Академический Документы
Профессиональный Документы
Культура Документы
General Introduction
Most definitions of philosophy are fairly controversial, that is partly because what has been called
philosophy has changed radically in scope in the course of history, with many inquiries that were originally
part of it having detached themselves from it. . For instance, during the sixteenth century, physics became a
separate subject and in the nineteenth century psychology and sociology gradually developed a separate
identity. New subjects still continue to emerge from works in philosophy.
The term ‘Philosophy’ is derived from two Greek words ‘philos’ and ‘sophia’. Philos means ‘love’
and sophia means ‘wisdom’. So etymologically philosophy means the love of wisdom. In Indian philosophy
is known as darshna, which means vision or point of view or perspective. The Indian Philosophy is
basically divided in to astika (orthodox) and nastika (heterodox) schools of philosophy. Heterodox
literally means ‘holding opinions different from those established’.
Carvaka, Jainism and Buddhism are the nastika schools. Nastika schools does not accept the
authority of the Vedas. The six systems of astika darsana; which are popularly known as sad-darsanas are:
Nyaya of Gautama, Vaisesika of Kanada, Samkhya of Kapila, Yoga of Patanjali, Purva-Mimamsa of
Jaimini and Uttra-Mimamsa or Vedanta of Badarayana. The Nyaya & Vaisesika; the Samkhya & Yoga;
Uttara-Mimamsa & Vedanta are usually regarded as allied systems of thought. Because while one school
develops the epistemological side (theory of knowledge), the other develops its metaphysical side (theory of
reality).
MODULE 1
Introduction
1.1. What is Yoga?
The world ‘Yoga’ is derived from the Sanskrit root ‘Yuj’, which means ‘to unite or to join’. Yoga is
systematized concentration. Yoga aims at spirituo- psycho- somatic integration. In other words, it aims at
controlling the senses, mind and the soul. Katha Upanisad says that one who has not purified himself cannot
attain emancipation or Moksa: “one who has not desisted from evil conduct, who has not his senses under
control, whose mind is not concentrated and free from anxiety cannot attain this self through knowledge”.
Any yoga has three main components:
1) Practical discipline: which involves the practice of asana or bodily postures, pranayama or breath control
and meditation.
2) The regulation of diet and those of daily habits
3) Change in one’s attitude, behaviour and life style.
Most often people focus their attention on the first component ignoring the other two. But ethical discipline
and yogic diet are equally important as yogic asanas.
The country of origin of Yoga is undoubtedly India, but it is very difficult to give an exact period of
its origin. The seals found from the archaeological excavations made at Mohenjo-daro and Harappa
1
indicates that yogic exercises were known and played a substantial part in the religious or philosophical
outlook of the period. (2700 BC). Katha Upanisad and Sevetasvatara Upanisad have reference to yoga
practices. Chandogyo Upanisad has a whole section regarding dhyana. However these cannot be said to be
identical with the ‘Yoga’ of Patanjali.
The estimated period of Patanjali’s Yoga Sutra is somewhere between 200 BC and 300 AD. The
word ‘yoga’ is perhaps older than the system of philosophy, which goes by that name. To a large extent
philosophy aims to satisfy men’s intellectual curiosity. Yoga philosophy on the other hand; aims at a true
knowledge of reality. Yoga is not mere philosophy, but a practical discipline that makes an individual to
achieve the highest end. It is a system of training aiming at opening man’s experience of reality rather than
explaining it rationally. Nevertheless these two disciplines are interdependent. In short it may be said that
philosophy is theoretical while yoga is its practical application; one is incomplete without the other.
b) Bhakti Yoga: Bhakti yoga is based on the doctrine “Love is God and God is Love”. The Deity is the
beloved and the devotee is the lover. In Bhakti yoga, everything is but a manifestation of the divine and all
else is meaningless, including the ego. When the Bhakta is blessed by divine grace he feels an undivided
union and non-dual consciousness prevails. Bhakti Yoga is regarded as the most direct method to merge in
cosmic consciousness.
This path appeals particularly to those of an emotional nature. Through prayer, worship, chanting
and ritual one surrenders himself to God or object of faith, channeling and transmuting his emotions into
unconditional love and devotion. Continuous meditation of God or object of faith gradually decreases the
ego of the practitioner. Suppressed emotions get released and the purification of the inner self takes place.
