IKS – 102

Introduction to Indian
Knowledge Systems
Samkhya and Yoga

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga
Meaning and Methods

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga
What do we mean by the term ‘YOGA’?

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga
What do we mean by the term ‘YOGA’?

YOGA means UNION.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga is Union
What do we mean by the term ‘YOGA’?

YOGA means UNION. This is the principle idea whenever we use the
term, in whatever context.
Example:
2kg of rice united with 3kg of rice gives 5kg of rice. This is yoga (sum) as
we know in arithmetic.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga is Union
What do we mean by the term ‘YOGA’?

YOGA means UNION. This is the principle idea whenever we use the
term, in whatever context.
Example:
2kg of rice united with 3kg of rice gives 5kg of rice. This is yoga (sum) as
we know in arithmetic.
2kg of X ‫ ڂ‬3kg of Y → 5kg of (X and Y mixed together). This is yoga
(sum) of sets. Numerical sum may not be there always.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Union of Sets
X‫ڂ‬Y→Z
• Z may be a set of new elements, where no properties common to X
and Y exist. As happens in compounds created by chemical union of
two substances.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Union of Sets
X‫ڂ‬Y→Z
• Z may be a set of new elements, where no properties common to X
and Y exist. As happens in compounds created by chemical union of
two substances.
• Z may be a set of elements where some properties common to X and
Y exist. The general Venn Diagram of X ‫ ڂ‬Y → Z reflects this idea.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Union of Sets
X‫ڂ‬Y→Z
• Z may be a set of new elements, where no properties common to X
and Y exist. As happens in compounds created by chemical union of
two substances.
• Z may be a set of elements where some properties common to X and
Y exist. The general Venn Diagram of X ‫ ڂ‬Y → Z reflects this idea.
• Z may be a set of elements where all properties common to X or Y
exist. Suppose all properties of Z are common to Y. Then X ‫ ڂ‬Y → Y,
meaning Y is a superset of X and X is a subset of Y.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
In the context of Vedic spiritual philosophy, YOGA pertains to the union
of individual self (Atman) with the Supreme Self (Paramatman).

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
In the context of Vedic spiritual philosophy, YOGA pertains to the union
of individual self (Atman) with the Supreme Self (Paramatman).

What could be the set theoretic representation?

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
In the context of Vedic spiritual philosophy, YOGA pertains to the union
of individual self (Atman) with the Supreme Self (Paramatman).

What could be the set theoretic representation?

X‫ڂ‬Y→Z

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
In the context of Vedic spiritual philosophy, YOGA pertains to the union
of individual self (Atman) with the Supreme Self (Paramatman).

What could be the set theoretic representation?

X‫ڂ‬Y→Z
X: Atman
Y: Paramatman
Z: ???

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
In the context of Vedic spiritual philosophy, YOGA pertains to the union
of individual self (Atman) with the Supreme Self (Paramatman).

What could be the set theoretic representation?

X‫ڂ‬Y→Z
X: Atman
Y: Paramatman
Z: Y → Paramatman again

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
X‫ڂ‬Z→Z
X: Atman Z: Paramatman

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
X‫ڂ‬Z→Z
X: Atman Z: Paramatman
YOGA:
The phenomenon of union of the individual self with the Supreme Self.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
X‫ڂ‬Z→Z
X: Atman Z: Paramatman
YOGA:
The phenomenon of union of the individual self with the Supreme Self.
Phenomenological Definition
Absolute merger happens.
No distinction between Atman and Paramatman in relation to properties.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
X‫ڂ‬Z→Z
X: Atman Z: Paramatman
YOGA:
The state of the individual self united with the Supreme Self.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
X‫ڂ‬Z→Z
X: Atman Z: Paramatman
YOGA:
The state of the individual self united with the Supreme Self.
Egocentric Definition
The identity of self elevates to the pinnacle (Supreme Self), foregoing any
lesser identification as earlier (to the bodies / Nature).
Atman identifies itself with the properties of Paramatman.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
X‫ڂ‬Z→Z
X: Atman Z: Paramatman
YOGA:
The process uniting the individual self with the Supreme Self.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
X‫ڂ‬Z→Z
X: Atman Z: Paramatman
YOGA:
The process uniting the individual self with the Supreme Self.
Action-centric Definition
The methods and actions that positively transform the present state of the
individual self (moving towards the Supreme Self).
Atman is endowed more and more with the properties of Paramatman
through these actions.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
Yoga in Spiritual Context
YOGA:
The process uniting the individual self with the Supreme Self.
Action-centric Definition
The methods and actions that positively transform the present state of the
individual self (moving towards the Supreme Self).
Atman is endowed more and more with the properties of Paramatman
through these actions.
𝐗 𝐤 ‫𝐤 𝐗 → 𝐘 ڂ‬+
Xk : Present State Y : Action Xk+ : Transformed State
Dr. Sohom Chakrabarty, EED, IIT Roorkee
Yoga in Spiritual Context
IDEAL PRACTICAL
X‫ڂ‬Z→Z 𝐗 𝐤 ‫𝐤 𝐗 → 𝐘 ڂ‬+
X: Atman Z: Paramatman Xk : Present State Y : Action
Xk+ : Transformed State

