Yoga is an orthodox philosophical school. Yoga is one of the six orthodox systems of Indian philosophy.

The most famous in the world was the school of Indian philosophy Yoga, aimed at understanding the spirit. The very word " yoga” from Sanskrit is translated as “connection”. The philosophy of yoga comes from the connection of the soul with the Absolute. In yoga, the spirit is seen as an independent principle, free from the limitations of the mind, emotions and body.

The yoga system is a set of spiritual and physical practices that work for the comprehensive development of the individual in the spiritual, physical and mental aspects. Yoga intellectual: it involves the harmonious inclusion of the forces of the mind, its provisions are based on philosophical texts. The philosophy of yoga is aimed at comprehending the secrets of being through the acceptance and awareness of the personal spirit. Yoga teaches kindness and love. In particular, the idea of non-violence came out of yoga philosophy. However, yoga is very practical as it offers body control techniques.

Interestingly, we can meet the ideas of yoga not only in the teachings of other orthodox philosophical schools, but also in such religious and ethical teachings as Taoism, Buddhism, Sikhism, etc.

Basic Principles of Classical Yoga Philosophy(it is commonly called Raja Yoga) were formulated by Patanjali in the work "Yoga Sutra" in the 2nd century BC. However, it is wrong to consider Patanjali the author of yoga philosophy. He systematized ideas that can be found both in the Vedas and other sacred texts of ancient India.

The system of principles created by Patanjali is divided into the following parts:

Samadmtada - dedicated to the forms, goals and means of achieving yoga.
Sadhanapada - includes a narration about the forms of suffering, as well as methods for stopping them.
Vibhutipada - describes the internal components of the yoga system, talks about supernatural powers that a student can acquire in the process of yoga.
Kaivalyapada - tells about the nature and forms of the Liberation of the Spirit.

For the purpose of Liberation and Enlightenment, Patanjali proposed the eightfold path of yoga - Ashtanga Yoga:

Pit (social norms).
Niyama (self-discipline).
Asana (meditative position, posture).
Pranayama (breath control).
Pratyahara (control of the senses).
Dharana (concentration).
Dhyana (contemplation).
Samadhi (reunion with the energy of the Universe).

Comprehending life with the help of yoga practices, a person gains knowledge about the true reality, which is initially hidden from a person. He must acquire it himself. The goal of yoga can be considered a change in the consciousness of the individual, her awareness of her divine nature. The sages of antiquity, practicing yoga, came to the conclusion that reality exists not only in the Universe itself, but also within the personality (Atman). However, the many-sided world is a manifestation of only one Reality (Brahman). Living this Reality is called Samadhi, which is the highest goal of yoga.

Yoga directs a person to the liberation of Spirit from Matter (Purusha from Prakriti). In yoga philosophy, it is believed that all human suffering comes from the limitation of a person's own being by the framework of Prakriti. Because of this, a person is increasingly striving for feelings of satisfaction and attachment. But pleasures end sooner or later, and the greater the disappointment, the stronger the satisfaction. This is the reason for the existence of Karma. So we plunge into an endless whirlpool of transformations. The highest form of existence of a personality is its desire for liberation from the endless circle of rebirths. To come to this, according to the followers of yoga, is possible only by giving up desires in the material world. Thus, Karma is not created in a person and his Spirit is freed from Matter.

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Philosophy of Ancient India - briefly, the most important thing. This is another thread in a series of posts. on the basics of philosophy. In a previous article, we reviewed . As already mentioned, the science of philosophy arose simultaneously in different parts of the world - in Ancient Greece and in Ancient India and China around the 7th-6th centuries. BC. Often the philosophies of ancient India and ancient China are considered together, as they are very related and have had a great influence on each other. But still, I propose to consider the history of the philosophy of Ancient China in the next article.

Vedic period of Indian philosophy

The philosophy of ancient India was based on the texts contained in the Vedas, which were written in the most ancient language - Sanskrit. They consist of several collections written in the form of hymns. It is believed that the Vedas were compiled over a period of thousands of years. The Vedas were used for worship.

The first philosophical texts of India are the Upanishads (end of the 2nd millennium BC). The Upanishads are the interpretation of the Vedas.

Upanishads

The Upanishads formed the main Indian philosophical themes: the idea of an infinite and one God, the doctrine of rebirth and karma. The One God is the incorporeal Brahman. Its manifestation - Atman - is the immortal, inner "I" of the world. Atman is identical human soul. The goal of the human soul (the goal of the individual Atman) is to merge with the world Atman (the world soul). One who lives in recklessness and impurity will not be able to reach such a state and will enter the cycle of rebirths according to the combined result of his words, thoughts and deeds, according to the laws of karma.

The Upanishads are ancient Indian treatises of a philosophical and religious nature in philosophy. The oldest of them date back to the 8th century BC. The Upanishads reveal main point Vedas, therefore they are also called Vedanta.

In them, the Vedas have received the greatest development. The idea of the connection of everything with everything, the theme of space and man, the search for connections, all this was reflected in them. The basis of everything that exists in them is the inexpressible Brahman, as a cosmic, impersonal principle and the basis of the whole world. Another central point is the idea of the identity of man with Brahman, of karma as the law of action and samsara like a circle of suffering that a person needs to overcome.

