Yoga - a complete Study

Yoga: Meaning And Initiation
The term Yoga has its verbal root as Yuj in Sanskrit. Yuj means joining (Yujyate anena iti Yogah). Yoga is
that which joins.
What are the entities that are joined?
In the traditional terminology it is joining of the individual self with the universal SELF. It is an
expansion of the narrow constricted egoistic personality to an all pervasive, eternal and blissful
state of REALITY

Pātañjala Yoga
Pātañjala Yoga is one among the six systems of Indian philosophy known as Ṣaḍdarśanas. One of the great Rishis
(Seer), Patañjali, compiled the essential features and principles of Yoga (which were earlier interspersed in Yoga
Upaniṣads) in the form of ‘Sūtras’ (aphorisms) and made a vital contribution to the field of Yoga, nearly 4000 years
ago (as dated by some famous western historians).
According to Patañjali, Yoga is a conscious process of gaining mastery over the mind field (The Citta).

The scope of Yoga as portrayed in the Bhagavadgītā and Upaniṣads is far more comprehensive.
As Swami Vivekananda puts it "It is a means of compressing one's evolution into a single life or a few months
or even a few hours of one’s bodily existence".
In general, there is a growth process due to interactions with nature in all creation
It may take thousands and millions of years for this natural growth; that is the long, instinctive way in animals.
Manas, endowed with discrimination power, conscious thinking faculty, the intellect (Buddhi) and well-
developed voluntary control systems, aspires to accelerate his growth.
Yoga is that systematic conscious process which can compress the process of man's growth
greatly.

Round personality development
Physical Mental Intellectual
Emotional Spiritual

Yoga is a systematic
process for accelerating
the growth of an
individual in his or her
entirety. With this growth,
one learns to live at
higher states of
consciousness. Key to
this all-round personality
development and growth
is the culturing of mind.

Yoga – A State
A process for
elevating oneself
through calming
of mind Also the very
states of higher,
subtler layers of
mind,
Conceived as A
creative power in
man and that of
the reality itself

Aims
❖ Control the mind
❖ To integrate the body – mind & souls
❖ Self realization by connecting one self to universal self
❖ To possess emotional stability.
❖ To integrate moral values.
❖ To attain higher level of consciousness.

Thus the aim of Yoga is Self-realization, to overcome all kinds of sufferings leading to 'the state of
liberation' (Moksha) or ‘freedom’ (Kaivalya). Living with freedom in all walks of life, health and harmony
shall be the main objectives of Yoga practice.

Yoga: Art / Science
Yoga, also referred to as the ‘yogic science’ since time immemorial, in simple terms,
can be defined as a study or practice of the mind, body, and spirit, which one undergoes
to attain unification with the universe.
This study or practice requires immense dedication and practice, and often requires
a Guru-Shishya (teacher-student) alliance to reach any level of perfection.
Yoga, as we all know, was first practiced some 5,000 years ago during the
Indus-Sarasvati civilization which is now known as North India.
Part of the appeal of yoga is its presentation as an art. The beauty of the
human body and the form and geometry of different asanas are appreciated
for their visual appeal. As artists use different media to present their ideas,
the yogi uses her body as a means of expression.

The Science of Yoga
Apart from the spiritual aspects, the physiological benefits acquired from
yoga have recently had radical scientific understandings behind its
workings. It is also moderate the surge and the production of chemicals in
the body that affect us mentally, physically as well as psychosomatically.
So, let's understand the science behind yoga that makes it so useful!
Moderates Stress Hormones
Secretes Antioxidant Enzymes
Stimulates Parasympathetic Nervous System
Improves Immunity Function
Cures Addiction
Enlarges the Brain
Helps Stay in the Present

Streams of Yoga
Karma
Jnana
Bhakti Raja
The Bhagwad Gita speaks about the different streams of yoga
considering the various aspects of an individual and using that
to explore the truth of life.

