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NCERT Class 11 Knowledge Traditions and Practices of India Chapter 9 Yoga
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Yoga
Chapter: 9
| EXERCISE |
(I) Fill in the blanks:
1. Asteya means ______________.
Ans: Not to steal.
2. Yoga is derived from the Sanskrit root word ____________.
Ans: Yuj’.
3. International Day of Yoga is being celebrated On ___________.
Ans: 21 June.
4. Human body is made up of the grossbody, _____________ and causal body.
Ans: Subtle.
5. Yamas are ______________.
Ans: Restraints.
6. Niyamas are _____________.
Ans: Personal observances.
7. Jñāna Yoga is the Yoga of _____________.
Ans: Knowledge.
8. Meaning of Svādhyāya is _____________.
Ans: Self-study.
9. Prāṇāyāma Koṣa is the bridge between ___________ and ___________.
Ans: The body and mind.
10. Patañjali Yoga is also known as _____________.
Ans: Ashtanga Yoga.
(II) Answer in one word:
1. Who is the author of Yoga Sūtra?
Ans: Patañjali.
2. Write the meaning of the word ‘Yuj’.
Ans: Union.
3. What is the aim of Yoga?
Ans: Liberation.
4. Write down the four names of traditional schools of Yoga.
Ans: Hatha, Raja, Karma, Bhakti.
5. Write down two objectives of Yoga.
Ans: Self-realisation, Stress relief.
6. Write down the three names of śaṭkarma (cleansing) practices.
Ans: Dhauti, Basti, Neti.
7. Write the names of vedas.
Ans: Rigveda, Samaveda, Yajurveda, Atharvaveda.
8. Write the three names of modern practitioners of Yoga.
Ans: B.K.S. Iyengar, Pattabhi Jois, T.K.V. Desikachar.
(III) Write short notes (100 words):
1. Describe Pañcakoṣa.
Ans: The Pañcakoṣa, or five sheaths, is an important concept in Vedanta that describes the various layers of human existence. It begins with the Annamayya Kōṣa, which is the physical body composed of food and material substance. Surrounding this is the Prāṇamaya Kōṣa, representing the vital sheath associated with the life force, or prāṇa, that sustains our physical being. The third layer is the Manomaya Kōṣa, which pertains to the mental sheath encompassing our thoughts, emotions, and sensory experiences. Following this is the Vijñānamaya Kōṣa, the intellectual sheath that embodies wisdom and higher knowledge. Finally, the Ānandamaya Kōṣa represents the bliss sheath, connected to spiritual joy and ultimate bliss. Together, these five sheaths illustrate the complexity of human existence, highlighting the journey from the physical and mental realms to spiritual self-realisation and inner fulfilment.
2. Write down the objectives of Yoga.
Ans: The Pañcakoṣa, or five sheaths, is an important concept in Vedanta that describes the various layers of human existence. It begins with the Annamayya Kōṣa, which is the physical body composed of food and material substance. Surrounding this is the Prāṇamaya Kōṣa, representing the vital sheath associated with the life force, or prāṇa, that sustains our physical being. The third layer is the Manomaya Kōṣa, which pertains to the mental sheath encompassing our thoughts, emotions, and sensory experiences. Following this is the Vijñānamaya Kōṣa, the intellectual sheath that embodies wisdom and higher knowledge. Finally, the Ānandamaya Kōṣa represents the bliss sheath, connected to spiritual joy and ultimate bliss. Together, these five sheaths illustrate the complexity of human existence, highlighting the journey from the physical and mental realms to spiritual self-realisation and inner fulfilment.
3. Discuss the role of Yoga in holistic health.
Ans: The role of Yoga in holistic health are mentioned below:
(i) Physical: Āsanas primarily work at the physical level. Those practices tone up the muscles, nerve fibres, enhance blood circulation, promote the physiological functions and set the internal environment of the body called homeostasis. The Kriyā (cleansing techniques) vitalises the internal organs of the body and restore their efficiency by eliminating the toxic matter from the body. They establish equilibrium between vāta (air), pitta (bile) and kapha (phlegm). To nourish the physical body, a pure balanced wholesome diet with the supplement of nutrients is required. Yogic diet nourishes the body. Yogic food which is often discussed in the ancient text is sātvika food. Yoga emphasises on mitāhāra, which is related to the quality and quantity of food and also the state of mind during the intake of food. Various āsana or yogic postures also help in physical development.