Philosophical schools (systems) of ancient India

WITH 6th century BC the time of classical philosophical schools (systems) began. Distinguish orthodox schools(considered the Vedas the only source of Revelation) and unorthodox schools(they did not recognize the Vedas as the only authoritative source of knowledge).

Jainism and Buddhism referred to as unorthodox schools. Yoga and Samkhya, Vaisheshika and Nyaya, Vedanta and Mimamsa These are the six orthodox schools. I listed them in pairs because they are pair friendly.

Unorthodox schools

Jainism

Jainism is based on the tradition of hermitage (6th century BC). The basis of this system is the personality and it consists of two principles - material and spiritual. Karma binds them together.

The idea of the rebirth of souls and karma led the Jains to the idea that all life on Earth has a soul - plants, animals and insects. Jainism preaches such a life so as not to harm all life on Earth.

Buddhism

Buddhism arose in the middle of the 1st millennium BC. Its creator Gautama, a prince from India, who later received the name Buddha, which means awakened in translation. He developed the concept of the way to get rid of suffering. This should be the main goal of the life of a person who wants to get liberation and go beyond the limits of samsara, the cycle of suffering and pain.

To break out of the circle of suffering (to enter nirvana), one must observe 5 commandments (Wikipedia) and engage in meditation, which calms the mind and makes the mind of a person more clear and not subject to desires. The extinction of desires leads to liberation and deliverance from the cycle of suffering.

Orthodox schools

Vedanta

Vedanta has been one of the most influential schools of Indian philosophy. The exact time of its appearance is not known, approximately - 2 c. BC e. The completion of the doctrine is attributed to the end of the 8th century AD. e. Vedanta is based on the interpretation of the Upanishads.

It is the basis of everything Brahman, which is one and infinite. The Atman of a person can cognize Brahman and then a person can become free.

Atman is the highest "I", the absolute, which is aware of its existence. Brahman is the cosmic, impersonal principle of everything that exists.

Mimansa

Mimamsa adjoins Vedanta and is a system that was engaged in explaining the rituals of the Vedas. The core was the idea of duty, which was a sacrifice. The school reached its culmination in the 7th-8th centuries. It had an impact on strengthening the influence of Hinduism in India and reducing the importance of Buddhism.

Sankhya

This is the philosophy of dualism founded by Kapila. Two principles operate in the world: prakriti (matter) and purusha (spirit). According to her, the main basis of everything is matter. The goal of Samkhya philosophy is to divert spirit from matter. It was based on human experience and reflection.

Sankhya and Yoga are related. Sankhya is theoretical background for yoga. Yoga is practical methodology achieving liberation.

Yoga

Yoga. This system is based on practice. Only through practical exercises can a person achieve reunion with the divine principle. A lot of such yoga systems have been created, and they are still very famous all over the world. It is she who has become most popular now in many countries, thanks to complexes exercise which make it possible to be healthy and not get sick.

Yoga differs from Samkhya in the belief that each person has a supreme personal Deity. With the help of asceticism, meditation, you can get rid of prakriti (from the material).

Nyaya

Nyaya was a teaching about various forms of thinking, about the rules for conducting a discussion. Therefore, its study was mandatory for everyone who was engaged in philosophizing. The problems of being in it were investigated through logical comprehension. The main goal of a person in this life is liberation.

Vaisheshika

Vaisheshika is a school related to the Nyaya school. According to this system, every thing is constantly changing, although there are elements in nature that are not subject to change - these are atoms. An important theme of the school is to classify the objects under consideration.

Vaisheshika is based on the objective knowability of the world. Adequate knowledge is the main goal of systematic thinking.

Books on the Philosophy of Ancient India

From Sankhya to Vedanta. Indian philosophy: darshans, categories, history. Chattopadhyaya D (2003). A professor at the University of Calcutta wrote this book specifically for Europeans who are just beginning to get acquainted with the philosophy of Ancient India.

Six systems of Indian philosophy. Müller Max (1995). The professor at Oxford University is an outstanding expert on Indian texts, he owns translations of the Upanishads and Buddhist texts. This book is referred to as a fundamental work on the philosophy and religion of India.

Introduction to Indian Philosophy. Chatterjee S. and Datta D (1954). The authors present the views of Indian philosophical schools briefly and in simple language.

Philosophy of Ancient India - briefly, the most important thing. VIDEO.

Summary

I think the article Philosophy of Ancient India - briefly, the most important" become useful to you. Did you know:

about the main origins of the philosophy of ancient India - the ancient texts of the Vedas and Upanishads;
about the main classical schools of Indian philosophy - orthodox (yoga, sankhya, vaisheshika, nyaya, vedanta, mimamsa) and unorthodox (jainism and Buddhism);
about the main feature of the philosophy of the Ancient East - about understanding true purpose a person and his place in the world (it was considered more important for a person to focus on the inner world than on the external circumstances of life).

