charaka samhita ss mys

“INFLUENCE OF YOGA DARSHANA ON CHARAKA SAMHITA-

AN ANALYTICAL STUDY”

By

Dr. SOUBHAGYA. L. BILAGI, B.A.M.S.,

Dissertation submitted to the

Rajiv Gandhi University of Health Sciences, Karnataka, Bangalore

In partial fulfillment of the requirements for the degree of

DOCTOR OF MEDICINE (AYURVEDA)

In

AYURVEDA SIDDHANTA

Under the Guidance of

Dr. BALAKRISHNA. D. L, M.D. (Ayu)

Professor

Department of Post-Graduate Studies in Ayurveda Siddhanta

G.A.M.C, Mysore.

CO-Guide

Dr. ANAND. KATTI, M.D. (Ayu)

Lecturer,

Department Of Post Graduate Studies In

Ayurveda Siddhanta

GOVERNMENT AYURVEDA MEDICAL COLLEGE

MYSORE.

2008

Ayurmitra

TAyComprehended

RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

DEPARTMENT OF POST GRADUATE STUDIES IN

AYURVEDA SIDDHANTA


MYSORE.

DECLARATION

I hereby declare that this Dissertation “INFLUENCE OF YOGA DARSHANA ON

CHARAKA SAMHITA-AN ANALYTICAL STUDY” is a bonafide and genuine

research work carried out by me under the guidance of Dr. Balakrishna. D. L, Professor,

Department of Post Graduate Studies in Ayurveda Siddhanta, Government Ayurveda

Medical College, Mysore.

Date : Signature of the Candidate

Place : Mysore Dr. Soubhagya.L.Bilagi



AYURVEDA SIDDHANTA


MYSORE.

CERTIFICATE

This is to certify that the dissertation entitled “INFLUENCE OF YOGA

DARSHANA ON CHARAKA SAMHITA-AN ANALYTICAL STUDY” is a

bonafide research work done by Dr. Soubhagya.L.Bilagi in partial fulfillment of the

requirement for the degree of Doctor of Medicine (Ayurveda).

Date : Signature of the Guide

Place : Mysore Dr. Balakrishna. D. L, M.D. (Ayu) Professor

Department of P. G. Studies

In Ayurveda Siddhanta,

Govt Ayurveda Medical College, Mysore.



AYURVEDA SIDDHANTA


MYSORE.

CERTIFICATE

This is to certify that the dissertation entitled “INFLUENCE OF YOGA

DARSHANA ON CHARAKA SAMHITA-AN ANALYTICAL STUDY” is a

bonafide research work done by Dr. Soubhagya.L.Bilagi in partial fulfillment of the

requirement for the degree of Doctor of Medicine (Ayurveda).

Date : Signature of the Co-Guide

Place : Mysore Dr.Anand. Katti, M.D (Ayu) Lecturer,

Department of P. G. Studies

In Ayurveda Siddhanta,

Government Ayurveda Medical College,

Mysore.



AYURVEDA SIDDHANTA


MYSORE.

ENDORSEMENT BY THE HOD, PRINCIPAL /

HEAD OF THE INSTITUTION

This is to certify that the dissertation entitled “INFLUENCE OF YOGA DARSHANA

ON CHARAKA SAMHITA-AN ANALYTICAL STUDY” is a bonafide research

work done by Dr. Soubhagya.L.Bilagi under the guidance of Dr. N. Anjaneya. Murthy

M.D (Ayu)

Professor and HOD,

Department of Post Graduate Studies in Ayurveda Siddhanta,

Government Ayurveda Medical College, Mysore.

Seal & Signature of the HOD Seal & Signature of the Principal

Date : Date :

Place : Mysore Place : Mysore



AYURVEDA SIDDHANTA


MYSORE.

COPY RIGHT

Declaration by the Candidate

I hereby declare that the Rajiv Gandhi University of Health Sciences, Karnataka

shall have the rights to preserve, use and disseminate this dissertation / thesis in print or

electronic format for academic / research purpose.

Date : Signature of the Candidate

Place : Mysore Dr. Soubhagya.L.Bilagi

© Rajiv Gandhi University of Health Sciences, Karnataka

Dedicated to…

Lord Shri Guru Deva

Datta

&

Goddess Shri

Chamundeshwari

i

ACKNOWLEDGEMENT

At this moment of submitting this dissertation in this Post Graduate study, my

head bows down with great humility in the feet of almighty “Shri Guru Deva Datta” &

Goddess “Shri Chamundeshwari” without whose inspiration; I would not have been

able to attain these stages in my life.

I owe my deep sense of gratitude and I also express my special thanks to my

beloved HOD, Dr. N. Anjaneya. Murthy, M.D (Ayu), Professor, H.O.D. Department of PG

studies in Ayurveda Siddhanta, GAMC, Mysore, for his inspiration and suggestions

during my P.G. studies.

I express my heartfelt and profound sense of gratitude to my guide

Dr. Balakrishna. D.L, M.D (Ayu), Professor, Department of PG studies in Ayurveda

Siddhanta, GAMC, Mysore, for his constant guidance, continuous supervision and help at

every stage of this study.

I would like to acknowledge with grateful thanks the help given to me by my Co-

Guide Dr.Anand. Katti, M.D (Ayu), Lecturer, Department of PG studies in Ayurveda

Siddhanta, GAMC, Mysore, for his constant support and encouragement during the

course of this work.

I wish to place my sincere gratitude to Dr Shantala Priyadarshini, M.D (Ayu),

Dr V.A.Chate M.D (Ayu) for his inspiration and constant guidance, continuous supervision

and help at every stage of this study.

I am also thankful to Dr. Ashok D. Satpute, M.D (Ayu), Principal, GAMC, Mysore,

for his guidance and support that he had provided during the period of my study.

ii

I owe my deep sense of gratitude to my beloved teachers, Dr Naseem.Akthar, M.D (Ayu)

Dr H.M.Chandramouli, M.D (Ayu), Dr Mythreyi, M.D (Ayu), Dr. Lancy D’Souza for their

inspiration and suggestions during my P.G. studies.

I also express my special thanks to, Dr. B.K. Dwivedi, M.D (Ayu), H.O.D & Professor,

Dept of Basic Principles, Banaras Hindu University, Varanasi, Dr. Rinu Singh, M.D (Ayu)

Lecturer, Dept of Basic Principles, B.H.U, Varanasi.

I can not forget to express my indebtness towards Dr.Shrivatsa,M.D (Ayu),

Asst Professor, PandithaTaranath.Govt.Ayu.Medical.College.Bellary,

I can not forget to express my indebtness towards Dr.Madhav.Diggavi, M.D(Ayu),

AsstProfessor, PandithaTaranath.Govt.Ayu.Medical.College.Bellary.

I am also thankful to Dr. J.R. Joshi, M.D (Ayu), Professor, Dept of Basic Principles,

Ayurveda Mahavidyalaya, Hubli, Dr. Venkat Shivudu, M.D (Ayu), Asst Professor, Dept of

Basic Principles, J.S.S.Ayurveda College, Mysore, Dr. Sudhakara Reddy, M.D (Ayu), Asst

Professor & H. O. D., Dept of Swasthavritta, J.S.S.Ayurveda College, Mysore for the

help offered to me for my dissertation.

I thank Dr. Ashok. H. Medical Officer, Kundapur for his moral support.

I would like to thank all my senior colleagues for their help during my study.

I express my enormous amount of thanks to my colleagues & fabulous classmates,

Dr.Savitha, Dr.K.S.D.Sharma, Dr.Yogesh, Dr.H.D.Vijayalakshmi, Dr.Abdul.Patel,

Dr.Naveen, Dr.Pushpalatha, Dr.Beena, Dr.Savita, Dr.L.N.Shenoy & Dr.Musabeary

who made my stay in college very joyful and educative.

iii

I convey my thanks to my junior P.G. Colleagues Dr.Aparna, Dr.Annapoorani,

Dr.Rajesh, Dr.Kavitha, Dr.Pankaj, Dr.Guled, Dr.Geetha, Dr.Ranjith,

Dr.Rameshkumar, & Dr.Kalyani for their help and overall support.

At the same time, it gives me immense pleasure to remember my respected

parents with a great dedication towards them with whose blessings, & my beloved sisters

& brothers, Siddu, Mohan, Savita, Chandru, Madhuri, Suma And Shivaraj with

whose inspiration and proper healthy moral support; I have been able to reach this height.

I convey my special thanks to my brother Manju for offering his helping hand

and over all support given to me during my PG studies.

I place my special heartfelt thanks to my husband Dr. Nagaraj. B. Koulagi for

his selfless co-operation, affection and care through out the course of my PG studies.

I acknowledge thanks to all persons who have helped me directly or indirectly

with apology for my inability to identify them individually.

Small things make perfection but perfection is not a small thing. I seek pardon &

apologize for any errors which might be remained in the work.

Date :

Place : Mysore Dr. SOUBHAGYA. B

iv

Abstract:

Background & objective:

To keep with ever changing, ever growing field of research in modern medical sciences,

and the Ayurvedic concepts need to be analyzed and updated in relevance with the

developments in the contemporary sciences. The updating is better effected by co-

relational studies. In this background, the study on the Tattvas of Yoga Darshana, the

influence of Tattvas of Yoga Darshana on Charaka Samhita and the applied aspects of

Tattvas of Yoga Darshana with special reference to Charaka Samhita formed the

objectives.

Method:

Collections, compilations sorting and analysis of various documentations from Charaka

Samhita, Yoga Darshana, their commentaries, journals and websites on Tattvas of Yoga

Darshana and their application in Charaka Samhita.

Results:

After screening through all the literatures collected on the matter, it was revealed that

there exists the influence of Yoga Darshana on Charaka Samhita. Yoga Darshana and

Charaka Samhita are two contemporary sciences; hence the Tattvas advocated by Yoga

Darshana are applied in Charaka Samhita.

v

Interpretation & Conclusion:

Though there exists the influence of Yoga Darshana on Charaka Samhita, the application

of Tattvas of Yoga Darshana in Charaka Samhita is different in some of the contexts.

Some of the Tattvas have maximum impact on Charaka Samhita and some have lesser.

Yoga Darshana gives more importance for Moksha; where as Charaka Samhita gives

more importance for prevention and cure of diseases. Therefore the application of Tattvas

of Yoga Darshana in Charaka Samhita finds similarity in some contexts & dissimilarity

in other contexts.

vi

CONTENTS: PAGE NO

Acknowledgement i-iii

Abstract iv-v

List of Tables viii

Chapter I

Introduction 01

Objectives 03

Chapter II

Review of Literature:

Darshana- Introduction 06

Derivation 08

Definition 08

Types 09

Importance 11

Yoga Darshana- Introduction 13

Historical Background 14

Pravartaka 15

Kala 15

Bhashyas & Bhashyakaras 17

vii

Tattvas 18

Importance 49

Charaka Samhita- Introduction 51

Authors 52

Teekas 55

Kala 52

Chapters & Divisions 53

Importance 57

Chapter III

Materials & Methods 58

Chapter IV

Discussion 61

Chapter V

Conclusion 96

Summary 98

Chapter VI

Bibliographic Reference 100

viii

TABLES : PAGE NO

Table 1 = Bhashyakara 17

Table 2 = Types of Chitta 20

Table 3 = Chitta Avastha 22

Table 4 = Chitta Vritti 27

Table 5 = Chitta Antaraya 33

Table 6 = Klesha 35

Table 7 = Ashtanga Yoga 41

Table 8 = Content of Charaka Samhita 52

Table 9 = Chatushkas of Charaka Samhita 53

Table 10 = Teekas of Charaka Samhita 55

Table 11 = Period of Charaka Samhita & Patanjali 56

INTRODUCTION

Yoga Darshana & Charaka Samhita

1

INTRODUCTION

INTRODUCTION


2

Introduction:

Ayurveda being the science of life not only deals with “ Svasthasya Svasthya

Rakshanam, Aturasya Vikara Prashamanam”, but also throws considerable light on

philosophical aspect with its main object as the attainment of Dharma, Artha, Kama and

Moksha. These are the Chaturvidha Purusharthas. Out of these four, Moksha is

considered to be the highest goal of life, and that of Yoga Darshana is “Dukha Nivrutti

and Moksha prapti”.

The siddhantas explained in Ayurveda are eternal. Charaka Samhita is one of the

authentic book in Ayurveda. As both Ayurveda and Darshana have been evolved from

the same source, the Veda, so there is possibility of influencing each other, because both

were the contemporary sciences.

Ayurveda and Yoga Darshana are said to be contemporary. There is darshanika

prushtabhumi in Ayurvedic classics. So in depth study of siddhantas of Yoga Darshana

can give better clue of their influence on Charaka Samhita. For eg; Sage Patanjali and

Acharya Charaka both have advocated Aushadhi, Mantra, Japa, and Samadhi as the

means of achieving their objectives. Similarly besides Aushadhi, Ahara, Vihara,

Ayurveda also teaches the practice of Yoga.

Ayurveda siddhantas are the conclusions based on observations and experiments which

were made to suit the prevalent environment during that time. Now the life style is

changing, accordingly, even the Ayurveda siddhantas are to be adapted to suit the present

scenario. To apply these siddhantas in present era, it is necessary to know the

methodology, by which these siddhantas were postulated. The emphasis of siddhantas of

Yoga Darshana on Charaka Samhita is well known.

INTRODUCTION


3

By studying the siddhantas of Yoga Darshana, a better understanding of Ayurveda

siddhantas to facilitate the present era is need of hour.

Hence a sincere effort is made by a conceptual study to fulfill this need. In short the

present research is intended to study the influence of Yoga Darshana on Charaka Samhita

with special reference to the methodology how these siddhantas have been arrived at.

Objectives:

To review the literature on influence of Yoga Darshana on Charaka Samhita.

To compile the scattered matter in Charaka Samhita relevant the Principles of

Yoga Darshana.

To know the applied aspects of Principles of Yoga Darshana with special

reference to Charaka Samhita and to study its importance.

REVIEW OF LITERATURE


4

REVIEW OF

LITERATURE



5

CHAPTER – 1

DARSHANA



6

INTRODUCTION:

Maharshis in ancient India imparted knowledge to the common people about the do’s

and don’ts as the layman in those days had no idea about why he is born, how he

should lead his life and what he must follow to get Dharma, Artha, Kama and

Moksha. These teachings helped the common man to get free from the Dukha and to

attain Atyantika Sukha. The compiled matters of these teachings later were called as

‘Darshana’.

Drushtjagat Jnana is by the eyes and other indriyas. But there are some things which

are not perceived by the bahya-indriyas, e.g.; Manas, Atma, Brahma, Punarjanma,

Moksha etc. The shastra which gives knowledge about all these and similar ones is

called as the Darshana Shastra.

Darshana means ‘Philosophy’. Philosophy is composed of two words, Philos which

means Love and Sophia means Knowledge. Therefore the word meaning of

philosophy is ‘Love for Knowledge’ I.e. interest to beget knowledge. Later on this

philosophy meaning was given as ‘Search for Knowledge’

Darshana is called as Shastra, which means, 1

“vÉÉxÉlÉÉiÉç vÉÇxÉlÉÉiÉç zvÉÉx§ÉÇ zvÉÉx§ÉÍqÉirÉÍpÉSÏrÉiÉå |

zvÉÉxÉlÉÇ Ì²ÌuÉkÉÇ mÉëÉå£Çü vÉÉx§É sÉ¤ÉhÉ uÉåÌSÍpÉ: |

vÉÇxÉlÉÇ pÉÔiÉuÉxiuÉåMü ÌuÉwÉrÉÇ lÉ Ì¢ürÉÉmÉUqÉç | ||”

Shastra is derived from two words, Shas means ‘To Follow the Order’ and Shams

means ‘To explain’. Shamsaka shastra is the bodhaka shastra by which the sat

swarupa of an object is known. So the word Darshana is more related to Shamsaka

shastra.



7

Darshana is not merely seeing or watching but it is the ‘Prakrushta Ikshana’

according to Panini. Darshana is the tool or the sadhana for Prakrushta Ikshana and

for its phala prapti.

‘Rute jnananna mukti’ means the prapti of mukti or the avapti of eshanas of ihaloka

and paraloka are got by the knowledge of Darshana. In this shastra, there is a detailed

explanation of Siddhantas, Tattva Jnana Parampara, Brahmavidya, Atmavidya,

Adhyatmavidya etc. Thus the Darshana Shastra enlightens the person and quenches

the thirst for knowledge. So there is a need of hour to study the Darshana Shastra.

The aim of Darshana is,

“rÉSè AprÉÑSÌrÉMÇü cÉæuÉ lÉæ´ÉårÉÍxÉMÇü LuÉ cÉ |

xÉÑZÉÇ xÉÉkÉrÉiÉÑÇ qÉÉaÉïÇ SvÉïïrÉåiÉç iÉÌ¬ SvÉïïlÉqÉç ||” 1

The aim of Darshana is the true path to reach the samsarika and paraloukika sukha

easily. 2

Thus Darshana help in attaining Atyantika Sukha and to get free from Atyantika Dukha.



8

DERIVATION:

According to Vachaspatya (5th Vol),

SØvÉç-pÉÉuÉMüUhÉÉSÉæ srÉÑOèû û|

which means to see, to observe, to understand

Netre, Svapne, Buddhou, Dharme, Darpane, Shastre- iti Medini.

SvÉçrÉiÉå rÉiÉÉjÉïiÉrÉÉ ¥ÉÉrÉiÉå mÉSÉjÉï AlÉålÉ MüUhÉåå srÉÑOèû | CÌiÉ AÉkrÉÉiqÉuÉåSMåü|

According to Shabda Kalpa Druma (2nd Vol),

(SvÉçrÉiÉåÅlÉålÉåÌiÉ| SØvÉç + MüUhÉå srÉÑOèû)

SØvÉçrÉiÉå rÉiÉÉjÉïiuÉÇ AlÉålÉåÌiÉ vÉÉx§ÉÇ || iti Medini

Chakshusha jnanam | iti Bhasha

Tat paryayah- Nirvvarnam, Nidhyayanam, Alokanam, Ikshanam- iti Amarah

DEFINITION:

SØvÉççrÉiÉåÅlÉålÉåÌiÉ SvÉïïlÉqÉç || 3

Darshana is defined as through which one can see or perceive the knowledge. Here

Darshana explains or shows the svarupa of srushti .e.

