Yoga Darshana (योगदर्शनम्)

Yoga Darshana (Samskrit: योगदर्शनम्) is one of the six astika darshanas; an important branch of Indian philosophy. From the point of view of the tattvajnana or philosophical construct, it is often paired with the Samkhya school of thought. The article explores the importance, history, techniques and the basics of Yoga Darshana, one of the ancient-most traditions of Bharatiya tattvajnana.

Introduction to Yoga Darshana

परिचयः ॥ Introduction

Yoga is an ancient spiritual science that seeks to bring the mind, body and spirit in balance. The word 'Yoga' is derived from the sanskrit root 'Yuj' which means to attach, join, harness or yoke. Practising different Yoga techniques leads to the development of good health, relaxation and inner fulfillment that in turn help in meeting different challenges of life with greater ease and confidence.

Yoga is observed to nurture cooperation and compassion instead of opposition. Therefore, getting introduced to Yoga at an early age encourages confidence and awareness to undertake life's activities in a non-competitive manner.

The purpose of yoga is an inner cleansing of the individuals' thoughts, emotions and feelings. Infact, Yoga lays claim to many benefits. It enhances flexibility, strength, coordination and body awareness. In addition, it also promotes concentration and a sense of calmness and relaxation. While doing yoga, there is deeper connection with the inner self and an enriching relationship with the natural surrounding is developed.

Yogic activities energize the body, giving it vitality and improve individuals' capacity. It also helps in expanding adaptability, muscle quality and body tone. It improves breathing and vitality. And more importantly, Yoga helps build inner strength that is vital in the journey of life.

परिभाषा ॥ Meaning of Yoga

Meaning and Definition: The primary definition of Yoga given by Maharshi Patanjali in his Yoga Sutras that forms the basis of the Ashtanga Yoga is 'yogazcittavRttinirodha'. In simple parlanc it means yoga is the control of the wandering of the manas. The Bhagavad Gita defines Yoga as the mindset of balance in success or failure (i.e.samatvaM yoga ucyate). In another definition, the Bhagavad Gita links karma and yoga and defines yoga as excellence in work (ie. yogaH karmasu kaushalam). Patanjali yoga is aimed at chitta vrttinirodha, i.e. cessation of the modifications of all kinds of mental activity.

Dattatreya Samhita states, sarvachinta parityagat nishchinta yoga uchyate. Meaning, the state wherein there is no Sankalpa-Vikalpa, as a result of renouncing the formative will is termed Yoga. It is defined as Yoga samadhih samatavastha jivatma paramatmanoh ie. Jivatman becomes identical with Brahman. That is Yoga. The Bhagavad Gita says, Yogah karmasu Kaushalam ie. Yoga is skill in action and Samatvam Yoga Uchyate ie. equillibrium is called Yoga.

Yoga in a generic sense refers to Karma Yoga, Bhakti Yoga, Raja Yoga, Jnana Yoga, Hatha Yoga, Mantra Yoga and Laya Yoga. In a restricted sense it means the Ashtanga Yoga or Raja Yoga of Patanjali Maharshi. And a Yogi is on who has reached the highest Samadhi which is the final achievement or fulfilment of Yoga.

Ashtanga Yoga

The system of classical yoga was compiled by Patanjali in the Yoga Sutras , based upon older traditions going back to Vedic times. Called Raja Yoga or the Royal Yoga, it covers the entire range of yogic practices from as ana and pranayama to mantra and the many forms of meditation.

According to Patanjali, "Yoga is the complete control of the operations of the mind." These operations of the mind, called vrittis, constitute all our mental activities from the deepest subconscious memories to the highest superconscious insights. Patanjali is not referring to control of the mind in the ordinary sense but to a complete mastery of all levels of consciousness, including subliminal and cosmic layers not known to ordinary awareness or even to modern psychology.

Only from such control of the mind can arise knowledge of our true Self CAtman or Purusha) beyond manifestation, which is the ultimate goal of yoga practice. To reach this control of the mind we must have mastery of the body, senses and prana, as well as the outer aspects of our personal and social life.

The Eight Limbs of Yoga

Raja Yoga provides an integral eightfold approach or eight limbs (ashtanga) for the development of consciousness. These are like the limbs of the body and work together in various ways. Each has its proper role necessary for right development.