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ABSTRACT

ancient indian philosophy

Introduction

The first attempts of man to comprehend the surrounding world date back to the period (2 thousand BC), when man in the process of evolution began to differentiate nature as a means of his dwelling, gradually separating himself from it. Man began to perceive the animal, plant world, space as something different and opposing him, he began to have the ability to comprehend reality, and then draw conclusions, conclusions and put forward ideas about the world around him (philosophize)

The philosophical thought of mankind was born in an era when the first class societies and states replaced tribal relations. Separate philosophical ideas, summarizing the many thousands of experience of mankind, can be found in the literary monuments of Ancient Egypt, Ancient Babylon. The most ancient is the philosophy that arose in India and China.

Philosophy in India arose on the basis of one of the most ancient human civilizations, its thousand-year traditions dating back to the 15th-10th centuries. BC, have survived to the present. There are 4 periods in the history of Indian philosophy: 1) XV - VI centuries. BC e. - Vedic period; 2) classical, or Brahmin-Buddhist - from the 6th century. BC. up to 10 c. AD; 3) post-classical - 10-18 centuries; 4) new and modern Indian philosophy. Ancient Indian philosophy includes the Vedic period and part of the classical from the 6th century BC. up to 2 c. BC.

Beginnings of Philosophyfmentality (Vedas)

The Vedic period is characterized by the dominance of Brahmanism, based on tribal beliefs and customs, which were set forth in the four Vedas (from Sanskrit "knowledge, knowledge") - religious and philosophical treatises that were created by those who came to India after the 15th century. BC e. from Central Asia, the Volga region and Iran by Aryan tribes.

The Vedas (ascent 2-1 thousand BC) played a huge role in the development of the spiritual culture of ancient Indian society. For the first time, they make an attempt at a philosophical interpretation of the human environment, they are considered as pre-philosophical sources. The Vedas express a very ancient religious worldview, the first philosophical idea of the world, man, and moral life. The Vedas are divided into four groups. 1) Samhitas ("holy scripture", religious hymns). 2) Brahmins (collection of ritual texts). They were based on the religion of Brahmanism (Brahmin - priest), which dominated before the emergence of Buddhism. 3) Aranyaki ("forest books", rules of conduct for hermits). 4) Upanishads. At this time, the first elements of philosophical consciousness arose.

1. Rigveda ( 1.5 thousand BC)

This is a collection of religious hymns. The first manifestations of doubts about the truth of priestly spells and rituals, doubts about the existence of gods are noticeable:

Competing, sing a beautiful song,\\Praising the true Indra,\\if it is true.\\"There is no Indra, - others say, - who saw him?\\Whom should we sing?"\\Indra in ancient Indian mythology is the lord of various deities (devas) and at the same time the lord of lightning, as well as the keeper of the drink or plants that give immortality, eternal youth and wisdom. In the Rigveda, you can read the hymn to Purusha: “Thousand-headed, thousand-eyed and thousand-legged Purusha...\\Purusha is everything that has become and will become...\\What became his mouth, than his thighs, legs?\\Brahman became His mouth became a kshatriya, His thighs became a Vaishya, Sudra emerged from his legs. The moon was born from a thought, the sun arose from his eyes, From the mouths of Indra and Agni, the wind arose from the breath, Air arose from the navel. space,\\The sky arose from the head.\\From the feet - the earth, the countries of the world - from hearing.\\So the worlds were distributed.»

The Brahmins mentioned above are a priestly varna (group). Kshatriyas are the varna of the military aristocracy. Vaishyas - varna of farmers, artisans, merchants. Shudras are the lowest varna, which does not have the right to communal property, which is subordinate to the rest of the varnas. Varna - groups subsequently formed the basis of the caste system. According to ancient Indian mythology, Purusha is the first man from whom the elements of the cosmos, the universal soul, "I" arose. Purusha acts as a material "filler" of the Universe. It exists everywhere at the same time, it fills everything. At the same time, Purusha is the cosmic mind: he is the "expert of the Vedas", in him, "thought is embedded." Later (in the Upanishads) he is identified with the world soul - Atman.

2. Upanishads (1 thousand BC)

The Upanishads ("sit around", i.e. at the feet of the teacher, receiving instructions; or - "secret, intimate knowledge") - philosophical texts, in form representing the dialogue of the sage teacher with a student or with a person seeking truth. In total, about a hundred Upanishads are known. They are dominated by the problem of the prime cause, the origin of being, with the help of which the origin of all natural and human phenomena is explained. The dominant place in the Upanishads is occupied by teachings that consider the spiritual principle - Brahman, or atman, as the root cause and fundamental principle of being. Brahman and Atman are usually used as synonyms, although Brahman is more often used to denote God, the omnipresent spirit, and Atman is the soul. Since the Upanishads, Brahman and Atman have become the central concepts of all Indian philosophy. In some Upanishads there is an identification of Brahman and Atman with the material root cause of the world - food, breath, material primary elements (water, air, earth, fire), or with the whole world as a whole. In most texts of the Upanishads, Brahman and Atman are interpreted as the spiritual absolute, the incorporeal root cause of nature and man.

