Changes

# Excess adventure beyond one’s capacity

# Excess adventure beyond one’s capacity

# Excess indulgence in sexual act

# Excess indulgence in sexual act

4. Negligence to seek treatment in time

# Negligence to seek treatment in time

5. Initiation of action at improper time and improper acts

# Initiation of action at improper time and improper acts

6. Decrease in modesty and good conduct

# Decrease in modesty and good conduct

7. Disrespect to respectable persons  

# Disrespect to respectable persons  

8. Indulgence in harmful sensory activities  

# Indulgence in harmful sensory activities  

9. Intake of harmful substances and addicting to the factors which can cause elation or even Unmada(insanity)

# Intake of harmful substances and addicting to the factors which can cause elation or even Unmada(insanity)

10. Travelling at improper place in improper time

# Traveling at improper place in improper time

11. Association with evil actions and persons involved in it

# Association with evil actions and persons involved in it

12. Not following the daily, seasonal diet and lifestyle regimen described in the classics

# Not following the daily, seasonal diet and lifestyle regimen described in the classics

13. Indulgence in negative activities originated by envy, ego, fear, anger, intoxication, confusion.

#Indulgence in negative activities originated by envy, ego, fear, anger, intoxication, confusion.

 

Dhee (intellect), dhriti (self control or patience) and smriti (memory) can be considered as the three important functioning faculties, impairment of which leads to psychiatric disorders. The Dhee (intellect) normally views things as they really are and its impairment leads to viewing eternal things as ephemeral and something harmful as useful and vice versa. The Dhee vibhramsha leads to indecisiveness of the person to discriminate between right and wrong things.  

Dhee (intellect), dhriti (self control or patience) and smriti (memory) can be considered as the three important functioning faculties, impairment of which leads to psychiatric disorders. The Dhee (intellect) normally views things as they really are and its impairment leads to viewing eternal things as ephemeral and something harmful as useful and vice versa. The Dhee vibhramsha leads to indecisiveness of the person to discriminate between right and wrong things.  

Due to impairment of patience mind indulging in various worldly enjoyments cannot be restrained from harmful objects. Dhriti vibhramsha results into lack of self control over activities. Normally memory contains everything memorable and if it is impaired due to overcoming by Rajas and Tamasa, the worthy things are not memorized leading to misconduct of the person. (Cha.Sha.1/98-101)  and smriti vibhramsha leads to decrease or improper recall, retention of things in memory.   

Due to impairment of patience mind indulging in various worldly enjoyments cannot be restrained from harmful objects. Dhriti vibhramsha results into lack of self control over activities. Normally memory contains everything memorable and if it is impaired due to overcoming by Rajas and Tamasa, the worthy things are not memorized leading to misconduct of the person. (Cha.Sha.1/98-101)  and smriti vibhramsha leads to decrease or improper recall, retention of things in memory.   

The other two causative factors like Parinama and Asatmendriyartha samyoga are also equally important causes.  

The other two causative factors like Parinama and Asatmendriyartha samyoga are also equally important causes.  

The Parinama or time factor means not adapting the seasonal, diurnal changes as per physiological changes of dosha. The changes related to age and death are also included in kala.

The Parinama or time factor means not adapting the seasonal, diurnal changes as per physiological changes of dosha. The changes related to age and death are also included in kala.

Asatmendriyartha samyoga is self explanatory term denoting improper indulgence in the unsuitable sensory activities. The activities are enlisted in detail in the chapter. In today’s era of modernization and technological dependence, the excess indulgence in use of sense organs shall be avoided.  

 

Asatmendriyartha samyoga is self explanatory term denoting improper indulgence in the unsuitable sensory activities. The activities are enlisted in detail in the chapter. In today’s era of modernization and technological dependence, the excess indulgence in use of sense organs shall be avoided.  

Practicing yogic lifestyle negates above three factors which cause disease and thus prevents disease and gives healthy long life.

Practicing yogic lifestyle negates above three factors which cause disease and thus prevents disease and gives healthy long life.