Ashtanga Yoga or Raja Yoga

Yama: Universal laws, Ahimsa-Satya-Asteya-Brahmcharya-Aparigrah अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥२.३०॥

Rules of Social Conduct

Nonviolence: अहिंसा - प्रतिष्ठायाम् तत् - सन्निधौ  वैर- त्यागः॥On being firmly established in non-violence, all beings coming near him cease to be hostile.

Truthfulness: सत्य-प्रतिष्ठायाम् क्रिया-फल-आश्रयत्वम्॥On being firmly established in truthfulness the Yogi gets the power of attaining for himself and others the fruits of work.

No stealing: अस्तेय, प्रतिष्ठायाम्, सर्व, रत्न, उपस्थानम् ॥On being firmly established in non-stealing all wealth comes to the Yogi.

Continence: ब्रह्मचर्य-प्रतिष्ठायाम् वीर्य-लाभः ॥ When continence is established energy is gained.

Non-receiving: अपरिग्रह:-स्थैर्ये जन्म-कथन्ता-सम्बोधः ॥When a man becomes steadfast in non-receiving, he gets the memory of past life.

Niyama: Social and personal observances; Shauch-Santosha-Tapas-Svadhyaya-Ishwara Pranidhana शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥२.३२॥

Rules of Personal Behavior

Cleanliness: Shaucha, सत्त्व-शुद्धि-सौमनस्य-ऐकाग्र्य-इन्द्रिय-जय-आत्मदर्शन-योग्यत्वानि One achieves purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs and fitness for the realization of the Self.

Contentment: Santosh, संतोषात्-अनुत्तम-सुख-लाभः ॥ From contentment, supreme happiness is gained.

Austerities: Tapas, काय-इन्द्रिय-सिद्धि:-अशुद्धि-क्षयात् तपस:॥ Austerity is bringing special powers to the organs and the body, by destroying the impurity

Self observation: Svadhyay, स्वाध्यायात् -इष्टदेवता-सम्प्रयोग:॥ From study and by repetition of the mantras comes communion with one's chosen deity

Āsana: Physical postures

Prāṇāyāma: Regulation of vitality through breath Control of the Vital Force

Pratyāhāra: Withdrawal of senses from external world Control of the Senses

Dhāraṇā: Effortful, focused attention, concentration Right Attention or Control of the Mind

Dhyāna: Meditation, effortless, perpetual flow of attention

Samādhi: self-transcendence and ecstasy Absorption

The first five limbs from yama to pratyahara make up the outer aspect of yoga. They are preliminary in nature, laying the foundation for deeper practice. The first two (yama and niyama) refer to the right attitudes, values and lifestyle practices necessary for yoga, its ethical foundation. The next three (asana, pranayama, pratyahara) are the means to control the outer aspects of our nature as body, breath and senses. The last three (dharana, dhyana and samadhi) are called samyama or integration. They naturally go together. Attention naturally leads to meditation, which in time results in absorption or the unification of the perceiver and the perceived. They bring us knowledge of our true Self.

Stages in Yoga Practice

In Yoga, Sattva is the higher quality that allows spiritual growth to occur. With reference to this quality Yoga practice is described as comprising of two stages viz. the development of sattva and transcendence of sattva. Development of sattva means purification of body and mind. Transcendence of sattva means going beyond the body and mind to our true Self beyond manifestation. Without development of sattva, one cannot transcend it. Therefore, developing sattva or purity in body and mind, including the emotions is imperative in the path of seeking any further enlightenment. And development of sattva occurs through right diet, physical purification, control of the senses, control of the mind, mantra and devotion while, transcendence of sattva comes from higher meditation practices.

योगदर्शनस्य महत्त्वम् ॥ Importance of Yoga

Thousands of years ago, the ancient Rishis lived in the forest, mountains and the caves of Bharata. They observed the environment and saw how the animals and nature moved in perfect harmony. This was probably the inspiration for the creation of a wonderful technique called Yoga that helps to inculcate healthy habits and adopt a healthy lifestyle to achieve good health.

Teaching yoga at the school level will help to encourage a positive and healthy lifestyle for better physical, mental and emotional health of children. At the physical level, the practice of yoga will help in the development of strength, stamina, endurance and high energy in children. At the mental level, it will empower them with increased concentration, calm, peace and contentment, leading to inner and outer harmony.

Other forms of physical exercises, like aerobics, assure only physical well-being. They have little to do with the development of the spiritual or astral body. However, Yoga is a way of living that aims towards a healthy mind in a healthy body.

At the transcendental level, the prime application of yoga is ego control. Such control/transcendence of the ego/ahamkara is believed to result in self-discovery, promote altruistic behavior and spread empathy with and love for others.