(ii) Cognitive: Cognitive or Intellectual Mental development is the growth and change in cognitive processes such as attention, memory, thinking, perceiving and imagination, reasoning and problem-solving. Practising of Yoga including Āsanas, Prāṇāyāma and Yoga nidrā by the students, has been found to improve their memory significantly. Meditation plays a vital role in regulating the speed of thoughts and attains the calm, quiet and relaxing state of mind. Meditation is a key tool to calm down the mind and hence becomes an important key for helping in managing the stress.
(iii) Emotional: Emotions are an integral part of human life. Emotional development can be considered in terms of control and expression of emotion as well as management of relationships with oneself and others. There is always a fight between our likes and dislikes, and positive and negative emotions. Negative emotions are so vibrant in the mind that seldom any positive thought gets sharpened up in our psyche. Some Āsanas, Prāṇāyāma and relaxation techniques are good tools for conditioning the autonomous nervous system. These yogic practices have been found to bring significant positive changes in the emotional states of anxiety, stress, depression, regression, fatigue, guilt, and arousal. Bhakti yoga (unconditional love) is the well accepted method for cultivating our emotions and getting our mind directed towards accepting the positive emotions.
(iv) Social: Social Due to isolation, an individual develops varieties of psychosocial complications. Yamas and Niyamas can be important tools for social development. During satsang, one comes near the Guru and acquaints with positive mentors and companions for life. Healthy social contacts, interpersonal relationships make life enjoyable and free from physical and psychological strains.
(iv) Spiritual: Spiritual development takes place in the form of habits, values and ethics, etc. Good habits and a strong value system instilled right from childhood will have lasting effects on the personality of the child. For spiritual development, yama, pratyāhāra and dhyāna (meditation) are helpful. Yama and help to develop our moral values while prāṇāyāma and meditation help us to realise our true self. Introspection is very effective for the development of ‘self.’
4. Describe Yamas and Niyamas.
Ans: Yamas and Niyamas are essential ethical guidelines in the practice of Yoga, forming the foundation for personal conduct and spiritual development. yamas refer to the moral restraints or ethical principles that guide interactions with others and the external world. They include Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (continence or moderation), and Aparigraha (non-possessiveness). These principles encourage practitioners to cultivate compassion, honesty, and integrity in their actions. On the other hand, Niyamas are personal observances that focus on self-discipline and inner growth. They consist of Saucha (cleanliness), Santosha (contentment), Tapas (austerity or self-discipline), Svādhyāya (self-study), and Ishvara Pranidhana (surrender to a higher power). Together, Yamas and Niyamas provide a framework for ethical living, promoting harmony within oneself and with others, and setting the stage for deeper practices in Yoga. By adhering to these principles, practitioners can foster a balanced and fulfilling life, enhancing their spiritual journey.
5. Write a short note on the history and development of Yoga.
Ans: Yoga has a rich and ancient history that dates back over 5,000 years, originating in the Indus Valley Civilization in present-day India. The earliest references to Yoga can be found in the Rigveda, one of the oldest sacred texts, where it is described as a means of attaining spiritual insight. Over time, the practice evolved, and the philosophical underpinnings were further developed in the Upanishads and the Bhagavad Gita, which emphasised the importance of self-realisation and union with the divine. During the classical period, Patanjali codified the principles of Yoga in his seminal work, the Yoga Sūtra, outlining the Eight Limbs of Yoga (Ashtanga), which serve as a practical guide for spiritual development. The Hatha Yoga tradition emerged in the Middle Ages, focusing on physical postures (asanas) and breath control (pranayama) to prepare the body for meditation. In the 19th and 20th centuries, Yoga began to gain popularity in the West, largely due to the efforts of prominent figures like Swami Vivekananda and later, T.K.V. Desikachar and B.K.S. Iyengar. This led to the establishment of various styles of Yoga, including Hatha, Vinyasa, and Kundalini, each with its own emphasis and approach. Today, Yoga is practised worldwide, recognized not only as a physical exercise but also as a holistic system for promoting mental, emotional, and spiritual well-being, making it a significant aspect of modern wellness culture.