𝐗𝐤 → 𝐙
Z: Paramatman

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga in Spiritual Context
IDEAL PRACTICAL
X‫ڂ‬Z→Z 𝐗 𝐤 ‫𝐤 𝐗 → 𝐘 ڂ‬+
X: Atman Z: Paramatman Xk : Present State Y : Action
Xk+ : Transformed State

𝐗𝐤 → 𝐙
Z: Paramatman

𝐘, the actions/methods called YOGA are of utmost significance to the

spiritual seeker, one who seeks the Ultimate Union.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
Yoga in Spiritual Context
IDEAL PRACTICAL
X‫ڂ‬Z→Z 𝐗 𝐤 ‫𝐤 𝐗 → 𝐘 ڂ‬+
X: Atman Z: Paramatman Xk : Present State Y : Action
Xk+ : Transformed State

𝐗𝐤 → 𝐙
Z: Paramatman

𝐘, the actions/methods called YOGA are also of significance to anyone

who wishes a positive transformation in themselves.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
Types of Yoga (Methods)
Are you aware of any Yoga? Have you heard of any types, names, etc.?

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Types of Yoga (Methods)
1. Jnana Yoga

2. Karma Yoga

3. Bhakti Yoga

4. Raja Yoga

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Jnana Yoga
• Path of Enquiry
− into the true nature of self

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Jnana Yoga
• Path of Enquiry
− into the true nature of self

• Answers the question “Who am I?”

− not associating with anything that is temporary or changeable

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Jnana Yoga
• Path of Enquiry
− into the true nature of self

• Answers the question “Who am I?”

− not associating with anything that is temporary or changeable

• Reveals the True Identity

− as the ever-present, ever-conscious, undying, un-decaying, incorruptible,
Eternal Source of Everything
− bestows the qualities of Sat (eternal), Chit (conscious), Ananda (peaceful joy)

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Karma Yoga
• Path of Service
− imbibed with devotion to greater power (God)

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Karma Yoga
• Path of Service
− imbibed with devotion to greater power (God)

• Vanquishes Self Identity

− all action taken as instrument of God
− becomes free of consequences of action (Karmaphala)

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Karma Yoga
• Path of Service
− imbibed with devotion to greater power (God)

• Vanquishes Self Identity

− all action taken as instrument of God
− becomes free of consequences of action (Karmaphala)

• Closer Association with the Supreme

− Godly qualities blossom, such as benevolence, brotherhood, equanimity,
positive power

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Bhakti Yoga
• Path of Devotion
− imbibed with sense of surrender to the Supreme Self
− with immense love for the Supreme Self and all Creation

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Bhakti Yoga
• Path of Devotion
− imbibed with sense of surrender to the Supreme Self
− with immense love for the Supreme Self and all Creation

• God takes Identifiable Form

− required to make the feeling of connection more tangible

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Bhakti Yoga
• Path of Devotion
− imbibed with sense of surrender to the Supreme Self
− with immense love for the Supreme Self and all Creation

• God takes Identifiable Form

− required to make the feeling of connection more tangible

• Identifies with the Form of God

− qualities pertinent to a particular form blossoms, in addition to universal love

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Drawbacks of the Yogic Paths

Yogic Path Drawback

• Jnana Yoga • Not everyone has the clarity of
perception for Truth to reveal
Itself.
• The pursuit is long and tedious,
making life dry and without joy.
• Lost in scholarly studies without
actual experience.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Drawbacks of the Yogic Paths

Yogic Path Drawback

• Karma Yoga • Not everyone has the capacity to
give without any thought of
receiving back.
• Pride subtly seeps into the
actions undertaken.
• God is used as a shield to act
with ulterior motives, causing
further separation.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Drawbacks of the Yogic Paths

Yogic Path Drawback

• Bhakti Yoga • Tendency to become headstrong
and reactive in relation to one’s
chosen form of God.
• Love becomes limited to own
sect of people instead of
becoming universal.
• Focus more on rituals rather
than inner communion and love.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Natural Progression

Jnana → Bhakti → Karma

Only with the revelation of our True Identity (Jnana), acknowledgement

of the Supreme becomes honest, leading to a natural devotional
surrender (Bhakti) and passion to become instrumental in carrying out
duties and tasks as work and will of the Supreme (Karma).

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Natural Progression

Jnana → Bhakti → Karma

Only with the revelation of our True Identity (Jnana), acknowledgement

of the Supreme becomes honest, leading to a natural devotional
surrender (Bhakti) and passion to become instrumental in carrying out
duties and tasks as work and will of the Supreme (Karma).

But for revelation of our True Identity, one needs clarity of perception.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Natural Progression

Jnana → Bhakti → Karma

But for revelation of our True Identity, one needs clarity of perception.

The spiritual seeker ought to attain the state of clarity of perception

from which the yogic paths can progress in a natural and honest way.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Natural Progression

Jnana → Bhakti → Karma

But for revelation of our True Identity, one needs clarity of perception.