Slowly the practitioner looses the self identity and becomes one with the absolute; this is the state of self-
realization.
c) Jnana Yoga: Jnana Yoga is a process of learning to discriminate between what is real and what is not,
what is eternal and what is not. Through a steady advancement in realization of the distinction between Real
and the Unreal, the Eternal and the Temporal, one develops into a Jnani. Jnana Yoga is the process of
converting intellectual knowledge into practical wisdom. Jnana literally means ‘knowledge’, but in the
context of yoga it means the process of meditative awareness which leads to illuminative wisdom. It is not a
method by which we try to find rational answers to eternal questions; rather it is a part of meditation leading
to self-enquiry and self-realization. Before practicing Jnana Yoga, the aspirant needs to have integrated the
lessons of the other yogic paths.
Taking the philosophy of Vedanta the Jnana Yogi uses his mind to inquire into its own nature. We
perceive the space inside and outside a glass as different, just as we see ourselves as separate from the
nature. Jnana Yoga leads the one to experience his unity with the absolute or nature directly by breaking the
glass, dissolving the veils of ignorance (maya).
d) Dhyana Yoga: Dhyana in Yogasutra is defined as fixing of attention on an object or image. Dhyana is a
simple and easily practicable tool to know one’s inner world. But most of us hardly pay attention to our
thoughts and feelings. Since our minds are mostly focused on the external things; we are more concerned
about the feelings and reactions of others than our own. We value their approval more important than our
opinion of ourselves. Meditation gives us an opportunity to have self-reflection and thereby to have a proper
3
understanding of our true self. With the help of dhyana one can learn to control our thoughts, emotions and
behavior and thereby can even manage stressful situations.
MODULE 2
The Psychology of Yoga
2.2. Introduction to
a) Hatha Yoga: or Hatha Vidya is a kind of Yoga which focuses mainly on human body and health. The
aim of Hatha Yoga is to increase physical and mental strength and body immunity. According to the ancient
text Hathapradīpikạ (by Svātmārāma / 15th century ) Shiva is the founder of hatha yoga. The word hatha
means willful or forceful.
Hatha yoga refers to a set of physical exercises (known as asanas or postures), and sequences of
asanas, designed to align your skin, muscles, and bones.
The postures are also designed to open the many channels of the body—especially the main channel, the
spine—so that the kundalini energy can flow freely.
Hatha is also translated as ‘ha’ meaning ‘sun’ and ‘tha’ meaning ‘moon’. This refers to the balance
of masculine aspects i.e. active, hot, sun and feminine aspects i.e. receptive, cool, moon within all of us.
Hatha yoga is a path toward creating balance and uniting opposites. In our physical bodies we develop a
balance of strength and flexibility. We also learn to balance our effort and surrender in each pose.
Traditional Hatha Yoga consists of five limbs which are: 1. Asanas (postures); 2. Shat Karmas (six
cleansing techniques); 3. Pranayama (control of breathing with retention); 4. Bandhas (locks) and Mudras
(seals) for the regulation of Prana (life-force) and Kundalini 5. Samadhi (Union with God, realization
of the Self, ecstasy or nirvana).
b) Mantra-Yoga: Mantra Yoga is also known as manthra vidya or manthra sastra. According to this theory
of mantra-shâstra-the universe is in a state of vibration (spanda or spandana). The hymns of the Vedas are
traditionally referred to as mantras. There is no adequate English equivalent for the word mantra. It is
derived from the root man (“to think” or “be intent”). The suffix ‘tra’ in mantra means saving. Thus mantra
is that which saves the mind from itself, or which leads to salvation through the concentration of the mind.
So a mantra is sacred utterance, numinous sound, or sound that is charged with psycho spiritual
power. It is like a single waterwheel, turning endlessly under the power of the flowing river. The most
remarkable speculation about sound is found in the Rig-Veda, which speaks of Vâc a feminine deity, as the
“mother” of the Vedas.