Talk on Management by Consciousness

Yogic exercises are important in

• Attainment of perfect equilibrium and harmony
• Self-healing
• Removing negative blocks from the mind and toxins from the body
• Enhancing personal power
• Living with greater awareness
• Developing attention, focus and concentration, especially for children
• Reducing stress and tension
• Improving your posture and flexibility
• Building better relationships
• Improving your self-confidence
• Improving your memory and concentration
• Gaining better sleep
• Aiding good digestion

Structure

1. Importance of Yoga - holistic personality development
2. Laukik and Adhyatmik benefits of Yoga
3. Myths and Facts of Yoga
4. Yoga’s Mula Pravakta - Hiranyagarbha

योगदर्शनस्य इतिहासः ॥ History of Yoga

The science of Yoga has its origin thousands of years ago. In the yogic tradition, Shiva is regarded as the first Yogi (Adiyogi) and the first Guru (Adi Guru). Number of seals and fossil remains discovered in the Indus Saraswati valley civilization show yogic activities and figures performing Yoga, suggesting the presence of Yoga in ancient Bharata. The seals excavated from the Mohenjodaro site show Pashupati (Lord Shiva) in yogic posture (Bhadrasana). Seated cross-legged with arms outstretched, the pose was of meditative state. Thus, it may be said that the history of Yoga is approximately over 5000 years old, starting from the pre-vedic era and continuing till date.

The History of Yoga can be divided into five main periods:

1. Vedic Age
2. Upanishadic Age
3. The Age of Patanjali
4. The Age of Hatha Yoga
5. Modern Age

वैदिककालः ॥ Vedic Age

Vedic Yoga, traced back to the period of Rigveda, portrays ritualistic ceremonies which require yoga practitioners to transcend the boundaries of the mind. Great explorers of early yoga are Vasishtha, Yajnavalkya etc.

औपनिषदिककालः ॥ Upanishadic Age

Upanishadic texts are the main source for the documented information about Yoga practices and related literature of this period. It is said that the Rishis slowly refined and developed Yoga and documented their practices and beliefs in the Upanishads.

One of the earliest Upanishadic references to Yoga is found in the Shvetashvatara Upanishad. Here we find the description of the sitting posture, controlling the senses and breathing, restraining and concentration of mind. Significance of the Ashtanga yoga is suggested and requirements for the practice of yoga are highlighted.

त्रिरुन्नतं स्थाप्य समं शरीरं हृदीन्द्रियाणि मनसा सन्निवेश्य । ब्रह्मोडुपेन प्रतरेत विद्वान्स्रोतांसि सर्वाणि भयानकानि ॥ ८ ॥ (Shve. Upan. 2.8)

Holding his body in a straight posture, holding the chest, neck, and head erect, and drawing the senses and the mind into the heart, the wise should cross over the fearful currents of the world by means of the raft of Brahman.

प्राणान्प्रपीड्येह स युक्तचेष्टः क्षीणे प्राणे नासिकयोच्छ्वसीत । दुष्टाश्वयुक्तमिव वाहमेनं विद्वान्मनो धारयेताप्रमत्तः ॥ ९ ॥ (Shve. Upan. 2.9)

Controlling the senses, repressing and regulating the breathing, checking the movements of the body, gently breathing through the nostrils, the wise should undistractedly restrain his mind, that chariot yoked with vicious horses.

पतञ्जलेः कालः ॥ The Age of Patanjali

The central period in the history of Yoga is defined by Maharshi Patanjali's Yoga Sutras, the first systematic presentation of Yoga. Many associate this work with Patanjali who wrote the Mahabhashya for Panini's Grammar. That leads to the dating of this work to the 2nd century BCE.

This text describes the path of Raja Yoga. Maharshi Patanjali organized the practice of Yoga into an ‘eight limbed path’ (Ashtanga Yoga) containing the steps and stages towards obtaining Samadhi. And is considered the father of Yoga. His Yoga sutras still strongly influence most styles of even modern yoga.

हठयोगस्य कालः ॥ The Age of Hatha Yoga

A few centuries after Maharshi Patanjali, many Yoga masters have created a system of practices designed to rejuvenate the body and prolong life which is known as Hatha Yoga. Few of the Hatha Yoga Texts include,

• Hatha Yoga Pradipika
• Gheranda Samhita
• Hatha Ratnavali
• Shiva Samhita

Hatha Yoga was strongly promoted in India by the intensive work of Shri. T.Krishnamacharya, Swami Sivananda and other yogis practicing Hatha Yoga.

