Some consider Yoga to be important from therapeutic point of view.

Yogic practices can be very

beneficially applied for the treatment, of various chronic diseases and its therapeutic potentiality has
been scientifically established also.

Thus, we find different understanding of Yoga prevailing in the modern society. Swami Kuvalayanandaji,
the founder Director of Kaivalyadhama Research Institute and pioneer in Scientific Research in Yoga has
formulated a beautiful statement which gives a comprehensive understanding of Yoga encompassing all
the aspects of Yoga. Swamiji says: "Yoga has a complete message for humanity. It has a message for
human body, it has a message for human mind and it has also a message for human spirit.

The author of this book considers this statement about Yoga to be perfect one, very straight forward,
unambiguous and best definition.

Schools of Yoga

All important schools of Yoga can be divided into two broad divisions:

1 Bhavanä yoga - This is Yoga of cultivating proper attitude of mind towards objects of the world and
their relationship with oneself. The main schools of Yoga under this division are

(i) Jana(ज्ञान) yoga

(ii) Bhakti yoga

(iii) Karma yoga

(i) Jhana yoga(ज्ञान) : Though Jhanayoga forms one of the most important teachings of Gita - but it has
virtually become identical with the spiritual path of Vedänta. The metaphysics of Jnanayoga is strictly
non-dualist. The attainment of power of discrimination between 'Soul' (Called 'Purusa') and Not

Soul' (Called 'Prakrti) is also known as Jhâna or Vivekakhyati. Jnanayoga lists Four principal means for

attaining emancipation (Vedântasara by Sadananda).

4) Viveka - Understanding of what is right or what is wrong, what is good and bad, what is pure and
impure, what is permanent and impermanent (Compare PYS 2/6).

b) Ihámutra -bhoga -viraga - detachment from pleasure seeking attitude not only in this world (lha) but
also world beyond (Amutra).

c) Samadamadi Sadhana Sampat - (6)

Sama - Tranquility

Dama - Sense restraint

Uparati - Cessation of attachment

Titiksa - Endurance

Samadhana - Mental collectedness

Sraddha - Heartfelt acceptance of the sacred

and Transcendental reality.

d) Mumuksutva - Ardent desire for the attainment of emancipation.

According to Every Indian philosophy, Right Knowledge is the key for emancipation, Patanjali says

in (Yogasütra 2/38) 'Practice of Astangayoga bestows uninterrupted right knowledge'

Bhakti yoga : Bhakti yoga or Yoga of devotion consists in considering the God as supreme and
surrendering oneself to Him completely without any reservation or doubt.

Bhägavatpurina delineates Nine forms of Bhakti

Sravana - Listening

Kirtana – Chanting

Smarana - Remembrance

Padasevann – Service of the feet

Arcana - Ritual

Vandana - Prostration

Dasya - Slavish devotion

Sakhya - Feeling of friendship

Atmanivedana - Self surrendering

Bhagavadgitä describes Bhakti as one of the best methods for the attainment of highest Good. Patanjali
also prescribes 'Tsvarapranidhäna' as one of the alternative means to attain control over mental
modifications leading to attainment of liberation.

Karma yoga : 'As you sow, so you reap' - theory of Karma is the basis of Indian Philosophies. The concept
of Karma are available in one of the most important systems of Indian philosophies known as 'Mimämsä
Philosophy. However, this is more related with the performance of Vedic rituals. Performance or non-
performance of rituals bestows good or bad results. But its elaborate understanding in terms of
philosophical basis and which is popular among common man of India is available in Bhagavadgitä - this
Karmayoga is known as Niskama Karmayoga.

We find this concept also in Pätanjala yoga in the form of asuklakrsna karma which is performed by a
Yogi. Rest of the people are performing 'Sukla' ie. good or 'Krsna' ie. bad or 'Suklakrana' i.e. good and
bad mixed Karma".

Prana Sampyama Yoga - This consists in controlling the breath in order to control the mind.

The main Schools of Yoga under this division are:

(i) Mantrayoga
(it) Hathayoga

(ti) Layayoga

(iv) Räjayoga

1) Mantra yoga : Mananat Trayate – mental repetition which saves or protects from disaster.

In mantra yoga we work with the concept of Sound. Sounds principle' or 'right nostril' and Tha' stands
for 'Moon, Ida cooling principle' or 'left nostril'. Our total personality is guided by the way we breathe.
Breathing has direct relationship with that of functioning of mind. Hathayogapradipikä declare a

very clearly- cale väte calam cittam. .... H.Y.P. 2/2, ie. Mental conditions are immediately reflected on
our Breathing Patten or vice versa.

