Changes

The end of man is to get rid of these three kinds of pain and suffering. Liberation means complete cessation of all sufferings which is the highest end of life (Apavarga or Purushardha).<ref name=":22" />

The end of man is to get rid of these three kinds of pain and suffering. Liberation means complete cessation of all sufferings which is the highest end of life (Apavarga or Purushardha).<ref name=":22" />

Karma leads us to the endless cycle of Samsara and if we could divest ourselves of all emotions, ideas or desires as lead us to action we should find within us the actionless self which neither suffers nor enjoys, neither works nor undergoes rebirth. Various schools agree in the recognition of liberation or release (moksha) from this cycle of rebirths as the highest of human ends or values. Chaturvarga - Artha, Kama, Dharma and Moksha are the highly revered Purusharthas, or the values. While Artha and Kama which mean wealth and pleasure are purely worldly values, the other two - Dharma and Moksha are described as spiritual. Of them, moksha has come to be acknowledged as the highest of human values by all schools of thought.<ref name=":32" />  

Karma leads us to the endless cycle of Samsara and if we could divest ourselves of all emotions, ideas or desires as lead us to action we should find within us the actionless self which neither suffers nor enjoys, neither works nor undergoes rebirth. Various schools agree in the recognition of liberation or release (moksha) from this cycle of rebirths as the highest of human ends or values. Chaturvarga - Artha, Kama, Dharma and Moksha are the highly revered Purusharthas, or the values. While Artha and Kama which mean wealth and pleasure are purely worldly values, the other two - Dharma and Moksha are described as adhyatmik. Of them, moksha has come to be acknowledged as the highest of human values by all schools of thought.<ref name=":32" />  

When the Indians, wearied by the endless bustle and turmoil of worldly events, sought for and believed that somewhere a peaceful goal could be found, they generally hit upon the Self of man.  

When the Indians, wearied by the endless bustle and turmoil of worldly events, sought for and believed that somewhere a peaceful goal could be found, they generally hit upon the Self of man.  

Of this group, the most important are Manas (मनः ।  Mind), Ahamkara (अहंकारः। Egoism) and Buddhi (बुद्धिः ।  intellect),which are together described as Antah-karana (अन्तःकरणम् ।  internal organ). Briefly its chief function is to receive the impressions from outside and respond suitably to them. The whole apparatus, consisting of the Antahkarana and several accessories (sense organs etc) are specific to each individual and together with certain other factors, are supposed to accompany him throughout worldly existence (samsara). This relatively permanent accompaniment of Purusha is known as the sukshma sareera (सूक्ष्मशरीरम् । sutble body). Unlike the physical form 'sthula sarira' (स्थूलशरीरम् । gross body) it does not part from one even at death and is cast off only when freedom is fully achieved.<ref name=":32" />  

Of this group, the most important are Manas (मनः ।  Mind), Ahamkara (अहंकारः। Egoism) and Buddhi (बुद्धिः ।  intellect),which are together described as Antah-karana (अन्तःकरणम् ।  internal organ). Briefly its chief function is to receive the impressions from outside and respond suitably to them. The whole apparatus, consisting of the Antahkarana and several accessories (sense organs etc) are specific to each individual and together with certain other factors, are supposed to accompany him throughout worldly existence (samsara). This relatively permanent accompaniment of Purusha is known as the sukshma sareera (सूक्ष्मशरीरम् । sutble body). Unlike the physical form 'sthula sarira' (स्थूलशरीरम् । gross body) it does not part from one even at death and is cast off only when freedom is fully achieved.<ref name=":32" />  

Yoga is intimately allied to Samkhya.  The Bhagavadgita calls them one. Yoga means spiritual action and Samkhya means knowledge. Samkhya is theory and Yoga is practice. Yoga mostly accepts the postulates of Samkhya and shows the practical path by following which one may attain Vivekajnana which alone leads to liberation.  

Yoga is intimately allied to Samkhya.  The Bhagavadgita calls them one. Yoga means adhyatmik action and Samkhya means knowledge. Samkhya is theory and Yoga is practice. Yoga mostly accepts the postulates of Samkhya and shows the practical path by following which one may attain Vivekajnana which alone leads to liberation.  

Yoga sutras are divided into four parts.   

Yoga sutras are divided into four parts.