अर्वाचीनकालः ॥ Modern Age

In the modern period, Swami Vivekananda spread the wisdom of Yoga to the world, especially in the west. He classified the Yoga into four, namely:

• Karma Yoga
• Raja Yoga
• Bhakti Yoga
• Jnana Yoga

योगस्य आशयाः ॥ Objectives of Yoga

It has already been emphasized that Yoga at an early age shapes young minds and bodies, giving tools that will enhance and support children to be balanced, creative and tension free individuals. It also promotes self esteem, concentration and body awareness and the ability to steer smoothly through life's challenges. Physically, Yoga enhances body coordination, it has a powerful effect on brain development and leads to heightened focus.

In an overstressed world, Yoga is a tool that teaches healthy ways to release stress and bring the body back into equilibrium. It also builds strength, confidence and resilience. Moreover, a strong body is able to digest food better, breathe better and withstand stress. Thus, the practice of yoga helps to self regulate besides being a wonderful aid to promote mental health and combat attention disorders.

The aims and objectives of Yoga education at an early age, in brief, are:

• To enable all to have good health
• To facilitate the practice of mental hygiene
• To develop emotional stability
• To integrate moral values
• To attain higher level of consciousness

Yoga helps to achieve all these objectives in an integrated manner. Regular practice of Yoga also helps in

• encouraging self esteem and body awareness
• maintaining flexibility and strengthening the growing body
• enhancing concentration, memory and IQ
• anger management
• building present moment awareness
• promoting relaxation of body and mind
• managing anxiety and stress
• developing creativity
• developing cordial peer and social interactions
• developing discipline and responsibility

योगस्य मूलघटकाः ॥ Basics of Yoga

To overcome pain and achieve happiness has been the fundamental drive in all humans. Happiness is what directs lives. Yoga is a very ancient science that helps to develop not only flexibility and strength in our bodies, but happiness and peace of mind also. It believes in happiness as the natural state of living beings. But when the body and mind are out of balance, this happiness cannot be experienced. With the help of Yoga poses, breathing exercises, focusing within and meditation, the harmony of body and mind can be brought back and the natural state of happiness can be achieved. There are five basic principles at the core of Yoga practice. They are,

• Proper exercise
• Diet
• Breathing
• Relaxation
• Meditation

व्यायामः ॥ Exercise

Main article: Vyayama (व्यायामम्)

Body is the physical manifestation of a being. And the practice of Yoga has beneficial effects to every part of the body - muscles, joints, ligaments, blood circulation, digestion, etc.

आहारः ॥ Diet

Main article: Ahara (आहारः)

It is said, 'We are what we eat'. Therefore, along with Yoga practice, an accompaniment of a proper diet is essential to maintain a healthy physical body. And a diet of purely fresh, locally grown and organic ingredients is recommended. Infact, emphasizing on the importance of a balanced diet in Yoga Practice, the Gheranda Samhita says,

मिताहारं विना यस्तु योगरम्भं तु कारयेत्। नानारोगो भवेत्तस्य किञ्चिद्योगो न सिध्यति ॥१६॥

Meaning: One who takes up yoga practices without observing moderation of diet obtains no benefit; rather, he gets various diseases.

Moreover, there is emphasis on raw food in Yogic texts. Infact, the Yogic diet is traditionally called a diet of fruits and roots (phala and mula) though it includes grains and dairy products as well. This is because raw foods are known to increase the air and water elements in the body that helps in detoxification. The mind being of the nature of air and ether, raw foods also facilitate opening of the mind. They are rich in prana, which the yogi is seeking to develop as the higher energy of the mind. Raw food bring the pranic force not only into the body but into the mind as well. It promotes subtle sensitivities of Prana and mind. Hence, Yogis in retreat in nature live on wild food as part of their spiritual regimen and as a means of connecting with the forces of nature.

Infact, most people can benefit from periodic raw food diets for detoxification purposes. Some amount of raw food is also required to afford the proper vitamins, minerals and enzymes that abound in these foods. Moreover, raw food combined with asana, pranayama, mantra and meditation helps one cleanse both the physical body and the subtle body.

However, the extent of raw food consumption is advised to be according to the capacity of one's digestive fire. With the correct practice of yoga, particularly pranayama, the agni increases enabling better digestion raw foods. Therefore, as one advances in spiritual practices, one is able to handle more raw food and requirement of food declines.