2) Hatha yoga also believes in the relationship between life span and total number of
breathing. Every person has definite number of breathing as his/her life span and not
number of years. That is why on death of somebody we say he breathed his last. We

are consuming this breathing @ IS respirations per minute amounting to 21,600 respirations per day. (15
x 60 i.e. one hour = 900 x 24 Hours = 21,600) (See Gheranda- samhità 5/79). Fast consumption will
shorten the life span and contrary to this slow and reduced consumption will increase it.

(Gherandasamhitä 5/81-84). Slow consumption must be a voluntary action and not the forced
involuntary action Layayoga : This is known as Yoga of absorption. Mind is absorbed in Nada i.e. internal
sound. This actually is attained as a result of Hatha yoga. Just as salt is dissolved in water loses its own
identity, similarly individual mind gets absorbed and becomes one with Nãda. Hathayogapradipikä
declares that out of one crore twenty five lac varieties of Laya, the Nida is the best Laya. Therefore, this
Laya has been highly esteemed by Hathayogic authors, Laya has been described as-
apunarvásunotthalnallayovigayavismptih(H.Y. P. 4/34) i.e. absence of the emergence of the past
experience and complete absence of the memory of objects is Laya.

Hathayogapredipika further declares that the goal of Hathavogic practices must be the attainment of
Räjayoga through the method of Lava.

Raja yoga : This is supposed to be the highest state of Hathayoga and also equated with that of Samadhi.
It is also considered to be a process of dhvana leading to samadhi.

Pätanjalavoga is popularly understood to be Rajayoga. Svatmarama also declares that Hathavoga should
culminate in Rajayoga-

tadevârthamâtra nirbhasam svarüpasUnyamiva samädhib

(P.Y.S. 3/3)

Some consider only astängayoga of Patañjali to be the method of Rajayoga and some consider
Hathayogic method conducive for the sake of Rajayoga. However, in both the methods the idea is to
attain Samädhi.

Yoga text and their traditions

Yoga text Hathayogapradipika has been selected here for the presentation with translation and special
notes. But, even if it is Hathayogic text, all Yoga texts do not treat and present the subject uniformly.
This difference in presentation may be because of the tradition they belong or they follow.

All the Yogic texts can be broadly divided into two groups or traditions on the basis of their dealing with
the subject even if they are the origin of the same soil. These two traditions are

Patañjalayoga and its Tradition - Patanjalayogasütra is mainly a work of Indian philosophy grouped
under orthodox systems.

Application of Mantra in various Yogic practices is peculiar characteristic of this group of Texts.
Pätañjalayogasütra and its commentaries fall under this group only. Brhadoyogiyäjñavalkya is also a Text
of the same group.

SCHOOLS OF YOGA

Yoga owes Its origin to the quest of permanent bliss and happiness and the curiosity to know about true
nature of human being. The basic goal of Yoga is thus to find out the ways that could render permanent
bliss and terminate the miseries and sorrows of life and also provide true knowledge about human
being. In order to attain the above goals various thoughts. ideas and opinions were given which are
known as the schools of Yoga. Major schools of Yoga have been summarized below:

Karma Yoga (Path of Action):

Karma Yoga is one of the main streams of Yoga. 'Karma' literally means action. The aim of Karma Yoga is
attaining union with the higher-self by harmonizing the actions. Karma Yoga exhorts the person to
perform the work to the best of his/her abilities without any attachment/expectation to the results.

In Karma Yoga, the frame of mind with which the actions are performed is important.

The Bhagwadgita Is the most Important text in this context. According to this path of Yoga, action should
be performed without attachment or expectation of the result (nishkama karma) with full dedication
and commitment.

The underlying assumption is that nishkama karma (actions devoid of any selfishness) leads towards
freedom and joy. This stream of Yoga puts emphasis on following attributes:

 Karma as duty: Karma Yoga lays emphasis on doing karma or action as duty. When an
act is performed dutifully with total Involvement, It leads to joy and happiness.

• Karmasu kaushalam (Skilfulness in actions): Karma Yoga states that Yoga means a skilled
action. Actions should be done with efficiency. Actions performed with full concentration and
detachment bring efficiency. Yogah karmasu kaushalam' in the Bhagwadgita enunciates this only.
  Nishkama Karma (Abandonment of expectations for the results):

Nishkama karma means action which is free from personal motives and is performed as a duty. This
attribute emphasizes that actions should be performed without any expectations of the results.

According to the Bhagwadgita It is not possible to renounce the action: however It is possible to
renounce the expectations of results of the action. Nishkama karma means just doing the best and
leaving the rest to the destiny/ Almighty.