Karma Yoga
Karma Yoga is all about doing your action without
expecting any outcome or fruits of the action. Bhagavad
Gita mentions Karma yoga as one of the paths to purify
the mind and ultimately leads to spiritual liberation.
Karma or actions should be such that one’s dharma is
like doing God’s work.
•Perform your daily duties and responsibilities wherever it is required. Bring your
spirituality and balanced approach to all your daily actions. Try to make it a part of
your daily living.
Ways to inculcate karma yoga in our
modern day life:

Karma Yoga
Karma means any action which is physical or mental. Karma yoga is welfare activity, performed selflessly, unattached
and silently. Karma yoga is also an art of ‘working in relaxation’ with total ‘ Awareness ’. Our actions are classified into
three, namely Tamas, Rajas and Sattva.
• Tamas - This is the darkness and the crudeness in man. It is
born of ignorance and the cause of delusion. It binds us through
recklessness, laziness and sleep.
• Rajas - This is full of passion and is born out intense desire and
attachment. It binds the us through attachment with action.
• Sattva -This is pure, without impurities, illuminating and free
from sickness. It binds us through attachment with happiness
and knowledge.

Karma Yoga offers us three methods towards achieving the goal
First step: This is to destroy the Tamas and remove the resistance to action, both physical and mental.
Second step: This is to overcome the problems of Rajas, manage the most difficult situations as fire-fighting with
ease and not get lost.
Third step: This is to resolve all conflicts that arise on our way towards achieving the goal.

RAJA YOGA
• Raja means King.
• Raja yoga is the path of discipline and practice with will power.
• The main texts of this tradition are yoga sutra of Maharshi Patanjali. It is also known as Ashtanga Yoga (The eight-step
yoga) because it is organized into eight parts:
• Yama – Self control
• Niyama - Discipline
• Asana - Physical exercises
• Pranayama - Breathing exercises
• Pratyahara - Removal of the senses from external objects
• Dharana - Concentration
• Dhyana - Meditation
• Samadhi - Complete realization

Swami Vivekananda says that “We are the makers of
our own destiny”. We have been given the freedom
to choose either to make or damage ourselves. If we
use this freedom of will, the power of intelligence
and discrimination for development, we ‘make’
ourselves. And if we misuse, there is decline and we
‘damage’ ourselves. We all possess that “will” power
as a manifestation of that freedom is in ourselves.
Thus, Raja Yoga is to use that will power and elevate
ourselves.

BHAKTI YOGA
The term Bhakti comes from the root 'Bhaj', which means 'to be attached to God'. Bhakti yoga is a devotion and it is
focused on the cultivation of love and devotion towards the God. The origin of Bhakti can be seen in the Upanishads,
specifically the Shvetashvatara Upanishad. The Bhagavad Gita, The Puranas and Narada Bhakti Sutra are important
scriptures that explain the philosophy of Bhakti yoga.
Lord Krishna explains the quality of Bhakta in Bhagavad Gith
that: advesta sarva-bhutanam
maitrah karuna eva ca
nirmamo nirahankarah
sama-duhkha-sukhah ksami || 12.13||
One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is
free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service
with determination and whose mind and intelligence are in agreement with Me-he is very dear to Me.

Bhavas in Bhakti
Bhavas or feelings are natural to human beings and so these are easy to practice. There are five kinds of bhava in Bhakti.
• Shanta Bhava: The devotee is shanta or peaceful. He does not jump and dance. Bhishma
was a Shanta Bhakta.
• Dasya Bhava: It is about being a servant of god. Lord Hanuman was a Dasya Bhakta. He
had Dasya Bhava, servant attitude.
• Sakhya Bhava: God is a friend of the devotee. Arjuna had this Bhava towards Lord
Krishna. They both used to sit, eat, talk and walk together as close friends.
• Vatsalya Bhava: The devotee looks upon God as his child. Yashoda had this Bhava with
Lord Krishna. The devotee serves, feeds, and looks upon God as a mother does in the case
of her child.
• Madhurya Bhava: This is the highest form of Bhakti. The devotee respects the Lord as his
lover. This was the relation between Radha and Krishna. The devotee and God feel one
with each other and still maintain a separateness in order to enjoy the bliss of the play of
love between them.

