Yoga - Related Links
Open Access Articles- Top Results for Yoga
Journal of Yoga & Physical TherapyActivity of Periarticular Hip Musculature during Yoga in Patients with Hip Pain: A Descriptive Study of a Case Series
Journal of Yoga & Physical TherapyEffect of Yoga on Oxidative Stress in Elderly Type 2 Diabetes Subjects
Journal of Yoga & Physical TherapyA Multi-Dimensional Model of Dysfunctional Breathing and Integrative Breathing Therapy - Commentary on The functions of Breathing and Its Dysfunctio
Journal of Yoga & Physical TherapyCo-Contraction of Knee Stabilizer Muscles during Sustained Squat Posture (A Yogic Posture) in Athletes
Journal of Yoga & Physical TherapyPhysical Exercise in Patients with Cancer Cachexia
|Part of a series on|
|Part of a series on|
Yoga (//; Sanskrit: योग, Listen) is an Indian physical, mental, and spiritual practice or discipline. There is a broad variety of schools, practices and goals in Hinduism, Buddhism (including Vajrayana and Tibetan Buddhism) and Jainism. The best-known are Hatha yoga and Raja yoga.
The origins of Yoga have been speculated to date back to pre-Vedic Indian traditions, but most likely developed around the sixth and fifth centuries BCE, in ancient India's ascetic circles, which are also credited with the early sramana movements.[note 1] The chronology of earliest texts describing yoga-practices is unclear, varyingly credited to Hindu Upanishads and Buddhist Pāli Canon, probably of third century BCE or later. The Yoga Sutras of Patanjali from first half of 1st millennium CE is one of a key surviving major texts on Yoga. Hatha yoga texts emerged around 11th century CE, and in its origins was related to Tantrism.
Yoga gurus from India later introduced yoga to the west, following the success of Swami Vivekananda in the late 19th and early 20th century. In the 1980s, yoga became popular as a system of physical exercise across the Western world. Yoga in Indian traditions, however, is more than physical exercise, it has a meditative and spiritual core. One of the six major orthodox schools of Hinduism is also called Yoga, which has its own epistemology and metaphysics, and is closely related to Hindu Samkhya philosophy.
Many studies have tried to determine the effectiveness of yoga as a complementary intervention for cancer, schizophrenia, asthma, and heart disease. The results of these studies have been mixed and inconclusive, with cancer studies suggesting none to unclear effectiveness, and others suggesting yoga may reduce risk factors and aid in a patient's psychological healing process.
- 1 Terminology
- 2 Goal of Yoga
- 3 Schools of Yoga
- 4 History
- 4.1 Origins (before 500 BCE)
- 4.2 Vedic period (1700-500 BCE)
- 4.3 Preclassical era (500-200 BCE)
- 4.4 Classical era (200 BCE – 500 CE)
- 4.5 Middle Ages (500–1500 CE)
- 4.6 Modern history
- 5 Yoga physiology
- 6 Yoga compared with other systems of meditation
- 7 International Yoga Day
- 8 See also
- 9 Notes
- 10 References
- 11 Sources
- 12 External links
In Vedic Sanskrit, the more commonly used, literal meaning of the Sanskrit word yoga which is "to add", "to join", "to unite", or "to attach" from the root yuj, already had a much more figurative sense, where the yoking or harnessing of oxen or horses takes on broader meanings such as "employment, use, application, performance" (compare the figurative uses of "to harness" as in "to put something to some use"). All further developments of the sense of this word are post-Vedic. More prosaic moods such as "exertion", "endeavour", "zeal", and "diligence" are also found in Epic Sanskrit.
