The ancient sages observed that man has four basic instincts or aims in life, known as the purusha-arthas. These are; dharma, artha, kama and moksha.
Dharma is the urge towards right thinking and right living.
Artha is the urge to earn honestly and acquire material wealth.
Kama is the urge to experience and enjoy the pleasures of life.
Moksha is the ultimate urge or aim to renounce the world and attain spiritual liberation.
Four Ashramas (Stages of Life)
To enable man to fulfil his four basic urges and aims, the ancients prescribed a four-fold division of a mans’s life span. These four divisions or stages are called ashramas. Each ashrama is, theoretically, of twenty five years duration.
Brahmacharya ashrama is the first stage in a person’s life, that of a celibate student. The person lives a disciplined life devoted to studies (particularly, moral and religious).
Grahastha ashrama is the second stage, that of a man as a house-holder. The man marries, begets children, works and earns in order to maintain his family.
Vanaprastha ashrama is the third stage. With his children grown up, the man now retires from worldly affairs and active family life. He serves as a counsellor to his family, meanwhile preparing himself entirely to the service of God and the attainment of salvation.
Four Margs (Paths to Salvation)
For attaining the cherished goal of salvation, the ancients laid down four paths or margs known as Jnana, karma, bhakti and Yoga.
Jnana marg– The Path of Knowledge. Discriminating between what is right and wrong, real and unreal.
Karma marg– The Path of Action. Serving humanity without any thought of reward.
Bhakti marg– The Path of Devotion. Developing love and oneness with God and all creation.
Yoga marg– The Path of Integration. Cleaning the body, controlling senses and restraining the fluctuations of the mind.
Shad Darshana (Six Views)
Amongst Hindus there are six orthodox schools of philosophy which explain the nature of man and the universe. These six different views are known as shad darshana. All six darshanas are based on the sacred Vedic texts, they endorse rebirth and they all aim at salvation. These six darshanas are:
Nyaya– Founder Gautama. Based on logic and reason.
Vaisheshika– Founder Kanada. Stresses notions on space, time, matter, cause etc. and is supplementary to nyaya.
Samkhya – Founder Kapila. Gives a view of creation based on 25 different elements.
Yoga– Founder Patanjali, Provides a practical and dynamic path to salvation (i.e. Ashtanga Yoga). Follows the samkhya view of creation but adds to it the belief in God.
Mimamsa– Founder Jaimini. Stresses right action and the performance of religious rituals as explained in the Vedas.
Vedanta– Founder Badrayana. Emphasized the path of knowledge and the search for the deep truths found in the Vedas.
Important Texts
The most important text for the study of Yoga is Yoga Sutras of Patanjali. In merely 196 aphorisms Patanjali expounds a most brilliant and profound philosophy. This text consists of four chapters called padas.
Samadhi pada—The first chapter is intended for the advanced practitioner. It deals with experiences just preceding samadhi.
Sadhana pada—Is for the novice and explains how to begin.
Vibhuti pada—Speaks of miraculous powers and cautions against them.
Kaivalya pada—Explains the state of Kaivalya, the apex of yoga.
The Mahabharata, Ramayana, relevant portions of the Bhagavad Gita and Upanishads and stories from the Puranas provide great inspiration to children.
Hatha Yoga and Raja Yoga
Hatha means force or determination. Force and determination are required to practice Hatha Yoga. In addition ha means sun and tha means moon; just as positive and negative currents produce energy, Hatha Yoga also produces energy and force.
Raja means a king. Raja Yoga leads to mastery over one’s body and mind. The classical text on yoga, Hatha Yoga Pradipika states that both Hatha Yoga and Raja Yoga lead to the same goal, liberation.
They guide man to climb the ladder of spirituality. Hatha Yoga starts with the body and ends with the soul. Raja Yoga starts with the mind and climbs down the body and uplifts again. Both criss-cross other and reach the destiny of peace, poise and plenty.
Yogic View of Creation
Ishwara God
Spirit Purusha
Prakriti Matter
Mahat Great productive principle
Ahamkara Self-consciousness
Buddhi Intellect
Manas Mind
Tanmatras Subtle Substances: Taste, Touch, Form, Sound, Smell
Jananendriyas Organs of Perception: Eyes, Nose, Ears, Tongue, Skin
Karmendriyas Organs of Action: Legs, Arms, Speech, Excretory and Reproductive Organs
Mahabhutas Pure Elements: Earth, Water, Fire, Air, Ether
Tri Gunas The Three Qualities: All matter is constituted and pervaded by three basic qualities
Sattva Pure and good
Rajas Energetic active and passionate
Tamas Dull, inert, and ignorant
Yogic View of the Body
Yogic texts describe the body as being made up of five interpenetrating layers or sheaths called koshas. The investigation and harmonization of these layers is the aim of yoga.
Annamaya-kosha Anatomical sheath
Pranamaya-kosha Physiological sheath
Manomaya-kosha Mental sheath
Vigyanamaya-kosha Intellectual sheath
Anandamaya- kosha Sheath of joy (or spiritual sheath)
There is also a three fold division of the body:
Sthula Sharira Gross body (i.e. annamaya-kosha)
Sukshma Sharira Subtle body (i.e. pranamaya, manomaya and vigyanamaya-kosha)
Karna Sharira Causal body or innermost body (i.e. anandamaya kosha)
Yogic View of the Mind
Chitta Vrittis The mind (chitta) is capable of five basic functions or modifications (Vrittis). These can either cause pain or pleasure.
Pramana A correct notion
Viparyaya A wrong notion
Vikalpa Uncertainty, fancy imagination
Kleshas There are five conditions which always bring pain or misery
Avidya Ignorance
Asmita Arrogance
Raga Attachment
Dwesha Aversion
Abhinivesha Clinging to life
Different states There are five different catego-
of the mind ries used to describe the mind.
Mudha Dull, foolish
Kshipta Neglected, distracted
Vikshipta Bewildered, agitated
Ekagra Attentive
Niruddha Controlled
Vikshepas There are several distractions (vikshepas) or obstacles on the path of Yoga.
Vyadhi Illness
Styana Idleness
Samshaya Doubt
Pramada Carelessness
Alasya Laziness
Dukha Unhappiness
Daurmansya Despair
Angamejayatva Unsteadiness of the body
Shvasa-Parashavas Unsteadiness of the breath
Means for overcoming obstacles
There are several means by which one can overcome problems and obstacles on the path of yoga such as the practice of Ashtanga Yoga. Besides one should cultivate the qualities mentioned below:
Maitri Friendliness
Karuna Kindness, compassion
Mudita Delight, joy
Upeksha Equanimity (in a hopeless situation), Detachment
Abhyasa and Vairagya—Abhyasa means constant practice. Patanjali says that abhyasa must be done for a long duration, uninterrupted and with devotion. Also it must be done with faith, courage, memory, contemplation and awareness.
Vairagya is absence of wordily desires.
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