SØvrÉrÉÇÌiÉ xÉ×Ì¹xuÉÃmÉÇ CÌiÉ SvÉïlÉqÉç || 3



9

CLASSIFICATION OF DARSHANAS:

The ultimate aim of every Darshana is to attain Moksha, but each one of them has its own

path to reach the goal. So based on the different ideas they have, Darshanas have been

broadly classified into three categories as follows, 4, 5

Astika Darshana

Nastika Darshana

Astika Nastika Darshana

Astika Darshana:

AÎxiÉ mÉUsÉÉåMüÈ CÌiÉ qÉÌiÉrÉïxrÉ xÉ: AÉÎxiÉMü: | 4

Astika Darshana is the one which has belief in Veda, Punarjanma, Ishwara, Paraloka etc.

This classification includes six Darshanas. They are as follows,

Nyaya Darshana

Vaisheshika Darshana

Samkhya Darshana

Yoga Darshana

Meemamsa Darshana

Vedanta Darshana



10

Nastika Darshana

lÉÉÎxiÉMüÉå uÉåSÌlÉÇSMüÈ| 4

Concepts of Nastika Darshana are just opposite to that of Astika Darshana. That is this

group of Darshana does not have belief in Veda, Punarjanma, Paraloka etc. This

classification includes only one Darshana, which is Charvaka Darshana.

Astika Nastika Darshana:

According to this classification the group of Darshanas has faith on Atma, Moksha,

Paramatma, but not in Vedas.5

Jain Darshana

Bauddha Darshana

Based on the similar concepts the Darshanas explain, another classification of Darshanas

is as Yugma Darshana and it is as follows, 5

Nyaya-Vaisheshika

Samkhya-Yoga

Purva Meemamsa-Uttara Meemamsa



11

Importance of Darshana:

It is the human nature to have the curiosity and doubts about the srushti, its utpatti,

atma etc. All these doubts made the sages to think, work over for many years and the

results are framed in the form of Darshanas, which guide us to know the truth and to

get the ultimate happiness i.e. the Moksha.

Darshanas can be said as ‘the mirror image of an object’ because they give us the

actual form of an object regarding its past, present and future.

Darshana shastra makes the person to get knowledge about good and bad or real and

false, or happy and unhappy. Its study makes the person to find the causes of misery

(Dukha) and to find permanent solution to get free from the Dukha.

It also makes person to get Tattva Janna or Veda Jnana and thus helps the person to

move in right path.

Both Darshana shastra and Ayurveda have originated from the same source i.e. from

Vedas. Both of them aim to relieve the Trividha Dukha (Adi daivika, Adi bhoutika,

Adhyatmika). Ayurveda has accepted the health concerned discussion of Darshanas.

There fore it is the need of hour to study the Darshana shastra.



12

CHAPTER – 2

YOGA DARSHANA



13

INTRODUCTION: Darshana can be defined as the media or instrument through which the reality of the

world can be viewed. Darshanas help to overcome ajnana, which is said to be the cause

for Dukha, and to attain the absolute happiness or Moksha. To attain Moksha

darshanakaras have proposed many ways such as Dhyana yoga, Karma yoga, Bhakti yoga

and Jnana yoga.

Yoga Darshana is one among such darshanas which is placed in Astika Darshana. Yoga

controls the Manas from the objects and stimulates it to combine with Atma. By this the

person attains Mukti or Moksha, which is eternal, the utmost goal and ultimate solution

for absolute happiness.

In this context, the Raja yoga has been dealt. It is compiled by Maharshi Patanjali

consisting of 195 Sutras and is explained under 4 divisions namely Samadhi pada,

Sadhana pada, Vibhuti pada and Kaivalya Pada.

Similar Tattvas are seen in both Yoga & Ayurveda. Therefore in this chapter the

Pravartaka, historical background and Tattvas of yoga Darshana are explained.



14

DERIVATION:

It is derived from the root rÉÑeÉ- pÉuÉÉSÉæ bÉlÉç which means, xÉÇrÉÉåaÉå, qÉåsÉlÉå, EmÉÉrÉå,

i; e, union, connection, unite together, connect

DEFINITION:

rÉÉåaÉÍ¶É¨ÉuÉ×Î¨iÉ ÌlÉUÉåkÉ: || (Yog.Dar.1/2)

The nirodha of Chitta Vruttis is called Yoga. 6, 7, 8, 9

YOGA DARSHANA UDBHAVA:

Eagerness of man made him to think over the unrevealed truth of universe. Veda is the

adigrantha in Bharatiya Vangmaya, which reveals the ultimate knowledge. In ancient

times, Vedas were in shruti-rupa. Later on they were documented. But in later times

people were unable to understand the Vedas. At that time the sages who had knowledge

of Vedas, started to teach it to common people in a simpler way. These processes of

thoughts were documented. These documented thoughts of processes in later times were

called by the name ‘Darshana’. So it can be said that Veda is the adisrota for the

Darshana. So at that time, there was udbhava of Darshana. These Darshanas were

explained in simple languages, which could be understood easily by common man.10



15

KALA OF YOGA DARSHANA:

The kala of Yoga Darshana is divided into two phases as Sutrakala and Vrittikala. During

the Sutrakala, the Sutras were written. And during Vrittikala, the Vartikas, Bhashyas

were written.

Sutrakala is considered from 400 Vikrama Purva (342B.C) to 200 Vikrama Purva (142

B.C) and Vrittikala are considered from 300 Vikrama (242 A.D) to 1500 Vikrama.

(1442A.D) 11

AUTHORS:

Pravartaka/ Vakta:

Hiranyagarbha is the person who is considered as the Vakta or Karta of Yoga Darshana.

Hiranyagarbha is the name for ‘Brahma’. It is supported even in Mahabharata as,

“xÉÉÇZrÉxrÉ uÉ£üÉ MüÌmÉsÉÈ mÉUqÉÌwÉïÈ xÉ EcrÉiÉå |

ÌWûUhrÉaÉpÉÉåï rÉÉåaÉxrÉ uÉ£üÉ lÉÉlrÉ mÉÑUÉiÉlÉÈ|||” (Maha.Bha.12/349/65)

It explains that the Vakta of Samkhya is Kapila Maharshi; likewise the Vakta of Yoga is

Hiranyagarbha.12

In Rigveda, the explanation about Hiranyagarbha is dealt in brief. Therefore by seeing all

this, it can be said that Hiranyagarbha was the Pravartaka of Yoga Darshana.



16

Pracharaka/ Samshodhaka/ Anushasaka:

Maharshi Patanjali is considered as the Anushasaka of Yoga Darshana. He collected and

compiled the Yoga Sutras. But there arises a doubt, who is Patanjali who did anushasana

of Yoga sutras because there were many persons named Patanjali as follows,

In Shatapatha Brahmana, there is mention of similar Kavya called as Patanjala.

Another person named Patanjali is the one, who wrote Vartika on Vyakarana, which is

found in one of the Vartika of Katyayana.

The teekakara of 11th century namely Chakrapanidatta in the teeka on Charaka Samhita

opines that Patanjali is Shesha-avatara, who is related with Yoga Shastra, Mahabhashya

and Charaka Samhita,

Some Sanskrit scholars explain that,

“rÉÉåaÉålÉ ÍcÉ¨ÉxrÉ mÉSålÉ uÉÉcÉÉÇ qÉsÉÇ zvÉUÏUxrÉ cÉ uÉæ±MåülÉ |

rÉÉåÅmÉÉMüUÉå¨ÉÇ mÉëuÉUÇ qÉÑÌlÉlÉÉÇ mÉiÉleÉÍsÉÇ mÉëÉÇeÉÍsÉUÉlÉiÉÉåÅÎxqÉlÉç||” 2

By this, one comes to know that the praneta of Charaka Samhita, Mahabhashya and Yoga

Shastra is the same person.

According to Wood’s, Patanjali who wrote Yoga, is different from Patanjali who wrote

Mahabhashya and Charaka Samhita.

According to Dasgupta, Patanjali who wrote Yoga and Mahabhashya are same because

the writing style in both of them is same. For ex: Mahabhashya begins with ‘Atha

Shabdanushasanam’ and Yoga begins with ‘Atha Yoganushasanam’.

Later on he might have written even Charaka Samhita.

Therefore the karta of all the three is the same Patanjali. These all evidences suggest that

Patanjali is the Pracharaka or Samshodhaka or Anushasaka of Yoga Darshana.13



17

BHASHYAKARAS: 14

SI.NO BHASHYAKARA BHASHYA

1 Bhoja Rajamartanda (Bhojavritti)

2 Bhavaganesha Vritti

3 Ramanandayati Maniprabha

4 Ananta Pandita Yoga Chandrika

5 Sadashivendra Saraswati Yoga Sudharaka

6 Nagoji Bhatt Laghvi & Brihati

7 Vyasa Vyasa Bhashya

Vachaspati Mishra Tattva Vaisharadi

Vijnanabhikshu Yoga Vartika

Nagesh Chaya Vyakhya

Vachaspati Mishra & Vijnanabhikshu have written above mentioned Bhashyas to

understand the Yoga Bhashya and Chaya Vyakhya written by Nagesh in 17th century is

the Vyakhya to understand the Bhojavritti.



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TATTVAS OF YOGA DARSHANA:

Chitta

Ashtanga Yoga

Klesha

Abhyasa

Vairagya

Ashta Siddhi

Srushti Utpatti by 26tattvas



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Chitta:

Derivation:

( cÉåiÉirÉlÉålÉåÌiÉ| ÍcÉiÉç+MüUhÉå £üÈ | )

Which means to detect, to monitor, to know.

Definition:

Chitta is the one which is trigunatmaka in nature and which is one of the

antahkarana.15

Types:

Chitta is of three types. They are Prakhyasheela Sattva, Pravruttisheela Sattva and

Sthitisheela Sattva.

Prakhyasheela Sattva:

It is a type of chitta which has predominance of sattva guna and it indicates

prasannata, laghuta, etc. when this comes in contact with rajas and tamas, then it gets

attracted towards aishwarya, when comes in contact with tamas, then attracts towards

adharma, ajnana, avairagya, anaishwarya. When there is ksheenata of tamas in this

same chitta, even though there is little rajas in it, then also it is enlightened with

dharma, vairagya and aishwarya.

Pravruttisheela Sattva:

It is a type of chitta which has the predominance of rajo guna and it indicates

paritapa, shoka etc and it gets attracted towards aishwarya.



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Sthitisheela Sattva:

It is a chitta which is opposite to that of Pravruttisheela Sattva, it has the

predominance of tamoguna. It indicates Avarana, guruta etc.

The prakhyarupa sattva indicates vikshipta avastha. Pravrutti and sthiti rupa sattva

indicate kshipta and mudha avastha.

When chitta has diddling of tamas, rajas, then it acquires the state of Samprajnata

Samadhi. This needs the sattva guna. It is the chitta avastha of prajnajyoti.

This chitta, when it has no rajas and when it gets the knowledge about its swarupa

i;e, the difference between Prakruti and Purusha, then it attains ‘Dharma Megha

Dhyana’. That is it spreads the knowledge like the cloud showers the rain. It is called

as ‘ParamaPrasankhyana’

ParamaPrasankhyana is shreshtha unnati or utkarsha. This is the chitishakti

(Chetanashakti). It has no Parinama, does not mix with anything. It is shudha and

ananta. This nirudha avastha of chitta depends on samskara. It is called as ‘Nirbija

Samadhi’

SI.NO TYPES GUNABHUYISHTA LAKSHNA 1 Prakhyasheela Sattva Prasannata, Laghuta, Dharma,

Jnana, Vairagya 2 Pravruttisheela Rajas Aishwarya, Paritapa, Shoka 3 Sthitisheela Tamas Adharma,Anaishwarya,Avairagya,

Avarana, Guruta



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Chittabhumi/ Avastha: 16, 17 18

The avastha of chitta is called as chitta bhumi. There are five chitta bhumi. They are

1. Kshipta

2. Mudha

3. Vikshipta

4. Ekagra

5. Nirudha

Kshipta: - It means chanchala. In this avastha, the chitta has the dominance of rajo

guna, so it is asthira and chanchala. And it becomes pravrutta towards the dukhadi

vishaya.

Mudha: - In this the chitta has the dominance of tamo guna. So it is vivekashunya.

There is no vivechana of karya akarya during this avastha. It becomes pravrutta for

the opposite bhavas of krodha. In this avastha, there is no conclusion or decision

about what to do or what not to do, as it is atyanta tamasika.

Vikshipta: - This avastha has sattva guna dominance. So the chitta becomes devoid

of dukhadi sadhana and gets pravrutta towards Sukha sadhana such as shabdadi

vishaya. This chitta has sthirata for some time.

In kshipta avastha, as chitta has rajo guna adhikata, it is always asthira. The vikshipta

avastha has sattva guna predominance and it is different from kshipta avastha. To

highlight this visheshata of vikshipta avastha, the prefix ‘Vi’ is added.

Ekagra: - This avastha of chitta is that, in which the Chitta concentrates on only one

vishaya.



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Nirudha: - This is the avastha in which chitta is in nirodha avastha. In this avastha

chitta does the nirodha of all the vruttis.

When there is nirodha of bahya vruttis, the chitta gets concentration on only one

vishaya. It is called as ‘Ekagra’, but when there is laya of samasta vruttis and

samskaras, it is the ‘Nirudha’

SI.NO AVASTHA GUNABHUYISHTA LAKSHNA 1 Kshipta Rajas Asthira, Chanchala, Pravrutta towards

dukhadi vishaya 2 Mudha Tamas Vivekashunya, no vivechana of karya

akarya, Pravrutta for the opposite bhavas of krodha etc. Unable to take decision/conclusion about right & wrong

3 Vikhipta Sattva Devoid of dukhadi sadhana, Pravrutta sadhana, has sthirata

4 Ekagra Sattva Concentrates only on one vishaya 5 Niruddha Sattva Nirodha of all the vrittis

Among these five avasthas, the first three are not useful for Samadhi, the last two

avasthas of chitta has more of sattva guna, so for this reason itself, these two avasthas

are useful for Samadhi state. In the last two avasthas, there is yogodaya.

According to this avastha, there are four types of parinamas seen in the chitta. They

are, ‘Vyutthana’ is seen in kshipta and mudha avastha. ‘Samadhi’ starts during

vikshipta avastha. ‘Ekagra’ is seen in ekagra avastha and ‘Nirodha’ Lakshana

Parinama is in the nirudha avastha. Therefore the last two avasthas are useful for

Samadhi.19



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Four types of Parinama according in different avastha.

SI.NO AVASTHA PARINAMA 1 Kshipta

Mudha Vyutthana

2 Vikshipta Starting stage of Samadhi

3 Ekagra Ekagra 4 Niruddha Nirodha Lakshana

Parinama

Chittavritti: 20, 21, 22, 23

Chittavritti is composed of two words,

Chitta + Vritti

Vritti is derived from the root (uÉ×iÉç + Ì£ülÉç |) Vritti means pravartana. So Chittavritti

is the propulsion of chitta for the action to attain either Sukha or Dukha.

There are five types of Chittavritti,

“iÉÉÈ ÎYsÉ¹É¶ÉÉÎYsÉ¹É: mÉÇcÉkÉÉ uÉ×¨ÉÉ: |

mÉëqÉÉhÉ ÌuÉmÉrÉïrÉ ÌuÉMüsmÉ ÌlÉSìÉ xqÉ×iÉrÉÈ|| (Yog.Dar. 1/6)

Pramana, Viparyaya, Vikalpa, Nidra and Smruti are five types of chittavrutti. Vruttis

which give pain are klishta and opposite to the above are aklishta.

Klishta vruttis are because of avidya, and these are responsible for karmashesha. The

vishaya of aklishta vrutti is Viveka Jnana. 20, 21, 22, 23



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Pramana:-

Derivation: It is derived from the root,

(mÉëqÉÏrÉiÉå ÌuÉμÉÇÅlÉålÉåÌiÉ | mÉë + qÉÉ + srÉÑOèû)

mÉëirÉ¤É AlÉÑqÉÉlÉÉaÉqÉÉ: mÉëqÉÉhÉÉÌlÉÉ|| (Yog.Dar. 1/7)

Pratyaksha, Anumana, Agama are the pramanas accepted Yoga-Darshana, as that of

Samkhya Darshana. 24, 25, 26, 27

Pratyaksha: - Prati (opposite, against, behind, brought something) + Aksha (organ of the

senses, eye).

CÎlSìrÉmÉëhÉÉÍsÉMürÉÉ ÍcÉ¨ÉxrÉ oÉÉ½uÉxiÉÑ EmÉUÉaÉÉ¨ÉÌ²wÉrÉÉ xÉÉqÉÉlrÉ ÌuÉvÉåwÉÉiqÉlÉÉå AjÉïxrÉ ÌuÉvÉãåwÉÉuÉkÉÉUhÉ

mÉëkÉÉlÉÉ uÉ×Ì¨ÉÈ mÉëirÉ¤ÉÇmÉëqÉÉhÉÇ || (Yog.Dar. 1/7)

The changes that can occur in the chitta leading to some interpretation of the object,

through the indriyas, when it comes in contact with bahyavastu. This vritti is

Pratyaksha Pramana.