The spiritual seeker ought to attain the state of clarity of perception

from which the yogic paths can progress in a natural and honest way.
Raja Yoga brings one to this desired state of clarity.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Raja Yoga
• Path of Self Improvement
− to reach a state of clarity (Viveka) for perception of the Truth

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Raja Yoga
• Path of Self Improvement
− to reach a state of clarity (Viveka) for perception of the Truth

• Mastering the Self

− improving the physical and mental health
− control over our tendencies that are part of our inherent nature

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Raja Yoga
• Path of Self Improvement
− to reach a state of clarity (Viveka) for perception of the Truth

• Mastering the Self

− improving the physical and mental health
− control over our tendencies that are part of our inherent nature

• Revelation of the Royal Character

− The royal qualities blossom, transforming us to an ideal state of being

Dr. Sohom Chakrabarty, EED, IIT Roorkee

The Royal Attributes
• Self-Satisfaction (Fulfilment, Contentment)

The King is one who has all the riches and wealth in his possession, so
there cannot be anything that he can ask for more. So Self-Satisfaction
automatically follows.
Literally speaking, one cannot have everything in their possession.
Therefore, the attribute of Self-Satisfaction indicates the feeling of
fulfilment with whatever possession one has, and being content with
that. Then there will be nothing more one would ask from this world.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

The Royal Attributes
• Charitable (Giving without feeling depreciated)

The King has all the riches, so he can be giving without feeling
depreciated.
When one is fulfilled and content with whatever they have, there
cannot be any feeling of depreciation in giving. Thereby, the Charitable
attribute comes to them naturally without hindrance (giving without
expectation of any return). If there was not complete fulfilment, then
there would be reservation, dissatisfaction or expectation in the act of
giving.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
The Royal Attributes
• Self-Control (Non-reactive, Inner Strength, Emotional Balance)

A King must be in complete Self-Control, otherwise he would react to every

other small disturbances happening in the world, and cannot remain
emotionally balanced in the face of crisis to take the right decisions. This
implies he must be in complete mastery over his senses and emotions, which
grants him an inner strength and infinite calmness to remain stable and
unperturbed in any situation.
One must also be in Self-Control to take the right decisions in life, thus
conduct his life appropriately. Otherwise, circumstances will keep on
dictating the shape of one’s life trajectory, and they will fall down from
kinghood to slavery.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
The Royal Attributes
• Ruler (Progressive, Benevolent)

The King must always have a progressive vision for the future, otherwise the
subjects would be left behind in the natural progression of society. This
attitude is one of collective benevolence towards the subjects. He is also
benevolent to individuals by being non-judgmental to all. Even punishment
must also be given with the thought of helping one come out of their
deplorable state, thereby keeping their progress in mind and being
benevolent towards them.
One becomes a Ruler when they keep in mind the progress of all on whom
they have influence, without being judgmental to any. Above all, one must
work for their own progress and be kind to themselves.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
The Royal Attributes
• Greatness (Going beyond personal motivations, Service, Honourable)

The King must keep aside his personal gain and fame, and be devoted
to the service of his kingdom and his subjects. He transcends his own
personal desires and motivations and rises to Greatness. For this, he is
honoured by all.
One must keep their personal motivations second to the greater
motivation of serving others in the society. In this way, one can
transcend the limitations of their own selves and live a greater life, and
be honoured by one and all.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
 The Royal Attributes

Attributes Remarks Opposites

Self-Satisfaction Fulfilment, Contentment Greedy, Begging, Dissatisfaction
Charitable Giving without feeling Miserly, Non-parting, Inability
depreciated to share
Self-Control Inner Strength, Emotional Balance Reactive, Emotionally
unbalanced, Pleasure-seeking
Ruler Progressive, Benevolent, Just Restrictive, Unkind, Judgmental
Greatness Unselfish, In Service, Honourable Proud, Selfish, Demanding

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Ashtanga Yoga
Patanjali’s Yoga Sutras lay down what is known as Ashtanga Yoga, and
this is one systematically laid down process which can help us
transcend to our Royal Nature.
Hence, the Ashtanga Yoga is often referred to as Raja Yoga.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Ashtanga Yoga
Patanjali’s Yoga Sutras lay down what is known as Ashtanga Yoga, and
this is one systematically laid down process which can help us
transcend to our Royal Nature.
Hence, the Ashtanga Yoga is often referred to as Raja Yoga.

Anything can be Raja Yoga, as long as it helps one achieve the Royal
attributes.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Self Task
Draw up a table indicating your present nature in terms of
King/Beggar/Slave/Subject wrt the various aspects of our lives. Add any other
aspect as may please you.
Aspects of Life Nature
(King/Slave/Beggar/Subject)
Friendship
Relationships
Placement/Job Interviews
Career
Parents
Parenting
Dr. Sohom Chakrabarty, EED, IIT Roorkee
Self Task
What would you describe as Human Development? What is the benchmark of
Human Development?

Reflect upon your own development/maturity/awakening and write about it.

What are the learnings to share?