श्वसनम् ॥ Breathing

Proper breathing is central to Yoga. Yoga emphasizes attention to breath; taking long, deep inhalations that begin in the lower abdomen and fill up the entire chest cavity. This increases lung capacity and oxygen flow throughout the body which clears and cleanses the mind.

विश्रामः ॥ Relaxation

Proper relaxation helps in achieving inner peace leading to spiritual cleansing.

ध्यानम् ॥ Meditation

The final but most important aspect of Yoga philosophy is positive thinking and meditation. Meditation provides a means to ease the constant chatter of the mind and control it.

Yoga and Positive Psychology

Studies suggest that meditation and yoga have effects ranging across psychology, physiology and biochemistry and can enhance both psychological and physical health, sometimes to exceptional degrees. In the Psychological arena, personality, performance and perception may be enhanced. There are evidences for enhanced empathy, perceptual sensitivity, creativity, lucid dreaming, marital satisfaction and a positive sense of self-control.

The eastern spiritual tradition of Yoga integrates physical, behavioral, mental, emotional and spiritual practices for the attainment of moral life, personal well-being, mental peace and spiritual elevation. Ashtanga Yoga is a “multidisciplinary approach to ultimate self-realization” comprising of three kinds of disciplines viz., ethico-religious, (yama and niyama), physico-vital (asana and pranayama) and psycho-spiritual (prathyahara, dharana, dhyana, and samadhi.

Yoga is a mind–body practice aimed at the integration of mind, body, and spirit. Its goals are to cultivate balance, calm, harmony, and awareness, and, in the classic Yoga tradition, to strive for the attainment of transcending the ego-personality (Feuerstein 2011). Sage Patanjali systematized the “eight-limbed” structure of Yoga during the second century AD, and it comprises of “moral practices (Yama; ethics while interacting with others); self-discipline (Niyama; ethics oriented towards self); physical postures and exercises (Asana); breath regulation (Pranayama); sensory withdrawal (Pratyahara; minimizing sensory input); concentration (Dharana; effortful, focused attention); meditation (Dhyana; effortless, perpetual flow of attention), and self-transcendence (Samadhi)”

What is Positive Psychology?

PERMA: Positive Emotions, Engagement, Relationships, Meaning in life, and Accomplishments

To Study Flourishing: It is a scientific study that makes our lives flourish and help us to identify measures that take to increase our well-being as well as the well being of others.

Conditions to Flourish: It is the study of conditions and processes that contribute to flourishing and or optimal functioning of people , groups, and institutions. (Gable and Haidt,2005)

Different from Treating Illness: It is based on the fundamental insight that treating mental illness is not the same thing as promoting mental health.

Solution Focused:  It is not merely corrective and limited to offering solution only when things go downhill.

Seligman, M. E., & Csikszentmihalyi, M. (2014). Positive psychology: An introduction. In Flow and the foundations of positive psychology (pp. 279-298). Springer, Dordrecht.

Before World War II, psychology had three distinct missions: Curing mental illness, making lives of all people more productive and fulfilling and identifying and nurturing high talent. Right after the war, two events - both economic - changed the face of psychology. Though the focus on treating mental illness and research on pathology brought many benefits in the understanding and therapy of mental illness, the two other fundamental missions of psychology ie. making lives of all people better and nurturing genius were forgotten.

The aim of positive psychology is to begin to catalyze a change in the focus of Psychology from preoccupation only with repairing the worst things in life to also building positive qualities.

The field of positive psychology works at the subjective, individual and group levels. At the subjective level, it is about valued subjective experiences like well-being, at the individual level its about positive individual traits and at the group level, it is about civic virtues and institutions that move individuals towards better citizenship.

Confluence of Positive Psychology and Yoga

Role of Positive Psychology and its confluence with Yoga.

Aspects of Positivity and Human Potential in Yogic Traditions:

Holistic Life Goals: Four Purusharthas.

Diverse Pathways: Bhakti Yoga (Surrender to the embodied form of supreme), Jnana Yoga (Shravana-Manana-Nidhidhyasana), Karma Yoga (Swadharma and Loksangrah) and Raja Yoga which is nothing but Emotion, Cognition, Action and Energy Orientation.