• Samatva (Equanimity):

According to the Bhagwadgita 'samatuam yogauchyate' l.e.. equanimity or the balance of mind is Yoga.
Equanimity is a state of mind in which the person remains calm in all situations. According to the
principle of equanimity, the person should not be affected by the state/outcomes or situations of
success and failure; pleasure and pain: happiness and sorrow: profit and loss. In other words, same
unaffected state of mind exercised in all situations of life is Yoga. Here, non-attachment is important as
It helps to achieve the state of equanimity.

• Egolessness Karma Yoga emphasises the state of egolessness which means leaving the idea of ‘ I ness’
of the thought that ‘I am doing’ or I am performing. The egolessness has the quality of surrendering the
actions to God. The virtue of egolessness leads towards purity in speech, thought and action and helps
in attaining the state of non-attachment. One thus follow the path of righteousness. Sincerity in
commitment and goal: and simplicity in thought and action are helpful to cultivate egolessness.

Jana Yoga (Path of Knowledge):

Jana Yoga, the path of knowledge is related to the knowledge of the 'self and the world and realisation
of ultimate reality. The search for realty has contributed to the origin of Jana Yoga.

Jana means knowledge and wisdom.

Jnana Yoga, thus is a path of philosophy that uses intellect and helps to gain knowledge and keeps the
person away from avidya - the root cause of all the sorrows. It teaches the mind about the realities oflife
and attempts to unfold the deep mysteries of nature. It is a means to awaken the faculty of intellect. The
Jana Yoga is reflective and contemplative in nature. Its roots can be traced in the Vedas and the
Upnishadas.

Jana Yoga is a process of learning to discriminate between what is real and what is not, what is eternal
and what is not. Through realization of the distinction between Real and the Unreal, one develops into a
Jana Yogi.

According to Jana Yoga, the phenomena of the world are magical and Illusory. It is said that worldly
phenomena appear real but in reality it is not so. The phenomena of this world appear real because of
maya (avidya): however they are illusory

Jnana Yoga delivers deliberation upon the true being of man/woman to Jnana Yoga, Atman the
innermost self of man/woman is pure consciousness.

Atman can be considered as the light that illuminate others and makes them visible to be seen through
the eyes but cannot be seen by eyes. It is Infinite. timeless, space-les formless and nameless.
This avidya (ignorance) is the main cause of pain. misery and suffering in Life. A person because of the
avidya (ignorance) identifies himself/herself with various names and forms such as body. mind or brain,
race, nationality etc. and remains in pursuit of worldly possessions. However. these things cannot give
permanent pleasure and happiness, as they are bound to perish.

For permanent bliss and happiness, one should learn the true nature of world.

God and the atman. This knowledge develops discriminating knowledge (viveka) that will help to remove
the vel of avidya, enable the one to discriminate between reality and unreality (appearance) and guide
towards the path of real happiness and permanent bliss.

The chief aim of the Jnana Yoga, thus is to conquer the avidya or ajanana (ignorance) so that one can
understand and distinguish between the appearance and reality. between the one, that is temporary
and finite and the other which is permanent and infinite in terms of time and space; and act accordingly
in pursuit of permanent bliss.

Raja Yoga: (The Path of Psychic Control);

The science of Raja Yoga proposes to put before humanity a practical scientifically worked out method
reaching the truth. The science of Raja yogs in the First place proposes to give such means of observing
the internal state and the instrument in the mind itself. The power of attention of mind, when properly
guided and directed Towards internal world will help to analyze the mind and illuminate the facts. The
powers of mind are like rays of the light.

which when concentrated, illuminates everything. Concentration Is the only method by which this
knowledge can be attained. Thus the goal of Raja Yoga is to discover the facts of own mind by way of
concentration. to channelise them and form our own conclusions.

Raja Yoga, the path of psychic control is a systematic process of culturing the mind. It is aimed to
develop dormant potential of the personality. Raja Yoga helps in harnessing the will and capacity to do
or undo the things differently. The attributes of Raja Yoga are given below.

• Raja Yoga emphasizes the role of vrittis. There are five types of vrittis: pramana, viparyaya, vikalpa,
nidra and smriti. These vrittis are the cause of pleasure and pain. By controlling these vrittis (chittauritti.
nirodha), a person can attain self realization.

Raja Yoga also discusses the role of kriya yoga as the way of controlling chittauritis. Kriya Yoga according
to Patanjali. consists of tapas, swadhyaya and [shwarapranidhana.

Abhyasa and viaragya also are emphasized in Raja Yoga for control of chittavritis and spiritual practices.

Raja Yoga is based on Asthanga Yoga (eight limbed yoga) as propounded by Maharishi Patanjali.

