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In the 艢膩ntiparva of 惭补丑腻产丑腻谤补迟补, the light will be thrown on the reflections of Yoga philosophy. In 艢膩ntiparva Yoga is discussed between 叠丑墨峁�m补 and 驰耻诲丑颈峁ａ弓丑颈谤补 [300-301], 驰腻箩帽补惫补濒办测补 and Janaka [316-317], 痴测腻蝉补 and 艢耻办补 [236, 240].According to 惭补丑腻产丑腻谤补迟补 艢膩ntiparva there is no knowledge like that of the 厂腻峁僰丑测补蝉. There is no power like that of Yoga. These two prescribe the same practices, and both are considered as capable of leading to Liberation^[1]. The Yoga system prepares the practical aid for achieving release. This system adopts the concept of elements on the lines of 厂腻峁僰丑测补 system. The 惭补丑腻产丑腻谤补迟补 also does not describe the elements of Yoga philosophy separately. The word Yoga derived from the Sanskrit root yuj which means to join, to unite. To form the Yoga at least two entities are essential which are 箩墨惫腻迟尘补 (soul) and 辫补谤补尘腻迟尘补 (Supreme soul) that are to be joined together by the practice of Yoga. The Yoga, defined 笔补迟补帽箩补濒颈, is the restraint of mental modifications that is the control of the activities of the mind^[2].

196 蝉奴迟谤补蝉 are contained in the Yogas奴tra of 笔补迟补帽箩补濒颈. It had four different parts under each separate heading namely鈥�

1. 蝉补尘腻诲丑颈-辫腻诲补 (meditation),
2. 蝉腻诲丑补苍补-辫腻诲补 (practice),
3. 惫颈产丑奴迟颈-辫腻诲补 (accomplishments) and
4. kaivalya-辫腻诲补 (absolute isolation).

It concised form includes essential yogic techniques and philosophical concepts. Yoga is a discipline for controlling the body and mind in order to achieve liberation from the material world.

The 惭补丑腻产丑腻谤补迟补 explains the word Yoga in three different ways first is鈥�

samatva峁� yoga ucyate,^[3]

The second is鈥�

测辞驳补岣� karmasu kau艣alam^[4]

And the third definition is鈥�

du岣�khasa峁儁ogavi测辞驳补岣� || ^[5]

According to Maitr膩ya峁噄 鲍辫补苍颈峁�a诲, the word yoga means:

鈥淚t is so said since one joins in this way the breath, Om and all in its manifold forms or they join with him. Hence it is called Yoga. The union of breath and mind of the organs and relinquishment of all existence is called Yoga.鈥�^[6]

According to Chakravarti, S.C., the idealistic systems of monistic and theistic believers found that persisting on the course of analysis originated by the 厂腻峁僰丑测补 system; so many gaps were brought to light. Consequently, it became increasingly difficult to bridge them over and solve the problem of existence. Since the progress in the field of science was feeble during these days. During this period of stagnation, materialism would have marched. But the intelligentsia developed a new kind of philosophy known as Yoga system.^[7] The self is concentrated by it. The ego is a bar for solving the problem of existence. The individual is helped by it to win the battle of idealism. The inner turned experiences practised by yoga explain meaning of the traditional beliefs anew, corrected and reinforced them. The ultimate aim of all the Indian philosophical systems is release or 惭辞办峁�a. The natural complement of practical discipline to achieve the 厂腻峁僰丑测补 ideal of Kaivalya is the Yoga system. In the Yoga Philosophy, which disciplines the mind and body of man by controlling his passions, his reactions, lead him to reach the surpassing senses plane, by empowering him to attain self-realisation. It made him the master of his unavoidable fate by spreading out the path of eightfold accessories of Yoga. The emphasis of the 惭补丑腻产丑腻谤补迟补 is on the practical aspect of Yoga that is yama (restraint), niyama (the control of the mind), 腻艣补苍补 (posture), 辫谤腻峁嚹乱腻尘补 (breath control), 辫谤补迟测腻丑腻谤补 (withdrawal of the senses), 诲丑腻谤补峁嘺 (concentration), 诲丑测腻苍补 (meditation) and 蝉补尘腻诲丑颈 (super conscious state).^[8] They enable the aspirant to steady his body and mind and make them fit i.e. directive to gain the final goal of human life. The term yama denotes the activity of the control of the body, speech and mind. Harmlessness, truthfulness, abstinence from theft, continence and non acceptance of gift are the restraints.^[9] The continuous flow of only kind of thought is Niyama. According to 笔补迟补帽箩补濒颈 niyama is internal and external purification, contentment, mortification, Vedic study and worship of God.^[10] 膧蝉补苍补 is the third step of yoga. Steady and comfortable is the Posture.^[11]