Anumana: - Anu (behind, together) + Māna (evidence, demonstration),

AlÉÑqÉårÉxrÉ iÉÑsrÉeÉÉÌiÉrÉå¹lÉÑuÉ×¨ÉÉå ÍpÉ³ÉeÉÉÌiÉrÉåprÉÉå urÉÉuÉ×¨ÉÈ xÉÇoÉÇkÉÉå rÉxiÉÌ²wÉrÉÉ xÉÉqÉÉlrÉÉuÉkÉÉUhÉ mÉëkÉÉlÉÉ

uÉ×Ì¨ÉUlÉÑqÉÉlÉqÉç | (Yog.Dar. 1/7)

Every object of samanyajati has one type of relation and the objects which belong to

other jatis do not have any relation. The vrutti which indicates the relation and mainly

the samanyarupa is Anumana Pramana.



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Agama: - Aa means towards here. Gam means t go.

AÉmiÉålÉ SØ¹ÉåÅlÉÑÍqÉiÉÉå uÉÉÅjÉïÈ mÉU§ÉxuÉoÉÉååkÉ xÉÇ¢üÉÇiÉrÉå zvÉoSålÉÉåmÉÌSzrÉiÉå zvÉoSÉ¨ÉSjÉï ÌuÉwÉrÉÇ uÉ×Ì¨ÉÈ

´ÉÉåiÉÑUÉaÉqÉÈ | (Yog.Dar. 1/7)

The person who is fit for belief is apta. This apta explains whatever he has seen or has

inferred such, that the person who is hearing gets the apt knowledge. The vritti of

attaining apt knowledge is Agama Pramana.

Viparyaya:-

Derivation: - It is derived from the root,

(ÌuÉ + mÉËU + C + LUcÉç | CirÉcÉç | )

Which means to go,to flow, circular. It is misconception, error, incorrect understanding.

ÌuÉmÉrÉïrÉÉåÍqÉjrÉÉ¥ÉélÉqÉiÉSìÓmÉmÉëÌiÉ¹qÉç || (Yog.Dar. 1/8)

The mithyajnana about an object is called as viparyaya. It gets badhita by pramana.

For example seeing two moons, this knowledge ( mithyajnana ) when we see one

moon.28, 29, 30, 31

This viparyaya is the panchaparvayukta avidya. The panchaparva avidya are the

panchakleshas.



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Vikalpa:-

Derivation: - It is derived from the root

( ÌuÉÂ®Ç MüsmÉlÉÇ CìiÉ | ÌuÉ+ M×ümÉqÉç + bÉlÉç | )

Which means match, adapt, agree, be appropriate or useful. From a knowledge of words that

do not correspond with a real object and which may include.

zvÉoS¥ÉÉlÉÉlÉÑmÉÉÌiÉ uÉxiÉÑzvÉÔlrÉÉå ÌuÉMüsmÉÈ || (Yog.Dar. 1/9)

No object becomes vishaya for vikalpa. Vikalpa is the bhavana expressed by

shabdajnana. It can not be incorporated in Pramana nor in viparyaya, because a real

object is not the vishaya of vikalpa, and it depends on the bhavanas expressed by the

shabdajnana.32, 33, 34, 35

Nidra:-


(ÌlÉ±iÉå CÌiÉ + ÌlÉÌS MÑüixÉrÉqÉç + ÌlÉÇSålÉïsÉÉåmÉÇ cÉ

which means down, penetrate

ApÉÉuÉ mÉëirÉrÉÉsÉÇoÉlÉÉ uÉ×Ì¨É:ç ÌlÉSìÉ || (Yog.Dar. 1/10)

The one which becomes responsible for the abhava of samanya jnana is nidra. It is

due to tamadhikya. Nidra is a special type of jnana because after waking up, the

person remembers it. If person has mana prasannata, then there is sattva along with

tamas.35, 37, 38



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Smruti:-


(xqÉ× + Ì£ülÉç ) which means to recall

AlÉÔpÉÔiÉ ÌuÉwÉrÉÉxÉÇmÉëqÉÉåvÉÈ xqÉ×ÌiÉÈ || (Yog.Dar. 1/11)

Not forgetting about the anubhuta vishaya is Smruti.

It is of two types- Bhavita Smruti, Abhavita Smruti.

The Smruti, which is remembering whatever has happened in the dream is bhavita

Smruti.

Remembering the vishaya in jagruta avastha is abhavita Smruti.39, 40

SI.NO VRITTI

1 Pramana Pratyaksha Anumana Agama

There is change in the chitta through the indriyas by the bahya vastu. This vritti is the Pratyaksha. The bahya vastu becomes vishaya for the vritti. This vritti has samanya & vishesha rupa. Whatever the purusha comes to know by this vritti is because of Pratyaksha. Every object of samanajati has one type of relation & the objects which belong to other jatis do not have any relation. The vritti which indicates the relation & mainly the samanyarupa is the Anumana. The person who is fit for belief is Apta. This Apta explains whatever he has seen or inferred such that the person who is hearing gets the exact correct knowledge. The vrutti of attaining the exact knowledge is Agama.

2 Viparyaya The mithyajnana about an object is Viparyaya.



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3 Vikalpa Vikalpa is the bhavana expressed by shabda Jnana. It can not be incorporated in Pramana nor in viparyaya, because a real object is not the vishaya of Vikalpa, and it depends on the bhavana expressed by the shabda Jnana.

4 Nidra Tamadhikya The one which is responsible for the abhava of samanya jnana is nidra. It is a special typeof jnana because after waking up the person remembers it. If person has mana prasannata, then there is sattva along with tamas.

5 Smruti Not forgetting about the anubhuta vishaya is Smruti. Types: Bhavita: Remembering whatever is seen in dream. Abhavita: Remembering the vishaya in jagruta avastha.

Nirodha of these Chittavritti is possible by Abhyasa and vairagya.

Abhyasa:-


( AÍpÉ + AxÉ + uÉlÉçç| )

Abhi (through or through something) + āsa (dedication, seat), so abhyasa means engage in

something, sit in stillness.

iÉ§É ÎxjÉiÉÉæ rÉ¦ÉÉæ AprÉÉxÉ: || (Yog.Dar. 1/13)

Trying to be in the sthiti of chitta is abhyasa. The chitta which is vrittirahita, that state

of chitta is the sthiti. Vruttirahita here refers to the chitta which is free from rajas and

tamas. To get this state, the prayatna is necessary and it is in the form of virya and

Utsaha.41



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The sadhana to get the state of sthiti is called abhyasa. Yama, Niyama etc are its

sadhanas.

The abhyasa must be for dirghakala and must be associated with tapas, brahmacharya,

jnana and shraddha.

Vairagya:-


(ÌuÉUaÉxrÉ pÉÉuÉÈ| ÌuÉUaÉ + urÉgÉç |), rāga (passion, love, desire),

Vairagya is detachment.

SØ¹ÉlÉÑ´ÉÌuÉMü ÌuÉwÉrÉ ÌuÉi§É×whÉxrÉ uÉvÉÏMüÉU xÉÇ¥ÉÉ uÉæUÉarÉqÉç| (Yog.Dar. 1/15)

Abstaining from the vishayas which are drushta and shruta is the vashikara in the

name of vairagya. Vitrushnabhavi in the vishayas such as stree, annapana, aishwarya,

svarga, videhasthiti etc. This person even though he is in contact with Loukika vastu,

he sees doshas in them. Then his mana, by yatharthajnana of the vastu, it does not

grasp them. So there is no need for him to get or reject anything. This is the

vairagya.20



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Chitta Antaraya:

Chitta antaraya is made of two words chitta and antaraya.

Antaraya is derived from the root,

AÇiÉUÇ urÉuÉkÉÉlÉÇ CÌiÉ (AÇiÉ + ClÉç + AcÉç),

antar (between) + aya (go, flow, circular);

Antaraya are the impediments, obstacles that disrupt the mind.

Antarayas are the obstacles to chitta in the path of yoga. These are nine in number.

urÉÉÍkÉ xirÉÉlÉ xÉÇzÉrÉ mÉëqÉÉS AÉsÉxrÉ AÌuÉUÌiÉ pÉëÉÇÌiÉSvÉïlÉ AsÉokÉpÉÔÍqÉMüiuÉ AlÉuÉÎxjÉiÉiuÉÌlÉ

ÍcÉ¨ÉÌuÉ¤ÉåmÉÉxiÉåÅÇiÉUÉrÉÉ || (Yog.Dar. 1/30)

Vyadhi, Styana, Samshaya, Pramada, Alasya, Avirati, Bhrantidarshana,

Alabdhabhumikatva, Anavasthitatva are the antarayas. As these are obstacles in the

path of yoga, they create difficulty for doing yoga. 43, 44, 45, 46

These antarayas come when there are Chittavritti. If there are no Chittavritti, then

these are not seen.

Vyadhi:-

iÉ§É urÉÉÍkÉÈ kÉÉiÉÑ UxÉMüUhÉ uÉævÉqrÉqÉç | (Yog.Dar. 1/30)

Imbalance in the dhatu, rasa, and indriyas is vyadhi. (Dhatu- As Vata, Pitta, Shleshma

do the dharana of sharira, they are dhatus. Rasa- Ahara Parinama vishesha is rasa.)

Styana:-

xirÉÉlÉÇ AMüqÉïhrÉiÉÉ ÍcÉ¨ÉxrÉ|| (Yog.Dar. 1/30)

If mana does not do any karma, it is styana.



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Samshaya:-

xÉÇvÉrÉÈ EpÉrÉMüÉåÌOûxmÉ×Mçü ÌuÉ¥ÉÉlÉÇ xrÉÉÌSSqÉåuÉqÉç lÉæuÉÇ xrÉÉiÉç CÌiÉ | (Yog.Dar. 1/30)

The opposite bhavana about the same thing is samshaya.

Pramada:-

mÉëqÉÉSÈ xÉqÉÉÍkÉ xÉÉkÉlÉÉlÉÉqÉpÉÉuÉlÉqÉç | (Yog.Dar. 1/30)

Not thinking or not practising about samadhi sadhana is pramada.

Alasya:-

AÉsÉxrÉÇ MüÉrÉxrÉ ÍcÉ¨ÉxrÉ cÉ aÉÑÂiuÉÉSmÉëuÉ×Ì¨É: | (Yog.Dar. 1/30)

Due to guruta, not doing work by sharira and manas is alasya.

Avirati:-

AÌuÉUÌiÉÈ ÍcÉ¨ÉxrÉ ÌuÉwÉrÉ xÉÇmÉërÉÉåaÉÉiqÉÉ aÉkÉï: || (Yog.Dar. 1/30)

Trushna about vishaya vastu by manas is Avirati.



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Bhrantidarshana

pÉëÉÇÌiÉSvÉïïlÉÇ ÌuÉmÉrÉïrÉ ¥ÉÉlÉÇ | (Yog.Dar. 1/30)

Bhranti means false and Darshana means observation, therefore it is confusion, vision false

perception wandering; that perception can not be maintained at a certain point, that vague from

one object to another; which produce mental destabilization.

Alabdha bhumikatva:-

AsÉoSpÉÔÍqÉMüiuÉÇ xÉÉqÉÉÍkÉ pÉÔqÉåUsÉÉpÉ:|| (Yog.Dar. 1/30)

Not acquiring the Samadhi bhumis is Alabdha bhumikatva

Anavasthitatva:-

AlÉuÉÎxjÉiÉiuÉÇ rÉssÉokÉÉrÉÉqÉç pÉÔqÉÉæ ÍcÉ¨ÉxrÉÉmÉëÌiÉ¹É || (Yog.Dar. 1/30)

Even after getting Samadhi bhumi, the chitta does not stay there, is the anavasthitatva.

Dukha, Dourmanasya, Angamejayatva, Shvasa, Prashvasa are the entities which support

chitta antarayas to create difficulty in the path of yoga. 47

Dukha:-

rÉålÉÉÍpÉWûiÉÉ: mÉëÉÍhÉlÉÈ iÉSÒmÉbÉÉiÉÉrÉ mÉërÉiÉÇiÉå iÉiÉç SÒZÉqÉç | (Yog.Dar. 1/31)

Trying to avoid the miseries is called Dukha.

SÒZÉqÉÉ±ÉÎiqÉMüqÉÉÌSpÉÉæÌiÉMüqÉÉÌSSæÌuÉMüqÉç cÉ|| (Yog.Dar. 1/31)

Dukha is of three types, Adidaivika, Adibhoutika and Adhyatmika.



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Dourmanasya:-

SÉæqÉïlÉxrÉÇ CcNûÉÌuÉbÉÉiÉ¶ÉçåiÉxÉÈ ¤ÉÉåpÉÈ | (Yog.Dar. 1/31)

Chittakshobha due to not fulfilling the ichchas is Dourmanasya.

Angamejayatva:-

rÉSÇaÉÉlÉåeÉrÉÌiÉ MÇümÉrÉÌiÉ iÉSÇaÉqÉåeÉrÉiuÉÇ| (Yog.Dar. 1/31)

By which there is sharira kampana is the angamejayatva.

Shvasa:-

mÉëÉhÉÉårÉSè oÉÉ½Ç uÉÉrÉÑqÉcÉqÉÌiÉ xÉμÉÉxÉ:| (Yog.Dar. 1/31)

Prana takes in the vayu from out is shvasa.

Prashvasa:-

rÉiMüÉæwPû uÉÉrÉÑÇ ÌlÉ:xÉÉUrÉÌiÉ xÉ mÉëμÉÉxÉ: || (Yog.Dar. 1/31)

Prana gives out the vayu from sharira is prashvasa.

These appear when there is chitta antaraya.

1 Vyadhi Imbalance in dhatu, rasa, indriyas. 2 Styana If mana does not do any karma, it is Styana 3 Samshaya The opposite bhavana about something 4 Pramada Not thinking/Not practicing about Samadhi sadhana. 5 Alasya Due to guruta not doing work by sharira & mana. 6 Avirati Trushna about vishaya vastu by manas 7 Bhrantidarshana The perception can not be maintained at a certain point, that

vague from one object to another; which produce mental destabilization

8 Alabdabhumikatva Not getting the Samadhi bhumi 9 Anavasthitatva Even after getting Samadhi bhumi, the chitta does not stay

there, is the Anavasthitatva.



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KLESHA:


(ÎYsÉzÉç+ pÉÉuÉå bÉgÉç |)

Which means distress, causing pain.

Klesha is the viparyaya. It is the cause for karmaphala. Kleshas are of type prasupta,

tanu, vichchinna and udara.

AÌuÉ±ÉÅÎxqÉiÉÉ UÉaÉ ²åwÉ AÍpÉÌlÉuÉåvÉÉÈ mÉÇcÉYsÉåwÉÉÈ || (Yog.Dar. 2/3)

There are five types of kleshas, namely, Avidya, Asmita, Raga, Dvesha and

Abhinivesha. Avidya is the prasavabhumi for further ones.48, 49, 50, 51

Avidya:-

AÌlÉirÉÉçvÉÑÑÍcÉ SÒ:ZÉÉlÉÉiqÉxÉÑ ÌlÉirÉ vÉÑÑÍcÉ xÉÑZÉÉiqÉZrÉÉÌiÉUÌuÉ±É| (Yog.Dar. 2/5)

Seeing nitya in anitya, shuchi in ashuchi, sukha in dukha and atma in anatma is

avidya.

Asmita:-

SØaSvÉïçlÉ zvÉYirÉÉåUåMüÉiqÉiÉå uÉÉÅÎxqÉiÉÉ|| (Yog.Dar. 2/6)

Seeing drukshakti (purusha) and darshanashakti (buddhi) in one or as one is asmita.

Raga:-

xÉÑZÉÉlÉÑvÉÉÌrÉ UÉaÉÈ|| (Yog.Dar. 2/7)

The one which is experienced in sukha is raga. The man remembers the experience of

sukha. The asha, trushna, lobha which are seen in the sadhana when the experience of

sukha is remembered is termed as raga.



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Dvesha:-

SÒ:ZÉÉlÉÑvÉÉÌrÉ ²åwÉÈ || (Yog.Dar. 2/8)

Experience of dukha is dvesha. When the person remembers the experience of the

dukha, there arises virodha, krodha, ichchanasha, which are termed as Dukha.

Abhinivesha:-

xuÉUxÉuÉÉÌWû ÌuÉkÉÔwÉÉåÅÌmÉ iÉiÉÉ ÃRûÉåÅÍpÉÌlÉuÉåvÉ:|| (Yog.Dar. 2/9)

Abhinivesha is desire for continuity; tendency toward something, attachment to life,

will to live; fear of death, instinct for self, fear, sense of insecurity, anxiety in front of

the future.

1 Avidya Seeing nitya in anitya, shuchi in ashuchi, Sukha in Dukha is Avidya.

2 Asmita Seeing Drukshakti (Purusha) & Darshanashakti (Buddhi) in one/as one is Asmita

3 Raga The experience of Sukha is Raga. The man remembers the experience of Sukha. Asha, Trushna, Lobha which are seen in the path of sadhana are remembered by the person when he has that experience is termed as Raga.

4 Dvesha Experience of Dukha is Dvesha. When the man remembers the experience of Dukha, there arises virodha, krodha, ichchanasha which are termed as Dukha.

5 Abhnivesha It is a strong belief or faith of the person



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Chitta Parikramas:-

qÉæÌ§É MüÂhÉÉqÉÑÌSiÉÉåmÉå¤ÉÉhÉÉÇ xÉÑZÉ SÒ:ZÉ mÉÑhrÉÉmÉÑhrÉ ÌuÉwÉrÉÉhÉÉÇ pÉÉuÉlÉÉÍ¶É¨ÉmÉëxÉÉSlÉqÉç |(Yog.Dar. 1/33)

There is chitta prasada by developing maitri, karuna, harsha, upeksha with sukhi,

dukhi, punyatma, papatma respetively. Maitri in the samasta pranis experiencing

sukha, karuna in the dukhi, harsha in punyatma, upeksha in papatma are the chitta

parikramas. By maitri, there is avoidance of irshya, by karuna, there is nasha of para

apakara, and by harsha, there is avoidance of asuya.52, 53, 54

Therefore these are said to be developed by the person to keep him happy.