How the Royal Attributes described in this presentation are opposites to the
nature of Beggar, Slave and Subject? Explain in your own words.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Patanjali’s Yoga Sutras
Introduction to Ashtanga Yoga

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Four Chapters (Various Stages)
Patanjanli Yoga Sutra

1. Samaadhi Paadah 2. Saadhana Paadah 3. Vibhuti Paadah 4. Kaivalya Paadah

Integration The Path To Realization The Extraordinary Freedom
Concentration: Its Concentration: Its Powers
Independence
Spiritual Uses Practice The Chapter Of Powers
Concentration Means of Attainment Supernormal Powers Isolation

Translations by:
1. Chip Hartranft
2. Swami Vivekananda
3. James Haughton Woods
Dr. Sohom Chakrabarty, EED, IIT Roorkee
Four Chapters (Various Stages)
4. Kaivalya Paadah
Freedom
Independence
Isolation
2. Saadhana Paadah 1. Samaadhi Paadah
The Path To Realization Integration
Concentration: Its Concentration: Its
Practice Spiritual Uses
Means of Attainment Concentration
3. Vibhuti Paadah
The Extraordinary
Powers
The Chapter Of Powers
Supernormal Powers
Dr. Sohom Chakrabarty, EED, IIT Roorkee
Concept of Prana
Internal life force/energy, which rejuvenates the entire mechanism of
life happening in each and every cell of the human body.

It is the superconscious energy providing vitality to the entire cosmos,

including humans and other living beings, as well as non-living
substances.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Concept of Prana
Internal life force/energy, which rejuvenates the entire mechanism of
life happening in each and every cell of the human body.

It is the superconscious energy providing vitality to the entire cosmos,

including humans and other living beings, as well as non-living
substances.

Can be considered as the fundamental energy coming from the

Ultimate Source which activates the entire Existence.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.

YAMA
NIYAMA
ASANA
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA
SAMAADHI

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.

YAMA
NIYAMA
ASANA Indirect Aids
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA Direct Aids
SAMAADHI

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.

YAMA The restraints to be exercised to avoid wastage of Prana.

NIYAMA
ASANA
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA
SAMAADHI

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.

YAMA The restraints to be exercised to avoid wastage of Prana.

NIYAMA The observances which remove the blockages to the flow of Prana.
ASANA
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA
SAMAADHI

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.

YAMA The restraints to be exercised to avoid wastage of Prana.

NIYAMA The observances which remove the blockages to the flow of Prana.
ASANA The postures which enable Prana to smoothly flow in us.
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA
SAMAADHI

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.

YAMA The restraints to be exercised to avoid wastage of Prana.

NIYAMA The observances which remove the blockages to the flow of Prana.
ASANA The postures which enable Prana to smoothly flow in us.
PRANAYAMA The mechanism to control the flow of Prana.
PRATYAHARA
DHARANA
DHYANA
SAMAADHI

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.

YAMA The restraints to be exercised to avoid wastage of Prana.

NIYAMA The observances which remove the blockages to the flow of Prana.
ASANA The postures which enable Prana to smoothly flow in us.
PRANAYAMA The mechanism to control the flow of Prana.
PRATYAHARA Inward withdrawal of Prana by reversing the direction of our senses.
DHARANA
DHYANA
SAMAADHI

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.

YAMA The restraints to be exercised to avoid wastage of Prana.

NIYAMA The observances which remove the blockages to the flow of Prana.
ASANA The postures which enable Prana to smoothly flow in us.
PRANAYAMA The mechanism to control the flow of Prana.
PRATYAHARA Inward withdrawal of Prana by reversing the direction of our senses.
DHARANA Contemplation of any spiritual object in the inner space and holding on to it.
DHYANA
SAMAADHI

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.

YAMA The restraints to be exercised to avoid wastage of Prana.

NIYAMA The observances which remove the blockages to the flow of Prana.
ASANA The postures which enable Prana to smoothly flow in us.
PRANAYAMA The mechanism to control the flow of Prana.
PRATYAHARA Inward withdrawal of Prana by reversing the direction of our senses.
DHARANA Contemplation of any spiritual object in the inner space and holding on to it.
DHYANA One-pointed concentration on the contemplated spiritual object.
SAMAADHI

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.

YAMA The restraints to be exercised to avoid wastage of Prana.

NIYAMA The observances which remove the blockages to the flow of Prana.
ASANA The postures which enable Prana to smoothly flow in us.
PRANAYAMA The mechanism to control the flow of Prana.
PRATYAHARA Inward withdrawal of Prana by reversing the direction of our senses.
DHARANA Contemplation of any spiritual object in the inner space and holding on to it.
DHYANA One-pointed concentration on the contemplated spiritual object.
SAMAADHI Absorption of the individual self with the contemplated spiritual object.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 The Five YAMA or Restraints
YAMA Shloka No. अहहारिंसासत्यास्तेयब्रह्मचयाापराग्रहारा यमााः॥
Ahimsa or Non-violence 2.30