There also are a number of scriptures that specifically expound Mantra-Yoga, of which the important
ones are Mantra-Mahodadhi (Ocean of Mantras) and Mantra-Yoga-Samhitâ. According Mantra Yoga
Samhitâ , Mantra- Yoga has 16 limbs, which are as follows:
1)Devotion (bhakti), 2)Purification (shuddhi), 3)Posture (âsana), 4) daily prayers (panca-anga- sevâna), 5)
Conduct (âcâra), 6) Concentration (dhâranâ), 7) Serving the divine space (divya-desha- sevâna), 8) Breath
ritual (prâna-kriyâ), 9) Gesture (mudrâ), 10) Satisfaction (tarpana), 11) Invocation (havana), or calling upon
5
the deity by means of mantras 12) Offering (bali), 13) Sacrifice (yâga), 14) Recitation (japâ), 15) Meditation
(dhyâna) and finally16) Ecstasy (samâdhi).
c) Laya Yoga: The word ‘laya’ comes from the root ‘lî’ which means ‘to become dissolved’. It is dissolving
oneself or one’s energy with the supreme energy. Laya yoga is an ancient form of meditation, with
concentration on energy centres or ‘chakaras’. It is believed that here are five main energy centres in the
spine and two in the head. Laya yoga attempts to locate these energy centres and channelize them through
meditation.
Laya yoga involves techniques of meditation that cause the energy or Prana to move in certain ways,
to awaken the Kundalini. ‘ Kundalini’ is the coiled up energy at the base of the spine. Laya yoga channelizes
the energy forces in the Kundalini. Kundalini is activated through performance of asanas, practice of
pranayama and making a conscious effort to guide this awakened energy in the spine and allowing it to
immerse in the crown chakra. The ultimate goal of laya yoga is to attain supreme consciousness through
pranayama and breathe control; it is a method to prevent fluctuations of the mind.
d) Integral Yoga: Aurobindo’s yoga is called integral or synthetic mainly because it comprehends all
forms of yoga. He feels that an all round and total development of the self is needed. The growth of
knowledge along (Jnana Yoga), or the perfection and control of the body (Hata Yoga) or the way of intense
devotion (Bhakthi Yoga) will not bring about the change. What is needed is a total transformation of all the
aspects of being, i.e. the mental, the vital and the physical. Therefore, only that process can be Purna Yoga
which aims at the complete transformation of every aspect of being. This is the aim of Aurobindo’s Yoga
and therefore, it is called integral.
According to Aurobindo behind the appearances of the universe there is the reality of a being and
consciousness. All beings are united in that one self and spirit but divided by an ignorance of their true self
and reality. It is possible by a certain psychological discipline to remove this veil of separate consciousness
and become aware of the true Self. This discipline is integral yoga.
Aurobindo’s yoga does not merely aims at discriminating knowledge between the self and the not-
self, but at the spiritualisation of even the non-self. According to him individual liberation is not the aim of
evolution, but the aim is the redemption of mankind and the emergence of Divine Life on earth. The aim of
yoga is to fasten this evolution and the attainment of Supermind or Gnostic being.
MODULE 3
Ashtanga Yoga
Structure of Yoga Sutra: The basic literature of Yoga, the Yoga-Sutras of Patanjali stand out as the most
authoritative and useful book. It consists of 196 Sutras and is divided in to four sections. The first Section
called Samadhi Pada deals with the general nature of Yoga and its technique. This session includes 51
sutras.
The second section is called Sadhana Pada. This session includes 55 sutras. The third Section
called Vibhuti Pada; which includes 56 sutras. The fourth and the last Section is called Kaivalya Pada. It
includes all those essential philosophical problems which are involved in the study and practice of Yoga.
This session includes 34 sutras.
1) Yama: Yama is social behavior, how you treat others and the world around you. These are moral
principles. Sometimes they are called the don'ts. There are five yamas:
a) Ahimsa or non-violence : Do no harm to any creature in thought or deed.
b) Satyam or truthfulness: Satya means to speak the truth, tell no lies.
c) Brahmacharya or celibacy : Brahmacharya does not necessarily imply celibacy. Practicing
brahmacharya means that we use our sexual energy to regenerate our connection to our spiritual self.
d) Asteya or non-stealing: Do not steal others property. To take nothing that does not belong to us.
e) Aparigraha or non- possessiveness: Means to take only what is necessary, and not to take advantage
of a situation or act greedy.
2) Niyama: Niyama means rules or laws. These are sometimes called observances, the do's. There are five
niyamas:
a) Purity or shauca: The first niyama is sauca, meaning purity and cleanliness Keep yourself, your
clothing, and your surroundings clean. Eat fresh and healthy food. The next time you joke about
treating your body like a temple, think of this niyama.
b) Contentment or santosha : Cultivate contentment and tranquility by finding happiness with what you
have and who you are.
c) Austerity or tapas: It stands for self discipline. Show discipline in body, speech, and mind. The
purpose of developing self-discipline is not to become ascetic, but to control and direct the mind and
body for higher spiritual aims or purposes.
d) Self Study or svadhyaya: Sva means "self' adhyaya means inquiry or Self-examination. Any activity
that cultivates self-reflective consciousness can be considered svadhyaya.
e) Surrender to God or Isvarapranidhana: Isvarapranidhana means to lay all your actions at the feet of
God. Self surrender before God.
