Defined about Health and Disease according to yogic text Patanjali Yoga Sutra. SAGE PATANJALI PATANJALI YOGA SUTRAS EVOLUTION PATANJALI YOGA SUTRAS YOGA SUTRAS PADAS - SAMADHI SADHANA VIBHUTI KAIVALYA CONCEPT OF DISEASES –ANTARAYAS, SAHABHUVAS, VRITTIS, KLESHAS CONCEPT OF HEALTH - WAYS TO ATTAIN, MAINTAIN HEALTH AND PREVENT, ELIMINATE AND TREAT DISEASES CONCLUSION REFERENCES

1. HEALTH AND
DISEASE
ACCORDING TO
PATANJALI YOGA
SUTRAS
DR. SATYENDRA SINGH
BNYS, MD

2. CONTENTS
 SAGE PATANJALI
 PATANJALI YOGA SUTRAS EVOLUTION
 PATANJALI YOGA SUTRAS
 YOGA SUTRAS
 PADAS - SAMADHI
SADHANA
VIBHUTI
KAIVALYA
 CONCEPT OF DISEASES –ANTARAYAS, SAHABHUVAS, VRITTIS, KLESHAS
 CONCEPT OF HEALTH - WAYS TO ATTAIN, MAINTAIN HEALTH AND PREVENT,
ELIMINATE AND TREAT DISEASES
 CONCLUSION
 REFERENCES

3. SAGE PATANJALI
Patanjali, undoubtedly the greatest
expounder of Yoga, lived sometime
between 500 and 200 B.C. The life of
Patanjali is an enigma to modern
historians, and almost nothing is known
about this great Master who epitomizes
Yoga. It is only with the help of legends
that one can draw inferences about him.
Undoubtedly he was a great Yoga adept
and was perhaps the head of a school in
which “Swadhyaya”, study of the Self, was
regarded as an important aspect of
spiritual practice.

4. SAGE PATANJALI
 The life history of Patanjali is full of legends and contradictions.
There are no authentic records regarding his birth. As per one
legend, he fell (pata) into the hands (anjali) of a woman, thus
giving him the name Patanjali.
 It is believed that Maharishi Patanjali was the avatar of Adi
Shesha - the Infinite Cosmic Serpent upon whom Lord Vishnu
rests.
 He is considered to be the compiler of the Yoga Sutras, along
with being the author of a commentary on Panini's
Ashtadhyayi, known as Mahabhasya.

5. Patanjali yoga sutras evolution
 It is said that once, while watching a dance by Lord Shiva, Adi
Shesha found it unbearable to support the weight of Lord
Vishnu. Amazed at this, he asked Lord Vishnu the reason for the
same. Lord Vishnu said that this was because of his harmony
with Lord Shiva's energy state, owing to the practice of Yoga.
Realizing the value and benefits of Yoga, Adi Shesha decided to
be born amongst humans as 'Patanjali', to teach them the great
art.

6.  Another incidence is said to have happened in Chidambaram (Thillai ). In this temple, Lord
Nataraja is present in his cosmic-dancing form. once in Darukavanam, Shiva wished to
teach a lesson to the Rishis who were proud of their learning. Shiva took the form of a
mendicant with a begging bowl in hand, accompanied by Vishnu disguised as Mohini. The
rishipatnis were attracted by this beautiful pair. The Rishis grew angry and tried to destroy
the pair. They performed a sacrificial fire and raised a tiger from the fire, which sprang at
Shiva. Shiva pealed off the skin of the tiger and wrapped it round his waist. Then again the
Rishis sent a poisonous serpent and Shiva tied it round his neck. Then the Rishis sent
against Shiva an Apasmara Purusha, Muyalaka, whom Lord Shiva crushed by pressing him
to the ground with his foot.
 At this, the Rishis confessed defeat and Shiva started to dance before all the Gods and
Rishis. Lord Adishesha heard the description of Shiva’s dance at Darukavanam from
Vishnu and requested Vishnu to allow him to witness the dance himself. Vishnu agreed to
this. Adishesha performed penance and prayed to Shiva to allow him to see the
dance. Being pleased with his penance, Shiva appeared to him and promised that he
would dance at Tillai (Chidambaram). Accordingly, Adishesha was born as a human being,
as Patanjali, and went to the forest of Tillai.