There are very many compound words containing yog in Sanskrit. Yoga can take on meanings such as "connection", "contact", "method", "application", "addition", and "performance". In simpler words, Yoga also means "combined". For example, guṇá-yoga means "contact with a cord"; chakrá-yoga has a medical sense of "applying a splint or similar instrument by means of pulleys (in case of dislocation of the thigh)"; chandrá-yoga has the astronomical sense of "conjunction of the moon with a constellation"; puṃ-yoga is a grammatical term expressing "connection or relation with a man", etc. Thus, bhakti-yoga means "devoted attachment" in the monotheistic Bhakti movement. The term kriyā-yoga has a grammatical sense, meaning "connection with a verb". But the same compound is also given a technical meaning in the Yoga Sutras (2.1), designating the "practical" aspects of the philosophy, i.e. the "union with the Supreme" due to performance of duties in everyday life
According to Pāṇini, a 6th-century BCE Sanskrit grammarian, the term yoga can be derived from either of two roots, yujir yoga (to yoke) or yuj samādhau (to concentrate). In the context of the Yoga Sutras of Patanjali, the root yuj samādhau (to concentrate) is considered by traditional commentators as the correct etymology. In accordance with Pāṇini, Vyasa who wrote the first commentary on the Yoga Sutras, states that yoga means samādhi (concentration).According to Dasgupta, the term yoga can be derived from either of two roots, yujir yoga (to yoke) or yuj samādhau (to concentrate). Someone who practices yoga or follows the yoga philosophy with a high level of commitment is called a yogi (may be applied to a male or a female) or yogini (traditionally denoting a female).
Goal of Yoga
The ultimate goal of Yoga is moksha (liberation) though the exact definition of what form this takes depends on the philosophical or theological system with which it is conjugated.
According to Jacobsen, "Yoga has five principal meanings:
- Yoga as a disciplined method for attaining a goal;
- Yoga as techniques of controlling the body and the mind;
- Yoga as a name of one of the schools or systems of philosophy (darśana);
- Yoga in connection with other words, such as "hatha-, mantra-, and laya-," referring to traditions specialising in particular techniques of yoga;
- Yoga as the goal of Yoga practice."
According to David Gordon White, from the 5th century CE onward, the core principles of "yoga" were more or less in place, and variations of these principles developed in various forms over time:
- Yoga as an analysis of perception and cognition; illustration of this principle is found in Hindu texts such as the Bhagavad Gita and Yogasutras, as well as a number of Buddhist Mahāyāna works;
- Yoga as the rising and expansion of consciousness; these are discussed in sources such as Hinduism Epic Mahābhārata, Jainism Praśamaratiprakarana;
- Yoga as a path to omniscience; examples are found in Hinduism Nyaya and Vaisesika school texts as well as Buddhism Mādhyamaka texts, but in different ways;
- Yoga as a technique for entering into other bodies, generating multiple bodies, and the attainment of other supernatural accomplishments; these are described in Tantric literature of Hinduism and Buddhism, as well as the Buddhist Sāmaññaphalasutta;
White clarifies that the last principle relates to legendary goals of "yogi practice", different from practical goals of "yoga practice," as they are viewed in South Asian thought and practice since the beginning of the Common Era, in the various Hindu, Buddhist, and Jain philosophical schools.
Schools of Yoga
The term "yoga" has been applied to a variety of practices and methods. The well-known Hindu schools of Yoga being Jnana Yoga, Bhakti Yoga, Karma Yoga, Laya Yoga and Hatha Yoga, but also including Jain and Buddhist practices. Yoga Sutras of Pantajali, constitute classical Ashtanga Yoga (the eight limbs), also called Raja Yoga.
Core techniques have been preserved in ancient Buddhist texts and have proliferated and diversified through teacher-student transmissions. Buddhists pursue meditation as part of the path toward Enlightenment and Nirvana.[note 2] The closest words for meditation in the classical languages of Buddhism are bhāvanā[note 3] and jhāna/dhyāna.[note 4] Buddhist meditation techniques have become increasingly popular in the wider world, with many non-Buddhists taking them up for a variety of reasons.
Yoga is a philosophical school in Hinduism, and sometimes referred to as Rāja yoga. Yoga, in this context, is one of the six āstika schools of Hinduism (those which accept the Vedas as source of knowledge). The Yoga Sutras of Patanjali is considered as a central text of the Yoga school of Hindu philosophy,
As a school of philosophy, Yoga is a way of life, and incorporates its own epistemology, metaphysics, ethical practices, systematic exercises and self-development techniques for body, mind and spirit. Its epistemology (pramanas) is same as the Samkhya school. Both accept three reliable means to knowledge – perception (pratyākṣa, direct sensory observations), inference (anumāna) and testimony of trustworthy experts (sabda, agama). Both these orthodox schools are also strongly dualistic. Unlike Sāṃkhya school of Hinduism which pursues non-theistic/atheistic rationalist approach, Yoga school of Hinduism accepts the concept of a "personal, yet essentially inactive, deity" or "personal god". Along with its epistemology and metaphysical foundations, Yoga school of Hindu philosophy incorporates ethical precepts (yamas and niyamas) and an introspective way of life focused on perfecting one's self physically, mentally and spiritually, with the ultimate goal being kaivalya (liberated, unified, content state of existence).