Jñana Yoga
It is the Intellectual path or the Knowledge of the self. The goal is to inquire
deeply into truth through questioning, meditation, and contemplation until
we find that knowledge. It involves a shift in perception. Everything you know,
think, believe, or feel will be questioned. It is said to be the most difficult path
because it uses the mind and intellect to go beyond and to realize that they
are one with the universe.
Ways to inculcate Jñana yoga in our modern day life:
1. Hearing, educating & learning about the sacred knowledge of the Vedas and Upanishads to achieve a deep
understanding of the knowledge.
2. Reflecting, thinking & contemplating about the teachings mentioned in the Vedas,Upanishads, and the Gita.

❖ Shravana is hearing or listening to the sacred knowledge in the ancient
Vedic texts of the Upanishad. Usually, a teacher or guru will guide the yogi
through discussions on the philosophy of non-dualism. In this stage, the
student should read and study the Upanishads and achieve a deep
understanding of the concepts of Atman and Brahman and the philosophy
of non-dualism.
❖ Manana is thinking and reflecting on these teachings of non-duality. The
student is expected to spend many hours thinking and contemplating on the
various ideas of Svadhyaya and Sravana.
❖ Nididhyasana is the constant and profound meditation on the inner Self.
This involves meditation and reflection
The first step to Jnana yoga is:

INTRODUCTION TO ASHTANGA YOGA
In Sanskrit "Ashta + anga" is
ashtanga. "Ashta" means Eight
and "Anga" is limbs so it means
Eight Limb path, Ashtanga yoga is
based on Yoga Philosophy of
Patanjali.

Yama – The five social ethics / Moral Code
•Ahimsa - Non-violence in action, speech and thoughts
•Satyam - Truthfulness in intention, remaining established in the higher truth
•Asteya - Non-stealing
•Brahmacharya - Continence / Celibacy
•Aparigraha - A principle of non-hoarding or non possessiveness

Niyama (Personal Disciplines)
•Shoucha - Purity
•Santosh – Contentment & Happiness
•Tapa - Endurance
•Swadhyaya - Self study
•Eshwar Pranidhan - Dedication

Asanas
An asana is a body posture, originally and still a general term for
a sitting meditation pose
Modern term is provided as exercise to any type of position adding reclining, standing, inverted, twisting, and balancing
poses
The Yoga Sutras of Patanjali define "asana" as “ a position that is steady and comfortable“

Pranayama :
Proper regulation of life force (Prana) through certain breathing
techniques.
"Pranayama is control of Breath". "Prana" is Breath or vital energy
in the body. On subtle levels prana represents the pranic energy
responsible for life or life force, and "ayama" means control. So
Pranayama is "Control of Breath".
One can control the rhythms of pranic energy with pranayama and
achieve healthy body and mind.
Patanjali in his text of Yoga Sutras mentioned pranayama as means of attaining higher states of awareness, he mentions
the holding of breath as important practice of reaching Samadhi.

Pratyahara
A mental preparation to increase the power of mind.

A mental preparation to increase the power of mind.
Pratyahara is a Sanskrit term, generally translated as "withdrawal of the senses." It is the fifth limb of Patanjali’s
eightfold path of yoga, believed to be a vital preliminary step before the more advanced practices
of dharana (concentration) and dhyana (meditation).
The term is derived from two Sanskrit roots; prati meaning "against" or "withdraw", and ahara meaning "food" or
referring to anything we take in from the outside. As such, pratyahara can be understood as gaining control over or
withdrawing from any external influences.
The practice of pratyahara is considered to be an important bridge between the external focus of the previous limbs of
yoga, such as asana (postures) and pranayama (breathwork), and the internal focus of the subsequent limbs.

Dharana :
Concentration of mind on one object and its field.
Dharana is the sixth of the Eight Limbs of Yoga as described by Patanjali in the Yoga Sutras. It refers to concentration of
the mind. Practicing dharana involves fixing the mind on a particular object — either external (such as an image or deity)
or internal (such as a chakra).
Dharana is a Sanskrit word which means "concentration."
Practicing dharana leads the practitioner to dhyana, which is the next stage of Ashtanga yoga. Dharana is the practice of
concentrating on a particular subject, and dhyana is the state in which total concentration is achieved. This eventually
leads to the eighth limb, samadhi, which is the deepest stage of concentration.