The idea of the identity of the spiritual essence of the subject (man) and the object (nature) runs through all the Upanishads, which is reflected in the famous saying: "Tat tvam asi" ("You are that", or "You are one with that").

The Upanishads and the ideas presented in them do not contain a coherent and holistic concept. With the general predominance of the explanation of the world as spiritual and incorporeal, they also present other judgments and ideas and, in particular, attempts are made to explain the natural philosophical explanation of the root cause and fundamental principle of the phenomena of the world and the essence of man. So, in some texts, there is a desire to explain the external and internal world, consisting of four or even five material elements. Sometimes the world is presented as an undifferentiated being, and its development as a successive passage of certain states by this being: fire, water, earth, or gaseous, liquid, solid. This explains all the diversity that is inherent in the world, including human society.

Cognition and acquired knowledge are divided in the Upanishads into two levels: the lowest (one can only know the surrounding reality. This knowledge cannot be true, since it is fragmentary, incomplete in its content) and the highest (knowledge of the truth, i.e. the spiritual absolute , this is the perception of being in its entirety.It can only be acquired with the help of mystical intuition, the latter in turn is formed largely due to yoga exercises). It is the highest knowledge that gives power over the world.

One of the most important problems in the Upanishads is the study of the essence of man, his psyche, emotional disturbances and forms of behavior. Allocate consciousness, will, memory, breathing, irritation, calm, etc. Their interrelation and mutual influence is emphasized. The characteristics of various states of the human psyche are given - the waking state, light sleep, deep sleep, the dependence of these states on external elements and the primary elements of the external world.

In the field of ethics in the Upanishads, the preaching of a passive-contemplative attitude towards the world prevails: the deliverance of the soul from all worldly attachments and worries is proclaimed the highest happiness. In the Upanishads, a distinction is made between material and spiritual values, between the good, as calm state soul, and base pursuit of sensual pleasures. For the first time, the idea of transmigration of souls (samsara) and retribution for past actions (karma) is expressed. Here the desire is expressed to determine the causal relationship in the chain of human actions. An attempt is also made with the help of moral principles (dharma) to correct the behavior of a person at each stage of his existence. The Upanishads are essentially the foundation for all or almost all subsequent philosophical currents that appeared in India, since they set or developed ideas that for a long time "nourished" philosophical thought in India.

3. Bhagavad Gita ( b The Divine Song is one of the books of the Mahabharatu poem (18))

Unlike the Upanishads, already developed and integral philosophical concepts appear here, giving an interpretation of worldview problems. The most important among these concepts is the teaching of Samkhya (the philosophy of Indian dualism) and yoga, closely related to it, which were occasionally mentioned in the Upanishads. The basis of the concept is the provision on prakrit (matter, nature), as the source of all being (including the psyche, consciousness) and the pure spirit independent of it - purusha (also called Brahman, Atman). Thus, the worldview is dualistic, based on the recognition of two principles.

The main content of the Bhagavad Gita is the teachings of the god Krishna. God Krishna, according to Indian mythology, is the eighth avatar (incarnation) of the god Vishnu. God Krishna speaks of the need for each person to fulfill their social (varna) functions and duties, to be indifferent to the fruits of worldly activities, to devote all their thoughts to God. The Bhagavad Gita contains ideas about the mystery of birth and death; about the relationship between prakriti and human nature; about the gunas (three material principles born by nature: tamas - an inert inert principle, rajas - a passionate, active, exciting principle, sattva - an uplifting, enlightened, conscious principle), which determine the life of people; about the moral law (dharma) of the performance of duty; about the path of a yogi (a person who has devoted himself to yoga - the improvement of consciousness); about true and false knowledge. The main virtues of a person are called balance, detachment from passions and desires, non-attachment to the earthly.

Main philosophical schools

By the 6th c. BC. in India, the prerequisites are emerging for an economic, political, social and, consequently, spiritual turning point in the development of the country - the emergence of the first states, a leap in the development of productive forces associated with the transition from bronze to iron, the formation of commodity-money relations, the growth of scientific knowledge, criticism of the established moral ideas and attitudes.

These factors served as the basis for the emergence of a number of teachings or schools, which are divided into two large groups. The first group is the orthodox philosophical schools of ancient India, recognizing the authority of the Vedas. The second group are non-orthodox schools that do not deny the infallibility of the Vedas.

The main orthodox teachings of ancient Indian philosophy

Vedanta (“completion of the Vedas”) (IV-II centuries BC)

The main provisions of Vedanta are set forth by Badarayan (5th century ne) in the composition of the Vedanta-sutra. There are two directions in it - advaita (based on Shankara in 8c) and vishishta-advaita (based on Ramanuja). According to Advaita, there is no other reality in the world, except for the single highest spiritual essence - Brahman, which is indefinable, unconditioned and qualityless. The idea of the diversity of objects and phenomena of the universe is the result of ignorance - except for God, everything is an illusion. The main methods of cognition are intuition and revelation, while inference and sensation play a secondary role. The goal of man is to comprehend that behind all diversity there is a single deity. According to Vishishta Advaita, there are three realities: matter, soul and god. They are in mutual subordination: the individual soul subjugates the material body, and God dominates both of them. Without God, both the soul and the body can exist only as pure concepts, and not as reality. The goal of man is liberation from material existence, which can be achieved through spiritual activity, knowledge and love for God.