Pathways to Achieve Life Goal

Bhakti Yoga (Devotion-Emotional Path),

Jnana Yoga (Intellectual approach of discernment of Self and non Self)

Karma Yoga (self-transcending action in everyday life)

Raja Yoga (Patanjali’s Eight limb path of mental-physical discipline)

Positive Behaviour: Yamas and Niyamas.

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ।। २.३० ।।

Yama (rein, restrainer, Dharmaraj: custodian of universal order): Satya (Truthfulness), Ahimsa (Non violence), Asteya (non stealing), Aparigrah (Non hoarding), Brahmcharya (Behavior that leads to realization of Brahman)

Niyama (committed engagement): Saucha (cleanliness), Santosha (contentment), Tapas (self-discipline), Svadhyaya (self-reflection), and Ishvarapranidhana (surrender to a higher power)

Yoga emphasizes different aspects such as Finding Ultimate Reality, Individual  and Societal enhancement and Learning how to isolate the past, the present and the future.

Yoga principles which includes elements such as Yama (good conduct); Niyama (self-discipline), Asanas (postures), Pranayama (mindfulness breathing), Pratyahara (detachment from senses or inner withdrawal), Dharana (concentration or mental focus), Dhyanna (meditation or mindful focus on the present), and Samadhi (original balanced condition).

These concepts have received much attention (theory and research) in Positive psychology.

Yoga is a means to achieve various aspects of Positive psychology such as :

Flourishing and nourishment of life

Happiness and Satisfaction

Higher Levels of Compassion, Empathy, Gratitude, Respect towards both Human and Nonhuman Relationships

Yoga, being holistic in nature, offers a comprehensive means to enhance the Psychology of well being, by achieving mastery at all levels of human personality.

Positive Characteristics

Positive Experience

Positive Events: Samskaras and Yajna

Positive Institutions: Family and educational institutions

Positive Society: Positive Governance

Yamas are social codes or principles of self-control within social situations. They provide a background for a theoretical framework linking experiential practice of Yoga to spirituality and ethics at workplace by harmonizing and deepening social connections according to Corner (2009). She advocates for employing Yoga based practices including Yama and Niyama to provide experiential foundation for building knowledge alongside more positivist ways of knowing. Such an approach is likely to yield novel insights about the relationships between spirituality and ethical behavior at workplace and beyond.

In “The Yoga Sutras of Patanjali” cultivating ‘citta prasadanam’ is considered a task of great importance. Citta may be translated as “that which is conscious,” “ordinary consciousness” or “the act of mental apprehension”; and prasadanam may be translated as “happiness” “filled with grace,” “joyfulness”. Yoga Sutra (Aphorism on Yoga) teach that Chittaprasadm is cultivated by practicing Maitri- universal friendship, Karun-compassion, Mudita- happiness for others and Upeksha- indifference. For the interpersonal interaction matri, karun, mudita and upeksha are considered as the ideal.

Health and Well-being

The self includes the Physical, Mental, Emotional, Intellectual and Spiritual components. And the lack of diseases and positive approach towards the overall quality of life at every level of the Self is referred to as health.

Yoga conceives human existence in the form of sheaths or Koshas. The outermost sheath is called the annamaya kosha, the physical body or sthūla-śarīra (the gross body). The next three layers are called sheath of vitality (prāṇamaya kośha), the sheath of emotions, thoughts and behavioral intentions (manomaya kosha) and the sheath of ratiocination (vijnānamaya kosha). These three bodies together constitute what is called the “subtle body” (sūkṣma-śarīra).

According to Yoga Darshana, the fivefold pyschological afflictions (kleshas) namely, avidya (ignorance of the ultimate reality), asmita (egoism, a false sense of identification), raga (attachment), dvesha (aversion) and abhinivesha (clinging on to the fear of the unknown) are the primary causes of disturbing mental equilibrium that leads to a state of non-health or Vyadhi that is the opposite of Samadhi.

In modern times, the diseases known as Psychosomatic disorders are also known to originate from the mind. They then filter to the subtle energy of the body called the vital life-force and then slowly settle in the physical body, resulting in damage to the weakest organ, affecting the physiology and the functioning of those organs. These Psychosomatic disorders in their four phases affect the Panchakoshas.

1. Psychic Phase characterised by Persistent psychological and behavioral symptoms of stress such as irritability and disturbed sleep affects the Vijanamaya and Manomaya koshas
2. Psychosomatic phase characterised by generalized physiological symptoms  such as hypertension and tremors affects the Manomaya and Pranamaya koshas
3. Somatic phase characterised by the malfunction of organs affects the Pranamaya and Annamaya koshas.
4. Organic phase characterised by physiological changes such as ulcerated stomach or chronic hypertension, becoming manifest in totality affects the Annamaya kosha.