7.  At this time a sage, Vyaghrapada, also lived in this forest. Vyaghrapada was the son of
Madhyandina Rishi. He started praying to the Swayambhulinga under a banyan tree in this Tillai
forest. He used to collect flowers for puja and he prayed for the boon of getting tiger’s feet and
claws, so that he could easily climb up the trees and pluck plenty of flowers. He also prayed for
the eyes of bees, so that he could collect the flowers before any bee could taste the honey in
them. His prayer for these two blessings was granted, and since he had the feet of a tiger, he
was called Vyaghrapada. Each constructed his own hermitage. They started worshipping Shiva in
the form of the Swayambhulinga in Tillai forest. Days passed and when the time came for Shiva
to give them Darshan, the guardian Goddess of the place, Kalika Devi, interfered and did not
allow Shiva to give His Darshan.
 Shortly afterwards, Shiva and Devi agreed that they should participate in a dance contest and
that the winner should have undisputed possession of Tillai. So the dance started. This dance is
called Urdhva Tandavam in which Shiva defeated Kalika Devi.Now Nataraja performed the
Ananda Tandavam, i.e. the Dance of Bliss, in the presence of Shivakamasundari and all the Gods
and Rishis, and at the same time fulfilled the wish of the two devotees, Patanjali and
Vyaghrapada, by allowing them to witness it and thus satisfying them

8.  Another story tells that once upon a time Nandi, Shiva’s carrier,
would not allow Patanjali Muni to have Darshan of Lord Shiva
(Nataraja of Chidambaram). In order to reach Lord Shiva,
Patanjali, with his mastery over grammatical forms,
spontaneously composed a prayer in praise of the Lord without
using any extended (Dirgha) syllable, (without Charana and
Shringa) i.e. leg and horn, to tease Nandi.
 Shiva was quickly pleased, gave Darshan to the devotee and
danced to the lilting tune of this song.

9. Patanjali yoga sutras
 Yoga Sutras are considered to serve as the basis of the yogic
techniques. Maharishi Patanjali, "The Father of Yoga", compiled 195
sutras, which serve as a framework for integrating Yoga into the daily
routine and leading an ethical life.
 The exact date of the compilation of the Yoga Sutras is not known.
However, it is believed that they were written somewhere around 200
BC.

10. YOGA SUTRAS
Meaning : The word “sutra” means “thread”
yoga sutra is almost equally as common as yoga
dharshanas ( the vision of yoga), is actually a compendium of
an ancient pre- existing oral yoga tradition consisting of both
practical advice and theoretical context.

11. Chapters
4 chapters called as “padas”
 Samadhi pada
 Sadhana pada
 Vibhuti pada
 Kaivalya pada

12. Samadhi pada
Aphorisms – 51
Overview - This is an overview of Raj Yoga
describing the unlimited Infinite Mind or seed of
the intelligent conscious principle ( called citta)
becomes modified to individual mind and then
how the limited individual mind is again re-
united/connected through yoga (union).

13. Sadhana pada
 Aphorisms- 55
 Overview – sadhana means spiritual practice. Yoga sadhana is something
we “do” in order to move from a disconnected spiritual state and connect
more fully with spirit.
Here they start off with kriya(pre- requisite purification ) yoga activities
(tapas, swadhyaya and ishwara pranidhana).then Patanjali discusses the cause
of suffering (being ignorant or avidya) in a clear way discussing avidya in
relation to kleshas and karma and then how to remedy them ( through tapas,
swadhyaya, isvara pranidhana and astanga practices). He also explains about
first five limbs of ashtanga yoga preparing us for last three subtle practices in
pada III.

14. Vibhuti pada
 Aphorsims - 56
 Meaning - pada III starts with explaining last three
limbs of ashtanga yoga together termed as
“samyama”. Samyama is used to attain various
powers “ sidhis” and leading to liberation. Samyama
works with delineation of the three kinds of parinama
( samadhi, ekgrata, nirodha).

15. Kaivalya pada
 Aphorisms – 34
 Meaning - ultimate liberation through the process of yoga.
This pada includes freedom from limited identification ( such as
separateness, ego) to ultimate freedom. Yoga is thus
culminated with the realization of nirbija samadhi where any
separate self is seen as part of illusory process and is no longer
drawn into.