Mimansa (6th century BC)

The purpose of Mimamsa is to justify the Vedic ritual, but the philosophical and religious provisions contained in the Vedas must be logically justified.

The final liberation from the embodied state cannot be rationally explained, it is achievable only with the help of knowledge and conscious efforts. The main attention should be directed to the observance of religious and public duty - dharma (performing rituals and obeying the prohibitions imposed by the caste). Following the dharma will lead the individual to ultimate liberation. Mimamsa recognizes the existence of material and spiritual principles in the universe.

Sankhya (6th century BC)

There are two primary principles in the universe: the material - prakriti (matter, nature) and the spiritual - purusha (consciousness). The material principle is in constant change and development, subject to the law of cause and effect. The spiritual principle is the eternal, unchanging principle of individuality, consciousness, contemplating both the course of life of a living being in which it is located, and the process of evolution of the universe, taken as a whole. All changes in the material principle depend on the ratio in which the three gunas (the main tendencies of the existence of the material world) are represented in it: sattva (clarity, purity), tamas (inertia), rajas (activity). Combinations of these gunas lead to the appearance of the whole variety of nature. The contact of the material principle with the spiritual leads to the development of the individual and the universe. Every living being consists of three parts: the spiritual principle, the subtle body and the gross body. subtle body consists of the intellect, the senses and the elements associated with them, and the sense of "I". The subtle body is the focus of karma and follows the spiritual principle until the latter achieves complete liberation from incarnation into any being. The gross body consists of material elements and perishes with the death of the being.

Nyaya (III century BC)(based on Gotama)

There is a material universe, consisting of atoms, the combination of which forms all objects. There are countless souls in the universe, which may be associated with material atoms, or may be in a free state. The highest spiritual regulatory principle is the god Ishvara. God is not the creator of atoms, but only creates a combination of atoms and causes the connection of souls with atoms or the liberation of souls from atoms. The doctrine recognizes four ways of cognition: sensation, conclusion, analogy and evidence of other people.

Vaisheshika (from Sanskrit - “feature) (VI-V centuries BC)

The Doctrine establishes seven categories for everything that exists: substance, quality, action, generality, peculiarity, inherence, non-existence. “Substance”, “quality” and “action” are real. “Generality”, “peculiarity” and “inherence” are products of mental activity. The category "feature" plays a special role in the doctrine, since it reflects the real diversity of substances. The world consists of substances that have quality and action. Vaisheshika distinguishes 9 substances: earth, water, light, air, ether, time, space, soul, mind. The atoms of earth, water, light and air form all material objects. Atoms are eternal, indivisible, have no extension, but their combinations form all extended bodies. The combination of atoms is controlled by the world soul. As a result of the constant movement of atoms, the world that exists in time, space and ether is periodically created and destroyed. By quality, atoms are divided into four types, depending on the origin. Atoms cause four kinds of sensations: touch, taste, sight and smell.

Yoga ("concentration", .) (main Patanjali 2nd c. BC.)

Yoga is based on the Vedas and is one of the Vedic philosophical schools. According to the teaching, the main goal of all human actions should be complete liberation from material existence. The two conditions for such liberation are voiragya (dispassion and detachment) and yoga (contemplation). The first is based on the conviction of the futility of worldly life, full of evil and suffering.

Yoga is an individual path of salvation designed to achieve control over feelings and thoughts, primarily through meditation. In the yoga system, belief in God is seen as an element of a theoretical worldview and as a condition for practical activity aimed at liberation from suffering. Connection with the One is necessary for the realization of one's own unity. With the successful mastery of meditation, a person comes to the state of samadhi (ie, the state of complete introversion, achieved after a series of physical and mental exercises and concentration). In addition, yoga includes the rules of eating. Food is divided into three categories according to the three modes of material nature to which it belongs. For example, food in the modes of ignorance and passion can increase suffering, misfortune, illness (first of all, this is meat). yoga teachers Special attention draw on the need to develop tolerance towards other teachings.

philosophy ancient indian buddhism yoga

Major unorthodox schools of ancient Indian philosophy

Jainism ( VI V. BC, base Vardhaman (9th-8th centuries BC), nicknamed the winner ("Gina").

Jainism is based on the doctrine of tattwas (entities that are the source material from which the world is built, and at the same time the fundamental truth from which knowledge is built). The two main tattvas are the jiva (soul), whose main property is consciousness, and ajiva (everything that is not the soul). Matter is one of the varieties of ajiva, having the qualities of touch, sound, smell, color and taste. Matter is atomic and accessible to the senses, changeable, has no beginning and end, and is not the result of divine creativity. There is no single soul or supreme god. In the world there is a huge and unchanging number of souls, embodied in living beings or non-embodied. Souls, like matter, are not created by anyone, and exist initially and always. Every soul is omniscient, all-pervading and all-powerful, but its possibilities are limited by the body in which it lives.