6. Write a short note on the traditional school of Yoga.
Ans: The different philosophies, traditions, lineages and guruśiṣya paramparā of Yoga led to the emergence of different traditional schools.
(i) Jñāna Yoga Jñāna means ‘knowledge’. Jñāna-yoga is the yoga of wisdom. It shows the path of self-realisation through discerning the real from the unreal and discrimination between right and wrong. The three stages of Jñāna-yoga practices are considered as śravaṇa, manana and nidhidhyāsana.
(a) Śravaṇa: listening or absorbing the instruction.
(b) Manana: reflection or contemplation involving reasoning and arriving at intellectual convictions.
(c) Nidhidhyāsana: repeated meditation and implementation of conviction or attaining oneness with reality.
(ii) Bhakti Yoga Unconditional and intense love for God is Bhakti. Bhakti Yoga is a Yoga of devotion. Bhakti Yoga may be defined as the pathway of devotion to the realisation of personal God. The nine primary forms of bhakti (Navadhā Bhakti) are:
(a) śravaṇa (‘listening’ to the scriptural stories of Kṛṣṇa and his companions).
(b) kirtana (‘praising,’ usually refers to ecstatic group singing).
(c) Smaraṇa (‘remembering’ or fixing the mind on Viṣṇu).
(d) Pāda-sevana (rendering service).
(e) Arcana (worshipping an image).
(f) Vandana (paying homage).
(g) Dāsya (servitude).
(h) Sākhya (friendship).
(i) ātma-nivedana (complete surrender of the self). These nine principles of devotional service are described as helping the devotee remain constantly in touch with God. Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride and arrogance. It infuses joy, bliss, peace and knowledge.
(ii) Karma YogaKarma means action. Karma Yoga is the path of selfless action intended to overcome the desire which is the root cause of all miseries or sufferings. It purifies the action and emotions of the aspirant to act selflessly without the thought of any personal gain rewards. By having this state of mind—detaching from the fruit of action and surrender to the God, one can learn to sublimate and overcome the ego. The culmination of Karma Yoga lies in the devotee’s diligent performance of his duty and offering the results thereof to God.
(iii) Pātañjala Yoga The aim of Pātañjala Yoga (popularly called ‘Raja Yoga’) is to attain chitta-vṛtti-nirodha (cessation of mental modifications), leading to (self-realisation). It is the Yoga for mind management and to realise the self by the process of dhyana (Meditation). Yoga of Patanjali, popularly known as ‘AṣṭāṅgaYoga’, aims at restraining mental modification to realise the self. As explained earlier, these eight limbs include Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi. Practice of Aṣṭāṅga Yoga develops both personal and social dimensions of one’s personality.
(iv) Haṭha Yoga Haṭha Yoga is the yoga of establishing balance between pairs of opposite. The roots of Haṭha Yoga are traced in Tantra. The word Haṭha is the combination of Ha (sun) and Tha (moon) also represent the Īda (left) and Piṅgala (right) Nāḍi-s present in our body. Nāḍi-s are channels of energy in the body. Piṅgala is known as the right channel and Idā is the left energy channel. Haṭha Yoga includes the yogic practice of Ṣat-karma, Āsana, Prāṇāyāma, Mudrā, Pratyāhāra, Dhyāna, Samādhi, etc. The main objective of Haṭha-yoga is to have a healthy body and mind to accomplish the goal.