Satya or Non-lying English The five external disciplines are not harming, truthfulness, not
Asteya or Non-stealing Translation stealing, celibacy, and not being acquisitive.
Brahmacharya or Non-sensuality Comments Prana is wasting out through five categories of tendencies that
Aparigraha or Non-possessiveness express in us almost involuntarily in any event or circumstance.
These are violence, lying, stealing, sensuality and possessiveness.
Yama literally means control, thereby it refers to (voluntary) control
or restraint on these five types of (involuntary) tendencies.
As such, it leads one to a more conscious living, where one becomes
aware of their own detrimental tendencies and vanquishes them at
their source in the space of feelings (Chitta). With continued
practice, these reactions cease to surface in the Chitta any more.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 The Five NIYAMA or Observances
NIYAMA Shloka No. शौचसन्तोषतपाःस्वाध्यायेश्वाप्रणणरािानि नियमााः॥
Shaucha or Cleanliness 2.32

Santosha or Contentment English The five internal disciplines are bodily purification, contentment,
Translation intensity, self-study, and orientation toward the ideal of pure
Tapas or Discipline awareness.
Swadhyaya or Self-reflection Comments Usually, Prana is locked up in knots of deep-rooted feelings in our
Ishwar-pranidhana or Devotional Chitta. These knots are referred as Granthi, and the practices which
Surrender to Higher Power release these knots and streamline the flow of Prana are referred as
Niyamas, which are cleanliness, contentment, discipline, self-
reflection and devotional surrender to higher power.
The Niyamas make us conscious of the Gunas influencing our lives,
and gives us the power to not get influenced by them. With
continued practice, the Niyamas become part of our inherent nature,
and the Gunas cannot keep swaying us anymore, thus leading to a
stable personality.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 ASANA or Physical Postures
Shloka No. 2.46 स्स्िासुखमासिम ्॥
English The postures of meditation should embody steadiness and ease.
Translation
Shloka No. 2.47 प्रयत्िशैथिल्यािन्तसमापत्तिभ्याम ्॥
English This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite
Translation universe are indivisible.
Shloka No. 2.48 ततो द्वन्द्वािभिघाताः॥
English Then, one is no longer disturbed by the play of opposites.
Translation

Correct posture for relaxation Increase flexibility of physical body Improving balance

Strengthening the digestive and other systems Strengthening the spine Maintaining proper sitting posture
Dr. Sohom Chakrabarty, EED, IIT Roorkee
 PRANAYAMA or Control/Expansion of Prana
Shloka No. 2.49 तस्स्मन्सनत श्वासप्रश्वासयोगानतत्तवच्छे दाः प्राणायामाः॥
English With effort relaxing, the flow of inhalation and exhalation can be brought to a standstill; this is called
Translation breath regulation.
Shloka No. 2.50 वाह्याभ्यन्तास्तम्िवत्तृ िाः दे शकालसङ््याभिाः परादृष्टो दीघासूक्ष्माः॥
English As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration,
Translation number, and area of focus, breath becomes spacious and subtle.
Shloka No. 2.51 वाह्याभ्यन्तात्तवषयाक्षेपी चति
ु ाःा ॥
English As realization dawns, the distinction between breathing in and out falls away.
Translation
Shloka No. 2.52 तताः क्षीयते प्रकाशावाणम ्॥
English Then the veil lifts from the mind’s luminosity.
Translation

Cycles of Breath Observation of Breath Cessation of Breath Perception of Prana Focus of Prana
Dr. Sohom Chakrabarty, EED, IIT Roorkee
 PRANAYAMA or Control/Expansion of Prana
Cycles of Breath Purak or Inhalation

Observation of Breath Antar-Kumbhak or Holding In

Cessation of Breath Rechak or Exhalation

Perception of Prana Bahir-Kumbhak or Holding Out

Focus of Prana

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 PRANAYAMA or Control/Expansion of Prana
Cycles of Breath Contemplating the Inflow and
Outflow of Air with Closed Eyes

Feeling the Sensation of Breathing

Observation of Breath
in the air passage

Cessation of Breath Listening to the Sound of Breathing

Perception of Prana Counting the Duration of Breath

Focus of Prana Different Styles of Breathing, i.e.,

Pranayama Routines.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 PRANAYAMA or Control/Expansion of Prana
Cycles of Breath

Observation of Breath Breath becoming slower and relaxed

No urge to exhale after inhalation and

Cessation of Breath
no urge to inhale after exhalation

Perception of Prana Being in Kumbhak with ease

Focus of Prana
 PRANAYAMA or Control/Expansion of Prana
Cycles of Breath

Observation of Breath Feeling the movement of Prana with

inhalation and exhalation

Cessation of Breath
Feeling the movement of Prana during
Kumbhak

Perception of Prana
Perceiving Flow of Prana in the Whole
Body while in Kumbhak, in Asana or in
Focus of Prana normal activities
 PRANAYAMA or Control/Expansion of Prana
Cycles of Breath

Observation of Breath

Cessation of Breath Channelizing Prana to different parts

of the Body

Perception of Prana Controlling Movement of Prana

through Concentration

Focus of Prana Cleansing and Healing with Prana

 Diaphragmatic Breathing
• Expansion and contraction of diaphragm only as we breathe in and out respectively.
• Abdominal muscles will move out and move in with inhalation and exhalation respectively.
• No movement in the chest or shoulder muscles.
 Effects of Regular Diaphragmatic Breathing
• With increased practice, regular breathing will become slow and deep, giving a calming effect to the entire
body and release of stress and tension.