The goal is a life in which the liberation of a person from passions is possible. Jainism considers the development of consciousness to be the main sign of the human soul. The degree of consciousness of people is different. This is because the soul tends to identify itself with the body. And, despite the fact that by nature the soul is perfect and its possibilities are unlimited, including the unlimited possibilities of knowledge; the soul (bound by the body) also bears the burden of past lives, past actions, feelings and thoughts. The reason for the limitation of the soul is in its attachments and passions. And here the role of knowledge is enormous, only it is able to free the soul from attachments, from matter. This knowledge is transmitted by teachers who have conquered (hence Gina - Winner) their own passions and are able to teach this to others. Knowledge is not only obedience to the teacher, but also the right behavior, the way of action. Liberation from passions is achieved through asceticism.

Buddhism (7th-6th centuries BC)main Siddhartha - Bumdda Shamkyamuni (enlightened)

Three positions: life is full of suffering, there is a cause of suffering, there is a possibility of getting rid of suffering. He preaches getting rid of suffering by giving up desires and achieving “higher enlightenment” - nirvana. Nirvana is a state of complete equanimity, liberation from everything that brings pain, distraction from thoughts, the outside world. There is no single god. The soul as a special entity does not exist. There is only a stream of constantly changing states of consciousness. Everything in the world is temporary.

Lokayata (Charvaka).

The emergence of this teaching is associated with the mythical sage Brihaspati (the deity of prayer). All objects consist of four elements: earth, fire, water and air. Elements exist forever and are immutable. All properties of objects depend on the combination of which elements they are, and on the proportions in which these elements are combined. Consciousness, mind and sense organs also arise as a result of the combination of these elements. After the death of a living being, this combination disintegrates, its elements are added to the elements of the corresponding variety of inanimate nature. The only source of knowledge is sensation. The sense organs can perceive objects, since they themselves consist of the same elements as objects. On this basis, the doctrine denies the existence of extrasensory and supersensible objects, and, above all, God, the soul, retribution for deeds, heaven, hell, etc. Those. denies the existence of any other world than the material.

General Characteristicsyou are indian philosophies

Ancient Indian philosophy has some common features. One of these features - individual creativity in Indian philosophy is expressed extremely weakly. Although the sources have brought to us individual names of Indian philosophers, their individual contribution to Indian philosophy is largely dissolved in collective creativity, which has taken the form of one or another direction or school. This kind of “impersonality” of Indian philosophy, which is also characteristic of other areas of Indian spiritual culture, was in the era of antiquity and the Middle Ages a direct expression of the power of the leveling tradition, which was determined by the stability of the socio-economic forms of Indian society in this very long historical era. The same "impersonality" of philosophical thought in India is inextricably linked with such a feature as the extreme chronological uncertainty of its monuments, sometimes dated not only in the range of centuries, but even millennia. In the spiritual culture of ancient India there was almost no historical science, so richly represented in the Greco-Roman world, and in ancient China as well.

Another distinguishing feature of the Indian philosophy of the era under consideration is the low connection with proper scientific thought. Generally speaking, outside the relation to scientific knowledge there is no philosophy, including the philosophy of the ancient world. However, the nature of the connection between philosophy and concrete scientific knowledge was already different in the ancient world. Separate elements of natural science thought, reflecting the thousand-year experience of mankind, were interspersed in the religious and mythological ideology (priests, being professional ministers of religious cults, simultaneously acted as the main carriers of scholarship and knowledge in the countries of the Ancient East). Considering the presence of this kind of knowledge based on universal human experience ( for example, medical ones, which are the most characteristic in this regard), one can understand that the starting point for the development of philosophical thought in ancient India - and in other countries of the ancient world - was religious and mythological thought.

Mathematics (and, to a lesser extent, astronomy) played a particularly important role in the formation of philosophy as a special form of social consciousness, its separation from the mythological bosom. Mathematics in ancient India, especially such sections as arithmetic, and then algebra, achieved very great results (suffice it to point out the appearance of a positional number system and the introduction of zero), surpassing what was done in these areas of knowledge in Ancient Greece. However, these achievements relate mainly to the first centuries of our era, when philosophical thought had already existed for many centuries and when the dependence of its predominant idealistic stream on the religious-mythological tradition was determined. The Indian philosophy of antiquity was not limited to this current, but also contained a number of materialistic ideas, positions and teachings, which are characterized by a more or less close connection with natural scientific thought. But in general, compared with ancient, Greco-Roman philosophy, such a connection is less indicative for Indian philosophy.

The subject of the first philosophical reflections was not only the phenomena of nature surrounding a person, but also the world of the person himself and his relations with other people, and his individual existence.

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Major Schools of Yoga

1. Hatha yoga- a teaching based on gaining physical harmony, balancing the energy of yin and yang, which is carried out with the help of physical and psychological (meditation) means. This is the lowest, but, nevertheless, a very important step, which is the basis for other types of yoga. Hatha yoga is part of raja yoga, prepares the body for the spiritual side of raja yoga. This is one of the most popular varieties of yoga in the West. Includes:

physical exercise;
cleansing of internal organs;
breathing exercises;
proper nutrition;
the ability to relax.