3) Asana: In the Yoga Sutras, Patanjali defines "asana" as "to be seated in a position that is firm, but
relaxed". It helps a practitioner to become more aware and master their body, mind, and environment. Yoga
poses create strength and endurance, improving circulation and energy flow, cleansing organs and other
systems, and expanding muscles and joints, and it reduces ageing. It is not possible to say the exact number
of asanas, because different texts on yoga give us different number of asanas. However it is interesting to
note that Patanjali never mentioned any asana. By asana he simply meant ‘steady and comfort body posture’.
4) Pranayama: The word is composed of two Sanskrit words: prana which means life-force, and ayāma
which means to extend or lengthen. This means controlling the motion of inhalation and exhalation. Our
breathing in fact has three aspects, that is, inhalation (puraka), retension (kumbhaka) and exhalation (recaka)
of breath.
5) Pratyahara: Means control or withdrawal of the senses by the mind. The essential technique is really the
withdrawal of the mind into itself. It is a kind of abstraction so complete that the sense-organs cease to
function.
Our senses have a natural tendency to go to outward objects. They must be checked and directed towards the
internal goal or object of meditation. When the senses are controlled by the mind instead of following their
natural objects they follow the commands of the mind itself. The mind of a man who has attained this state
is not disturbed by sights, sounds, smell etc, coming through the eyes, ear and other senses.
6) Dharana: Dharana means "immovable concentration of the mind". The essential idea is to hold the
concentration or focus of attention in one direction. Then object concentrated may be a part of one’s body
like the middle point of the eyebrows or it may be any object like, a flower, a lamp or an idol of some god or
goddess.
7) Dhayana: It is perfect contemplation. Uninterrupted flow of the mind towards the object chosen for
meditation is contemplation or dhayana. It is contemplation without any disturbance.
7
8) Samadhi: The final step in the eight-fold path of Yoga is the attainment of Samadhi. Samadhi means "to
bring together or to merge." This is pure contemplation, or super-consciousness, in which you and the
universe are one. There is no duality in Samadhi. All those dualities are transcended. Those who have
achieved samadhi are said to be enlightened or have attained kaivalya.
Samādhi is the highest state of consciousness that a human can reach. It is the goal of yoga. Samadhi
has been divided into two parts: Samprajnata and Asamprajnata. ‘Prajna’ means higher state of
consciousness. In Samadhi or meditation there are two different states depending upon the consciousness of
the yogi. That samadhi where the consciousness of the yogi retains his sense of ‘I’ ness, that is, his nature,
personality, etc. remains is called as samprajnata samadhi. In it there remains analysis, deliberation, sense of
the outer world, along with feeling of happiness. When the yogi transcends this sense of ‘I’ ness he becomes
‘pure consciousness’; this stage is known as asampranjnata Samadhi. Thus asampranjnata does not mean
without ‘prajna’ or consciousness; but it is a stage which transcends all kinds of duality.
8
Unit-IV: Yoga Therapy
b) Cardiovascular therapy
Today millions of people in the world suffer from the disease of heart and the blood vessels, which
are called as cardiovascular diseases. The heart is the strongest muscle in the body. The contraction and
relaxation of the heart cause the circulation of blood to all parts of the body. The circulatory system plays a
vital role in the nourishment of tissues. Any irritation to the lining of arterial walls causes heart diseases.
This injury may also be caused due to high levels of fat in the blood. Therapeutic yoga should be practiced
when the individual concerned is not affected by emergency type of condition. The Vajra-asana is a versatile
posture well suited for meditation; rest in between other seated postures, or as an aid to digestion. This
strengthens thigh muscles and calf muscles.
Hypertension happens when the pressure in your system gets high enough leading to risks in your
system. It is also commonly known as high blood pressure, which refers to the amount of pressure in your
arteries. In diagnosing hypertension, several readings must be taken. If the rate of blood pressure reaches to
as high as 140/90, then hypertension is present. A regular practice of yoga helps to keep our blood pressure
normal.
11