There are many disciplines of yoga described since Vedic period dating back 4000 to 5000 years. In the second century B.C. Patanjali outlined ashtanga yoga (eight limbs of yoga) or raj yoga which is being recognized as the most common and practical in the current society.

There are many disciplines of yoga described since Vedic period dating back 4000 to 5000 years. In the second century B.C. Patanjali outlined ashtanga yoga (eight limbs of yoga) or raj yoga which is being recognized as the most common and practical in the current society.

Origin of the word yoga is from Sanskrit word yuj meaning “union” and represents union of mind, body, soul and spirit. As mentioned in the chapter, all started from pure being or purusha which is divine and state of perfection without any suffering because there is nothing material. Purusha creates prakrity which is all around us and we start relating to it and forget that our essence is purusha. This continued relationship to prakrity is the cause for desires and expectations resulting in suffering. The realization of this comes through chitta which is feeling, centered in the heart and is evolution of consciousness.

Origin of the word yoga is from Sanskrit word yuj meaning “union” and represents union of mind, body, soul and spirit. As mentioned in the chapter, all started from pure being or purusha which is divine and state of perfection without any suffering because there is nothing material. Purusha creates prakrity which is all around us and we start relating to it and forget that our essence is purusha. This continued relationship to prakrity is the cause for desires and expectations resulting in suffering. The realization of this comes through chitta which is feeling, centered in the heart and is evolution of consciousness.

In order to transcend this dichotomy, patanjali described the following eight limbs of Ashtang Yoga.

In order to transcend this dichotomy, patanjali described the following eight limbs of Ashtang Yoga.

The first two aspects are Yama and Niyama to create social and personal discipline in the society. The next two, asana and pranayama are to achieve physical and mental strength and stability.

The first two aspects are Yama and Niyama to create social and personal discipline in the society. The next two, asana and pranayama are to achieve physical and mental strength and stability.

Pratyahara, dharana, dhyana and samadhi are to achieve moksha by detachment, focus, meditation and bliss. Each one of us has unique qualities and has different levels of existing skills provided by each of the limbs of yoga. Therefore, some individuals may require a teacher or guru to give guidance in the early stages.

Pratyahara, dharana, dhyana and samadhi are to achieve moksha by detachment, focus, meditation and bliss. Each one of us has unique qualities and has different levels of existing skills provided by each of the limbs of yoga. Therefore, some individuals may require a teacher or guru to give guidance in the early stages.

            1. Yamas (social restraints for relating to society) These are:

 

                          a. Ahimsa: We should not cause pain to others by thoughts, words and actions. Show kindness and thoughtfulness to others.

# Yamas (social restraints for relating to society) These are:

                          b. Satya: Truthfulness and honesty.

## Ahimsa: We should not cause pain to others by thoughts, words and actions. Show kindness and thoughtfulness to others.

                          c. Asteya or non-stealing: Tangible and intangible.

## Satya: Truthfulness and honesty.

                          d. Bramhacharya: Control over senses, appropriate sexual behavior.  

## Asteya or non-stealing: Tangible and intangible.

                          d. Aparigraha or non hoarding: Taking from nature what is needed.

## Bramhacharya: Control over senses, appropriate sexual behavior.  

          2. Niyama: (Personal restraints or conduct)

## Aparigraha or non hoarding: Taking from nature what is needed.

                          a. Shaucha: Physical and mental cleanliness or purity.

# Niyama: (Personal restraints or conduct)

                          b. Santosha: Contentment

## Shaucha: Physical and mental cleanliness or purity.

                          c. Tapas: Self discipline.

## Santosha: Contentment

                          d. Swadhyaya: Self study

## Tapas: Self discipline.

                          e. Ishwara pranidhana: Acceptance. Do karma and leave results to higher powers.

## Swadhyaya: Self study

          3. Asanas: Means steady and comfortable posture. Improves health, strength, balance and flexibility. On a deeper level it is a tool to calm the mind and move into the inner essence of being.