- Hatha Yoga Pradipika, Svātmārāma (15th century)
- Shiva Samhita, author unknown (1500 C.E  or late 17th century)
- Gheranda Samhita by Gheranda (late 17th century)
Many scholars also include the preceding Goraksha Samhita authored by Gorakshanath of the 11th century in the above list. Gorakshanath is widely considered to have been responsible for popularizing hatha yoga as we know it today.
Jain meditation has been the central practice of spirituality in Jainism along with the Three Jewels. Meditation in Jainism aims at realizing the self, attain salvation, take the soul to complete freedom. It aims to reach and to remain in the pure state of soul which is believed to be pure conscious, beyond any attachment or aversion. The practitioner strives to be just a knower-seer (Gyata-Drashta). Jain meditation can be broadly categorized to the auspicious Dharmya Dhyana and Shukla Dhyana and inauspicious Artta and Raudra Dhyana.
Samuel states that Tantrism is a contested concept. Tantra yoga may be described, according to Samuel, as practices in 9th to 10th century Buddhist and Hindu (Saiva, Shakti) texts, which included yogic practices with elaborate deity visualizations using geometrical arrays and drawings (mandala), fierce male and particularly female deities, transgressive life stage related rituals, extensive use of chakras and mantras, and sexual techniques, all aimed to help one's health, long life and liberation.
Apart from the spiritual goals, the physical postures of yoga are used to alleviate health problems, reduce stress and make the spine supple in contemporary times. Yoga is also used as a complete exercise program and physical therapy routine.
While the practice of yoga continues to rise in contemporary American culture, sufficient and adequate knowledge of the practice’s origins does not. According to Andrea R. Jain, Yoga is undoubtedly a Hindu movement for spiritual meditation, yet is now being marketed as a supplement to a cardio routine. This scope "dilutes its Hindu identity." Contemporaries of the Hindu faith argue that the more popular yoga gets, the less concerned people become about its origins in history. These same contemporaries do state that while anyone can practice yoga, only those who give Hinduism due credit for the practice will achieve the full benefit of the custom.
The origins of yoga are a matter of debate. There is no consensus on its chronology or specific origin other than that yoga developed in ancient India. Suggested origins are the Indus Valley Civilisation (3300-1900 BCE) and pre-Vedic north-eastern India (Bihar region), the Vedic civilisation (1500-500 BCE), and the sramana-movement (starting ca. 500 BCE). According to Gavin Flood, continuities may exist between those various traditions:
[T]his dichotomization is too simplistic, for continuities can undoubtedly be found between renunciation and vedic Brahmanism, while elements from non-Brahmanical, Sramana traditions also played an important part in the formation of the renunciate ideal.[note 5]
Pre-philosophical speculations of yoga begin to emerge in the texts of c. 500–200 BCE. Between 200 BCE–500 CE philosophical schools of Hinduism, Buddhism and Jainism were taking form and a coherent philosophical system of yoga began to emerge. The Middle Ages saw the development of many satellite traditions of yoga. Yoga came to the attention of an educated western public in the mid 19th century along with other topics of Indian philosophy.
Origins (before 500 BCE)
Indus Valley Civilisation (before 1900 BCE)
Some state yoga originated in the Indus Valley Civilization. Marshall, Eliade and other scholars suggest that several seals discovered at Indus Valley Civilization sites depict figures in positions resembling a common yoga or meditation pose. This interpretation is considered speculative and uncertain by more recent analysis of Srinivasan, and may be a case of projecting "later practices into archeological findings".
Vedic civilisation (1700-500 BCE)
According to Crangle, Indian researchers have generally favoured a linear theory, which attempts "to interpret the origin and early development of Indian contemplative practices as a sequential growth from an Aryan genesis",[note 6] just like traditional Hinduism regards the Vedas to be the source of all spiritual knowledge.[note 7]
Our best evidence to date suggests that [yogic] practices developed in the same ascetic circles as the early sramana movements (Buddhists, Jainas and Ajivikas), probably in around the sixth and fifth centuries BCE.
