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An introduction to the yoga philosophy, exploring its relationship with sankhya, the key concepts of patanjali's yoga-sutras, and the eightfold means of yoga. It delves into the place of god in yoga, highlighting the theistic nature of this system as distinct from the atheistic sankhya. The ultimate goal of yoga is described as a sustained state of pure awareness or moksha, where the true self is realized, and all mental and philosophical constructs fall away. The document serves as a comprehensive overview of the yoga philosophy, its theoretical foundations, and practical applications, making it a valuable resource for students and scholars interested in understanding this ancient indian philosophical tradition.
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Archi Agarwal DR. RP Yadav Bachelor of Arts 1 st Semester Roll. No.: 2210011016146
I earnestly express my gratitude to the esteemed Head of Department of Philosophy, DR. Rakesh Chandra, for providing me with the opportunity pursuing this work. I sincerely acknowledge the valuable guidance provided by my respected teacher, DR. RP Yadav, which were immensely helpful to me throughout this work. I am also thankful to my fellow classmates, discussions with whom provided me with insight and ideas. Lastly, I once again extend my thankfulness to all those who have helped me in completing this work. Archi Agarwal
system. The word ‘Yoga’ literally means ‘union’ i.e., spiritual union of the individual soul with the Universal Soul. The Gita defines Yoga as that state than which there is nothing higher or worth realizing and firmly rooted in which a person is never shaken even by the greatest pain; that state free from all pain and misery is Yoga.
Yoga is intimately allied to Sankhya. The Gita calls them one. Yoga means spiritual action and Sankhya means knowledge. Sankhya is theory; Yoga is practice. For all practical purposes, Sankhya and Yoga may be treated as the theoretical and the practical sides of the same system. Yoga mostly accepts the metaphysics and the epistemology of Sankhya. ACCORDING TO PATANJALI, YOGA DOES NOT MEAN UNION BUT SPIRITUAL EFFORT TO ATTAIN PERFECTION THROUGH THE CONTROL OF THE BODY, SENSES
Yoga accepts the three pramanas – 1.Perception (यक्षप्रत् ) 2.Inference (अनुमान) 3.Verbal testimony (शब्द ) Yoga believes in God as the highest Self distinct from other selves. Hence it is sometimes called ‘Seshvara Sankhya’ or ‘theistic Sankhya’ as distinct from classical Sankhya which is nirishvara or atheistic.
modifications of chitta. This cessation is through meditation or concentration which is also called Yoga (yogah samadhih). Chitta means the three internal organs of Sankhya- 1.Intellect (बुद्धि ) 2.Ego (अहंकार) 3.Mind (मन) When the Chitta gets related to any object, it assumes the ‘form’ of that object. This form is called Vritti or modification. Chitta is same as antahkarana. It is mahat or buddhi which includes ahankara and manas
THE PLACE OF GOD IN THE YOGA As distinguished from the Sankhya, the Yoga is theistic. It admits the existence of God on both practical and theoretical grounds. Patanjali himself, however, has not felt the necessity of God for solving any theoretical problem of philosophy. For him God has more a practical value than a theoretical one. According to Yoga, God is the Supreme Person who is above all individual selves and is free from all defects. He is the Perfect Being. All individual selves are more or less subject to the afflictions of ignorance, egoism, desire, aversion, and dread of death. Even if the liberated self is released from all these troubles, it cannot be said that he was always free from them. It is God and God alone who is eternally free from all defects. CONCLUSION The ultimate goal of Yoga is a sustained state of pure awareness called Moksha or Samadhi. Yoga is the transcendence of the mind to realize the “true self” or “highest self.” This experience of pure consciousness is our true nature. In this state of liberation, all mental and philosophical constructs fall away. In essence, yogic philosophy THE YOGA HAS BOTH A THEORETICAL AND A PRACTICAL INTEREST IN GOD. GOD IS THE PERFECT SPIRIT WHO IS ETERNAL AND ALL- PERVADING, OMNIPOTENT AND OMNISCIENT
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