And as a result of this association discovered between the psychosomatic disorders and the Five Koshas of human existence, Yoga as a mind-body therapy becomes effective in all the phases enumerated here.

Ahara and Asana intervene at the level of the annamaya kosha, Pranayama at the Pranamaya kosha, Yama, Niyama, and Pratyahara intervene at the level of Manomaya kosha, Dharana and dhyana at the Vijnanamaya kosha and Dhyana and Samadhi at the Anandamaya kosha.

Ahaar and Asanas (with Yama and Niyama) help us to refine our emotions so that they no longer create warps and knots in our energy field.

FACTORS TO ENHANCE WELL-BEING

Yoga places great importance on a proper and healthy lifestyle whose main components are Achara (Healthy activities on a regular basis. E.g. exercise.), Vichara (Right thoughts and attitudes towards life.), Ahara (Healthy and nourishing diet), Vihara (Proper recreational activities to relax the mind and body. E.g. pursuing hobbies) and Vishranti (Rest or mental peace. E.g. sleep peacefully).

The elements of Yoga are very much related to concepts that have received theoretical and research attention in Positive Psychology. For example, Yama and Niyama are characterised by self-control, self-discipline and self- awareness and could be viewed as related to the positive psychology concept of flow, i.e., of being entirely engaged and involved in the moment.

How Yoga Completes Positive Psychology ?

Yoga provides Physio-psychological, Ethico-moral and Psycho-Spiritual understanding and experience.

Ways of Attaining Well-being include: Tattvabodha, Indriyajaya, dharmakriya and Sukhayu hitayu.

How to enhance Indriyajaya?

Yam and Niyam are the ways of attaining IndriyaJaya, DharmyahKriya, SukhayuHitayu

Yoga practices lead to TattvaBodh which is the foundational element of happiness.

Obstacles on the Way of Attaining Wellbeing and Means to Surpass: An Yogic Perspective

What are the Obstacles in Attaining Wellbeing, Self Mastery and things based on that like Career?

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥२.३॥

avidya – ignorance; asmita – egoism; raga – attachment (arising from the experience of pleasure); dvesha – aversion (arising from the experience of misery); abhiniveshah - clinging to life; kleshaah - cause of suffering.

अविद्याक्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥२.४॥

Kleshas are the cause of suffering, drive the mind towards outward and block discriminative knowledge. These can be dormant, feeble, intermittent and active.

Ways of Crossing the Obstacles?

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥१.२०॥

To the others, this Asamprajnata Samadhi comes through unconditional faith, energy, memory, concentration and discrimination of the real.

Japa, the practice of Asanas, Mudras, Pranayamas, Pratyahara, Dharana, Sarna, Dama, study of the Gita, Ramayana, and other scriptures, Sattvic food, Kirtana (singing the Lord's Name), keeping the mind fully occupied by some work or other, prayer, meditation, Vichara, avoidance of evil company, all will go a long way in the attainment or establishment of Brahmacharya.

Health and Yoga

• Health is the state of equilibrium of the three humours of the body viz., Vata, Pitta, and Kapha (wind, bile and phlegm) wherein the mind and all the organs of the body work in harmony and concord, and man enjoys peace and happiness and performs his duties of life with comfort and ease.
• It is that condition in which man has good digestion and appetite, a normal breathing and normal pulse, good quantity of pure blood, strong nerves, a calm mind, a free movement of the bowels, normal state of urine, rosy cheeks, shining face and sparkling eyes.
• It is that state in which a man jumps, sings, smiles, laughs, whistles and moves about with joy and ecstasy.
• It is that condition in which he can think, speak and act properly.

And good health is essential to achieve the four kinds of Purushartha viz .. Dharma, Artha, Kama and Moksha (righteousness, wealth, desires and liberation). Without good health you cannot pray and meditate. Without good health you cannot do any Asana and Pranayama. That is the reason why scriptures declare that this body is a boat to cross this ocean of Samsara. It is an instrument for doing virtuous deeds and attaining Moksha.

An aspirant should be free from Adhi and Vyadhi, diseases of the mind and the body, if he wants to do Yoga and attain knowledge of the Self. According to the science of Yoga all physical diseases take their origin from the diseases of the mind, from an unhealthy state of mind. The Western psychologists also corroborate this fact. They say that the diseases of the body are attributable to hatred, anger, worry, depression, etc., which corrode the mind and react on the body and bring about various sorts of physical diseases by destroying the cells of the body.