• Further, one will be able to undertake paused breathing, wherein breathing can be paused voluntarily for a
certain duration of time while continuing with normal activities.

• With time, these pauses will also become involuntary. Then breath will be taken only when required by
the body. In other words, body’s requirement for breath in normal activities will reduce drastically.

• Eventually, this will calm down our mind and free it from the influence of various ideas and judgments.

• It will also calm down our reactions to life and make us experience our deepest feelings and sensations.
This will lead us to the true experience of our present self and move us in the path of self-improvement.

• It will improve our ability to concentrate and perceive the true nature of all things as they are, delivering
true knowledge and wisdom.
 PRATYAHARA or Inner Withdrawal
Shloka No. 2.53 रााणासु च योग्यता मिसाः॥
English And the mind’s potential for concentration is realized.
Translation
Shloka No. 2.54 स्वत्तवषयासम्प्रयोगे थचिस्य स्वरूपािक
ु ाा इवेस्न्ियाणािं प्रत्याहाराााः॥
English When consciousness interiorizes by uncoupling from external objects, the senses do likewise; this is
Translation called withdrawal of the senses.
Shloka No. 2.55 तताः पामा वश्यतेस्न्ियाणाम ्॥
English Then the senses reside utterly in the service of realization.
Translation

Ability for Inner Contemplation Perception of Internal Organs Purification of Senses

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 PRATYAHARA or Inner Withdrawal
Ability for Inner Contemplation Recognition of the Astral Body

Contemplation of Spiritual Objects

in the Astral Body
Perception of Internal Organs
Recognition of the Causal Body

Contemplation of Spiritual Objects

Purification of Senses in the Causal Body

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 PRATYAHARA or Inner Withdrawal
Taking consciousness near and
Ability for Inner Contemplation
within an organ

Perception of Internal Organs Perception of Mind as an organ

Perception of Self as Pure

Purification of Senses Consciousness

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 PRATYAHARA or Inner Withdrawal
Ability for Inner Contemplation Aum Chanting through Spine

Perception of Internal Organs Heightening of Sense Perceptions

Purification of Senses Heightening of Intuition

Sharpening of Viveka

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 DHARANA or Contemplation
Shloka No. 3.1 दे शबन्रस्श्चिस्य रााणा॥
English Concentration locks consciousness on a single area.
Translation

Objects of Contemplation

Astral Body Causal Body

Chakras and Nadis Peace and Calmness
Patterns and Point(s) of Light Sympathy and Kindness
Light Body of Self Love and Joy
Face or Form of a Deity Truthfulness and Purposefulness
Sounds and Vibrations Non-attachment and Freedom
Spiritual Objects – Diya, Shankha, Flower, etc. Contentment and Self-Sufficiency
Alphabets and Numerals Wisdom and Self-Realization
Smell and other Sensations Divine Power and Discrimination
Dr. Sohom Chakrabarty, EED, IIT Roorkee
 DHYANA or Concentration
Shloka No. 3.2 तत्र प्रत्ययैकतािता ध्यािम ्॥
English In meditative absorption, the entire perceptual flow is aligned with that object.
Translation

of
Single Pointed Perception

Object of Contemplation

Absorption of Self
into

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Meditation Techniques
Every meditation technique implements Pratyahara, Dharana and Dhyana.

Few Meditation Description

Techniques
Watching the Breath Watching the flow of air in and out of the lungs as one breathes. Feeling the sensation
caused by this flow. Listening to the sound of breath.
Watching the Light Watching the luminous patterns appearing in the space inside our head when we close
our eyes. Fixing our attention on a point or sphere of light between eyebrows.
Listening to Sound Listening to the sound of breath. Listening to other internal sounds. Listening to external
sounds.
Being in Present Observing only one moment at a time. No thoughts of past and future. Only observing
the present moment and situating oneself in the present.
Perceiving the Self Perceiving that innermost part of us which observes every other thing. Noticing oneself
as this Observer or Witness to everything else.

Meditation is life-long, there is only refinement through practice.

Dr. Sohom Chakrabarty, EED, IIT Roorkee
 SAMAADHI or Integration/Union
Shloka No. 3.3 तदे वािामात्रनििाासिं स्वरूपशन्
ू यभमव समाथराः॥
English When only the essential nature of the object shines forth, as if formless, integration has arisen.
Translation

Revelations Meaning
Pure Knowledge The fundamental wisdom comes forth. One knows the essence of the object, and the
physical object becomes redundant.
Pure Energy That matter is energy and all interactions are interplay of energy waves. Thus perception
goes beyond the physical form. Even thoughts are perceived as energy.
Pure Consciousness That even different energies are different forms of an underlying consciousness, which is
formless, eternal and source of everything. Thus perception goes beyond the energy form.
Inherent Gunas The inherent makeup of an object is perceived, in terms of the degrees of Sattwa, Tamas
and Rajas. The play of the three Gunas in all Nature could be perceived.
Direct Experience Usual experience is a reflection of the cosmos in the mind. In Samaadhi, the mind is
vanquished and Reality is experienced directly by the soul.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
Samkhya Darshana
Gunas, Elements and Model of Existence

