act meditation not separately cognized but it takes on the
form of the object and loses it, as it were. So here only the object of thought remains shining
in the mind, and we do not even know that there is a process of thought in mind. 119 It is the
highest means to realize the cessation of mental modifications which is the end. It is the
ecstatic state in which the connection with the external world is broken and through which
one has to pass before obtaining liberation.120
In this state, the conscious mind drops back into the unconscious oblivion from which it
first emerged. The final stage terminates at the instant the soul is freed. The absolute eternal
freedom of an isolated soul is beyond all stages and beyond all time and place. Once freed it
does not return.121 The mind cannot find words to describe the state and the tongue fails to
utter them. Comparing the experience of Samadhi with other experiences, the sages say:
Neti! Neti!- It is not this! It is not this! The state can only be expressed by profound
silence. The Yogi has departed from the material world and is merged in the Eternal. There is
then no duality between the knower and the known for they merged like camphor and the
flame.122That is one with absolute.

Conclusion
118117 RAJMANI Tigunait, Seven Systems of Indian Philosophy, 176.118 VATSYAYAN, Indian Phiosophy, 213.
119
CHATTERJEE AND DATA, An introduction to Indian philosophy, 305.

119120 CHANDRADHAR Sharma, A critical survey of Indian philosophy, 172.

12025
121 ARCHIE J. Bahm, The Worlds Living Religion, 132.
122 B K S Iyengar, Light on the Yoga, 52.26

From this chapter it is clear that liberation in Yoga is only possible through these eight
steps which Patanjali gives us. The ultimate aim of the Yoga is to attain sammadi, that is to
free man from all the physical and mental illness and to attain moksha that is liberation.

General conclusion
.
Yoga philosophy is the precious gift from Patanjali. Yoga philosophy is the one of the
ancient philosophies which gives us the practical philosophy in day today life. As we have
seen in this thesis Yoga philosophy is drawn from the Samkya system but the Yoga system
stands unique for its practical accepts. From the first chapter we could understand the
difference between the Samkya and the Yoga philosophies, mainly the concept of God which
Patanjali introduces to yoga system and the relation of prakarti and Purusha which Patanjali
says Purusha and prakarti, both were two separate entities, both equally real and eternal. He
proves this by natures evolution with the three gunas from the gunas evolve chitta, manas,
ahamkara. In second chapter we come across to the yoga psychology, which is more concern
about the chitta which is also called Mahat in Samkya system. chitta, which deals about the
different stages of mind, the modification of the mind, and the different types of sufferings.
Finally Patanjali gives a concrete solution for these problems and the suffering that is the
eight fold path of yoga.
From this it is very clear, the practice of the eightfold path, the practice of yama, nima,
asana, is very essential to attain Samadi. Yoga philosophy is not like other philosophies
which sticks on to the theoretical ground but it goes beyond. That is why it is relevant today
to everyone. Thus we can say Yoga philosophy is an art, a science. It touches the life of man
at every level, physical, mental and spiritual and brings peace and harmony to the universe.

Glossary
A

Non

Abhava

Non- existence

Abhinvesa

Clining to life, fear of death

Abhyasa

Practice

Agam

Spritual doctrine

Aham

Ahamkara

Ego,

Ahimsa

Non- Violance

Asana

A seat, Posture

Astanga Yoga

The eight disciplines of Yoga

Atama, Atman

The individual sprit

Avidya

Lack of wisdom

Bhakti

Devotion

Brahma

The creator

Brahmacari

Celibate

Brahman

The Universal Sprit, Universal soul

Buddhi

Intelligence

Cit

The self

Citta

Consciousness

Dharana

Concentration

Dhyana

Meditation

Duhka

Sorrow

Ekagra

One pointed attention

Guna

Qualities of nature

Himsa

Violence

Jivatatma

The vital Principal

Karma

An act, Action

Klesa

Affliction, Pain

Mahat

Great

Manas

Mind

Niyama

Five individual ethical experiences

Prakarti

Nature

Pranayama

Vital energy

Purusa

The Seer

Samadi

The final aspects of atanga Yoga

Samkhya

One of the divisions of philosophy enumerating the principals

of nature and soul.

Santosha

Contentment

Satya

Truth

Sauca

Purity

Vritt

Waves, Movement

Yama

Five ethical principal of Yoga

Yogi

Adept of Yoga

29

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