more details visit our website www.yogafaculty.com

1. Yoga Teacher Training In Dharamsala Rishikesh Goa In India
www.yogafaculty.com
Nature of Yoga
India is well known throughout the world for its invaluable heritage and culture. Yoga is the most
significant contribution of Indian sages to the mankind. Liberation from sorrows is the ultimate goal of
Indian philosophy. Yoga is the inimitable path to achieve this goal.
The word “yoga” is derived from Sanskrit word “yug” which means union. Yoga is capable of having a
wide range of physical, mental and spiritual impacts on a person by controlling the body, mind, senses
and soul. The physical effect of yoga on body is found through the physical workouts called “asanas”.
These asanas tone up every part of the body leaving it fit and healthy. Pranayama is a form of yoga that
has mental effect on a person. It coordinates inhalation and exhalation and thus regulates respiration.
Pranayama contributes immensely for the spiritual progress of a person. It controls the wavering nature
of mind and attunes a person to stop longing for materialistic pleasures and finally achieve salvation.
Lord Krishna in Bhagavath Geetha said – “योग् कर्मसु कौसऱर्” which means doing your duty or work
with utmost perfection is called yoga. It also means that only Yoga can bring in the absolute proficiency
in a work.
Origins of Yoga
Although the Yoga Sutras proposed by Patanjali form the foremost basis for Yoga, he is not considered
the originator of Yoga. As per the opinions of many scholars, there are historical evidences which proved
that Yoga existed long before Patanjali did. Indian sages believe in Yoga Yajnavalkya according to which
Hiranyagarbha is mentioned as the originator of Yoga. However no literature of Yoga written by
Hiranyagarbha were ever found in history. Hence the mankind is invariably indebited to Patanjali for his
compilations of this ancient science. However, the literature about Yoga that is found before the era of
Patanjali is called as Hiranyagarbha Yoga Darshan as it was originated by him. Most of the ancient yoga
literature which is taught in Vedas, Upanishads, Bhagavad Gita, Mahabharata and other puranas was
actually derived from it.
Hiranyagarbha and Kapil

2. In accordance to our Vedas, Upanishads and Mahabharat, Samkhya was taught by Kapil while Yoga was
taught by Hiranyagarbha. Lord Krishna in Mahabharat, in Shanti Parva , reveals that both Kapil and
Hiranyagarbha were his own incarnations who came to teach the world about these wonderful sciences.
And the Yoga shastra was first taught by him in the form of Hiranyagarbha to Visvasvan. Hence
Hiranyagarbha and Kapil are not two different entities, but both are the forms of Lord Krishna himself.
“कपिऱोग्राज इति िुरानवचनाि कपिऱो हिरन्यगार्भोि वा व्यिहिश्यिे” – (श्वेिा उि. शंकर र्भाष्य)
Bhagwan Shri Shankaracharya and Vachaspathi Mishra also mentioned that Kapil and Hiranyagarbha
were the Masters of Sankhya and Yoga. According to them, Sankhya and Yoga were not two different
subjects, but both were theoretical and practical aspects of single philosophy. Both these shastras teach
that the nature and spirit form the basis for the existence of this universe.
Principles of Yoga
Abhyas and Vairagya are the two core principles of Yoga.
Abhyas: It means Practice. Choosing to be on the positive side is stated as abhyas. Controlling mind
beyond its nature to transit from wavering state to stable and vice versa is also known as abhyas.
Vairagya: It means asceticism. Restraining from the negative path is called Vairagya. Apar Vairagya and
Par Vairagya are considered as two forms of Vairagya.
(1) Apar Vairagya: Being indifferent to the matters belonging to both the materialistic and
immaterialistic worlds is called Apar Vairagya. It can contribute to attain Samadhi state at later
stages.
(2) Par Vairagya: Being indifferent to the worldly consciousness is called Par Vairagya. This will
eventually lead to Asamprajnata Samadhi. It is one of the forms of deep meditation, which has
no content in the area of consciousness, except for the latent impressions that lasts. There are 5
states of mind. They are Kshipta, Mudha, Vikshipta, Ekagra and Niruddha. Among these Kshipta,
Mudha and Vikshipta states of mind are does not contribute in anyway to reach Samadhi state.
Only ekagra and niruDdha states can lead to Samadhi state.
Usually the mind is wandering in all possible directions and its thoughts are scattered.
This is called the Kshipta state. Sometimes it is ignorant and forgetful; it is filled with stupidity
and foolishness. This state is called Mudha. When you try to meditate, the mind seems to dive
into deep concentration for a while but gets distracted often. This is called Vikshipta. But with
profound and prolonged practice of meditation repeatedly, and by chanting any Lord's Name, it
becomes undisturbed. This is called the state of Ekagra. At this stage the mind enters into
Sampragyat Samadhi state. This state lacks Rajogun and Tamogun but is entirely filled with
Satvagun. Here the five signs of grief, that are invulnerability, egoism, love, hatred and affection
are destroyed. This is called Samprgyat Samadhi or Samprgyat Yoga. It is further classified into
four parts according to Yoga Sutra.
“पविकपवचारानंिास्मर्िानुगर्ाि सम्प्रज्ञाि्”
म
It means when the mind dwells with logic, thought, happiness and egoism, it is said to
be in Sampragyat Samadhi which is achieved through Apar Vairagya. Beyond this state, if a
person still continues to meditate, his mind enters into a fully controlled state which is called
Niruddha from ekagra state. His mind resides in an impotent state. This is called Asamprgyat

3. Samadhi. It is also called nirbIja or nirodha Samadhi. A person in this state is capable of
destructing all the qualities and boundaries of human nature and establishes himself in his
natural form.
“ििा द्रश््ु् मवरूिोवमयानर्” – in terms of Yoga realizing the current state to be your
ु
very being and your natural form, will result in losing your egoism. Thus ‘me’, ‘mine’
and ‘you’ will then reside in pure consciousness. Hence through the medium of
abhyas and vairagya we can establish ourselves in our true forms.