Dharana : Meditation
With drawing mind from all external objects and Focusing it on one point and meditating on it.
Practicing Dharana helps to focus and quiet the mind on our way to meditation. It gives the mind
something to chew on while quieting the rest. Practicing Dharana helps us to become more aware
of our mind throughout the day. Especially when we are experiencing strong emotions in life,
Dharana can help to balance these feelings and we can find a place of rest.

Samadhi
Samadhi is the last stage of the octa-partite discipline that is Ashtanga yoga. Samadhi refers to the complete
stilling of the mind that allows the individual to be unified with the cosmic. In this stage, the yogi is completely
detached from the material, and focused solely on the merging of his or her consciousness with a greater spiritual
power.

Samadhi is the eighth and final step on the path of yoga, as defined by Patanjali’s Yoga Sutras. The term is derived from
several Sanskrit roots; sam meaning "together" or "completely," a meaning "toward" and dhe, meaning "put." Direct
translations vary, and interpretations range from "bliss" to "liberation" and even "enlightenment."
In yoga, samadhi is considered to be the state in which individual and universal consciousness unite. It is a blissful form of
total meditative absorption, reached once the practitioner has moved through the preliminary steps on Patanjal’s
eightfold path.

Thirumoolar’s Ashtanga Yoga
Yogi Thirumoolar is a Tamil yogi who is one the main 63 Nayanars and one of the 18
Siddhars.
Who is he?
Thirumoolar has authored this seminal yogic text called Thirumandiram which consists
of 3000 verses, and it forms a part of the key text of the Tamil Shaiva Siddhanta. This is
considered one of the best and most important scripture in Tamil language.
As most scriptures and literature are like advice and teachings sage Thirumoolar’s
writings are more of his own experience and the verses are written in a way as if he is
talking to you directly.
He is one of the true yogis who explains his own journey and experiences of Ashtanga
yoga, which he describes as Siva yoga.
His teachings of yoga and the reference to its therapeutic benefits is more detailed than
any other yogis including sage patanjali and any other scriptures in yoga.

Thirumandiram is comprised of nine Tantras.
The nine Tantras consist of various aspects of human life.
Tantra three explains in great details about Ashtanga Yoga, the eight limbs of yoga path.
No other yogic literature or yogis has explained so much detail about the therapeutic effects of the yoga practice.
In many sutras he elaborates how regular practice of Ashtanga Yoga helps balance all three elements in our body,
preventing and curing various ailments in our body and mind.

1457
❖ Transcending all the senses step by step and progressing on the right direction
❖ The sadhakas meticulously practice the disciplines of yoga and install themselves in a motionless state like
the strongly fixed wooden post.
❖ By this, they are enabled to experience a higher state of absorption in which one cannot feel pleasure or
pain while being rubbed or brandished.
❖ For such yogis, there is the possibility of merging with Siva.

1458
❖ Except for those who are able to realize the phenomenon of subtle time (yogic time)
which spans from a fraction of second to multiples of aeon, Siva will not subject
Himself to be realized by those who are seeking Him outwardly for aeons and
aeons.
❖ Even though Vishnu who is reposing on the ocean of milk and Brahma tried their
best to know Him for a very long duration spanning an aeon, He is not known by
them. He is at the point of apex inaccessible to exterior efforts.

1459
➢ Just like the pleasant fragrance gets associated with
flower when it begins to unfold, even so the fragrance
of Siva (eight specific qualities of Siva) descends and get
stored within the mature soul.
➢ Being in a settled and subdued state like a painted
picture, those who are able to realize His real nature by
experiencing his inner developments occurring through
yoga are comparable to the wooden post which exudes
the fragrance of civet after it has been rubbed by the
civet cat. Such yogis breath out the fragrant qualities of
Siva.

1460
❖ You proclaim that you have become the liberated souls.
❖ But actually you are not liberated, since you have not realized what is
to be essentially realized.
❖ Just like the fragrance gets mingled with flower, even so Lord Nandi is
mingling with each and every soul.
❖ Fixing your mind on such Lord, meditate deeply and make your
mind to be in a settled and quiet state.
❖ Through such disciplines, your inner darkness (mala) which is the
primal seed for the repeated past births will be dispelled completely.
(Such removal of mala ensures liberation.
❖ Then only you can claim that you have attained liberation).