7. Explain about the misconceptions of Yoga.
Ans: Misconceptions about Yoga abound, often leading to misunderstandings of its true nature and purpose. One common misconception is that Yoga is solely a physical exercise focused on flexibility and fitness. While asanas (postures) are an integral part of Yoga, the practice encompasses much more, including meditation, ethical principles, and spiritual growth. Another misunderstanding is that Yoga is a religion; in reality, it is a philosophical system that can be practised alongside any spiritual belief. Some people also believe that Yoga is only for the young and fit, but in truth, it is adaptable to all ages and physical abilities, promoting wellness for everyone. Additionally, there is a notion that Yoga is a quick fix for stress relief or physical ailments, whereas it is a lifelong journey requiring dedication and consistent practice. By addressing these misconceptions, individuals can gain a deeper appreciation of Yoga as a comprehensive approach to enhancing overall well-being, fostering mental clarity, emotional balance, and spiritual development.
8. Describe Aṣṭāṅga Yoga.
Ans: Aṣṭāṅga Yoga, also known as the Eight Limbs of Yoga, is a comprehensive framework for spiritual and personal development outlined by the sage Patanjali in the Yoga Sūtra. The term “Aṣṭāṅga” translates to “eight limbs,” each representing a different aspect of the practice that contributes to holistic well-being. The eight limbs are Yama (ethical restraints), Niyama (personal observances), Asana (postures), Pranayama (breath control), Pratyahara (withdrawal of the senses), Dharana (concentration), Dhyana (meditation), and Samadhi (state of bliss or union with the divine). Together, these limbs guide practitioners in cultivating ethical conduct, mastering physical and mental disciplines, and ultimately achieving self-realisation. Aṣṭāṅga Yoga emphasises the interconnectedness of these practices, suggesting that progress in one area supports growth in others. By integrating these eight limbs into daily life, individuals can foster a deeper sense of harmony, balance, and spiritual fulfilment, making Aṣṭāṅga Yoga a profound path toward inner peace and enlightenment.
9. Describe the stages of Jñāna Yoga.
Ans: Jñāna Yoga, the path of knowledge and wisdom, is a profound journey toward self-realisation and understanding of the true nature of reality. The stages of Jñāna Yoga typically begin with Sravana, or listening, where the seeker learns from sacred texts and teachings about the nature of the self and the universe. This is followed by Manana, or contemplation, in which the practitioner reflects deeply on these teachings, analysing and internalising the concepts to develop a clearer understanding. The next stage is Nididhyasana, or meditation, where the seeker engages in focused meditation to experience the truths of the teachings directly, fostering a deeper insight into the nature of existence. As practitioners progress, they cultivate Vairagya (detachment) and Abhyasa (practice), which help to reduce distractions and deepen concentration. Ultimately, the culmination of Jñāna Yoga is the realisation of one’s true self (Atman) and its unity with the universal consciousness (Brahman), leading to liberation (Moksha). This transformative process encourages individuals to transcend ignorance and realise their inherent connection with the cosmos, fostering a profound sense of peace and enlightenment.
10. Write down the nine primary forms of bhakti (Navadha Bhakti).
Ans: The nine primary forms of bhakti (Navadha Bhakti) are mentioned below:
(i) Shravana: Listening to the glories and teachings of God.
(ii) Kirtana: Singing hymns and chanting the names of God.
(iii) Smarana: Remembering the divine.
(iv) Pāda-sevana: Serving the feet of the divine.
(v) Arcanam: Performing ritual worship and offerings.
(vi) Vandanam: Offering prayers and expressing gratitude.
(vii) Dāsyam: Serving God with the attitude of a servant.
(viii) Sakhyam: Cultivating a friendly relationship with the divine.
(ix) Atma-nivedana: Surrendering oneself completely to God.
11. Write a short note on Haṭha Yoga.
Ans: Haṭha Yoga Haṭha Yoga is the yoga of establishing balance between pairs of opposite. The roots of Haṭha Yoga are traced in Tantra. The word Haṭha is the combination of Ha (sun) and Tha (moon) also represent the Īda (left) and Piṅgala (right) Nāḍi-s present in our body. Nāḍi-s are channels of energy in the body. Piṅgala is known as the right channel and Idā is the left energy channel. Haṭha Yoga includes the yogic practice of Ṣat-karma, Āsana, Prāṇāyāma, Mudrā, Pratyāhāra, Dhyāna, Samādhi, etc. The main objective of Haṭha-yoga is to have a healthy body and mind to accomplish the goal.