North-eastern India (before 500 BCE)
[Jainism] does not derive from Brahman-Aryan sources, but reflects the cosmology and anthropology of a much older pre-Aryan upper class of northeastern India [Bihar] - being rooted in the same subsoil of archaic metaphysical speculation as Yoga, Sankhya, and Buddhism, the other non-Vedic Indian systems."[note 8]
Vedic period (1700-500 BCE)
The first use of the root of word "yoga" is in hymn 5.81.1 of the Rig Veda, a dedication to rising Sun-god in the morning (Savitri), where it has been interpreted as "yoke" or "yogically control".[note 9]
Rigveda, however, does not describe yoga with the same meaning or context as in modern times. Early references to practices that later became part of yoga, are made in Brihadaranyaka Upanishad, the earliest Hindu Upanishad.[note 10] For example, the practice of pranayama (consciously regulating breath) is mentioned in hymn 1.5.23 of Brihadaranyaka Upanishad (c. ~ 900 BCE), and the practice of pratyahara (concentrating all of one's senses on self) is mentioned in hymn 8.15 of Chandogya Upanishad (c. ~ 800-700 BCE).॥ १॥ – Chandogya Upanishad, VIII.15
Translation 1 by Max Muller, The Upanishads, The Sacred Books of the East - Part 1, Oxford University Press: (He who engages in) self study, concentrates all his senses on the Self, never giving pain to any creature, except at the tîrthas, he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return.
Vedic ascetic practices
Ascetic practices (tapas), concentration and bodily postures used by Vedic priests to conduct yajna (Vedic ritual of fire sacrifice), might have been precursors to yoga.[note 11] Vratya, a group of ascetics mentioned in the Atharvaveda, emphasized on bodily postures which may have evolved into yogic asanas. Early Vedic Samhitas also contain references to other group ascetics such as, Munis, the Keśin, and Vratyas. Techniques for controlling breath and vital energies are mentioned in the Brahmanas (texts of the Vedic corpus, c. 1000–800 BCE) and the Atharvaveda. Nasadiya Sukta of the Rig Veda suggests the presence of an early contemplative tradition.[note 12]
Preclassical era (500-200 BCE)
- Katha Upanishad
The first known appearance of the word "yoga", with the same meaning as the modern term, is in the Katha Upanishad, composed about fourth to third century BCE, where it is defined as the steady control of the senses, which along with cessation of mental activity, leading to a supreme state.[note 13] Katha Upanishad integrates the monism of early Upanishads with concepts of samkhya and yoga. It defines various levels of existence according to their proximity to the innermost being Ātman. Yoga is therefore seen as a process of interiorization or ascent of consciousness. It is the earliest literary work that highlights the fundamentals of yoga. White states:
The earliest extant systematic account of yoga and a bridge from the earlier Vedic uses of the term is found in the Hindu Katha Upanisad (Ku), a scripture dating from about the third century BCE[...] [I]t describes the hierarchy of mind-body constituents—the senses, mind, intellect, etc.—that comprise the foundational categories of Sāmkhya philosophy, whose metaphysical system grounds the yoga of the Yogasutras, Bhagavad Gita, and other texts and schools (Ku3.10–11; 6.7–8).
- Shvetashvatara Upanishad
The hymns in Book 2 of Shvetashvatara Upanishad, another late 1st millennium BCE text, states a procedure in which the body is held in upright posture, the breath is restrained and mind is meditatively focussed, preferably inside a cave or a place that is simple, plain, of silence or gently flowing water, with no noises nor harsh winds.
- Maitri Upanishad
Maitrayaniya Upanishad, likely composed in a later century than Katha and Shvetashvatara Upanishads but before Patanjali's Yogasutra, mentions sixfold yoga method – breath control (pranayama), introspective withdrawal of senses (pratyahara), meditation (dhyana), mind concentration (dharana), philosophical inquiry/creative reasoning (tarka), and absorption/intense spiritual union (samadhi).
Greek historical texts
Alexander the Great reached India in the 4th century BC. Along with his army, he took Greek academics with him who later wrote memoirs about geography, people and customs they saw. One of Alexander's companion was Onesicritus, quoted in Book 15, Sections 63-65 by Strabo, who describes yogins of India. Onesicritus claims those Indian yogins (Mandanis ) practiced aloofness and "different postures – standing or sitting or lying naked – and motionless".