Ashtangas of Yoga:

rÉqÉ ÌlÉrÉqÉÉxÉlÉ mÉëÉhÉÉrÉÉqÉ mÉëirÉÉWûÉU kÉÉUhÉ krÉÉlÉ xÉqÉÉkÉrÉÉå A¹ÉuÉÇaÉÉÌlÉ || (Yog.Dar. 2/29)

Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi are

the ashtangas of yoga.55, 56, 57, 58

Yama: -

AÌWÇûxÉÉ xÉirÉ AxiÉårÉ oÉë¼cÉrÉï AmÉËUaÉëWûÉrÉqÉÉÈ || (Yog.Dar. 2/30)

Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha are considered as yama.

Ahimsa: -

iÉ§É AÌWÇûxÉÉ xÉuÉïjÉÉ xÉuÉïSÉ xÉuÉïpÉÔiÉÉlÉÉÇ AlÉÍpÉSìÉåWûÈ|| (Yog.Dar. 2/30)

All types of anabhidroha to sarva pranis in all the time, in all the places is the ahimsa.

Yama niyamadi are dependent on ahimsa itself.



37

Satya: -

xÉirÉÇ rÉjÉÉjÉåï uÉÉfqÉlÉxÉå|| (Yog.Dar. 2/30)

Yathartha of manas & vak (speech) is the satya. Satya is one which is same as like

exactly how the person has spoken, how he has imagined, how he has thought of.

While giving jnana to others, it must not be cheating, should not give rise to bhranti,

and must not be arthahina. It must be pravrutta for well being of samasta pranis. If the

talk/ speech is Asatya, if it becomes pravrutta for the pranihimsa, then it becomes

satyarahita & mithyarupa. So while he is talking, he must think of sarva pranihita &

then he must talk.

Asteya: -

xiÉårÉÇ AvÉÉx§ÉmÉÔuÉïMÇü SìurÉÉhÉÉqÉç mÉUiÉ: xuÉÏMüUhÉÇ iÉiÉç mÉëÌiÉwÉååkÉ: mÉÑlÉUxmÉ×WûÉÃmÉqÉxiÉårÉÍqÉÌiÉ ||

(Yog.Dar. 2/30)

Getting money against the ajna of shastra is Steya. Nishedha of such money & not

keeping interest in such money is Asteya.

Brahmacharya: -

oÉë¼cÉrÉïÇ aÉÑmiÉåÇÌSìrÉÉåmÉxiÉxrÉ xÉÇrÉqÉÈ|| (Yog.Dar. 2/30)

Having samyama over guptendriya is the Brahmacharya.

Aparigrha: -

ÌuÉwÉrÉÉhÉÉqÉç AeÉïlÉ U¤ÉhÉ ¤ÉrÉ xÉÇbÉ ÌWÇûxÉÉ SÉåwÉ SvÉïlÉÉSxuÉÏMüUhÉÇ AmÉËUaÉëWû:|| (Yog.Dar. 2/30)

Rejecting the vishayarjana, rakshana, nasha and their Himsa is Aparigraha. It is not

possessing, not to acquire, possess the right and necessary, lack of greed, not receive or

accept gifts; voluntary poverty.



38

Niyama: -

zvÉÉææcÉ xÉÇiÉÉåwÉ iÉmÉÈ xuÉÉ±ÉrÉåμÉU mÉëÍhÉkÉÉlÉÉÌlÉ ÌlÉrÉqÉÉÈ|| (Yog.Dar. 2/32)

Shoucha, Santosha, Tapa, Sva-adhyaya, Ishwara Pranidhana are the niyamas.

Shoucha:-

iÉ§É vÉÉææcÉÇ qÉ×Sè eÉsÉÉÌS eÉÌlÉiÉÇ qÉåkrÉÉprÉuÉWûUhÉÉÌS cÉ oÉÉ½Ç|

AprÉÇiÉUÇ ÍcÉ¨ÉqÉsÉÉlÉÉ¤ÉÉsÉlÉqÉç | (Yog.Dar. 2/32)

It is of two types, Bahya and Abhyantara. Having shudha ahara, washing with mrit,

jala etc is bahya shudhi. Purification of chitta malas in Abhyantara Shoucha.

Santosha:-

xÉÇiÉÉåwÉÈ xÉÍ³ÉÌWûiÉ xÉÉkÉlÉÉSÍkÉMüxrÉÉlÉÑmÉÌSixÉÉ | (Yog.Dar. 2/32)

Satisfying with whatever we have, and not wishing to get more other than whatever

we have is Santosha.

Tapah:-

iÉmÉÉå ²Ç²¶É ÎeÉaÉÑixÉÉÌmÉmÉÉxÉå zvÉÏiÉÉåwhÉå xjÉÉlÉÉxÉlÉå MüÉ¸qÉÉælÉÉMüÉUqÉÉælÉå cÉ| uÉ×iÉÉÌlÉ cÉåvÉÉÇ rÉjÉÉrÉÉåaÉÇ M×üNíûcÉÉÇSìÉrÉhÉxÉÉÇiÉmÉlÉÉÌSÌiÉ| (Yog.Dar. 2/32) Control of kshut, trushna, shita, ushna, Sthana, asana, practice of kashtha mouna, akara

mouna, krichra chandrayana and santapana are Tapas.

Sva-adhyaya:-

xuÉÉ±ÉrÉÉå qÉÉå¤ÉvÉÉx§ÉÉlÉÉqÉkrÉrÉlÉÇ mÉëhÉuÉeÉmÉÉå uÉÉ | (Yog.Dar. 2/32)

Moksha Shastra adhyayana & Pranava japa are considered as Sva-adhyaya.



39

Ishwara Pranidhana:-

DμÉUmÉëëÍhÉkÉÉlÉÇ iÉÎxqÉlÉç mÉUqÉaÉÑUÉæ xÉuÉïMüqÉÉïmÉïhÉÇ | (Yog.Dar. 2/32)

Sarva karma samarpana in the Param Guru is Ishwara Pranidhana.

Benefits: - when the person gets the pravrutti of ahimsa, then he has no vairatva bhava.

The karmaphala depends on the person when the person starts speaking truth. The person

gets sarvaratnas when he follows Asteya. There is virya labha by following

Brahmacharya. So that there is Siddhi to the yogi without any obstruction & he can give

jnana to his disciples without any difficulty. When the person follows Aparigraha, then

he comes to know about his janma, why he is born, what he was in his past janma, what

he will be in the next janma. All the above is possible after following the yama in a

proper way.

There is jugupsa about his own sharira & there is asamparka with others by following

Shoucha. By this there is sattva shuddhi, soumanasyata, ekagrata, indriyajaya & atma

darshana. There is shreshtha sukha labha by Santosha. This sukha is due to trushna

kshaya. There is Siddhi of kaya & indriya by tapa which leads to ashuddhi kshinata.

Asana:-

iÉ§É ÎxjÉUÇ xÉÑZÉqÉÉxÉlÉqÉç | (Yog.Dar. 2/46)

The one which is Sukha and Sthira is asana. By prayatnashaithilya & by Dhyana, the

asana becomes easy. If the person overcomes all these, & if he has jaya, then he has no

peeda from shita ushna etc.



40

Pranayama:-

iÉÎxqÉlÉç xÉÌiÉ μÉÉxÉ mÉëμÉÉxÉrÉÉåÈ aÉÌiÉÌuÉcNûåS:û mÉëÉhÉÉrÉÉqÉÈ| (Yog.Dar. 2/49)

Shvasa means to inhale the vayu from out; Prashvasa means to exhale the vayu from

sharira. When there is abhava of both of these, it is called Pranayama.

Pratyahara:-

xuÉÌuÉwÉrÉ xÉÇmÉërÉÉåaÉå ÍcÉ¨ÉxrÉ xuÉÃmÉÉlÉÑMüÉU CuÉåÇÌSìrÉÉhÉÉÇ mÉëirÉÉWûÉUÈ| | (Yog.Dar. 2/49)

When there is no contact of indriyas with their vishayas, they become similar to the

nirudha manas. It is Pratyahara.

When the person follows all these in a proper manner, then indriyas are under person’s

control, so that the yogi does not need other’s help.

The above five, i,e; Yama, Niyama, Asana, Pranayama & Pratyahara are termed as

Bahiranga Sadhana.

Dharana:-

SåvÉ oÉlkÉÍcÉ¨ÉxrÉ kÉÉUhÉÉ|| (Yog.Dar. 3/1)

To stop or to concentrate the chitta on one particular nishkrushta sthana is dharana.

Keeping the chitta or holding the chitta on the nabhichakra, hritkamala, nasikagra,

murdhnijyoti & jivhagra. Stopping Chittavritti is dharana.

Dhyana:-

iÉ§É mÉëirÉrÉæMüiÉÉlÉiÉÉ krÉÉlÉqÉç | (Yog.Dar. 3/2)

Focused/ Retained concentration on particular devata by chitta is Dhyana.



41

Samadhi:-

iÉSåuÉÉjÉïqÉÉ§ÉÌlÉpÉÉïxÉqÉç xuÉÃmÉzvÉÔlrÉÍqÉuÉ xÉqÉÉÍkÉ: || (Yog.Dar. 3/3)

There is swarupashunyata of the focused object by chitta is Samadhi.

SI.NO 1 Yama Ahimsa

Satya Asteya Brahmacharya Aparigraha

All types of anabhidroha to sarva pranis in all the time, in all the places is Ahimsa. It is the one which is same as like exactly how the person has spoken, how he has imagined, hoe he has thought of, while giving Jnana to others, it must not be cheating, should not give rise to bhranti, must not be arthahina. It must be pravrutta for well being of samasta pranis. Getting money against the Ajna of Shastra is Steya. Nishedha of such money & not keeping interest in such money is Asteya. Having samyam over guptendriya. Rejecting the vishayarjana, rakshana, nasha & their Himsa is Aparigraha.

2 Niyama Shoucha a) Bahya b) Abhyantara

Having shudha ahara, washing with mrit, jala etc is called as Bahya Shoucha. Purification of chittamala is Abhyantara Shoucha.



42

Santosha

Tapas

Sva-adhyaya

Ishwara Pranidhana

Satisfying with whatever we have, and not wishing to get more, other than whatever we have is Santosha. Control of kshut, trushna, shita, ushna, Sthana, asana, practice of kashtha mouna, akara mouna, krichra chandrayana and santapana are Tapas. Moksha Shastra adhyayana & Pranava japa are considered as Sva-adhyaya. Sarva karma samarpana in the Param Guru

3 Asana

The one which is Sukha and Sthira.

4 Pranayama Types: Bahya (Rechaka) Abhyantara (Puraka)

Shvas means to inhale the vayu from out; Prashvas means to exhale the vayu from sharira. When there is abhava of both of these, it is called Pranayama. Exhaling out koshtha vayu & being in that position for a while. Inhaling the out side air through nasa randhra & holding it for a while.

5 Pratyahara When there is no contact of indriyas with their vishayas, they become similar to the nirudha manas. It is Pratyahara

6 Dharana To stop or to concentrate the chitta on one particular nishkrushta sthana is dharana. Keeping the chitta or holding the chitta on the nabhichakra,,hritkamala,nasikagra, murdhnijyoti & jivhagra Stopping



43

Chittavritti is dharana. 7 Dhyana Focused/ Retained concentration on

particular devata by chitta is Dhyana.

8 Samadhi Types:

Samprajnata: a) Vitarkanugata

b) Vicharanugata

c) Anandanugata

d) Asmitanugata

Asamprajnata: a) Bhava

pratyaya

b) Upaya pratyaya

There is swarupashunyata of the focussed object by chitta is Samadhi. Sthula anubhava of an object Sukshma anubhava of an object Ahladakara anubhava Aikya jnana It is for Ashariris and for Prakrutilayas It is for Yogis



44

Ashta Siddhi:

Siddhi means achievement, accomplishment, fulfillment, consummation, perfection;

extraordinary powers, magical or supernatural power;

Ashta Siddhis are the ashta-aishwaryas by which a yogi can perform his duties without

any obstacles. They are Anima, Laghima, Mahima, Prapti, Prakamyam, Vashitvam,

Ishitrutva and Kamavasayitva.

iÉ§É AÍhÉqÉÉ pÉuÉirÉhÉÑ: | sÉÍbÉqÉÉ sÉbÉÑpÉïuÉÌiÉ | qÉÌWûqÉÉ qÉWûÉlpÉuÉÌiÉ | mÉëÉÎmiÉ: AlaÉÑsrÉaÉëåhÉÉÌmÉ xmÉëÑvÉÌiÉ

cÉlSìqÉxÉqÉç | mÉëÉMüÉqrÉqÉç CcNûÉlÉÍpÉbÉÉiÉ:, pÉÔqÉÉuÉÑlqÉ‹ÌiÉ lÉqÉ‹ÌiÉ rÉjÉÉåSMåü | uÉÍvÉçiuÉqÉç pÉÔiÉpÉÉæÌiÉMåüvÉÑ

uÉÍvÉçÉpÉuÉÌiÉ AuÉzrÉ¶ÉÉlrÉåzÉÉqÉç | DÍvÉiÉÚiuÉqÉç iÉåvÉÉqÉç mÉëpÉuÉÉmrÉrÉurÉÔWûÉlÉÉÍqÉzOåû | rÉ§É MüÉqÉÉuÉxÉÉÌrÉiuÉqÉç

xÉirÉxÉÇMüsmÉiÉÉ rÉjÉÉ xÉÇMüsmÉxiÉiÉÉ pÉÔiÉmÉëM×üiÉÏlÉÉqÉuÉxjÉÉlÉqÉç || (Yog.Dar. 3/45)

By anima, yogi becomes anu, by laghima, he becomes laghu, by mahima he becomes

mahan, by prapti, he can reach the moon, by prakamya, there is no obstruction to the

ichchas of yogi, by vashitva, yogi possesses commanding over materialistic things, by

ishitrutva, he becomes the master of utpatti, nasha and rachana of bhutabhoutikas. By

kamyavasayitva, the sankalpa of yogi becomes true. 59, 60, 61, 62



45

Srushti Utpatti Krama:

Yoga Darshana follows the Srushti Utpatti Krama as that of Samkhya Darshana. But

one more tattva included by Yoga Darshana is Ishwara. I.e, Srushti Utpatti takes place

by the ichcha of Ishwara. Thus they have accepted 26 Tattvas as follows, 63

Ishwara

Prakruti+ Purusha

Mahat

Ahamkara

Sattvika Rajasika Tamasika

5 Gnanendriya, 5 Karmendriya, 1 Ubhayendriya Tanmaatra

Chakshu Vaak Manas

Graana Paani

Rasana Paada Prthvi Ap Teja Vayu Akash

Twak Paayu ( Pancha mahabhoota)

Shrotra Upastha



46

Ishwara-

YsÉåzÉ MüqÉï ÌuÉmÉÉMüÉzÉrÉæUmÉUÉqÉ×¹È mÉÑÂwÉ ÌuÉzÉåwÉ DμÉU | (Yog.Dar. 1/24)

The one who is free from klesha, karma, vipakas and their ashayas is Ishwara. He

is the vishesha purusha.

The difference between Kevali & Ishwara is, Kevali has attained kaivalya after

getting disconnected from Bandhanatraya, but Ishwara is Bandhanarahita in

Bhutakala and in Bhavishyatkala.

Prakruti -The material nature underlying the shown world, i.e. the world

perceived through sense organs.The most subtle potentiality that is behind

whatever is created in the physical universe, also called "Primordial Matter". It is

also a state of equilibrium amongst the Three Gunas.

Purusha - The Primary Essence created in the image and likeness of Virat-

Purusha; it has Viveka (discerning); spiritual essence of the person; aspect of

Knowledge in two-uniform essence "Knowledge-energy": macrocosm: nitya-

Maya (eternal-illusory), or Shiva-Shakti, macrocosm: Purusha-Prakruti

Mahatattva - Great essence, first product of evolution from Prakruti, pure

potentiality. Mahat is also considered to be the principle responsible for the rise of

Buddhi or intelligence in living beings.

Ahamkara - A principle of individuality; ego, personal, individual "I";

conception about itself as about the separate person detached from the world,

Ahamkara or ego-sense - second product of evolution. It is responsible for the

self-sense in living beings. It is also one's identification with the outer world and

its content.



47

Sattva - the first of guna of nature that corresponds to good, harmony,

cleanliness, light

Rajas - the second of guna a nature which corresponds with active action,

passion, desire, dynamic movement

Tamas - the third of guna a nature that corresponds to ignorance,

darkness, stagnation, inertia

Jnana-indriyas - five organs of perception, recognition: Shrotra, Chakshu,

Rasana, Ghrana and Sparshana. Pancha Jnana indriyas or five sense organs

evolve from the Sattva aspect of Ahamkara.

Karma- indriyas - working indriyas, organs of action. Pancha karma indriya or

five organs of action - The organs of action are Pani, Pada, Payu, Upastha and

Vagindriyya. They evolve from the rajas aspect of Ahamkara.

Manas - sensual or feeling mind, a guide of the supreme reason (buddhi); a plan;

desire, intention. Manas or "Antahkaran" evolves from the total sum of the Sattva

aspect of Pancha Tanmatras or the "Ahamkara"

Tanmatras - Tanmatras are the subtle form of Pancha Mahabhutas. Each of these

Tanmatra is made of all three gunas but they are evolved from Rajasika and

Tamasika aspect of Ahamkara. They are,

Shabda

Sparsha

Rupa

Rasa

Gandha



48

Mahabhuta – These are the basic elements of a nature. They evolve from the

"Tamas" aspect of the "Ahamkara". This is the revealed aspect of the physical

universe. They are,

Prithvi – Earth

Jala - water (as an element of a nature)

Tejas - beams, radiation, an enlightenment, irradiation

Agni - fire. The god of fire; from the psychological point of view active

force of true consciousness, the Divine will inspired with Divine wisdom

Vayu - a wind, air, one of five elements; the God of the Wind; in Veda -

the inspirer of vital energy, prana

Akasha - an ether, space, the fifth of five elements of a nature



49

IMPORTANCE OF YOGA DARSHANA:

Yoga Darshana gives the Yathartha Jnana by which a person can overcome Atyantika

Dukha and can attain Atyantika Sukha. The Tattvas explained by Yoga Darshana help the

man to lead into the right path of life.

