172 actas del ii congreso internacional de literatura mística Table 1 (continued) Statement Source Sāṅkhya provides a basic theoretical exposition of human nature, enumerating and defining its elements, analyzing the manner of co-operation in a state of bandha, or bondage, and describing their state of disentanglement or separation in mokṣa, or release, while yoga treats specifically the dynamics of the process for the disentanglement, and outlines practical techniques for the gaining of release, or kaivalya, i.e., isolation-integration. Dasgupta, 1922; Radhakrishnan, 1995; 1996; Sen Gupta, 1986; Vasu, 1919 The Ashtanga Yoga, i.e., Eight-Limbed Yoga concept is a core characteristic of practically every Raja Yoga variation taught today. Basham, 1999; Dasgupta, 1922; Müller, 1899; Radhakrishnan, 1995; 1996; Radhakrishnan & Moore, 1967 The Eight Limbs are: (a) yama, i.e., the five abstentions including ahimsa (nonviolence), satya (truth vs. lies), asteya (non-covetousness), brahmacharya (nonsensuality and celibacy), and aparigraha (non-possessiveness); (b) niyama, i.e., the five observances including shaucha (purity), santosha (contentment), tapas (austerity), svadhyaya (study of the Vedic scriptures to know about God and the soul), and Ishvara-Pranidhana (surrender to God); (c) asana, i.e., the seated position used for meditation; (d) pranayama, i.e., suspending breath; (e) pratyahara, i.e., abstraction and withdrawal of the sense organs from external objects; (f) dharana, i.e., concentration and the fixing of attention on a single object; (g) dhyana, i.e., meditation and intense contemplation of the nature of the object of meditation; and (h) samadhi, i.e., liberation and merging consciousness with the object of meditation, which culminates in the union of the self, or jivātma, and with the Divine, or paramātma. Radhakrishnan & Moore, 1967; Vasu, 1919 In Hindu tradition, mokṣa, or mystic vision, is regarded as the function of a spiritual sense or a faculty of the soul, and can be explained in terms of certain mental processes. Dasgupta, 1922; Müller, 1899; Radhakrishnan, 1995; 1996; Radhakrishnan & Moore, 1967; Sen Gupta, 1986 In the earlier parts of the Vedas, this higher spiritual faculty or intuition is named dhi and medha. Dasgupta, 1922; Radhakrishnan & Moore, 1967; Sen Gupta, 1986
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