16. Concept of disease according to PYS
Patanjali says that there are basic obstacles pervading the
mind that are not conducive to yoga practice. He divides
these obstacles into four groups:
1. Antarayas (intruders in the path of yoga)
2. Viksepasahabhuvah (co-existing with mental
distraction).
3. Vritti’s (mental modifictions)
4. Klesha’s (Sufferings)

17. I.ANTARAYAS 17
Sickness, apathy, doubt, carelessness, laziness,
hedonism, delusion, lack of progress, and inconstancy
are all distractions which, by stirring up consciousness,
act as barriers to stillness

18. ANTARAYAS
1. Vyadhi (physical disease)
2. Styana (mental laziness)
3. Samsaya (doubt)
4. Pramada (heedlessness)
5. Alasya (physical laziness)
6. Avirati (hedonism)
7. Bhrantidarsana (false perception)
8. Alabdha- bhumikatva (non-attainment of yogic states)
9. Anavasthitatva (falling away from yogic states attained)
18

19. 1.VYADHI
Vyadhi means physical disease and is the first obstacle
to the practice of yoga. If the body is inflicted with
disease, it has to be cured and restored to a healthy
state. Disease causes disturbance in the mind and
makes it impossible to practice yoga or, for that
matter, any other form of physical discipline.
19

20. 2.STYANA
Styana refers to mental laziness. This trait in the
human psyche makes one desirous of the fruits of
action without the required effort. Discrimination and
will power should be cultivated to do away with
mental laziness. Discrimination helps us to understand
the benefits of yogic disciplines.
20

21. 3.SAMSAYA
Samsaya means doubt. When one tries to control the
mind, doubts arise. The mind does not know the
benefits of concentration. Therefore, faith in oneself,
the spiritual teacher and holy books is essential. Faith is
necessary to dispel doubt.
21

22. 4. PRAMADA
Pramada means heedlessness. If one is
heedless to cultivate virtues and follow truth,
then the practice of yoga is not possible. Lack
of vigil will lead to a steep fall in spiritual life.
22

23. 5.ALASYA
Alasya or physical laziness (sloth) will attract ills
like poverty. One should involve oneself in
healthy activities to overcome such laziness.
23

24. 6.AVIRATI
Avirati refers to hedonism( pleasure seeking). To
practice yoga, the mind should be purified of
material desires and a sense of detachment
should be cultivated.
24

25. 7. BHRANTIDARSANA
Bhrantidarsana or false perception leads to self-
conceit. This trait is not good for anyone who is
keen to practice yogic disciplines.
25

26. 8.ALABDHA BHUMIKATVA
Alabdha bhumikatva means non-attainment of yogic
states due to evil tendencies in personality. These
should be recognized and eliminated by dispassionate
and deep introspection. Otherwise, progress is
hindered.
26

27. 9.ANAVASTHITATVA
Anavasthitatva means falling away from yogic states
after reaching them. A person who has reached a lofty
mental state can slide to a slow ruin, with just one base
action. So, actions leading to a downfall have to be
obliterated
27

28. 28
II.VIKSEPASAHABHUVAH
This is the second group of obstacles and
they coexist with impendiments or associate
troubles

29. 1. DUKHA
Dukha means sorrow and suffering that inflicts
the human mind. A disturbed state of mind
makes it impossible to practice yoga.
29

30. 2.DAURMANASYA
Daurmanasya refers to disappointment caused
due to non-fulfillment of desires and ambition.
This leads to disturbance in the mind. So, one
should develop discrimination to overcome
this.
30

31. 3.ANGAMEJAYATVA
Angamejayatva means restlessness of the limbs. When
discrimination and will power are not exercised to
subdue disturbances in the mind, caused by sorrow
and disappointment, the mind becomes agitated. This
affects the nervous system which manifests as physical
restlessness.
31

32. 4,5.SVASA AND PRASVASA
Svasa and prasvasa mean forcible inhalation
and exhalation.
This causes disturbances in the practice of
pranayama. Controlled breathing or a balance
in breathing exerts a calming influence in the
mind.
32