By knowing about Chitta, one can try to avoid Antarayas, Kleshas etc, which cause

obstacles for doing Yoga. He can develop Parikramas, so as to keep his Chitta in stable

condition. Abhyasa helps the person to overcome the obstacles like Antarayas, Kleshas

etc. Ashtanga is one of the Tattvas of Yoga Darshana.

As the aim of Yoga Darshana is to attain Moksha, the Ashtanga of Yoga Darshana is

considered as a step wise method which can be followed easily and understood easily.

This is because Ashtanga help to prepare the body and mind, so that the person gets

initiated towards Mokshamarga.

Thus Ashtanga help the person to get control over his Manas as well as on his Shareera.

The knowledge about Srushti Utpatti by 26 Tattvas help the person to know about

himself and thus help him to move in the right path. Therefore the knowledge of Tattva

Jnana makes the person to achieve or reach his goal very fast.

Thus the Tattvas of yoga Darshana remain evergreen and never fade.



50

CHAPTER – 3

CHARAKA SAMHITA



51

INTRODUCTION:

Ayurveda, the ancient science of health, aims at the promotion of health of an healthy

individual and the prevention of diseases. Ayurveda stated that, the healthy body is

the mean to achieve Dharma, Artha, Kama and Moksha.

There are many Samhitas which have dealt about Ayurveda, Sushruta Samhita,

Ashtanga Hridaya, Sharangadhara Samhita, Bhela Samhita etc. Charaka Samhita is

one among these which has got the utmost importance in Ayurveda. Charaka Samhita

has got a unique position.

Though it is Chikitsa pradhana Samhita, other aspects to lead a healthy life are

discussed elaborately. There fore it is not only a Chikitsa Shastra, but also fulfills the

fourfold aspects of life (Chaturvidha Purusharthas).

HISTORICAL BACKGROUND:

Samhita means a collection, compilation. Any systematically arranged or combined

or junction of letters or texts or verses according to the rules of sandhi, is called

Samhita. Charaka Samhita is one such work which deals mainly with Kaya Chikitsa.

After Ayurveda avatarana, Ayurveda was taught orally (knowledge was given orally)

by Punarvasu Atreya to his disciples before the period of Mahabharata, that is around

before 7th B.C. (In between 1000B.C-1800B.C).

This was documented first by Agnivesha in the form of ‘Agnivesha Tantra’.

Agnivesha and Punarvasu Atreya are said to be samakalina as Agnivesha is the

disciple of Punarvasu Atreya.



52

Pratisamskarana of Agnivesha Tantra was done by Charaka and then on wards it was

popular by the name ‘Charaka Samhita’. First time pratisamskarana was done in

2nd B.C

Later on, during 4th century A.D, again Pratisamskarana was done by Dhrudabala. He

added few chapters to Chikitsa Sthana and wrote complete Kalpa Sthana and Siddhi

Sthana.

There fore, the present day available Charaka Samhita is the work who’s Upadeshta is

Punarvasu Atreya, Karta is Agnivesha and Pratisamskartas are Charaka and

Dhrudabala. 64, 65, 66, 67, 68, 69

CONTENT OF CHARAKA SAMHITA

Charaka Samhita has 120 chapters which have been divided into eight sthanas.

SI.NO. STHANA NO.OF.ADHYAYA NO.OF.SHLOKA1 Sutra Sthana 30 3625 2 Nidana Sthana 8 500 3 Vimana Sthana 8 1023 4 Sharira Sthana 8 949 5 Indriya Sthana 12 405 6 Chikitsa Sthana 30 5491 7 Kalpa Sthana 12 675 8 Siddhi Sthana 12 890

TOTAL 120 13558

Sutra Sthana is sub-divided into 7 chatushkas which consists of 4 lessons each; and

the last two chapters are grouped as Sangrahadvaya.



53

Chatushka & Adhyayas

Si.No Chatushkas Adhyaya

1 Aushadha Deerghanjivitiya, Apamargatanduliya, Aragvadhiya,

Shadvirechanashatashritiya

2 Svastha Matrashitiya, Tasyashitiya, Navegandharaniya,

Indriyopakramaniya,

3 Nirdesha Khuddakchatushpada, Mahachatushpada,

Tisraishaniya, Vatakalakaliya.

4 Kalpana Sneha, Sveda, Upakalpaniya, Chikitsaprabhrutiya

5 Roga Kiyantashirasiya, Trishophiya, Ashtodariya,

Maharoga

6 Yojana Ashtounindatiya, Langhanbrumhaniya,

Santarpaniya, Vidhishonitiya

7 Annapana Yajjahpurushiya,Atreyabhadrakapyiya,

Annapanavidhi, Vividhaashitapitiya

Sangrahadvaya Dashapranayatiya, Arthedashamahamuliya

Total Chapters 30



54

Ayurveda

↓

Dhanwantari Sampradaya Atreya Sampradaya Kashyapa Sampradaya

↓

Upadeshta ← Punrvasu Atreya → before the period Mahabharata

↓

Karta ← Agnivsha → before the period Mahabharata

↓

Pratisamskarta ← Charaka → 2nd B.C

↓

Pratisamskarta ← Dhrudabala → 4th century A.D



55

Important Commentators & Commentaries on Charaka Samhita

Name of the Commentator

Name of the Commentary

Period

1. Bhattara Harischandra Charakanyasa 6th cent A.D

2. Swamikumara Charaka-Panjika 6th cent A.D

3. Kshiraswamidutta Charaka vartika --6th cent A.D

4. Ashadhavarma Parihara vartika 9th cent A.D

5. Jejjata Niranthara pada vyakhya 9th cent A.D

6. Gayadasa Charaka Chandrika 10th cent A.D

7. Naradatta Brihat Tantra Pradipa 11th cent A.D

8. Chakrapani Datta Ayurveda Deepika 11th cent A.D

9. Shivadas sen Tattva Chandrika 16th cent A.D

10. Gangadhar Roy Jalpakalpataru 19th cent A.D

11. Yogendranath sen Charakopaskara 19th cent A.D

12. Jyotishchandra Saraswati Charaka pradeepika 20th cent A.D



56



57

IMPORTANCE:

Ayurveda is the ‘science of life’. Some of the ancient texts on Ayurveda are not yet

available. Among the extant texts, the Charaka Samhita by Agnivesha, Sushruta Samhita

by Sushruta and Ashtanga Hridaya by Vagbhata are recognized as Brihatrayi. Of these

three, Charaka Samhita is considered to be the most authoritative.

The division of Sutra Sthana in Charaka Samhita into eight sections (Chatushka &

Sangrahadvaya) is based on the distribution of topics dealing with specific aspects of the

fundamental principles and the applied therapeutics.

In Charaka Samhita the tradition of describing a topic in the order of Uddesha, Nirdesha,

Lakshana etc is also followed

The Charaka Samhita text is presented in three different forms namely, Vada Marga,

Sambhasha Vidhi and Upadesha.

Ayurveda in general and Charaka Samhita in particular attach considerable importance to

the intimate relationship between the body and mind. Any disturbance in the one affects

the other and causes diseases. Therefore both for the maintainance of positive health as

well as for cure of diseases, both the mind and body are required to be kept in proper

condition. This all is well explained in Charaka Samhita.

Charaka Samhita has its own importance among Brihatrayi; hence it has a unique

position in Ayurveda.

MATERIALS & METHODS

YOGA DARSHANA & CHARAKA SAMHITA

58

MATERIALS

&

METHODS

MATERIALS & METHODS


59

MATERIALS & METHODS

MATERIALS:

As it is the literary study the materials required are as follows,

Charaka Samhita & its commentaries

1. Chakrapani

2. Gangadhara

3. Vidyotini Hindi Teeka

4. P. V. Sharma English Translation

Charaka Chintana

Ayurveda Ka Vaijnanika Itihasa

Ayurveda Ka Brihat Itihasa

Bharatiya Darshana

Sarva Darshana Sangraha

Patanjala Yoga Darshana & its Bhashyas

1. Vyasa Bhashya

2. Shattikopetam

Philosophical Material In Charaka & Sushruta

Yoga And Ayurveda

Indian Philosophy Vol 2

Charaka Muni

Kashyapa Samhita

Padartha Vijnana

MATERIALS & METHODS


60

METHODOLOGY

SOURCES OF MATERIALS:

The literary sources for the present work are obtained from

Library, Govt Ayurveda Medical College, Mysore

City Central Library, Mysore

Ramakrishna Ashram Library, Mysore

METHODS:

Review of literature, analyzing the collected matter and discussion is done using the

required Tantrayuktis, Tatchchhilyas, Tantra doshas etc. For e.g.; Nirvachana,

Adhikarana, Uddesha, Padartha, Prayojana, Atitaavekshana, Anagatavekshana are used in

the review of literature. Uhya, Yoga, Samuchchaya are used for the discussion and

Prayojana is used for the conclusion.

DISCUSSION


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DISCUSSION

DISCUSSION


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Discussion on Title:

The basic aim of Ayurveda is “Svasthasya Svasthya Rakshanam, Aturasya Vikara

Prashamanam”, and that of Yoga- Darshana is “Dukha Nivrutti and Moksha Prapti”.

Ayurveda Siddhantas are the conclusions based on observations and experiments which

were made to suit the prevalent environment during that time. Now the life style is

changing, accordingly even the Ayurveda Siddhantas are to be adopted to suit the present

scenario.

The Siddhantas which are explained in Charaka Samhita are in sutra form. To apply these

Siddhantas in present era it is necessary to know the methodology by which these

Siddhantas were postulated.

Darshanas are the keys to decode these Siddhantas and to interpret them in a correct way.

Ayurveda has philosophical background. Yoga Darshana is one of the Astika Darshana. It

has some Tattvas which are similarly explained in Charaka Samhita. Charaka Samhita

though it has philosophical background, deals with the Chikitsa Tattvas. By studying the

Yoga Siddhantas, the Siddhantas explained in Charaka Samhita can be understood in a

better manner.

The study of Yoga Darshana is one of the methodologies to know how the Siddhantas in

Charaka Samhita have been arrived at.

By following the foot steps of Yoga, Charaka Samhita can be known in a better way.

Yoga Darshana and Charaka Samhita are both relevant to the study of man and his basic

problems. They are primarily the science of man in its various dimensions.

Yoga Darshana and Charaka Samhita have many unique features which can enrich the

current system of health care. Both not only have similar concepts, but also

DISCUSSION


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complimentary to each other. Therefore it is most appropriate to study the influence of

Yoga Darshana on Charaka Samhita.

Discussion on Kala and Udbhava:

In depth study of Siddhantas of Yoga Darshana and Charaka Samhita can give better

knowledge of influence on each other. Yoga and Ayurveda both are equally ancient

traditions, which developed and flourished in parallel and synchronized manner.

Yoga Darshana like other Darshanas is a thought process put forth when the people in

ancient times were unable to understand the Vedas and Upanishads. Vedas were in shruti

and sutra rupa which were difficult to understand by common man.

Darshanas are the simpler form of Vedas, which were written around 400 Vikrama Purva

(342B.C) to 200 Vikrama Purva (142 B.C). At first Darshanas were in sutra form. Then

Vrittis were written on those sutras to understand them in better and easy way. It was

done around 300 Vikrama (242 A.D) to 1500 Vikrama (1442A.D). So it can be said, that

Darshanas are the byproducts of Vedas i.e., the theme explained in Vedas is the similar to

the theme mentioned in Darshanas.

When Ayurveda is considered, the direct reference is found that, Ayurveda is the upaveda

of Atharva Veda.69 Therefore it is clear that the Siddhantas of Ayurveda have similarity

with the concepts that are present in Vedas but have different utility. So Ayurveda is

considered as fifth Veda.

Charaka Samhita, one of the authentic books in Ayurveda was first documented by

Agnivesha by the name Agnivesha Tantra before 7th B.C. Then it was redacted by

Acharya Charaka in 2nd B.C. Then onwards Agnivesha Tantra came to be known as

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‘Charaka Samhita’. Once again redaction of Charaka Samhita was done by Dhrudabala in

4th century A.D.

A careful look into Ayurveda Avatarana reveals, that Brahma’s preaching were coupled

in by Daksha Prajapati. Daksha Prajapati added many points and transferred to Ashwini

twins who contributed to Ayurvedic science which is relentless process. Patha

(Learning), Avabodha (Teaching) and Anushthana (Practice of Siddhantas) were

explained at all level. So as this developmental history is similar with that of Darshanas,

it was very much expected that Ayurveda influenced Darshanas and vice versa, as both

being contemporary sciences.

At the same time, it appears that these Darshanas were so grown up that the ancient seers

of Ayurveda could not keep themselves untouched of the philosophic themes. So the very

philosophic themes were accepted and developed so as to meet the purpose of Ayurvedic

science.

By this it can be said that Yoga Darshana and Charaka Samhita are sister sciences that

developed by one and the same source i.e, by Veda. As both are developed from the same

source, it is possible, that both have similar concepts explained in different ways. They

are integral parts of Vedic knowledge. Therefore both are complimentary to each other.

Another evidence proves that the sutras of the Darshanas were written around 400

Vikrama Purva (342B.C) to 200(Vikrama Purva (142 B.C). and Vrittis were written

around 300 Vikrama (242 A.D) to 1500 Vikrama (1442A.D). It is explained that the

Charaka Samhita was taught to Agnivesha by Punarvasu Atreya around 1000 B.C- 1800

B.C. But redaction of Agnivesha Tantra was done first around 2nd B.C. by Acharya

DISCUSSION


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Charaka. Completion of incomplete text due to various reasons was done by Dridhabala

in 4th century A.D.

By this evidence, it can be said that Acharya Charaka and Dhrudabala have explained

some of the Yoga Siddhantas in different way, while redacting the Charaka Samhita.

Discussion on Charaka & Patanjali: 102

Maharshi Patanjali is the Anushasaka of Yoga Darshana. He documented the Yoga

Sutras. And from then onwards those sutras came to be known as Patanjala Yoga Sutras.

There is a evidence found about Patanjali’s parentage and birth place. The two terms

‘Gonika Putra’ and ‘Gonardiya’ are suggestive of Patanjali being an inhabitant of Gonda

in Oudh. Gonika the daughter of a muni, gave arghya to Sun-God praying for a son. The

Shesha made an appearance in the form of sage, and falling from the anjali or cavity of

Gonika, he was known as Patanjali.

Some other evidence explains that Patanjali was the guru of Vyasa. Vyasa was the guru

of ancestors of Kouravas and Pandavas. Charaka and Yajnavalkya were the ancestors of

Kouravas and Pandavas. He was also the guru of Vaishampayana, who was the guru of

Charaka and Yajnavalkya.

The redaction of AgniveshaTantra was done by Acharya Charaka, by which the name

Charaka Samhita came into existence. Acharya Charaka was a Yayavara Rushi who

moved from place to place.

Evidence tells that, Hari narrated Veda in Matsyavatara. That time, Shesha who was

present there also heard it. Ayurveda which was a part of Atharva Veda was heard by

Shesha.

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Once Shesha was roaming on earth. That time he came across the people suffering from

diseases. He felt pity for them. To subside this, Shesha was born as a Rushi putra. As he

was moving from place to place, no one knows where he is from. He was a yayavara. So

he was popular as Charaka, and he was Devacharya. He wrote Charaka Samhita.

Charaka was the disciple of Vaishampayana. Some others explain that Charaka was

Rajavaidya in the palace of Kanishka of Kushan dynasty.

Vishuddha was his father’s name. As he was the disciple of Vaishampayana, his period is

3000 years before Christ. Some say that Charaka was from Kashmir. Some others opine

that he might be from North-West region, because in Charaka Samhita more references

about North-West region is given. Probably he might have been born in Nagavamsha

because of which the opinion as shesha avatara.

Patanjali and Charaka are said to be shesha avatara(incarnation of Shesha), and some

similarities found in both Charaka Samhita and Yoga Sutras. So based on this some

scholars believe that Charaka and Patanjali are same.

But there are some facts which prove, both Charaka and Patanjali are different. The

writing style of Charaka Samhita is in the form of sambhasha or upadeshas, where as

Yoga Sutras are in sutra rupa. Though both Acharya Charaka and Maharshi Patanjali

have explained similar concepts, their applicability is different. If both would have been

the same persons, then the applicability of concepts would also be similar.

The Prayojana of Charaka Samhita is different that is dhatu samya (Arogya) and that of

Patanjali’s Yoga Sutra is Moksha prapti. Therefore the concepts dealt by them differ. For

eg; Charaka deals separately about Ahimsa, Brahmacharya etc, while Patanjali includes

them under Ashtanga Yoga.

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Patanjali was the teacher of Vaishampayana. Charaka was disciple of Vaishampayana.

Therefore by looking into their history etc, it can be said that both Charaka and Patanjali

are different persons. And Patanjali was before Charaka.

Discussion on Tattvas:

Discussion on Ashtanga Yoga

Yama, Niyama, Asana, Pranayama, Pratyahara, Dhyana, Dharana and Samadhi are the

Ashtangas of Yoga Darshana. It explains Ahimsa, Satya, Asteya, Brahmacharya and

Aparigraha as the Yama. Yama are the rule that are to be followed. By following Yama,

the person keeps his mana under his control.

