Man is known as manava (human), as he is descended from Manu, the father of mankind who is said
to be the son of Brahma, the Creator of the world. The word mana or manas (mind) comes from the
root man, meaning to think. Man is one who possesses a mind.
Manas means mind, intellect, thought, design, purpose and will. It is the internal organiser of the
consciousness and the
Self. Man is graced with this special sense so that he can enjoy the pleasures of the world, or seek
emancipation and freedom(moksa) from worldly objects.
Knowledge
Knowledge means acquaintance with facts, truth or principles by study or investigation. The mind,
which is endowed with the faculty of discrimination, desires the achievement of certain aims in life.
Knowledge (jnana) is of two types: laukilfa jnana, which concerns matters of the world, and vaidika
jnana, the knowledge of the Self (relating to the Vedas, or spiritual knowledge). Both are essential
for living in the world, as well as for spiritual evolution. Through yogic practice, the two kinds of
knowledge encourage development of a balanced frame of mind in all circumstances.
Aims of Life
The sages of old discovered the means for the betterment of life and called them aims orpurusarthas.
They are duty {dharma), the acquisition of wealth (artha) (necessary to free oneself from
dependence on others), the gratification of desires (kama) and emancipation or final beatitude
(moksa). Moksa is the deliverance of the Self from its entanglement with the material world:
freedom from body, senses, vital energy, mind, intellect and consciousness.
Dharma, artha and kama areimportant in matters of worldly life. Dharma and moksa should be
followed judiciously if they are to lead to Self−realisation.
Patanjli, at the end of the Yoga Sutras, concludes that the practice of yoga frees a yogi from the aims
of life and the qualities of nature (gunas), so that he can reach the final destination−−kaivalya or
moksa.
Health and Harmony
To acquire knowledge−−whether mundane or spiritual−−bodily health, mental poise, clarity and
maturity of intelligence are essential.
Health begets happiness and inspires one to further one's knowledge of the world and of the Self.
Health means perfect harmony in our respiratory, circulatory, digestive, endocrine, nervous and
genito−excretory systems, and peace of mind. Hatha yoga practices are designed to bring about such
harmony.
Afflictions
Human beings aresubject to afflictions of three types: physical, mental and spiritual (adhyatmika,
adhidaivika and adhibhautika). Afflictions arising through self−abuse and self−inflictions are
adhyatmika. Physical and organic diseases are caused by an imbalance of the elements in the body
(earth, water, fire, air and ether) which disturbs its correct functioning. These are called adhibhautika
diseases. Misfortunes such as snake bites and scorpion stings are also classified as adhibhautika.
Genetic and allergic disease or diseases arising from one's past deeds (karma) are known as
adhidaivika. The practice of hatha yoga will help to overcome all three types of affliction.[...]
The first Sloka (verse) of the book reads: "Reverence to Siva, the Lord of Yoga, who taught Parvati
hatha wisdom as the first step to the pinnacle of raja yoga" (Patanjali yoga). And at the end we
arereminded that "all hatha practices serve only for the attainment of raja yoga". (4:103).
Hatha means willpower, resoluteness and perseverance; and Hatha yoga is the path that develops
these qualities and leads one, towards emancipation. The word hatha is composed of two syllables:
ha and tha. Ha stands for the seer, the Self, the soul (purusa), and for the sun (Surya) and the
inbreath {prana). Tha represents nature (prakrti), consciousness {citta), the moon (chandra) and the
outbreath (apana). Yoga, as already noted, means union. Hatha yoga, therefore, means the union of
purusa with prakrti, consciousness with the soul, the sun with the moon, and prana with apana.
