2 6 S p i r i t ua l i t y S t u d i e s 5 - 1 S p r i n g 2 0 1 9 systems, in which doctrines, myths, rituals, emotions, institutions, and other similar elements are interconnected. The definition of Yoga relates either to the process or the goal. Patañjali defined the process saying that it is the cessation of the movements of the mind continuum (Patañjali 1911, 9). Vyāsa, in his commentary to the first verse of the first chapter of the Patañjali Yoga Sūtras, wrote that Yoga is samādhi (Patañjali 1986, 62). The Sanskrit word Yoga means “yoking”, or “union” (Patañjali 1968, 73–77). It also refers to one of the six classic systems, darshans, of Indian philosophy. Its influence has been widespread among many other schools of Indian thought. Its basic text is considered to be the Yoga Sūtras by Patañjali (2nd century BC?). There are, however, almost countless schools and sub-schools of Yoga, which provide an unimaginable wealth of practices and models of Yoga. As mentioned also in Encyclopaedia Britannica (n.d.), “the practical aspects of Yoga play a more important part than does its intellectual content, which is largely based on the philosophy of Sāmkhya, with the exception that Yoga assumes the existence of God”. Further, Yoga of Patañjali defines the state of chitta (working space or continuum of the mind) as key factor to success. Yoga holds together with Sāmkhya that the achievement of spiritual liberation (moksha) occurs when the individual self (Purusha) is freed from the bondages of matter (Prakriti) that have resulted due to ignorance (avidyā) and illusion (maya). The Sāmkhya view of the evolution of the world through identifiable stages, leads Yoga to an attempt to reverse this order, as it were, so that a person can increasingly de-phenomenalize himself until the Self re-enters its original state of purity and consciousness. Once the aspirant has learned to control and relax from the obscuring mental activities of his mind and has succeeded in ending his attachment to material objects, he will be able to enter samādhi, i.e., a state of union with the absolute consciousness that is a “blissful, ecstatic” [4] union with the ultimate reality (brahman). The one ascetic consequence of the Sāmkhya–Yoga is an emphasis on austere asceticism and a turning away from the ritualistic elements of Hinduism coming from the Brahmanical sources. There are a few points that would need elaboration. Some interpretations consider Íśvara to be equivalent to the Creator, others – as mentioned below– identify it with the absolute consciousness. Further, avidyā (“ignorance”) andmaya (the “veil” that gives rise to incorrect interpretation of all what is perceived) give birth to jñāna (the usual knowledge of the multiple perceivable entities). And as the Shiva Sūtra (2007, I.2) declares: “Jnanam bandhah – [This] knowledge causes bondage [in maya]”. Therefore, one has to be able to relax from it (Timčák 2018, 23). Samādhi as described by Vallalar is a “melting into the Absolute Consciousness” (Vallalar 2016, vii). All this process of “relaxing” from avidyā and “melting into Being” through a samādhi is not depending on rituals or faith in religious systems. Regarding the question of process-oriented systems of Yoga and Yoga-darshana being a part of religion, Eliade sees darshans as “philosophies” (1997, 48) and for him Indian religion is Brahmanism. There are, however, other Indian philosophies and religions that do not fall into the category of Brahmanism (or Vaidika Dharma). Werner describes Yoga as a classic darshan that was originally a tradition that developed in the forest schools and ashrams where the practical aspects [5] were preferred over the philosophy. Still, it developed its own philosophy. Werner also mentions that Yoga does not need rituals in achieving its aims (Werner 2008, 65). On the other hand, Vedic religion does not rely on Yoga texts or practices. Fišer (in Zbavitel 1964, 39–40) reminds once again, that the term Hinduism was fostered by Western researchers in order to “hide the inadequate knowledge of the jungle of vast cultural, philosophical and religious heritage of Indian society”. Merhaut (in Zbavitel 1964, 43–45) declares that darshans are philosophical ways how to grasp the object of philosophical enquiring. He cites Vreede who holds that the individual darshans are not antagonistic but form a unified order. Thus, Nyāya deals with logic, Vaiśeṣika with physics, Sāmkhya with classification of parts as well as forms of being, Yoga deals with the method of human personality development, Mīmāṃsā deals with ethics and Vedānta with metaphysics. Neither of them links to what in West is understood as religion. The understanding of the core of all the darshans was gradually deepening throughout the history, also due also to the interaction with “competing”, e.g. Buddhist philosophies. It can be noted, that the Encyclopaedia Britannica offers the opinion that is of interest to note, that since the late 19th century, Hindus have reacted to the term Hinduism in several ways. Some have rejected it in favor of indigenous formulations. Others have preferred “Vedic religion” using the term Vedic to refer not only to the ancient religious texts known as the Vedas but also to a fluid corpus of sacred works in multiple languages and an orthopraxy (traditionally sanctioned) way of life. Still others have chosen to call the religion Sanātana Dharma, “Eternal Law”, a formulation made popular in the 19th century and emphasizing the timeless elements of the tradition that are perceived to transcend local interpretations and practice (Baktay 1990, 16–20). Finally, others, perhaps the majority, have simply accepted the term
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