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200 Hours Yoga Teacher Training In India

The Ahirbudhnya Samhita Defines yoga in terms of devotion-bhakti. Being samyoga yoga, it is advocated as the union between the individual soul and the Universal Soul.

The Bhagavad Gita defines yoga as, enquanimity and skillfulness in action.

Yoga Meditation

Now, let us see how Patanjali defines yoga. In his time, he had to change the definition to codify the subject of yoga, not only with scientific analysis but also with

prectise, practical means. Perhaps he was able to see the lack of understanding and ignorance in people regarding the soul. He made a distinction between Citta and

cit. He defines Citta as consciousness and cit as soul. A common man treats cit the soul and citta consciousness, as one. However, without disciplining the

consciousness-the citta and cit-the soul cannot be distinguished from the citta. So, Patanjali defines yoga at two levels. Firstly, at a disciplined level as yoga

anusasanam- yofa as a discipline and secondly as citta vrtti nirodha-restraint of mental fluctuations and modifications.

The entire yogic philosophy of Patanjali begins with these two sutra-s,

Atha yoganusasanam ||" and Yogah citta vrtti nirodhah ||"
Firstly it insists the discipline and finally the restraint on yourself.

Yoga philosophy is a practical philosophy. It is not a matter to be described, discussed or debated. It is a subject to be experienced. If we read these first two

sutra-s with careful attention, we see that abhyasa and vairagya are hidden in them. "atha yoganusasanam ||", means the discipline of yoga and "yogah citta vrtti

nirodhah ||", means the cessation, or restraint, or renunciation of the movements of consciousness. The former indicates abhyasa-practice-and the latter indicates

vairagya-renunciation or dispassion.

Yoga Meditation

Yoga philosophy is purely a practical subject which revolves around abhyasa and vairagya. If abhyasa is the positive current of the consciousness, then vairagya is

its negative current. Patanjali blends abhyasa and vairagya in a very practical way.

In the modern age we have to look at this practical subject from a different angle. Abhyasa-practice-and vairagya-desirelessness-are too heavy to bear for the modern

sadhaka-s who want to be sadhaka-s without doing that htey are practitioners of yoga though their pride may be at a very minimum level. It is our tendency to take

pride in whatever littli we do. That is the psychology of modern mind. We have interest but we are not intense. To do anything we have to be tempted. We need an

incentive.

Therefore, I am adding a little more to these definitions. Let me ptu it as, Yogah duhkhavrtti nirodhah ||-Yoga is restraint of the sorrows of citta.