## Ishwara pranidhana: Acceptance. Do karma and leave results to higher powers.

          4. Pranayama: Directing the life force produces heat (tapa) and cleans the channels, strengthens the respiratory system, calms the mind to be able to concentrate and meditate.  

# Asanas: Means steady and comfortable posture. Improves health, strength, balance and flexibility. On a deeper level it is a tool to calm the mind and move into the inner essence of being.

          5. Pratyahara: This is a stage when withdrawal of senses occurs due to break in the link between senses and the mind. It facilitates the next three limbs of yoga.

# Pranayama: Directing the life force produces heat (tapa) and cleans the channels, strengthens the respiratory system, calms the mind to be able to concentrate and meditate.  

          6. Dharana: This is a stage of deep concentration of mind on one particular object, sound or thought and there is cultivation of inner awareness.

# Pratyahara: This is a stage when withdrawal of senses occurs due to break in the link between senses and the mind. It facilitates the next three limbs of yoga.

          7. Dhyana or meditation: This is 7th step of yoga and during this stage there is deep awareness but no focus. There may be very few thoughts or no thoughts.

# Dharana: This is a stage of deep concentration of mind on one particular object, sound or thought and there is cultivation of inner awareness.

          8. Samadhi: This is a stage of bliss where the subject and object merge as one. Person feels connected to all living beings and is at peace. Illusionary separation of “I” and “mine” is lost as mind does not distinguish between self and non-self.

# Dhyana or meditation: This is 7th step of yoga and during this stage there is deep awareness but no focus. There may be very few thoughts or no thoughts.

# Samadhi: This is a stage of bliss where the subject and object merge as one. Person feels connected to all living beings and is at peace. Illusionary separation of “I” and “mine” is lost as mind does not distinguish between self and non-self.

 

All these have positive benefits to improve body-mind strength and harmony. Integrated yoga can be taught to normal participants without any harmful effects and it may reduce the negative affect and increase the positive affect within a week.  

All these have positive benefits to improve body-mind strength and harmony. Integrated yoga can be taught to normal participants without any harmful effects and it may reduce the negative affect and increase the positive affect within a week.  

Further reading:

 

=== Further reading ===

 

1. Agnivesha, Charaka, Dridhabala, Charaka Samhita, Edited by Jadavaji Trikamji, Fifth Edition Chaukhambha Sanskrit Sansthana, Varanasi, 2001.

1. Agnivesha, Charaka, Dridhabala, Charaka Samhita, Edited by Jadavaji Trikamji, Fifth Edition Chaukhambha Sanskrit Sansthana, Varanasi, 2001.

2. Agnivesha, Charaka, Dridhabala, Charaka Samhita, Edited by Dr Ramkaran Sharma and Dr Bhagvan Dash, Reprint Edition, Chaukhambha Sanskrit Series, Varanasi, 2011.

2. Agnivesha, Charaka, Dridhabala, Charaka Samhita, Edited by Dr Ramkaran Sharma and Dr Bhagvan Dash, Reprint Edition, Chaukhambha Sanskrit Series, Varanasi, 2011.

6. Agnivesha, Charaka, Dridhabala, Charaka Samhita, Vol. 2, Fourth Edition, Sastu Sahitya Vardhak Karyalaya, Ahmedabad, 1999.

6. Agnivesha, Charaka, Dridhabala, Charaka Samhita, Vol. 2, Fourth Edition, Sastu Sahitya Vardhak Karyalaya, Ahmedabad, 1999.

Sr. No. Technical Term Technical Term in English Translation

Sr. No. Technical Term Technical Term in English Translation

Diacritical Sanskrit

Diacritical Sanskrit

10 satyā buddhi satyA buddhi सत्या बुद्धि Real knowledge that the body and soul are two  

10 satyā buddhi satyA buddhi सत्या बुद्धि Real knowledge that the body and soul are two  

different entities and soul is not responsible for all the miseries.

different entities and soul is not responsible for all the miseries.