Dr. Sohom Chakrabarty, EED, IIT Roorkee

GUNA or Fundamental Qualities of NATURE
IDEAL FUNCTIONING D E G R A D AT I O N
As made for a purpose Serving its purpose True purpose not served
Appropriately tuned Output as per tuning Inappropriately tuned
Balanced existence Dynamic existence Unbalanced existence

Dr. Sohom Chakrabarty, EED, IIT Roorkee

GUNA or Fundamental Qualities of NATURE
IDEAL FUNCTIONING D E G R A D AT I O N
As made for a purpose Serving its purpose True purpose not served
Appropriately tuned Output as per tuning Inappropriately tuned
Balanced existence Dynamic existence Unbalanced existence

S AT T WA RAJAS TA M A S

Dr. Sohom Chakrabarty, EED, IIT Roorkee

GUNA or Fundamental Qualities of NATURE
IDEAL FUNCTIONING D E G R A D AT I O N
As made for a purpose Serving its purpose True purpose not served
Appropriately tuned Output as per tuning Inappropriately tuned
Balanced existence Dynamic existence Unbalanced existence

S AT T WA RAJAS TA M A S

P R A D H A N A
Present everywhere in Nature. In every thing and every system.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

GUNA or Fundamental Qualities of NATURE
IDEAL FUNCTIONING D E G R A D AT I O N
As made for a purpose Serving its purpose True purpose not served
Appropriately tuned Output as per tuning Inappropriately tuned
Balanced existence Dynamic existence Unbalanced existence

S AT T WA RAJAS TA M A S

P R A D H A N A
Present everywhere in Nature. In every thing and every system.

PROBLEM: Tamas naturally overpowers Sattwa and Rajas.

Dr. Sohom Chakrabarty, EED, IIT Roorkee
GUNA or Fundamental Qualities of NATURE
S AT T WA
Resting Working

Perfect. Functioning.
But only seemingly. But only seemingly.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

GUNA or Fundamental Qualities of NATURE
S AT T WA
Resting Working

Perfect. Functioning.
But only seemingly. But only seemingly.

Over Over
Idleness Usage
Degradation

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 GUNA or Fundamental Qualities of NATURE
S AT T WA
Resting Working

Perfect. Functioning.
But only seemingly. But only seemingly.

Over Over
Idleness Usage
Degradation

Both over usage and over idleness can lead to degradation.

Functioning is important, but with periods of rest and maintenance.
Rajas must be bound to Sattwa so that Tamas does not corrupt.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
 GUNA or Fundamental Qualities of NATURE
Ideal Functioning Varying Degradations

Perfection Modification

Both over usage and over idleness can lead to degradation.

Functioning is important, but with periods of rest and maintenance.
Rajas must be bound to Sattwa so that Tamas does not corrupt.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 GUNA or Fundamental Qualities of NATURE
Ideal Functioning Varying Degradations
Conditioning

Perfection Modification

Both over usage and over idleness can lead to degradation.

Functioning is important, but with periods of rest and maintenance.
Rajas must be bound to Sattwa so that Tamas does not corrupt.
This can be termed as tuning or conditioning.
YOGA does the conditioning for human instruments.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
 Purusha and Prakriti

PURUSHA PRAKRITI

Ground Truths (or Axioms) of Samkhya Model of Existence

1. Purusha is eternally separate from Prakriti.
2. Prakriti is subject to modifications, while Purusha is not.
3. Purusha is the observer of Prakriti, while Prakriti is for observation of Purusha.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Purusha and Prakriti
MULA PRAKRITI

PURUSHA S A T T W A = R A J A S = T A M A S

Existence without Creation

Dr. Sohom Chakrabarty, EED, IIT Roorkee
 Purusha and Prakriti
MULA PRAKRITI

PURUSHA S A T T W A ≠ R A J A S ≠ T A M A S

Causal Power is the Union of

Purusha with Prakriti.
Causal Power
of Prana.

Beginning of Creation
Dr. Sohom Chakrabarty, EED, IIT Roorkee
 Mahat/Buddhi and Ahamkara
PRAKRITI

PURUSHA Karana

Mahat or Buddhi Even when sentiency principle is unexpressed through individual forms,
the Creation continues in a grand design.
All objects in Creation, be they gross or subtle, operate and interact with
other objects in the field of Creation obeying some fundamental
Unfolding principles. It appears there is some governing intelligence beyond the
limited sentient forms of intelligence, that holds all fundamental
of knowledge and principles governing the Creation as we find it.
This Intelligence beyond limited forms that is all abounding is the Great
Creation Principle called Mahat or Buddhi.
Buddhi and operating intelligence (governing principles) would be
contained in all further principles since all are derived from Mahat.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Mahat/Buddhi and Ahamkara
PRAKRITI