33. III.VRITTIS (mental fluctuations) 33

34. 1. PRAMANA 34

35. 2.VIPARYAYA 35

36. 3.VIKALPA 36

37. 37
4.NIDRA

38. 38
5. SMRITI

39. IV.KLESHA’S ( sufferings) 39

40. 1.AVIDYA 40

41. 2.ASMITA 41

42. 3.RAAGA 42

43. 4. DWESHA 43

44. 5.ABHINIVESHA 44

45. PATANJALI’S VIEW ON
CONCEPT OF
HEALTH
45

46. 2 WAYS TO
ATTAIN
HEALTHY STATE

47. 1. COMPLETE SURREDNER TO GOD

48. ISHWARA – CONTROL THE MIND 48

49. 2.YOGIC PRACTICES

50. ASHTANGA YOGA
Bahiranga practices such as yama, niyama, asana
and pranayama help produce physical health
while Antaranga practices of dharana and
dhyana work on producing mental health along
with pratyahara.
50

51. •YAMA = EXTERNAL DISCIPLINE
•NIYAMA = INTERNAL DISCIPLINE
•ÂSANA = POSTURE
•PRÂÑÂYÂMA = BREATH REGULATION
•PRATYÂHÂRA = WITHDRAWAL OF THE SENSES
•DHÂRAÑÂ = CONCENTRATION
•DHYANA = MEDITATIVE ABSORPTION
•SAMÂDHAYAÏ = ONENESS, INTEGRATION
•ASTÂU = EIGHT
•ANGÂNI = LIMBS
THE EIGHT COMPONENTS OF YOGA ARE EXTERNAL DISCIPLINE, INTERNAL DISCIPLINE, POSTURE, BREATH
REGULATION, CONCENTRATION, MEDITATIVE ABSORPTION, AND INTEGRATION.
ASHTANGA YOGA

52. YAMAS 52

53. 53
NIYAMAS

54. ASANAS
“sthira-sukham âsanam”
The postures of meditation should embody steadiness
and ease.
“prayatna-saithilyânanta-samâpattibhyâm”
This occurs as all effort relaxes and coalescence arises,
revealing that the body and the infinite universe are
indivisible.
Then, one is no longer disturbed by the play of
opposites.
54

55. PRANAYAMAS 55

56. PRANAYAMAS
Universal pranic energy that flows through body-
mind-emotions-spirit continuum is intensified and
controlled through pranayama using breath
control as a method to attain controlled
expansion of the vital cosmic energy.
56

57. PRATYAHARA 57

58. DHARANA 58

59. DHYANA 59

60. SAMADHI 60

61. PRANTHABHUMI –
STAGES OF
CONSCIOUSNESS/
PERFECTION
61

62. STATES OF CONSCIOUSNESS
 VYUTHANA CITTA
(emerging consciousness)
 NIRODHA CITTA
(restraining consciousness)
 NIRMANA CITTA
(individualized consciousness)
 PRASANTA CITTA
(tranquil consciousness)
 EKAGRATA CITTA
(attentive consciousness)
 CHIDRA CITTA
(fissured consciousness)
 PARIPAKVA CITTA
(pure consciousness)
62

63. HOW TO MAINTAIN HEALTH? 63

64. ABHYASA 64

65. VAIRAGYA 65

66. PREVENTION OF DISEASES 66

68. ELIMINATION OF SUFFERINGS

69. TREATMENT OF DISEASE
 This helps us to understand that disease is not
something to be feared but is an indicator of
where we have been wrong in our lifestyle,
thinking pattern.
69

70. CHITTAPRASADHANAM 70

71. PRACHCHHARDANA
VIDHARANABHYAM VA PRANASYA
71

72. OBSERVATION OF SUBJECT & OBJECT 72

73. MEDITATION ON LUMINUOS OBJECTS 73

74. MEDITATION ON DETACHMENTS

75. MEDITATION ON DESIRED OBJECTS

76. CONCLUSION
 According to Yogic concept the main cause of the
disorder starts from mind and enters the entire body.
 This helps us to understand that disease is not
something to be feared but is an indicator of where we
have been went wrong in our lifestyle, thinking pattern
or diet.
76

77. CONCLUSION
• When this concept of natural living is done with
awareness, it can become a new milestone for healthy
change putting us back on the right track to a happier
and healthier life.
• Yoga helps train our whole process of thinking, thus
creating right attitudes for evolutionary growth to
every moment of our life.
77

78. References
 Light on Yoga Sutras of Pathanjali- ISBN 10: 81-7223-542-9: BKS Iyengar
 The Study and Practice of Yoga
An Exposition of the Yoga Sutras of Patanjali by Swami Krishnananda
 Core of the yoga sutras – BKS IYENGAR
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