Patanjali recognized the ill effects of mental modifications (chittavrtitis). In order to eliminate the ill
effects, he has prescribed Ashtanga Yoga which harnesses the will. The Ashtanga Yoga consists of
various psycho-physiological exercises and techniques which help in gaining knowledge and control over
physiological and psychological processes. The Asthanga Yoga works on all five koshas (sheaths) of the
person.
Yama, Niyama, Asana. Pranayama.

Pratyahara. Dharana Dhyana and Samadhi - these are the eight limbs (steps) of Ashtanga Yoga. The Orst
Ave limbs- Yama. Niyama. Asana Pranayama and Pratyahara- are collectively known as Bahtranga Yoga.
and the last three limbs - dharana. dhyana and samadhi are together known as Antaranga Yoga.
Bahiranga Yoga is a way towards dharana, dhyana and Samadhi

Yama (abstinences) and Niyama (observances) are the Initial sets of dos and don'ts which help to follow
high standards in our personal and social life. These can be considered as the code of conduct in social
and personal life respectively. Ahimsa, satya, asteya, brahmcharya and aparigraha are five yamas.
Shaucha, santosha, tapas. swadhyaya and ishwarpranidhana are five niyamas.

Asanas are related to the discipline of body. They are the bodily postures that help to restore the body
homeostasis and tranquility of mind. Correct postures are a physical aid to meditation, for they control
the limbs and nervous system and prevent them from producing disturbances

The pranayama consists of breathing techniques which are beneficial to health: steadies the body and
are highly conducive to the concentration of mind.

Pranayama works at the subtler level of personality.

The pratyahara means withdrawal of senses from their external objects. It increases will power and
control on the senses.

Dharana is concentration of the mind upon a chosen thought or object such as a flame of a lamp or the
midpoint of the eyebrows or the image of a deity.

Dhyana is continuous focusing of the mind on one chosen thought or object for a longer period. It is
steadfast and undisturbed flow of thought around the object of meditation. The act of meditation and
the object of meditation remain distinct and separate In Dhyana.

Samadhi is the process of shifting to a deeper level of consciousness when the seer, seen and the
process of seeing merge together. It is oneness with the object of meditation. There is no distinction
between act of meditation and the object of meditation. Samadhi is of two kinds: Samprajnata Samadhi
and Asamprajnata Samadhi. In Samprajnata Samadhi the mind remains concentrated (ekagra) on the
object of meditation and the consciousness about the object of meditation persists. Mental
modifications arise only in respect of this object of meditation. Asamprajnata Samadhi Is a state of
supra-consciousness. The chitta and the object of meditation are fused together.

All mental modifications are controlled (niruddha), though latent impressions may continue.

Bhakti Yoga (Path of Devotion Worship):

Bhakti Yoga, the path of devotion and worship. is a systematic method of engaging the mind in the
practice of divine love. This mode of worship consists of unending and loving remembrance of God. It is
a very popular way for getting liberation.

Bhakti Yoga is defined as a real. genuine search for the God, a search beginning, continuing and ending
in Love
Bhakti means selfless. unconditional and total love to God. In this kind of Yoga, pure love is
characterized by tyaga (sacrifice). The person merges himself/herself with the God. The attitude of love
and devotion has the softening effect on emotions and calms down the mind. For some people. Bhakti
Yoga is associated with theism or a deity to which love with total surrender is exercised. Devotional
sessions are good tools which are used in this Yoga.

Bhakti Yoga has following attributes:

Personal God: Bhakti Yoga Is characterized by a personal God that should be free from imperfections
and must have adorable qualities. In Bhakti Yoga, the deity is beyond subject of birth and death. The
deity subjected to birth and death regarded as the incarnation of God.

• Liberation (Moksha): Liberation Is a state of soul in which It enjoys eternal companionship with God.

Bhagwadgita defines moksha as samatva or freedom from Ignorance and dualities of life where the
person is unaffected by worldly objects and events and remains permanently in a state of samatvam
(equanimity).

Divine Grace (Anugraha):

Anugraha Is a help given to the spiritual efforts of the devotee by the God who Is pleased with the
complete surrender (sharantagati) of the devotee. Human efforts are successful with divine grace only.

This divine grace depends upon the spiritual merits of a devotee and can be achieved with total
surrender to God.

Dualism: Dualism signifies that a bhakta (person worshiping God) and

God are two separate entitles. In the context of Bhakti Yoga. the word bhakta means the one who is
separated from God. The individual soul is different from the God as I does not have any quality of the
God.

God is omnipotent. omnipresent, omniscient, while the Individual Is not. The Individual soul can not
become God. In the state of Moksha, it may attain proximity and may become pure like God but cannot
became God Great gurus, scholars and sages of Bhakti Yoga tradition also have contributed a lot to the
development of Bhakti Yoga for their followers.