Ahimsa in Yoga Darshana is explained as maitribhava in all the pranis, in all the time, at

all the places. It is given importance here because by following this, the mana is not

provoked for doing cruel or bad deeds. Like wise Acharya Charaka also emphasizes

Ahimsa as mitrata bhava in all the pranis. He also explains that the sadyohata mamsa

sevana is not against Ahimsa, because it is for the roga prashamana, the hitakaritva and

ahitakaritva of mamsa has been dealt. It is not the Himsa vidhana. And killing or making

injury to the animal purposely is the Himsa. In Ayurveda mamsabhakshana for roga

prashamana is not Himsa because, the prayojana of Ayureda is Chikitsa for mankind.

There fore due recognition for Ahimsa is given by Acharya Charaka.

The next entity in Yama is the Satya. Yoga Darshana describes the Satya as it is one

which is like exactly how the person has spoken, imagined or thought of while giving

jnana to others, it must not be cheating, should not give rise to bhranti and it must not be

arthahina. It must be used for the well being of samasta pranis. Totally it is the

DISCUSSION


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yatharthata of vak (speech) and manas. Acharya Charaka emphasizes Satya as one of the

upakrama for manas. The person must not tell lie. He has explained it in sadvrutta

because; it must be followed by the person. 71, 72

In the context of rogi guna, Acharya Charaka explains that rogi must have the ability in

describing the disease as it is. By this the Chikitsa given to him becomes effective. If rogi

tells lies about the symptoms, it may lead to failure of Chikitsa. There fore it is necessary

for the rogi to tell the Satya.73, 74

Satya as described in Yoga Darshana is exactly the same explained by Acharya Charaka

as Satya is yatharthabhuta like Ayurveda upadesha, Chikitsa for Sadhya rogas, getting

phala for the work what is done. In the context of Apta gunas he explains that the Apta

vachana is fit to be believed by every one as it is Satya. That is Apta does not tell lie.

There is Yatharthata of vak and manas. It gives the correct knowledge, does not give rise

to controversy. So Satya is the Apta guna. Usually Dharmashastra, Purana, Veda,

Upanishat are considered as Aptopadesha.75, 76

While explaning kala akala mrutyu, Charaka tells that “Sa tasya niyato mrityu kaalah, sa

sarva bhutanam satyah samakriyatvat iti” (Cha.Sha6/28) which means, the kala is Satya

for all the pranis because it is samakriya. Here Satya is raga and dvesha shunya because

kala neither leaves to kill any prani due to raga nor it kills due to dvesha. In the context of

explaning Moksha upaya, Acharya Charaka tells, the person must speak Satya. It is one

of the upayas which has to be followed if the person wants to attain Moksha. If person

wants to get more benefits of Rasayana, then he must talk Satya while he is following

Achara Rasayana.80,81

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Therefore Acharya Charaka has given equal importance for Satya as that of Yoga

Dharshana. Asteya is the next thing coming under Yama. Earning or getting money

against the ajna of Shastra is Steya. Nishedha of such money and not keeping interest in

such money is Asteya. Acharya Charaka in the context of Sadvritta tells that the wishing

to have others property is not good. It causes more greed in the person. In Ayurveda

money is taken for the Chikitsa given, so as to find their livelihood.

Here taking money for the Chikitsa given is not against the Shastra, because the money is

to be taken from the patients who can afford it. This money must be used to bring

oushadhis etc, so this is not Steya. Money is one of the peripheral benefits to the

physician. Ayurveda strictly forbids the physician from going behind money. Therefore

Acharya Charaka gives importance for Asteya also. Brahmacharya in Yoga Darshana is

the having control over the guptendriyas, which leads to viryalabha. Acharya charaka

considers Brahmacharya as one of the upastambha for life. Upastambha means-upa is sub

and stamba is the pillar. There are two types of pillars which hold the home, first type are

the main ones which bear the weight directly; second ones are supporters of the main

pillars. This sharira is like a home where vata, pitta, kapha are the main stambas which do

dharana of this home, Ahara, Svapna and Brahmacharya are the upastambas. By the word

Brahmacharya, it is understood that indriya samyama, soumanasya and Brahmacharya are

considered. But in the context of Yoga Darshana, Brahmacharya indicates only the

indriya samyama.

That is shukraraksha. It is explained that for shukraraksha, one should avoid ashta vidha

maithuna viz Smarana, Keertana, Keli, Prekshana, Guhyabhashana, Sankalpa,

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Adhyavasaya and Kriya nivritti. If a person avoids these, then it is considered that he is

following Brahmacharya. 77, 78

Acharya Charaka considers Brahmacharya as one of the sadvrutta to be followed by the

person. “Brahmacharyam Ayushyanam” (Cha.Su.25/40) means Brahmacharya is ayu

vardhaka. In another context Acharya Charaka opines that “Viryam Balavardhananam”

(Cha.Su.30/15) which means virya is balavardhaka. Therefore he explains by

Brahmacharya the virya is protected. Hence the person’s bala and ayu increases.

Niyama is the rule to be followed by the person. It is the second step in the path of

Ashtanga Yoga. Shoucha, Santosha, Tapas, Sva Adhyaya and Ishwara Pranidhana are the

niyamas of Ashtanga Yoga. Acharya Charaka explains “Na Niyamam Bhindyat”

(Cha.Su.8/25), means Niyamas must not be broken, and they should be followed.

Shoucha in yoga Darshana is of 2 types viz Abhyantara and Bhaya Shoucha. Abhyantara

Shoucha is purification of chitta malas. When the person over comes the chitta malas, the

person’s chitta is free from the doshas. There by he possesses Abhyantara Shoucha.

Having shudha ahara, bathing with jala, mrit is bahya Shoucha. It is one among Niyamas,

which indicates it should be followed by the person who is on the path to achieve yoga.

Charaka Samhita explains the sadvrittas as the Niyamas to be followed by the person.

Here Charaka emphasizes on cleanliness. Daily the person must have bath for two times,

he must wear clean clothes daily, he must always keep his feet clean, he must cut his

nails, hair etc regularly. Acharya Charaka also explains the Shoucha as one of the

qualities that is to be present in vaidya and paricharaka. If vaidya follows Shoucha guna,

it becomes Adrushta prabhava kalyanakari for him.

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While explaining the Acharya pariksha, Charaka mentioned shuchi as one of the quality

of Acharya. Shoucha which indicates sharira Shoucha, is one of the mokshopaya

explained.

Santosha means happiness. Satisfied with whatever we have and not wishing to get more.

Not being greedy results in santosha. This is because, if person wishes to get more and

more, he will not be satisfied. So it creates disturbance to the person in the path of yoga.

If he is satisfied, he will not get disturbed and it leads to enhanced concentration.

Therefore Yoga Darshana emphasizes on Santosha as one of the Niyama which must be

followed by the person. .82,83

Santosha is Swasthya as per Charaka Samhita. When the person is healthy, he is satisfied

and vice versa. The person is said to be swasthya, if his dhatus are in sama avastha. Dhatu

is that entity which does the dharana of sharira. In this context, prakruta vatadi doshas,

rasa raktadi dhatus and svamanasthita,svasamakriya sveda, mala, mutra are also

considered as dhatus. Yoga Darshana considers vata, pitta, and kapha as dhatus. Here he

is meant to tell that the vata pitta kapha do the dharana of the sharira so they are called as

dhatus.

By Santosha, the person gets sukha. This is because the person when satisfied with what

ever he has he experiences sukha. Like wise when the person is svastha, he has sukha.

Therefore svasthya is explained as “Sukhasamjnakam Arogyam” (Cha.Su.9/4). Sharira

and sattva are the ashraya for the sukha that is arogya. Samayoga of kala, buddhi,

indriyartha is the karana for sukha. So it can be said that the person is Santosha when he

has sukha. And this is got when buddhi, indriya, indriyartha are properly working. So

Yoga Darshana has included Santosha in Niyama and Charaka also emphasizes the

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person to be swastha. In the context of pariksha done through Anumana it is explained

that “…..Pritim Toshena” (Cha. Vim.4/8) means love is assessed on the basis of

Santosha. If the person is happy, then he has love.

Tapa is the next in order which comes under the Niyama. Control of kshut, trushna, shita,

ushna etc, practice of krichra chandrayana, etc is Tapas as explained by Yoga Darshana.

Charaka explains that among his disciples, Agnivesha was important and he wrote the

book before other disciples. This is because Agnivesha was always doing Tapas.82,83

Acharya Charaka in another context explains that one whose ayu is hitayu is Tapasvi.

Tapa is one of the lakshana explained in hitayu. Apta is one who is free from Rajas and

Tamas. Apta gets this quality because of Tapas. “Rajastamobhyam nirmukta

tapojnanabalenaye” (Cha.Su.11/18) that is as Tapobala increases, Rajas & Tamas are

decreased. So his Mana has Sattva Guna adhikata, because of this he becomes Apta.

While following Achara Rasayana, it is observed that one who follows this must do Tapa.

Tapa is one of the entities which is included under Achara Rasayana. This is because the

person gets more benefits of Rasayana. All the above explanation suggests that Tapas

helps to increase the Sattva Guna and decrease the Rajas & Tamas, which makes him to

lead hitayu & sukhayu.82,

Sva Adhyaya is the Moksha Shastra adhyayana and Pranava japa. This finds similarity

with the Atma Jnana that has been dealt by Acharya Charaka in the context of manasa

roga Chikitsa. By following Dharma, Artha, Kama in a correct manner and getting Atma

Jnana, Desha Jnana, Kula Jnana, Kala Jnana & Bala Jnana the manasa rogas get cured.

Atma Jnana refers here to know the person himself. Yoga Darshana explains Moksha

Shastra adhyayana is Sva Adhyaya. Moksha Shastra is one which enlightens the person to

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know why he is born, what is the purpose of life, how to lead life, how to over come

Atyantika Dukha and how to attain Atyantika Sukha. This knowledge comes to the

person when he knows himself perfectly. So it is Atma Jnana. 83

Pranava Japa is also considered as Sva Adhyaya according to Yoga Darshana. Charaka

explains trividha oushadha as Daivavyapashraya, Yuktivyapashraya and Sattvavajaya.

Yuktivyapashraya is that Chikitsa where physician administers oushadha, ahara etc

according to his yukti. Sattvavajaya is that Chikitsa in which mana is obstructed in doing

bad events.

Daivavyapashraya is that Chikitsa which includes Mantra, Oushadhi, Manidharana,

Mangalakarma, Bali, Homa, Niyama, Prayaschitta, Upavasa, Svastyayana,

Pranipatagamana. Among these Daivavyapashraya Chikitsa Mantra can be considered as

Pranava japa.

Ishwara Pranidhana is sarva karma samarpana in the Parama Guru. Bali, Homa,

Prayaschitta, Upavasa, Pranipatagamana are done by the person as sarvakarma samarpana

in the Devata who is Parama Guru. Charaka’s this version of Daivavyapashraya Chikitsa

can be considered as the Ishwara Pranidhana.

The above are the Niyamas of Yoga Darshana, by following which the person’s mind

gets more of Sattva guna. By this it becomes easy for the person to achieve the next step.

Acharya Charaka emphasizes these under Sadvrutta and Daivavyapashraya Chikitsa, as

these are helpful in purifying both body and mind. There fore Charaka also emphasizes

these Niyamas should not be broken and also should be followed by the person regularly.

Asana is that by which the person feels sthira and Sukha. These Asanas are given

importance in Yoga Darshana as these help the person to concentrate properly. If the

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person feels comfortable with the position, he can concentrate or can easily perform the

successive procedures. And also the Asana must be sthira so as not to change frequently,

which helps the person in the same as explained above.

Acharya Charaka has mentioned about the Asanas, while explaining about

garbhopaghatakara bhavas as “ Garbhopaghatakarastvime……Utkatavishamakathinasana

sevinya” (Cha.Sha.8/21) which means if the pregnant lady sits in Utkatasana, kathinasana

or vishamasana it leads to the destruction of the garbha. He has not dealt elaborately

about the Asanas, as these Asanas in Yoga Darshana gained more importance in later

periods. Yoga as a philosophy that gives more importance for Tattvas. Asana even

though it is one of the Tattvas, finds its applicability more in Hatha Yoga than in Raja

Yoga. The applicability of jnana mimamsa of Yoga Darshana is more in Charaka

Samhita.

Pranayama is the next in order among Ashtanga Yoga. Regulation of Shvasa, Prashvasa

prakriya, i.e.; Puraka, Kumbhaka and Rechaka done in a particular manner is Pranayama.

There is a particular time for Puraka, Kumbhaka and Rechaka explained. The longer the

Kumbhaka is done; it is good for the person.

While explaining the vata karma, Charaka describes that vata is niyanta, praneta of all the

karmas in the sharira. It regulates the shvasa, prashvasa kriya. In normal conditions when

the person is breathing, heart does its function without any problem. The ratio between

shvasagati and hridayagati is 1:4. As the person’s shvasagati reduces, proportionately the

hridayagati also reduces. Slower the shvasagati, further slower is the hridayagati. There

fore Pranayama not only regulates the shvasa prashvasa kriya but also regulates the other

systems of the body.

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In the context of Na-VeganDharaniya, Charaka explains not to control some of the vegas

like jrumbha, kshavathu, vamana, udgara, parishramajanya shvasa etc. Here Charaka

describes not to control the shvasa which is because of parishrama. In this condition due

to parishrama the person’s body needs more rakta and prana vayu. So the shvasagati &

hridayagati are increased. The person feels breathlessness. This condition can be called as

parishramajanya shvasa. If this shvasa is controlled then prana and udana vata get

increased which may produce diseases in lungs and heart. There fore this shvasa should

not be controlled. So it can be said that Pranayama that has been explained in Yoga

Darshana is not the opposite of what Charaka has explained.

Pratyahara is the next in the order of Ashtanga Yoga. When there is no contact of

indriyas with their vishayas, the state becomes similar to the niruddha manas. That is, in

this the mana is in shudha swarupa. Here indriyas will lose contact with their vishayas,

which leads to the shudha chitta.

Acharya Charaka while explaining Moksha upaya tells that mana becomes shudha i.e;

Raja Tama rahita and it shines with Sattva guna. This shudha mana gets sthita in Atma,

which leads to the Nivrutti of indriya from their vishayas. So in this avastha, there is no

chanchalata of manas. And person becomes pravrutta for the yoga abhyasa. When the

person possesses the shudha mana, he gets satya buddhi. When there arises satya buddhi,

it leads for the bhedhana of moha swarupa tama, which enablea the person to get

knowledge about the utpattidharma of all the bhavas. This buddhi makes the person to get

Siddhi over yoga. It also makes the person to over come his Ahamkara. This helps the

person to over come Raga, Dvesha, Kama etc. Therefore satya buddhi is told as Nitya,

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Shanta and Akshara Brahma. So it is also called as Vidya, Siddhi, Mati, Medha, Prajna

and Jnana.79

The above five namely Yama, Niyama, Asana, Pranayama and Pratyahara are called as

Bahiranga Sadhana among Ashtanga Yoga. These are so called because in these steps

the person gets himself ready mentally and physically for the path of Yoga. So they are

called Bahiranga Sadhana.

Acharya Charaka has explained these in similar way but in different form. Ahimsa, Satya,

Asteya, Aparigraha, Shoucha, Santosha, Tapas, Sva Adhyaya and Ishwara Pranidhana

have gained much importance in sadvrutta where as Brahmacharya alone is considered as

one of the Traya Upastamba.

The next step in Ashtanga Yoga is Dharana. To hold or to concentrate the chitta on one

particular Nishkrushta Sthana is Dharana. Holding the chitta on the Nabhichakra,

Hritkamala, Nasikagra, Murdhnijyoti and Jivhagra, stopping chittavritti is Dharana.

Dharana has similar meaning in Charaka Samhita. Acharya Charaka while explaining

atmaja bhava, describes that Sukha, Dukha, Ichcha, Dvesha, Chetana, Dhriti, Buddhi,

Smruti, Ahamkara, Prayatna, holding of mana, indriya, prana, apana vayu or holding of

any vishaya in the mana and indriya is Dharana. Here Dharana gives the similar meaning

like holding the Chitta.

In another context, Acharya Charaka explains many ways to attain Moksha. Here he

describes, to attain Moksha; Dharmashastra Dharana is one of the ways. In this context

Dharana means retention of knowledge, as it leads man on to the perfect path.

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Yoga Darshana implies – Dharana to mean better concentration, where as in Charaka

Samhita, Dharana means better retention. It may be either retention of knowledge or

retention of Vishayas in the indriyas.

Retained concentration on a particular Devata is Dhyana. In the context of Mokshopaya,

Dhyana is one of the ways to attain Moksha. Charaka opines Yogaabhyasa is necessary to

do Dhyana. While explaining about the Purvarupa of unmada Vyadhi, Dhyana is

explained as Chintana. That is when person gets unmada; Dhyana in Adhyana vishaya is

the purvarupa that has been explained by Charaka. In another context Charaka explains

that, Rushis got the knowledge to subside rogas which were the obstacles in the path to

attain Dharma, Artha, Kama, and Moksha. Rushis got this knowledge by Indra through

Dhyana. In this context Divya drushta or Dhyanachakshu is considered as Dhyana by

Charaka.84

The last step among the Ashtanga Yoga is Samadhi. The swarupa shunyata of the focused

object by Chitta is Samadhi. In this stage, the Yogi becomes unaware of his surrounding.

Even the object of his concentration becomes swarupashunya. Sattva guna becomes

predominant over Rajasika and Tamasika guna. Samadhi is divided into Samprajnata and

Asamprajnata. When vruttis of chitta have been brought under control through the two

means viz Abhyasa and Vairagya, Samprajnata Samadhi is achieved.