1461
Through the study of grammatical works, literature and the works dealing with 64 sciences, the repeating births which
take place because of the abhorable bonds would not stop to occur.
(Through the grace of Guru) I have known the exact technique of putting an end to the repeating births. It is the yoga
technique of piercing through the spheres of moon, fire and sun and transcending them one by one.

1462
I. If it is done with true involvement and diligence, then the doer will become the rich
experiencer of inner developments.
II. If it is done ardently, then the doer will be blessed with the fitting instruction of the
maha vakya (tat tvam asi).
III. If it is done arduously, then that practice itself will be ranked with true penance.
IV. If it is done with sincerity and devotion, the doer will become the one, competent to
live in the abode of Siva.

1463
Just as there is fire heating the body of flesh, even so there is Siva, the
Supreme Lord pervading the worlds and keeping them in order.
If the sadhakas meticulously worship Siva who showers his grace
upon the entire world, they cannot be born again.
If they perceive Him through yoga, He would merge with them
effecting a total oneness.
If they neglect such disciplines, such negligence would set a way for
falling into the hells.

1464
How many thousands of righteous rulers and ascetics who had the powers to get themselves immortalized
have died in this world (without knowing the exact path of yoga)?
Siddhas, Devas and the three Gods (Brahma, Vishnu and Rudra) — all of them keep themselves devoted
to Siva, holding the view that Siva is the only Lord worthy of great adoration.

1465
For a common type of yogi, there are three sub-divisions
in the path of yoga — yoga in yoga, yoga with kriya and
yoga with charya. Yoga with charya in which there is no
place for self-centered and worldly ambitions will lead to
yoga-kriya. This kriya will lead to yoga in yoga. For a
foremost type of yogi, there is one more division known as
yoga with jnana. Having known this, I remain devoted to
exact path leading to the direct vision of the sun of pure
consciousness.

1466
With regard to the initiation pertaining to yoga, there is
samaya-diksha meant for diverse practices motivated to
diverse fruits. Visesha diksha is related to eight steps of
yoga. Nirvana diksha is meant for the unfolding of
supreme consciousness and for the vision of Para.
Abhisheka diksha is for the attainment of eight
resplendent siddhis.

Samadhi Pada
Samadhi is a state of direct and reliable perception
Samadhi is the main technique the yogi learns by which to calm the workings of the mind
Whereafter kaivalya, the isolation of 'the seer' from the impurities of the mind, is attained.
The seer is established in his own essential and fundamental nature.
In other states there is assimilation (of the Seer) with the modifications (of the mind).

Sadhana Pada
Sadhana is the Sanskrit for "practice" or "discipline," aiming at
discriminative discernment, to discern the Seer (consciousness)
from its objects and the hindrances. Here the author outlines two
systems of Yoga: Kriyā Yoga and Aṣṭāṅga Yoga .
Kriyā Yoga in the Yoga Sūtras is a preparation for Aṣṭāṅga
Yoga (with three special elements of the Niyamas (2nd limb)
Tapas - Austerity
Svādhyāya - Self-study Of The Scriptures
Īśvara Praṇidhāna – Devotion To God Or Pure Consciousness

Ashtanga Yoga
1. Yama - restraints or ethics of behavior
2. Niyama - observance
3. Āsana - A physical posture in which one can be steady and comfortable.
4. Prāṇāyāma - control of the prana (breath)
5. Pratyahara - withdrawal of the senses
6. Dhāraṇā - concentration
7. Dhyāna - meditation
8. Samadhi - absorption

Vibhuti Pada
Vibhuti Pada (56 sutras). Vibhuti is the Sanskrit word for "power" or "manifestation". In chapter 3, the last
three limbs of Aṣṭānga Yoga, known as samyama, are outlined:

Kaivalya Pada
Kaivalya Pada, means Kaivalya, "isolation", of the Seer from the
contents of the mind so it is no longer disturbed by the
movements of the mind. It stands for emancipation or
liberation, and is used where other texts often employ the
term moksha (liberation). The Kaivalya Pada describes the
process of liberation and the reality of the Seer.

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