Yoga Philosophy is an invaluable text in Hindu philosophy, authored by Maharshi Patanjali. It is also known as Patanjali’s philosophy. In this text, Maharshi Patanjali provides a detailed explanation of yoga, greatly benefiting humanity.

Achieving Kaivalya (liberation) or Moksha (salvation) is not possible without the practice of yoga. Yoga philosophy teaches that besides the twenty-five principles, there is another entity called Purusha, who is devoid of ignorance-based sufferings, actions, consequences, and desires—this entity is Ishvara (God). He is the repository of all knowledge, omniscient, eternal, transcending time, and the pinnacle of knowledge. This knowledge is attained through the practice of yoga, leading to Kaivalya or Moksha, the ultimate goal of Patanjali’s philosophy. This recognition of Ishvara leads to the designation of Yoga Philosophy as Sesvara Sankhya (theistic Sankhya).

Maharshi Patanjali defines yoga as “yogash-chitta-vritti-nirodhah” (Patanjal Yog sutra,1.2), meaning yoga is the method by which the fluctuations of the mind are controlled.

To understand this, it is necessary to first grasp the concepts of Chitta and Chitta Vritti. In Sankhya, Chitta is the aggregate of the mind, intellect, and ego. The Tamoguna (quality of darkness) causes Chitta to be deluded. Due to the conflict between Rajas and Sattva, Chitta becomes agitated, either steady or unstable. When Sattva is fully attained, Chitta becomes one-pointed, making the mind fully inward-focused. After one-pointedness, when Chitta Vritti is completely stilled, it is known as the state of Chitta Nirodha. In this state, the mind attains Samadhi (concentration or absorption).

Maharshi Patanjali explains that the control of Chitta Vritti can be achieved through Abhyasa (practice) and Vairagya (dispassion) (Patanjal yog sutra– 1.12). This control of Chitta Vritti, also known as Samadhi, can be accomplished in various ways. One can achieve Samadhi through dedication to Ishvara. Pranava or Omkar (symbol of Ishvara) is used for this purpose. By chanting Om and contemplating its meaning, the mind becomes inward-focused and all obstacles on the path to self-realization are removed.

There are two methods to control Chitta Vritti: Abhyasa and Vairagya. Abhyasa is the repeated effort to restrain Chitta Vrittis, making the mind steady. Long-term sincere effort solidifies Abhyasa. Vairagya is the renunciation of the intense desire to enjoy sensory pleasures, whether seen or heard.

Lord Krishna explains to Arjuna in the Bhagavad Gita (6.35) that the mind is undoubtedly difficult to control and restless, but it can be restrained through Abhyasa and Vairagya.

To purify and calm the mind, Yoga Philosophy prescribes various practices known as Ashtanga Yoga (eight-limbed yoga). These are:

1. Yama (moral restraints)
2. Niyama (observances)
3. Asana (postures)
4. Pranayama (breath control)
5. Pratyahara (withdrawal of senses)
6. Dharana (concentration)
7. Dhyana (meditation)
8. Samadhi (absorption)

1. Yama:- These are the five ethical disciplines: Ahimsa (non-violence), Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possessiveness).

“Ahimsa-satya-asteya-brahmacharya-aparigraha yamah.” – Yoga Sutra 2.30

• Niyama:- There are five observances: Shaucha (purity), Santosha (contentment), Tapas (austerity), Svadhyaya (self-study), and Ishvara Pranidhana (devotion to God).

“Shaucha-santosha-tapah-svadhyaya-ishvara-pranidhanani niyamah.” –(Patanjal Yog sutra,1.32).

Shaucha: This involves cleanliness of the body through bathing and purity of the mind through positive thoughts.

1. “Snanam manomalam tyagam shaucha mindriya-nigrahah.” – True bathing is the cleansing of the mind’s impurities, and true purity is the control of the senses.
   1. Santosha: This is the state of being content with what one receives through rightful effort, free from greed.
   1. Tapas: This is the endurance of opposites like heat and cold, and intense control over the mind and senses.
   1. Svadhyaya: This involves the study of sacred texts and the recitation of mantras.
   1. Ishvara Pranidhana: This is the contemplation of God with deep faith and devotion, surrendering all actions to Him. Through this, one attains the ultimate goal of yoga, which is Samadhi.
2. Asana:- This is the practice of postures to keep the body steady and comfortable for long durations during meditation.

Keeping the spine straight and aligned with the head and chest is essential. Achieving steadiness in one posture for at least 3-4 hours is necessary for Asana Siddhi (perfection in postures). This helps in avoiding disturbances like hunger and thirst.

• Pranayama:- Once Asana Siddhi is achieved, one should practice Pranayama, which is the regulation of breath.

There are three types: Puraka (inhalation), Rechaka (exhalation), and Kumbhaka (retention). Puraka involves filling the body with external air, Rechaka is expelling the internal air, and Kumbhaka is holding the air inside like a filled pot. This steadies the mind and life force. Pranayama Siddhi destroys delusions and awakens divine knowledge.

• Pratyahara:- This is the withdrawal of the senses from their objects, making them follow the mind.

The five senses (sight, hearing, smell, taste, and touch) are withdrawn from their respective objects (sound, touch, form, taste, and smell) and follow the mind. The significance of Pratyahara is disconnecting the mind from the senses. Even with eyes open, one doesn’t see external objects, and with ears open, one doesn’t hear external sounds. Mastery of this practice is essential for the control of Chitta Vritti. When perfected, the senses become obedient.

Yama, Niyama, Asana, Pranayama, and Pratyahara – these five are considered the external practices of yoga.

• Dharana:- This is the practice of withdrawing the mind from external objects and concentrating it on a specific point. This point can be within one’s own body, such as the tip of the nose or the lotus of the heart, or on an external deity’s image.
• Dhyana:- Meditation is defined as the uninterrupted flow of thought towards the object on which the mind is fixed, like a continuous stream of oil.

“Dhyānaṁ taila dhārāvat avicchinna smṛti santānarūpā dhruvā smṛtiḥ” – Brahma Sutra, Ramanuja Bhashya 1.1

“Tatra pratyayaikatanatā dhyānam” – (Patanjal Yog sutra, 3.2)

Typically, the mind does not stay in one place for long and tends to wander. The scattered mind must be repeatedly brought back and fixed on the object of meditation. Through such practice, when the mind remains continuously fixed on the object for some time, that is known as meditation. As concentration deepens, it penetrates the inner self, marking the beginning of meditation. When meditation deepens further, the fluctuations of the mind cease, and a profound sense of tranquility arises within.

• Samadhi:- The eighth and final limb of yoga. When meditation deepens and the mind takes the form of the meditated object, becoming absorbed in it, this is called Samadhi. In this state, only the knowledge of the meditated object remains, and all other knowledge fades away, leading to supreme tranquility of the mind.

Dharana, Dhyana, and Samadhi are referred to as the internal practices of yoga. When these three are applied to the same object, it is called Sanyama.

The merging of the individual soul with the Supreme Soul is termed Nirvana Moksha. Realized souls who have achieved this state often wander the world for the welfare of others, guiding seekers on the path to liberation. Such enlightened beings are indeed very rare.

–Projjwal Mandal