Samprajnata is subdivided into Vitarka, Vichara; Ananda and Asmita. The purpose of

such realization at these various levels in Samprajnata Samadhi is that at each level one

feels that the next subtler level is purer. And it is found that the purity is only relative. In

Samprajnata Samadhi, the Chitta Vruttis are brought under control and Yogi is aware of

the appearances of gross thought (Vitarka), subtle thought (Vichara), ecstasy (Ananda)

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and I-am-ness(Asmita). Where as in Asamprjnata Samadhi, the chitta which is already in

nirudha avastha that is when the Chitta vruttis have been controlled, and in this avastha,

the Chitta depends upon only the Samskara. This stage is called as Nirbija Samadhi. As

there is no appearance of any object in this avastha, it is termed as Asamprajnata

Samadhi. Samadhi in Charaka Samhita is explained as one of the Manasa roga Chikitsa.

Charaka explains the line of treatment for Sharirika roga is Daiva Vyapashraya and

Yuktivyapashraya Chikitsa. And that for Manasa roga is Jnana, Vijnana, Dhairya, Smruti

and Samadhi. Manasa rogas subside by Jnana which refers to Atmajnana, Vijnana refers

to Shastrajnana, Dhairya refers to Dhirata, Smruti refers to smarana shakti and Samadhi

which refers to Manas detaching from vishayas and to merge itself in Atma.

When Mana detaches from vishayas, the person is unaware about his external

surroundings and when Mana merges in the Atma, the person knows himself and gets the

true knowledge, so the person in this state has the correct knowledge and he knows what

is right and wrong. This helps the man to get control over his Mana which helps him to

stop doing bad deeds. So Samadhi in Charaka Samhita is considered as Manasa roga

Chikitsa. As person has control over his Mana, in this stage, it is included in Sattvavajaya

Chikitsa.

Dharana, Dhyana and Samadhi mainly help the person control Mana. Therefore these

three are called as Antaranga Sadhana. As these are specially concerned with the Manas,

their applicability in Charaka Samhita is mainly seen in Sattvavajaya Chikitsa. But its

benefits extend to the body as well. Antaranga Sadhana reduces the complication of the

disease process, to some degree. Hence these Antaranga Sadhana have effect on both

body and mind. The Antaranga sadhana viz Dharana, Dhyana and Samadhi are to be

DISCUSSION


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practiced well to get Siddhis. The Siddhi obtained after the Dharana, Dhyana and

Samadhi is called as Jnanayoga by Charaka.85

Thus the Ashtanga Yoga helps the Yogi for decreasing ashudhata. By following the

Ashtangas, Yogi wins over Viparyaya and ashudhis there by gains correct knowledge.

The above same Ashtanga have been explained by Charaka in a similar way but in

different manner. He includes some of them as Sadvruttas, some under Sattvavajaya

Chikitsa and Brahmacharya is one of the Traya Upastamba.

Acharya Charaka mainly concentrates on ‘Svasthasya Svasthya Rrakshanam’ and

‘Aturasya Vikarprashamanam’. So the Ashtanga are explained and applied accordingly.

All of them help in the prevention of diseases as explained above. So there is

applicability of these in Charaka Samhita.

Discussion on Srushti

Yoga Darshana accepts the Srushti-Utpatti as per Sankhya-Darshana, but Ishwara is the

entity which has been included by Yoga–Darshana. According to it by the will of

Ishwara, Srushti Utpatti or Laya takes place. What ever to happen, the will of Ishwara is

necessary. Therefore srushti utpatti explained as per Yoga Darshana, is by the will of

Ishwara, Prakruti and purusha are produced. Then union of Prakruti and Purusha leads to

the Utpatti of Mahat Tattva. Ahamkara is of three types that is Sattvika, Rajasika and

Tamasika. Sattvika and Rajasika Ahamkara together produce Panchajnanendriya,

Panchakarmendriya and Manas. Rajasika and Tamasika together produce

Panchatanmatras. Later on Panchamahabhutas are produced from their respective

Tanmatras. Ishwara is that entity who is bandhanarahita in bhutakala and bhavishyatkala.

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Kevali and Ishwara differ as follows, that is Kevali has attained Kaivalya after getting

disconnected from bandhanatraya but Ishwara is bandhanarahita. Prakruti is the most

subtle potentiality that is behind whatever is created in the physical universe. Purusha is

the primary essence created in the image of virat purusha; it is spiritual essence of the

person. Mahat is the first product of the evolution from Prakruti and purusha. It is also

considered to be the principle responsible for the rise of buddhi in living being.

Ahamkara is the second product of evolution which is responsible for the self sense in

living being. It is also ones identification with the outer world. Sattvika Ahamkara is the

first guna of nature that corresponds to good, harmony, hygiene and light. Rajasika

Ahamkara is the second guna, a nature which corresponds to action, passion desire, and

dynamic movement.

Tamasika Ahamkara is the third guna, a nature that corresponds to ignorance, darkness,

stagnation. Sattvika and Rajasika together produce Panchajnanendriya,

Panchakarmendriya and Ubhayendriya Manas. Panchajnanendriyas are five organs of

perception, recognition namely Shrotra, Chakshu, Rasana, Ghrana and Sparshana.

Panchakarmendriya are the working indriyas that is organs of action. They are Pani,

Pada, Payu, Upastha and Vagindriya. Manas is the antahkarana which is a guide of the

supreme reason i.e.; Buddhi.

Tanmatras are the subtle form of Pancha Mahabhutas which result from the grossification

or Panchikarana of the Tanmatras. Each of these Tanmatras is made of all three gunas but

they are evolved from Rajasika and Tamasika aspect of Ahamkara. They are Shabda

Tanmatra, Rupa Tanmatra, Rasa Tanmatra and Gandha Tanmatra.

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From these Tanmatras the Pancha Mahabhutas are formed. Pancha Mahabhutas are the

gross substances of the nature. They are Prithvi, Jala, Teja, Vayu and Akasha. All the

other objects whatever are found in the universe are formed by the combination of these

Pancha Mahabhutas.

The Srushti Utpatti as explained by Acharya Charaka differs from Yoga Darshana.

Charaka describes Avyakta is the reason to produce all other. From Avyakta, Mahat is

produced. Ahamkara is produced from Mahat. From Ahamkara tattva, directly the Pancha

Tanmatras are produced. Then Pancha Mahabhutas are produced from Pancha Tanmatras.

Indriyas and other rest of the materials result from the combination of

Panchamahabhutas.

In the context of Srushti Utpatti, Avyakta represents both Prakruti and Purusha. In the

process of Srushti Utpatti actually Purusha does not do any work. But Prakruti is

achetana, so it is unable to do the work. There fore samyoga of Purusha with Prakruti is

necessary as Purusha is chetana. Like Pangu Andha Nyaya, Prakruti-Purusha samyoga

helps in Srushti utpatti. Charaka called Avyakta for the union of Prakruti & Purusha.

From Avyakta, Mahat is produced. This is the Buddhi tattva. Further Ahamkara is

produced from Buddhi tattva. From Ahamkara Pancha Tanmatras are produced. Pancha

Tanmatras are called as Sukshma Pancha Mahabhutas, and from them respectively the

Pancha Mahabhutas are produced. Indriyas are produced from the Pancha Mahabhutas.

Hence they are bhoutika in nature according to Charaka.86,89

The Panchajnanendriya as explained by Acharya Charaka are Chakshu, Shrotra, Ghrana,

Rasana and Sprashana. As these are the tools to grasp vishayas, they are called as

indriyas. Chakshu is the indriya to grasp the rupa, Ghrana is the indriya to grasp gandha,

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Rasana is the indriya to grasp the rasa, Sprashana is the indriya to grasp sparsha and

Shrotra is the indriya to grasp shabda. According to Charaka indriyas are bhoutika. Each

jnanendriya has its own dravya namely Akasha, Vayu, Jyoti, Ap and Prithvi for Shrotra,

Sprashana, Chakshu, Rasana and Ghrana respectively.87, 88

As these are more useful in the formation of indriyas, hence they are called as dravya of

that indriya. For eg; shabda gunatmaka Akasha dravya is more useful in the formation of

Shravanendriya which grasps the shabda. So they are called as dravya of that particular

indriya. Acharya Charaka explained adhishtana for the panchajnanendriyas. They are

Akshi, Karna, Nasika, Jiwha and tvacha. These above mentioned are not indriyas but they

are the adhishthana for indriyas. The vishaya or indriyartha of jnanendriyas are shabda,

Sparsha, Rupa, Rasa and gandha. Panchendriya buddhi are Chakshu buddhi, Sparsha

buddhi etc. this buddhi is produced when there is union of indriya, Indriyartha, Manas

and Atma. This buddhi here refers to jnana. It is momentary. The pancha Karmendriyas

as explained by Acharya Charaka are Hasta, Pada, Guda, Upastha and Vagindriya. The

function of hand (Hasta) is to catch, the function of Legs (pada) is to Walk, the function

of Guda and Upastha is to excrete Mala, Mutra, the function of Jiwha is to talk.

In context of Pancha Mahabhutas, firstly the Mahabhutas are explained and then guna,

swarupa of indriyarthas are explained by Charaka. This is because; the Guna and swarupa

of indriyarthas are panchabhoutika and they are under the control of Pancha

Mahabhutas. So the Gunas are explained later. This is based on uddesha and Nirdesha.

Mana is ubhayendriya. Yoga Darshana explains Mana as Chitta. It is trigunatmaka in

nature. It is one of the antahkarana. Based on the predominance of Sattva, Rajas and

Tamas, chitta is classified into Prakhyasheela, Pravruttisheela and Sthitisheela

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respectively. As Prakhyasheela chitta has predominance of Sattva guna, so it is prasanna

and laghu. Pravruttisheela chitta due to Rajas predominance is attracted towards

aishwarya and so it is paritapayukta and shokayukta. Sthitisheela chitta due to

predominance of tamas guna, it is avaranayukta and guru. Depending on the dominance

of trigunas, the chitta has five avasthas that is Kshipta, Mudha, Vikshipta, Ekagra and

Nirudha.

Kshipta, Mudha, Vikshipta have dominance of Rajas, Tamas and Sattva guna

respectively. Ekagra and Nirudha avasthas indicate the concentration of chitta on vishaya

and nirodha of all the vruttis respectively. Among these five avasthas, the last two

avasthas have more of Sattva Guna, so for this reason itself these two avasthas are useful

for Samadhi. Yoga Darshana gives more importance for chitta. If chitta is under the

control, then it becomes easy for the person to practice yoga. If chitta has dominance of

Sattva guna, then it is attracted for doing good things. There are some entities which

become obstacles in the path of yoga and they distract the mind from yogi’s aim. These

obstacles are in the form of vruttis, antarayas. Vrutti means pravartana. Chitta vrutti is the

pravartana of chitta which is responsible for either Sukha or Dukha. Pramana, Viparyaya,

Vikalpa, Nidra and Smruti are the five chitta vruttis. Among these which give pain are

klishta vruttis and opposite to the above are aklishta vruttis. Yoga Darshana accepts

Pratyaksha, Anumana and Agama as the Pramana. The mithyajnana about an object is

called as Viparyaya. Vikalpa is the bhavana expressed by shabdajnana. The one which

becomes responsible for the abhava of samanya Jnana is nidra. It is due to tamadhikya.

Nidra is a special type of Jnana because after waking up, the person remembers it. If

person has mana prasannata, then there is Sattva along with Tamas. Not forgetting about

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the anubhuta vishaya is Smruti. By these vruttis chitta is unable to concentrate, so they

become hindrance in the yogic path.

Acharya Charaka also considers the chitta as Mana, which is one of the antahkarana. He

has used the word Cheta, Sattva as synonym for Manas. It is produced along with other

indriyas from Pancha Mahabhutas. It is atindriya. As per Charaka indriyas are bhoutika

but Manas is not bhoutika. It is called as atindriya because Manas along with its vishayas

also helps in grasping the vishayas of other indriyas. Therefore it is called as atindriya.

Acharya Charaka further explains that Manas is one not many, it is anu. Due to this

quality it can grasp different vishayas very fast, but it appears that Manas is doing

different karmas at a time. This is interpreted by Suchipatra Vyadha Nyaya. When the

leaves of lotus are kept one upon another and then when they are pricked by needle, it

appears that the needle pricks all the leaves at a time. But in reality it is not. Needle

pricks the leaves one by one but it takes so less time that it appears that all the leaves are

pricked at a time. 90

Like Yoga Darshana, Acharya Charaka on the basis of predominance of Sattva, Rajas and

Tamas gunas classified the Manas as Sattvika, Rajasika & Tamasika respectively. Mana

is responsible for the jnana to occur or for its absence. By the union of Atma, Indriya,

Indriyartha and Manas jnanotpatti occurs. Even though there is union of Atma, Indriya,

Indriyartha, if there is no union of Manas, then there is no jnanotpatti. Here it is described

that there is necessary of union of Manas for the jnanotpatti to happen. The union of

Mana with the particular indriya gives knowledge of that indriyartha. Getting jnana of

one vishaya or not getting jnana at a time is the lakshana of Manas. By this it is explained

that Anutva and Ekatva are the gunas of Manas. Chintya, Uhya, Sankalpa and others

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which are experienced as Sukha, Dukha are considered as vishayas of Manas. Chintya

here refers to doing Chintana about which are good. Vicharya here refers to what work to

be done and what happens by doing that, Uhya refers to the possible outcome if work is

done like this, Dhyeya is bhavana jnana vishaya and Sankalpa here refers to nischaya.

These are done without the help of any other indriyas.

Indriya abhigraha, Svasya nigraha, Uha, Vichara are the karmas of Manas. Indriya

abhigraha means controlling the other indriyas, Svasya nigraha is having control over

oneself by doing good deeds and avoiding bad deeds, Uha & Vichara are the karmas of

Manas. By the above explanation it can be said that Mana is the indriya which is very

much essential in grasping the vishaya.

Discussion on Vrutti:

The vruttis of Yoga Darshana are explained by Charaka in different way. First among

chitta vruttis is the Pramana. In Yoga Darshana Pramanas are explained under chitta

vrutti. Here in this the chitta gets pravrutta to know something. Therefore Pramanas are

considered as chitta vruttis. Acharya Charaka has used the word ‘Pariksha’ for Pramana

and has explained Pariksha in three different contexts viz; in the context of Punarjanma,

he has used Pratyaksha, Anumana, Aptopadesha and Yukti. To know about Roga

vishesha jnana he has used Pratyaksha, Anumana, and Aptopadesha. In another context to

know about Indriya Pratyaksha and Manasa Pratyaksha, he has explained Pratyaksha.

Anumana is explained to assess pachanashakti, bala, vyayamashakti etc. Aptopadesha is

the upadesha swarupa of Veda, Dharmashastra, Smruti, Purana etc. Upamana is

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explained to know about the roga by looking at similar things. Charaka emphasizes that

the Parikshas are the tools to get knowledge.

Pratyaksha according to Charaka is the buddhi or jnana got when there is union of Atma

with Indriya, Indriya with Manas & with their Vishayas respectively. Atmendriyetyadi

represents Pratyaksha lakshana. Union of Atma, with Indriya, Indriya with Manas & with

their Vishayas is of six types viz;

1. Samyoga Sannikarsha

2. Samavaya Sannikarsha

3. Samyukta Samavaya Sannikarsha

4. Samyukta Samaveta Samavaya Sannikarsha

5. Samaveta Samavaya Sannikarsha

6. Vishesha Visheshyaabhaava Sannikarsha

Pratyaksha is the Jnana produced at that moment, so it is called as Tatkala Nischaya

Buddhi.

Anumana as explained by Charaka is the inferred knowledge based on Pratyaksha. The

inference can be done in three kala namely Vartaman, Atita & Anagata kala. For eg; by

seeing dhooma inference of nigoodha agni, by seeing garbha inference of maithuna

happened in past, by seeing bija, inference of phala which is yet to come. Acharya

Charaka Explains the Apta gunas as, Apta is one who is free from Rajas & Tamas, this is

achieved by Tapa, he has traikalika jnana which is abadhita, samshayarahita, nirmala, he

always speaks truth & never tells lie. He is called by other names as Shishta, Vibuddha.

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“The explanation of Pratyaksha, Anumana, and Aptopadesha pramanas of Yoga

Darshana is similar to that found in Charaka, and Charaka adds Yukti, Upamana are also

the tools to get knowledge”.

Viparyaya is the next vrutti which makes mithyajnana to the chitta. Charaka while

explaining about upalambha, explains about hetvabhasa. Upalambha is that in which

doshas are shown in hetu, like swarupa of ahetu is hetvabhasa. In this context, the person

is getting mithyajnana i.e., the person sees something which is not in reality. So here

viparyaya finds similarity with hetvabhasa.

The next vrutti is nidra. Charaka considers nidra as one of the traya upastambas. Nidra

has been given second importance among the traya upastamba. If person does not sleep

properly after his work, then it may lead to get some diseases and some times even death.

This is due to after the work, the person needs rest. If no rest is given to the body, then

many diseases are produced due to anidrata.

Charaka defines nidra as, when manas & indriyas are tired, even mana is tired. So the

person sleeps in order to give rest for both mind & body. By proper sleep the person will

be healthy, the nutrition process will be in proper condition, and there is increase of

shukra, bala & ayu. If person doesn’t sleep properly, he will suffer from roga, krushata,

balahani, napumsakata and even he may get death. There should not be Atiyoga, Ayoga

or Mithyayoga of nidra. Following any one of this is not proper.

If there is proper sleep, it gives arogya & ayu. When satyabuddhi is with yogi, then yogi

can achieve Siddhis, like wise if person sleeps well & proper, then his life cycle moves

easily with health. This means the person’s dhatus are in sama avastha, there is bala

vriddhi & his body gets nourished by Shleshma.