No one can work smoothly with a ruffled mind. A ruffled mind disturbs the three humours of the body and brings about al l sorts of diseases i n its turn. This is the theory of Ayurveda which quite tallies with the theory of Raja Yoga and the theory of western psychologists.

Good physical health can be achieved and maintained by observing rigidly the laws of health and the rules of hygiene, by taking wholesome l ight, substantial, easily digestible, nutritious, bland food or Sattvic diet, by inhaling pure air, by regular physical exercise, by daily cold bath, by observing moderation in eating and drinking. Good mental health can be attained and maintained by Japa, meditation, Brahmacharya, practice of Yama, Niyama and right conduct, right thinking, right feeling, right speaking and right action. Atmic Vichara, change of thought, relaxation of mind by dwelling the mind on pleasant thoughts, mental recreation and the practice of cheerfulness, etc.

Yoga and Parapsychology

Extra-ordinary abilities (siddhis) such as telepathy and clairvoyance are believed to manifest during the practice of yoga. Maharshi Patañjali devotes a major part of Vibhūti Pāda, Part III of Yoga-Sūtras for describing a variety of paranormal phenomena. Braud (2008) has discussed at length the relevance of Yoga-Sūtras to parapsychology, the science that investigates paranormal phenomena. Braud describes how the psychophysical practices and principles contained in Yoga-Sūtras are supported by theory and research in parapsychology. There is indeed a great deal of empirical evidence suggestive, but by no means conclusive, of a positive relationship between practice of meditation and enhanced performance in parapsychological tests.

In an early review of research on meditation and psi (psychic ability), Honorton (1977) lists 16 studies. Out of these, nine experimental series gave significant evidence of psi among meditating subjects.

Yoga and Emotional Effects

In a study of the effect of yoga practice on the neuroticism and anxiety scores of subjects, Kocher (1972) found that the subjects who practiced yoga obtained significantly lower scores on neuroticism, anxiety, and general hostility after 8 months of practice consisting of āsanas, prāṇāyāma, and kriyās (cleansing exercises). No such effects were observed in a control group of subjects who did not practice yoga.

Oak and Bhole (1982) also reported a decrement in neuroticism and anxiety scores among asthmatics undergoing yogic treatment.

In a study involving a sample of 356 nonclinical subjects, Vinod et al. (1991) reported significant effect of yoga on reducing anxiety.

According to Yoga, suffering is inherent in human existence and yoga practice is a way of overcoming it. The classical philosophical conception of suffering runs parallel to contemporary psychological notion of stress. Yoga may be seen as a method to develop strategies involving practice of detachment, desireless action, and focused attention, which are believed to lead to a stress-free state of equanimity. In the West it is the relation between the stressor and stress that is emphasized. Coping is seen as a moderating variable. The effects of stressor on the person are to some degree altered by the coping resources of the person. In the Indian tradition, it is the coping and not the stressor that is seen as the important factor in stress management. Desires and conflicts cause stress and suffering. Ego-centeredness is at the root of desires, which inevitably lead to conflicts. Therefore, ego-control/deconstruction and movement away from self-centeredness to altruism become the way to reduce suffering.

संहृतिः ॥ Synopsis

Upanishads say that the natural state of humans is the state of silence where the mind stops chattering. That is the state free of all thoughts or a state of peace. Such peace is important especially for all those who

• are in search of greater and more permanent happiness and bliss
• seek knowledge
• want to be totally free
• aspire to become more and more creative

Because only when the mind is free of thoughts can it be a state of bliss, knowledge and creativity. And an ideal society is the one in which the above features are found. It is constructed by setting up and observing the prescribed social norms and value system like the Yamas and Niyamas of Yoga Darshana, habits, customs, manners, etiquettes, etc. These are the components that help movement in the direction of peace.

Bharata for centuries has stood for such a social setup. It believes in the creation of such an environment where all individuals progress towards their goal of peace and the achievement of the required social values.

Thus, it is important to work towards the creation of a Spiritually Inclined Environment. Because with such a spiritual background, one is freed from over stimulation, unhealthy competition, comparison, stress and pressure to achieve unrealistic targets. As Swami Vivekananda puts it, each individual is potentially divine and every child is differently gifted. And through Yogic practices, one should calm the mind and nurture one's area of interest and talent to achieve one's true potential.