2. raja yoga- literal translation of "Queen among yogas." This does not mean that it is intended only for kings, but simply emphasizes its exclusive status. The main goal is to control the mind through meditation, as well as to realize the difference between illusion and reality, to achieve liberation. To begin the practice of the higher aspects of yoga, it is necessary to achieve the highest psychological and physical health. Various habits do not allow to achieve spiritual balance. Practices that allow you to achieve this state can be attributed to raja yoga.

3. Kundalini yoga- these are mantras and meditations, physical exercises, breathing practice, relaxation. The word "kundalini" means awareness and the hidden possibilities of this very awareness. The purpose of the practice is to awaken the divine energy of Kundalini. This energy is symbolically represented by a snake coiled and sleeping at the base of the spine. Gradually, through practice, it rises up the central energy channel, opening and awakening one chakra after another. The end result is enlightenment.

Regular classes kundalina yoga will bring you:

improving physical fitness;
feeling of cheerfulness and happiness;
raising consciousness and expanding awareness.

4. Ashtanga yoga- a discipline consisting of eight steps (stages). We can say that this is a quick series of consecutive postures, breathing techniques and concentration. Ashtanga yoga perfect for those who have a strong body and a restless mind. The steps provide a kind of guide to how to live a life filled with happiness. The first four steps are help in perfecting the personality, finding peace over the body. This is preparation for the second stage - getting to know your feelings and mind, and as a result - achieving a higher state of consciousness.

8 limbs of Ashtanga yoga

Yama- observance of moral precepts;
Niyama– internal discipline, control, culture;
Asana– achieving health through physical exercises (postures);
Pranayama- breathing exercises to control breathing;
Pratyahara- management of feelings;
Dharana- concentration of thoughts;
Dyahna– meditation;
Samadhi- nirvana, enlightenment (merging with the spirit of the universe).

5. Iyengar yoga- the main attention in this type of yoga is given to the position of the body, for harmonious development and gaining anatomical perfection. hallmark is the adoption of certain postures (asanas), using the necessary supports. For iyengar yoga characterized by an individual approach to each practitioner, special attention and explanation of each posture.

6. Sahaja Yoga is a method of meditation, with the aim of internal balance of the emotional, mental and physical condition person. Sahaja Yoga is based on the experience of self-realization (manifestation of one's spirit), available to everyone from birth. What gives sahaja yoga:

human development;
self-healing;
development of society.

7. Prana yoga a type of yoga based on breathing exercises that allow you to manage life energy Qi. Pranayama the fourth step of yoga.

8. Agni yoga or Living Ethics . Religious and philosophical doctrine of life, which is a synthesis of ancient teachings, scientific achievements, as well as the spiritual and practical experience of man. This teaching was founded by the Russian artist N. Roerich and his wife. The main force on which life is built, they consider the spiritual fire of the heart and soul energy.

Yoga is practiced by freedivers. After a few sessions, the time for which they can hold their breath increases to 3 minutes.
There is evidence that yoga was practiced not only in ancient India, but also in the places of ancient civilizations of Latin America.
Yogis have discovered that many human diseases are due to improper breathing and can be dealt with with the help of pranayama yoga.
Movements that give relaxation in yoga help to improve the functioning of the nervous and cardiovascular systems, the digestive tract and the respiratory system.
Yoga classes help to concentrate the mind and attention.

In this article, we examined the basic concepts of yoga, its principles and types. As you can see, not everything is as simple as it seems at first glance. But if you are really interested in this topic, then a deeper study of it will reveal a wonderful world for you. The world of enlightenment and spiritual harmony.

We wish you improvement and knowledge of your capabilities!

The philosophy of yoga in a broad sense can be called the ancient doctrine of the spiritual self-improvement of man, which came to us from the civilization of the Aryans and developed into the form known today in the religious and philosophical schools of ancient and medieval India.

Yoga is one of the darshans, the six orthodox (following the spiritual tradition of the Vedas) philosophical schools of India. Its theories and principles are set forth in the fundamental work of this school, the Yoga Sutra, and commentaries on this work. We know almost nothing about the author of the Yoga Sutra, Patanjali. In India, he has long been considered a great teacher, yogi and philosopher, who lived in the II century. BC. However, today most scholars agree that, in terms of content and terminology, the Yoga Sutra should be attributed to the 2nd century AD.

Patanjali was not the person who invented the teachings of yoga. We find the origins of the yoga outlined by him in the oldest monument of world culture - the Vedas, the sacred texts of India (II millennium BC). Patanjali acted as a systematizer of this teaching.

Coming Directly to Philosophy classical yoga, we single out two fundamental categories that include all being, all that exists. These are Purusha and Prakriti - spiritual and material substances.

Prakriti (matter) is everything that we see, hear, touch or are able to feel in any other way. This is everything that the most advanced instruments can register, from the smallest particles to space-scale objects. The concept of Prakriti contains the entire universe, all physical objects and energy fields.