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Charaka explains the qualities of sleep as, if the person does not sleep during night, it

increases vata, by which there is sharira rukshata. If the person sleeps during day, there is

kapha vriddhi, which causes the increase of snigdhata. If the person sleeps in sitting

posture during day time it neither increases rukshata, nor does it increase snigdhata. It is

aruksha and anabhishyandi. Therefore nidra has been given more importance and is

considered as one of the traya upastambas. Niyamapurvaka aharasevana is necessary for

sharira dharana; likewise niyamapurvaka nidra is necessary to be healthy. The last vrutti

is smruti. Acharya Charaka in the context of Manasa Roga Chikitsa explains that manasa

rogas can be treated by jnana, vijanan, dhairya, smruti and Samadhi. Smruti here refers to

smarana Shakti.

Smruti means remembrance. While explaining the qualities of rogi, he describes that

smruti; nirdeshkaritva, abhirutva and jnapakatva are the qualities of rogi. Smruti here

means, due to remembrance of difficult things rogi may leave those. But for this it can be

interpreted that asmruti also becomes the guna of rogi, as in unmada Chikitsa. There fore

smruti becomes guna in one place and it becomes dosha in another place.

Smruti is also considered as the lakshana of linga purusha that is Atma. As explained

above, smruti is the Chikitsa for manasa roga. If there is loss of smruti, along with dhi,

dhriti, then person does prajnaparadha. So smruti is important for all. Charaka while

explaining about Moksha sadhana, he opines that the best smruti is necessary which helps

for the pravrutta of Moksha sadhanas like Dhairya, Dharmashastra Abhyasa etc.

Smruti is considered important for the Moksha sadhana, if person follows all the Moksha

sadhanas without forgetting, then the smruti helps for the abhava or absence of Dukha.

This leads the person towards Moksha marga.91

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Charaka defines smruti as remembering the vishaya which is seen or experienced. There

are eight reasons for smruti; they are Nimitta, Rupagrahana, Sadrushya, Viparyaya,

Sattvanubandha, Abhyasa, Jnanayoga and Punah shruta. By seeing the karana,

remembering the karya is Nimitta. For eg; by seeing the pot maker, remembering the pot

and so on. Therefore seeing, hearing, experiencing are interpreted as the lakshanas of

smruti.92

But by comparing both the views, it can be said that jnana is different from smruti. When

there is Sannikarsha of Indriya, Indriya with Manas & with their Vishayas, there happens

smruti, and there by jnana but for Yogis without Sannikarsha, he can have smruti. It plays

a very important role in the Moksha prapti. The person who has strengthened his

tattvasmruti by yoga jnana will not take rebirth. To obtain this tattva smruti bala, one

should follow yoga. After this he should follow dharma. Then he will become

paramajnani. By this he can attain Moksha.

As Charaka Samhita is mainly the Chikitsa Shastra, so Charaka emphasizes smruti is one

of the guna of uttama vaidya. If vaidya has this quality, then he can treat his patients

easily and can become successful vaidya. Therefore smruti is given special importance by

Charaka.

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Discussion on Klesha:

The next Tattva which is included by Yoga Darshana is Klesha. Klesha means viparyaya.

This becomes the cause for karma phala. Yoga Darshana explains five types of kleshas as

Avidya, Asmita, Raga, Dvesha and Abhinivesha.

Seeing Nitya in Anitya, Shuchi in Ashuchi, and Sukha in Dukha is Avidya. Assuming

Purusha and Buddhi as one is Asmita. The one which is experienced in Sukha is raga.

Trushna, lobha etc which are seen in the sadhana when the experience of Sukha is

remembered is raga. Experience of Dukha Dvesha. When the person remembers the

experience of Dukha, there arises virodha, Krodha etc which are termed as Dukha.

Abhinivesha is desire for continuity; tendency toward something, attachment to life, will

to live; fear of death, instinct for self, fear, sense of insecurity, anxiety about the future.

Klesha is the difficulty or hurdle according to Charaka. It is loulya that is greed.

Greediness is the main reason for klesha. In the context of sandhaya sambhasha, Charaka

explains that one who withstands klesha; he is able for sandhaya sambhasha. Vidya is one

of the guna of uttama vaidya explained by Charaka. Vidya here refers to knowledge

about vaidyakashastra. If vaidya doesn’t have the knowledge it becomes difficult for him

to treat patients. Vidya also refers to the sahaja shudha mati. In the context of sadvrutta,

Charaka opines that the person must sacrifice the reasons which produce raga, dvesha

bhavas by which others get hurt. 93, 94

Abhinivesha is dealt by Charaka in the context of Anumana. Here it means that the work

to be done compulsory. Mana shuddhata is examined by the person whether he is moving

into the kalyanakari marga (right path) or no.

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Discussion on Antaraya:

Yoga Darshana explains the obstacles to the chitta in the path of yoga and calls them as

Antaraya. These are nine in number; they are Vyadhi, Styana, Samshaya, Pramada,

Alasya, Avirati, Bhrantidarshana, Alabdhabhumikatva and Anavasthitatva. These

Antarayas come when there are Chittavritti. If there are no Chittavritti, then these are not

seen.

Imbalance in the dhatu, rasa, and indriyas is Vyadhi. (Dhatu- As Vata, Pitta, Shleshma do

the dharana of sharira, they are dhatus. Rasa- Ahara Parinama vishesha is rasa.)

Vyadhi is called as vikara by Charaka. He describes it as ‘Vikaro Dhatu Vaishamyam’,

‘Vikaro Dukhameva Cha’. Dhatus here refer to vata, pitta, kapha doshas, rasa to shukra

dhatus and svedadi mala. Till they do dharana of sharira, they are called as dhatus. When

they become vikruta, they cause roga. In the utpatti of Vyadhi, chitta plays an important

role. Due to Vikruti of manas, the indriyas are unable to grasp their vishayas in proper

manner. This is Asatmendriyartha samyoga. It results in the utpatti of Vyadhi,

Styana is akarmanyata of manas. If there is no work done by manas, then it is Styana

according to Yoga Darshana. Charaka has given importance for manas. It is called as

ubhayendriya. It is the important factor in the process of jnanotpatti. If mana doesn’t

participate, then there is no jnanotpatti. Therefore when the person is in sleep, there is no

grasping of any vishayas by the indriyas.95

The next antaraya is Samshaya. The opposite bhavana about the same thing is Samshaya

according to Yoga Darshana. Charaka also explained the Samshaya in similar way. He

opines that unconfirmed knowledge obtained when one sees any subject which is

doubtful is Samshaya. He gives the example that if a rogi with favourable conditions of

DISCUSSION


92

ayu does not get proper treatment may die and rogi with unfavourable conditions of ayu

gets proper treatment may survive. Then by seeing these two conditions one may get a

doubt whether person has akala mrityu or no. Therefore Samshaya in both Shastra is

similar. Not thinking or not practising about samadhi sadhana is Pramada according to

Yoga Darshana. Charaka has explained that, person must follow sadvruttas, dinacharya,

to follow pathya when person is ill. If person does not follow, he may not lead his life

healthily and happily. It becomes similar to Pramada. The next obstacle is alasya. Due to

guruta, not doing work by sharira and manas is alasya. Even Charaka has similar opinion

about alasya. If there is increase of Shleshma guna in the sharira, then it becomes guru

due to which person feels uneasiness for doing work. This same is called by Yoga

Darshana as alasya. It is due to kaphadhikyata. Due to kaphadhikyata, the person feels

heaviness, so he can’t do work. Therefore it is considered as an obstacle.

The next is Avirati. Trushna about vishaya vastu by manas is Avirati. Trushna means

want to get more. Charaka explains ichcha, dvesha, trushna as upadha which are the

causes for Dukha. Dukha as explained in Yoga Darshana finds similarity with this.

Charaka opines that Dukha is the lakshana of ahitayu. Upadha is the root cause for

Dukha. It is also the roga. Vedana is in the form of Dukha. Vibhramsha of buddhi, dhriti

and smruti, asatmyendriyartha samyoga are the reasons for the vedana i.e., Dukha. Ichcha

or dvesha is the reason for trushna which becomes cause for Sukha or Dukha. Trushna

resides both in mana & sharira which produce vedana. Charaka opines for nirodha of

these. When there is nirodha, there is samabuddhi. By this the person can be healthy.

Yoga Darshana & Acharya Charaka both describe to overcome these obstacles. The next

tattva to overcome the obstacles is the chitta Parikrama.

DISCUSSION


93

Discussion on Parikrama:

Maitri, Karuna, Harsha, Upeksha are considered as chitta parikramas in Yoga Darshana.

There is chitta prasada by developing maitri, karuna, harsha, upeksha with sukhi, dukhi,

punyatma, papatma respetively. Maitri in the samasta pranis experiencing sukha, karuna

in the dukhi, harsha in punyatma, upeksha in papatma are the chitta parikramas. By

maitri, there is avoidance of irshya, by karuna, there is nasha of para apakara, and by

harsha, there is avoidance of asuya.

Charaka in the context of sadvrutta explains about these. While explaning

indriyopakramas, there is description of Ayoga, Atiyoga & Mithyayoga of

panchendriyas. After this even upakramas for manas are explained. He describes that the

person must be engaged in dana, jnana, daya, harsha and upeksha. Jnana refers to

Dharmashastra jnana, dana must be given for the suitable person, mitrata must be with

knowledgeable persons, daya must be shown to the dukhi, prasannata by seeing

punyatma and upeksha by seeing papatma. By following this person will be happy and

leads peaceful life. It can be interpreted even as, maitri in sarva pranis, daya in rogi,

harsha in rogarahitavyakti & upeksha for asadhya rogi must be done.

The same matter is explained in Khuddaka Chatushpada by Acharya Charaka as the

vruttis of vaidya. The vaidya vruttis are Maitri, Karunyam Artheshu, Shakye Prithi &

Prakritistheshu Bhuteshu Upekhanam. Here he tells that the vaidya must have

maitribhava with the samasta pranis. Karunyam Artheshu refers to the dayabhava for the

rogi, Shakye prithi is the sincere Chikitsa given for the Sadhya rogas & Prakritistheshu

Bhuteshu Upekhanam means the upeksha bhava in asadhya roga and rogi. Here

Prakritistheshu Bhuteshu refers to the one who is on the verge of death. Maitri which

DISCUSSION


94

refers to maitribhava with the samasta pranis also indicates Ahimsa. This does not mean

that it should be considered while explaining mamsa sevana as a Chikitsa. In Ayurveda

there is explanation about hitakaritva & ahitakaritva of mamsa according to roga. Here it

is not Himsa. So it is considered as maitribhava must be there in all the pranis. Therefore

for a person to be Svastha, he must be having prasannata of panchendriyas along with

manas. If manas is Svasthya, it becomes easy for the person to be Svasthya physically

also.96, 97

According to Yoga Darshana the nirodha of chitta vruttis is Yoga. Here there is no

pravrutta of chitta for anything. It is in still state. So when there is no pravrutti, there is

yogodaya.

Likewise Charaka explains that the Sannikarsha of Atma, indriya, mana & their vishayas

lead to the jnana of Sukha or Dukha. When mana becomes atmakendrita and does not get

samyoga with their vishaya, there is no karya at that time. During this, there is Nivrutti of

Sukha and Dukha. Atma becomes vashitva with sharira. This avastha is called as ‘Yoga’

by yogi. When mana becomes atmakendrita, there is Nivrutti of vishaya by mana

naturally. During this the mana becomes sthira, its chanchalata is lost. Here it gets

completely involved in Atma jnana.

Charaka also explains that when mana gets completely involved in Atma jnana, there is

vashitva of sharira & Atma. When there is vashitva of Atma, the yogi gets ashtavidha

aishwarya. Even in Yoga Darshana the ashtasiddhis are referred as ashtavidha aishwarya.

Therefore it can be explained that both in Yoga Darshana & Charaka Samhita the state of

mana which is nivrutta from grasping the vishaya is yoga. As mana, sharira, indriya get

DISCUSSION


95

niyantrita by Atma, so there is no contact with their vishayas. Hence there is no Sukha

Dukha. This avastha is called as Yoga.

Yoga Darshana & Charaka Samhita both explain Atyantika Dukha Nivrutti is Moksha.

Yoga Darshana describes the main aim is to attain Kaivalya. Kaivalya is the Moksha. For

this one needs to overcome Dukha which are Adhidaivika, Adhibhoutika & Adhyatmika.

So to overcome this one needs to practice Ashtanga Yoga, and one needs to have

knowledge about Tattvas. By this the person attains Moksha. Acharya Charaka explains

the Atyantika Dukha Nivrutti is Moksha. He tells that mana & indriya are the adhisthanas

of vedana. To overcome this, one needs to do yoga. By yoga and Moksha, all the vedanas

subside. Moksha is the name for Nivrutti of Atyantika Dukha. Yoga is the one which

gives Moksha.98,99

By samyoga of Atma, Indriya, Mana & Indriyartha, there is Sukha and Dukha. When

mana gets sthita in the Atma, there is no grasping of vishayas by indriyas. At that time

there is Nivrutti of Sukha and Dukha. There is control over sharira, mana and Atma. This

is called as yoga. In this context, control over sharira and Atma means, after yogasiddhi,

even though there is panchabhoutika sthula sharira, Atma does the work whatever it

wants on its own. If Atma wishes to experience the vedana, it can or else it need not.

When yogi acquires this, he gets the powers like,

Avesha- To enter into others body, Chetasa jnana- To know about others mind, Arthana

Chandata- If he wants he will have pravrutta of the indriyarthas, Drushti- To see atindriya

vastus, Shrotra- To hear the sound which is far, Smruti- To understand the bhavas of all

the Tattvas and Kanti-He gets luster like devatas. Like this yogi attains the power after

yoga Siddhi.100

DISCUSSION


96

Charaka explains the tools for Moksha, as Vrata, Upavasa, Niyama, and Dharma. Vijnana

etc.101

Therefore both Yoga Darshana and Charaka Samhita have given importance for Moksha

as it is the ultimate happiness. The Tattvas of Yoga Darshana are found more in Shaarira

Sthana, Sutra Sthana and lesser reference about these concepts is present in Vimana

Sthana and Chikitsa Sthana of Charaka Samhita. So by this it can be said that the Tattvas

of Yoga Darshana which are relevant and most essential from the medical perspective are

seen in Charaka Samhita.

CONCLUSION


96

CONCLUSION

CONCLUSION


97

Conclusion: Yoga Darshana and Charaka Samhita both are originated from the same source

that is from Veda.

Yoga Darshana and Charaka Samhita are the Astika Darshanas. Charaka Samhita

is a Chikitsa Shastra, with philosophical background.

The reference about Chitta, Pramana, Nidra, Vyadhi, Smruti, Dukha, Ahimsa,

Satya, Asteya, Brahmacharya, Shoucha, Tapa, Sva Adhyaya, Panchajnanendriya,

Panchakarmendriya, Panchamahabhuta, and Panchatanmatra is maximum in

Charaka Samhita.

Viparyaya, Abhyasa, Samshaya, Dourmanasya, Maitri, Karuna, Harsha, Upeksha,

Avidya, Asmita, Raga, Dvesha, Abhinivesha, Aparigraha, Pranayama, Dharana,

Dhyana, Samadhi, Ashta Siddhi, Santosha, Ishwara, Avirati, Bhrantidarshana,

Shvasa, Prashvasa have lesser reference in Charaka Samhita.

The impact of concepts of Yoga Darshana is found scattered in the concepts of

Charaka Samhita. The influence of Yoga Darshana is seen in Charaka Samhita.

SUMMARY


98

SUMMARY

SUMMARY


99

Summary: It is the human nature to have curiosity and doubts about Srushti, its utpatti, Atma etc. All

these doubts made the sages to think, work over for many years and the results were

framed in the form of Darshana, which guide us to know the truth and to get the ultimate

happiness i.e. the Moksha.

Both Darshana shastra and Ayurveda have originated from the same source i.e. from

Vedas. Both of them aim to relieve the Trividha Dukha (Adi daivika, Adi bhoutika,

Adhyatmika). Ayurveda has accepted the health concerned discussion of Darshanas.

Therefore the conceptual study of Darshana with its impact on Ayurveda was much

needed. So this work was restricted to the study of Tattvas of Yoga Darshana in Charaka

Samhita.

The method followed was to collect and compile all the relevant details on all the above

mentioned subjects. Then the collected matter was sorted out to keeping in view the

objectives. Then the compilation in tangent with objectives, maintaining a temporal flow

was done and analyzed.

The study undertaken revealed that there is darshanika prushtabhumi in Ayurvedic

classics. In depth study of siddhantas of Yoga Darshana gave better clue of their

influence on Charaka Samhita. For eg; Sage Patanjali and Acharya Charaka both have

advocated Aushadhi, Mantra, Japa, and Samadhi as the means of achieving their

objectives. Besides spiritual paths, Yoga teaches the use of drugs for chitta shudhi.

Similarly besides Aushadhi, Ahara, Vihara, Charaka also teaches the practice of Yoga.

As Yoga Darshana and Charaka Samhita are contemporary sciences, the reference about

Chitta, Pramana, Nidra, Vyadhi, Smruti, Dukha, Ahimsa, Satya, Asteya, Brahmacharya,

SUMMARY


100

Shoucha, Tapa, Sva Adhyaya, Panchajnanendriya, Panchakarmendriya,

Panchamahabhuta, Panchatanmatra is maximum in Charaka Samhita.

Viparyaya, Abhyasa, Samshaya, Dourmanasya, Maitri, Karuna, Harsha, Upeksha,

Avidya, Asmita, Raga, Dvesha, Abhinivesha, Aparigraha, Pranayama, Dharana, Dhyana,

Samadhi, Ashta Siddhi, Santosha, Ishwara, Avirati, Bhrantidarshana, Shvasa, Prashvasa

have lesser reference in Charaka Samhita.

In total the conceptual study revealed the influence of Yoga Darshana on Charaka

Samhita.

BIBLIOGRAPHY


100

BIBLIOGRAPHIC

REFERENCE

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charaka samhita ss mys

Education

mysore dr

post graduate study

mysore place

studiesin ayurveda siddhanta

govt ayurveda medical

department of pg studies

d ayu lecturer

d ayuprofessor