Various types of 腻蝉补苍补蝉 are described in the yoga. These are as follows鈥�

1. 笔补诲尘补-腻蝉补苍补,
2. 痴墨谤补-腻蝉补苍补,
3. 叠丑补诲谤补-腻蝉补苍补,
4. Svastika-腻蝉补苍补,
5. 顿补峁囜笉补-腻蝉补苍补,
6. Sop膩艣raya-腻蝉补苍补,
7. 笔补谤测补峁卥补-腻蝉补苍补,
8. Krau帽cani峁�adana-腻蝉补苍补,
9. Hastini峁�adana-腻蝉补苍补,
10. U峁ａ弓rani峁�adana-腻蝉补苍补,
11. Samasamsth膩na-腻蝉补苍补,
12. Sthirasukha-腻蝉补苍补,
13. Yath膩sukha-膩sana etc.

The restraint of all modifications of the mind by regarding all mental faculties like the citta as brahma itself is called 辫谤腻峁嚹乱腻尘补^[12]. It is the control of breath. The regulation of breath brings about calmness of mind. Praty膩h膩ra gets rid of desires and intuitions from mind. In the absence of union with their own objects, the function of the senses to follow, as it were, the nature of the mind, is Abstraction.^[13] Dh膩ra峁嘺 means concentration. Concentration is the confinement of the mind in a place. The confinement of the mind by each operation in such places as the navel sphere, the lotus of the heart, the head, the shining part the forepart of the nose, the forepart of the tongue, etc., or in any external object is concentration.^[14] An unbroken flow of mind towards the object of meditation is called 诲丑测腻苍补. This is the seventh step of Yoga.^[15] The practice of concentration, meditative absorption and great delight with respect to one and the same object is technically known as constraint. The continuation of the mental effort by continuously repeating the focus on the object is meditation (诲丑测腻苍补). The final step in Yoga is 蝉补尘腻诲丑颈. Sam膩dhi means concentration. That meditation itself having the manifestation of truth alone as if devoid of its own form is spiritual Absorption. When the Meditation itself having the manifestation of designed form becomes as if devoid of its cognitional character, due to the coming in of the real nature of the designed object, then it is called Spiritual Absorption.^[16]

Footnotes and references:

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[1]:

苍腻蝉迟颈 蝉腻峁僰丑测补蝉补尘补峁� 箩帽腻苍补峁� 苍腻蝉迟颈 yogasama峁� balam | t膩vubh膩vekacaryo t膩vubh膩vanidhanau sm峁泃au || 艢膩ntiparva , 316-2.

[2]:

yoga艣cittav峁泃tinirodha岣� | Yogas奴tra of pata帽jali, 1.2.

[3]:

惭补丑腻产丑腻谤补迟补 XII, Bh.P. 24-48.

[4]:

Ibid., 50.

[5]:

Ibid., 28-23.

[6]:

Maitr膩ya峁噛upani峁�ad VI-25.

[7]:

Chakravrthi, S.C., The Philosophy of 鲍辫补苍颈峁�a诲s, University of Calcutta, 1935, P-60.

[8]:

vede峁�u c膩峁ａ弓agu峁噄na峁� yogam膩hurman墨峁�i峁嘺岣� |
s奴k峁�mama峁ａ弓agu峁嘺峁� pr膩hurnetara峁� n峁沺asattama || 艢膩ntiparva , 316 -7.

[9]:

tatr膩hi峁僺膩satyasteyabrahmacary膩parigrah膩 yam膩岣� | yogas奴tra, 2-30.

[10]:

艣aucasanto峁�atapa岣�sv膩dhy膩ye艣varapra峁噄dh膩n膩ni niyam膩岣� | Yogas奴tra of pata帽jali, II-32

[11]:

sthirasukham膩sanam | Yogas奴tra of pata帽jali, II-46.

[12]:

诲丑腻谤补峁嘺峁� caiva 尘补苍补蝉补岣� 辫谤腻峁嚹乱腻尘补艣ca 辫腻谤迟丑颈惫补 |
ek膩grat膩 ca 尘补苍补蝉补岣� 辫谤腻峁嚹乱腻尘补stathaiva ca || 艢膩ntiparva , 316-9.

[13]:

Ibid., II -54.

[14]:

诲别丑补产补苍诲丑补艣肠颈迟迟补蝉测补 诲丑腻谤补峁嚹� | yogas奴tra, 3-1.

[15]:

Yogas奴tra of pata帽jali, III-2.

[16]:

Ibid.,III-3.