Purusha is understood as the eternal Spirit, the spiritual principle. Purusha is the highest part of being. There are no forms characteristic of Prakriti in Him, therefore it is impossible to imagine Him. He is conscious, while matter is unconscious. It is not necessary, however, to identify Purusha with the doctrine of God familiar to Westerners. Purusha is devoid of any personal attributes. The god of classical yoga - Ishvara - is a manifestation of Purusha, but He does not create the world and does not control it. Besides Him, there are other gods in the Spirit, but Ishvara is the highest among all spiritual beings. It also has the most important property for yoga philosophy to connect and separate Purusha and Prakriti.

Until the connection of Spirit and matter, the latter is in an unmanifested state. This means that the universe does not exist, and the three main properties or forces (gunas) of Prakriti are in balance. Guna sattva is responsible for the principle of clarity, rajas - for the principle of movement, activity, tamas - for the principle of rest, inertia. When the Spirit and matter are united, Purusha, as a conscious principle, begins to control Prakriti in a certain sense, to cause changes in it. The gunas begin to interact with each other in many combinations and, passing through certain stages, form the objective world in all its forms. In this case, the first product of the interaction of the gunas becomes Buddhi-Mahat. This important concept of yoga philosophy denotes the ideal basis of the entire future universe. In the course of further evolution through a series of stages, five primary elements are formed: ether, air, fire, water, earth, of which all objects consist.

Unlike Prakriti, Purusha is not subject to change. Therefore, we can say that he is outside of time and space.

Now consider the teachings of classical yoga about man. Here it is necessary to understand an idea that is unusual for the consciousness of modern Western man. In the anthropology of yoga, the inner world of a person corresponds to the outer being. Man is considered as a microcosm, which is identical in its structure to the macrocosm external to him. Thus, man is also the result of the union of Purusha and Prakriti.

Purusha in a person is pure consciousness, his Spirit, his true Self. Yoga assumes the existence of many “small parts” of Purusha, individual souls that manifest through different beings in Prakriti. Our true self is eternal and unchangeable. It is conscious and directs all processes in the sphere of Prakriti. The model of the connection of Purusha and Prakriti in a person is often compared to two people lost in the forest. One of which is without legs (Purusha) and the other is blind (Prakriti). It is clear that, having united, they will be able to begin to get out of the forest. Purusha, interacting with Prakriti, fills the individual buddhi of a person, the matrix of all his mental phenomena, with the ability to self-consciousness. Therefore, we, not knowing about Purusha, are aware of ourselves in our mental activity.

So, having considered the main philosophical categories of classical yoga, we move on to the theory of liberation, the central teaching about the meaning of human existence, for which the Yoga Sutra and its commentaries were written. Liberation is the separation in man of Spirit and matter, Purusha and Prakriti. Why is such a division necessary? The fact is that a person in his usual state does not know his true Self and identifies himself, at best, with his individual buddhi. But the ability of buddhi to be aware of itself is nothing more than an illusion, because only Purusha has true consciousness. We always say to ourselves: “I walk, I feel, I think”, etc., thereby limiting our being to the framework of Prakriti. As we already know, any manifestations of Prakriti are only consequences of the interaction of the gunas. They are changeable and no form is eternal. We, identifying ourselves with our psyche, become attached to its manifestations and to the forms of the objective world. All our suffering comes from this attachment. Attachments give rise to desires and expectations in relation to the world around us and to ourselves. But the world is changing - people close to us grow old and die, the things done do not bring former satisfaction, negative emotions replace positive ones, any pleasures always end. We want a constant feeling of satisfaction, but this is not achievable, and, as a rule, the more pleasure we get from something, the greater the disappointment later. Moreover, striving for the forms of Prakriti gives existence to our karma.

Karma is a causal relationship generated by a person and other beings. By our attraction to one form or another of Prakriti, we determine what we will be in the future. For example, if we tend to be kind and honest, we want to be judged according to these virtues, which in turn creates our desire to be the same in the future. Aspirations leave, figuratively speaking, imprints (vasanas) in our individual buddhi. Every moment we do something, feel, think, adding more and more new imprints. After physical death, our spiritual essence is embodied in another body (reincarnation), and the vasanas are preserved, defining our future life. As long as our adherence to the forms of Prakriti remains, more and more imprints are added to the buddhi, which ensures the next births. Thus, we are in a series of rebirths (the wheel of samsara), eternally suffering in the changing world of Prakriti.

Liberation from suffering is possible, and the pursuit of it is the highest possible goal of existence. Through the practice of yoga and philosophical reflections, a person gradually, better and better, realizes his higher being, Purusha, achieves complete spiritual dispassion, ceases to strive internally for anything in the material world. Then his karma is no longer created, and he comes to the separation of Spirit from matter, leaves the circle of samsara and achieves absolute liberation. Such a person will no longer be born, but he may still continue to live in his real life, being in an unceasing awareness of oneself as an eternal and unchanging Spirit. This is the state of a god in essence equal to Ishvara. This being cannot be described in words, but it is difficult to imagine being better than that in which there is not even the very potential for suffering or any dissatisfaction, and at the same time there is full awareness.