PURUSHA Karana

Mahat or Buddhi That giving rise to individual distinction is the Ahamkara principle. In
sentient objects, this gives the feeling of personal identity or I-ness.
Intelligence operating from within the boundaries of Ahamkara work for
individual ascertaining and asserting. Thus the individual is able to
Unfolding ascertain its environment, even if insentient. Also it is able to assert itself
Ahamkara by interacting with the environment.
of Ascertainment is recognition of individual objects outside Ahamkara on
the basis of distinct features through the power of discrimination. This
Creation power known as Viveka resides in the Mahat principle.
Assertion is the power to influence, through which an individual form
exerts its individual existence. This power may be called as Prabhava also
resides in the Mahat principle.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
 Pancha Tanmatra
PRAKRITI

PURUSHA Karana Sukshma

Mahat or Buddhi Tanmatra – Sound, Touch, Form, Taste, Smell

Shabda, Sparsha, Rupa, Rasa, Gandha

The ascertainment and assertion are energetic in

Unfolding character. These energies are named as per the
Ahamkara different sensations they can create in sentient objects.
of
Creation As per modern scientific analysis, the common property
of each energy are that they are waves, with variations
in frequency, intensity and composition.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Pancha Mahabhuta
PRAKRITI

PURUSHA Karana Sukshma Sthula

Mahat or Buddhi Tanmatra – Sound, Touch, Form, Taste, Smell Space - Vyom
Shabda, Sparsha, Rupa, Rasa, Gandha
Air - Marut
The subtle energetic Tanmatras give rise to five principle
Unfolding gross elements, leading to energy getting manifested as
Ahamkara Fire - Teja
of gross matter of various shape, size and composition.

Creation These gross objects ascertain and assert in the Sthula Water - Apa
field of Creation due to Buddhi and Ahamkara from
Karana field of Creation, now additionally combined
Earth - Kshiti
with the Tanmatras from the Sukshma field of Creation.

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Manah or Mind
PRAKRITI

PURUSHA Karana Sukshma Sthula

Mahat or Buddhi Tanmatra – Sound, Touch, Form, Taste, Smell Space - Vyom
Shabda, Sparsha, Rupa, Rasa, Gandha
Air - Marut
The Mind is the principle of deliberation or decision
Unfolding making. Combined with the power of Ahamkara to
Ahamkara Fire - Teja
of ascertain and assert, this gives rise to individual
sentiency through cognition and actuation.
Creation Cognition is done with sensations reported to the Mind, Water - Apa
and actuation through actions directed from the Mind.
Earth - Kshiti
Mind - Manah

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Gyanendriya and Karmendriya
PRAKRITI

PURUSHA Karana Sukshma Sthula

Mahat or Buddhi Tanmatra – Sound, Touch, Form, Taste, Smell Space - Vyom
Shabda, Sparsha, Rupa, Rasa, Gandha
Air - Marut
Unfolding
Ahamkara Gyanendriya – Eye, Ear, Nose, Tongue, Skin Fire - Teja
of Chakshu, Karna, Nasika, Jihva, Twak
Creation Karmendriya – Speech, Arms, Legs, Anus, Genital
Vaak, Paani, Paada, Paayu, Upastha
Water - Apa

Earth - Kshiti
Mind - Manah

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Relationships between Principles

Mahabhuta Tanmatra
(principle element) (principle sensation)
Space – Vyom Shabda
Air – Marut Shabda, Sparsha
Fire – Teja Shabda, Sparsha, Rupa
Water – Apa Shabda, Sparsha, Rupa, Rasa
Earth – Kshiti Shabda, Sparsha, Rupa, Rasa, Gandha

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Relationships between Principles

Tanmatra Gyanendriya Karmendriya

(can detect) (can create)

Shabda - Sound Karna - Ear Vaak - Speech

Sparsha - Touch Twak - Skin Paani - Arms
Rupa - Form Chakshu - Eye Paada - Legs
Rasa - Taste Jihva - Tongue Upastha - Genital
Gandha - Smell Nasika - Nose Paayu - Anus

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Relationships between Principles

Related Gyanendriya Karmendriya

Mahabhuta (can detect) (can create)

Space – Vyom Karna - Ear Vaak - Speech

Air – Marut Twak - Skin Paani - Arms
Fire – Teja Chakshu - Eye Paada - Legs
Water – Apa Jihva - Tongue Upastha - Genital
Earth – Kshiti Nasika - Nose Paayu - Anus

Dr. Sohom Chakrabarty, EED, IIT Roorkee

 Self Task
Imagine any phenomenon.
Are you able to apprehend the various principles of Prakriti in this
phenomenon, starting from Mahat and ending in the five elements?
Are you able to apprehend the Pradhaana qualities at work in this
phenomenon?

Are you able to appreciate how Intelligence or Buddhi changes when outside
Ahamkara and inside Ahamkara?
Likewise appreciate how every element expresses when in its own nature
and when combined with another principle.
Dr. Sohom Chakrabarty, EED, IIT Roorkee
 Self Task
The three bodies of a human are bounded in Ahamkara. Will there be any
experience if the consciousness rises beyond Ahamkara, to Mahat and then
to Purusha?

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Thank you
for your attention!!

Dr. Sohom Chakrabarty, EED, IIT Roorkee