Onesicritus also mentions his colleague Calanus trying to meet them, who is initially denied audience, but later invited because he was sent by a "king curious of wisdom and philosophy". Onesicritus and Calanus learn that the yogins consider the best doctrine of life as "rid the spirit of not only pain, but also pleasure", that "man trains the body for toil in order that his opinions may be strengthened", that "there is no shame in life on frugal fare", and that "the best place to inhabit is one with scantiest equipment or outfit". These principles are significant to the history of spiritual side of yoga. These may reflect the ancient roots of "undisturbed calmness" and "mindfulness through balance" in later works of Hindu Patanjali and Buddhist Buddhaghosa respectively, states Charles Rockwell Lanman; as well as the principle of Aparigraha (non-possessiveness, non-craving, simple living) and asceticism discussed in later Hinduism and Jainism.
Early Buddhist texts
"But it is only with Buddhism itself as expounded in the Pali Canon that we can speak about a systematic and comprehensive or even integral school of Yoga practice, which is thus the first and oldest to have been preserved for us in its entirety."
The chronology of completion of these yoga-related Pali Canons, however, is unclear, just like ancient Hindu texts. Early known Buddhist sources like the Majjhima Nikāya mention meditation, while the Anguttara Nikāya describes Jhāyins (meditators) that resemble early Hindu descriptions of Muni, Kesins and meditating ascetics, but these meditation-practices are not called yoga in these texts. The earliest known specific discussion of yoga in the Buddhist literature, as understood in modern context, is from the third- to fourth-century CE scriptures of the Buddhist Yogācāra school and fourth- to fifth-century Visuddhimagga of Buddhaghosa.
A yoga system that predated the Buddhist school is Jain yoga. But since Jain sources postdate Buddhist ones, it is difficult to distinguish between the nature of the early Jain school and elements derived from other schools. Most of the other contemporary yoga systems alluded in the Upanishads and some Pali canons are lost to time.[note 14]
The early Buddhist texts describe meditative practices and states, some of which the Buddha borrowed from the śramana tradition. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness. The Buddha also departed from earlier yogic thought in discarding the early Brahminic notion of liberation at death.
The Pali canon contains three passages in which the Buddha describes pressing the tongue against the palate for the purposes of controlling hunger or the mind, depending on the passage. However there is no mention of the tongue being inserted into the nasopharynx as in true khecarī mudrā. The Buddha used a posture where pressure is put on the perineum with the heel, similar to even modern postures used to stimulate Kundalini.
Uncertainty with chronology
Alexander Wynne, author of The Origin of Buddhist Meditation, observes that formless meditation and elemental meditation might have originated in the Upanishadic tradition. The earliest reference to meditation is in the Brihadaranyaka Upanishad, one of the oldest Upanishads. Chandogya Upanishad describes the five kinds of vital energies (prana). Concepts used later in many yoga traditions such as internal sound and veins (nadis) are also described in the Upanishad. Taittiriya Upanishad defines yoga as the mastery of body and senses.
The Bhagavad Gita ('Song of the Lord'), uses the term "yoga" extensively in a variety of ways. In addition to an entire chapter (ch. 6) dedicated to traditional yoga practice, including meditation, it introduces three prominent types of yoga:[note 15]
- Karma yoga: The yoga of action.[note 16]
- Bhakti yoga: The yoga of devotion.[note 17]
- Jnana yoga: The yoga of knowledge.[note 18]
The Gita consists of 18 chapters and 700[note 19] shlokas (verses), with each chapter named as a different yoga, thus delineating eighteen different yogas. Some scholars divide the Gita into three sections, with the first six chapters with 280 shlokas dealing with Karma yoga, the middle six containing 209 shlokas with Bhakti yoga, and the last six chapters with 211 shlokas as Jnana yoga; however, this is rough because elements of karma, bhakti and jnana are found in all chapters.
Description of an early form of yoga called nirodha–yoga (yoga of cessation) is contained in the Mokshadharma section of the 12th chapter (Shanti Parva) of the Mahabharata epic. The verses of the section are dated to c. 300–200 BCE. Nirodha–yoga emphasizes progressive withdrawal from the contents of empirical consciousness such as thoughts, sensations etc. until purusha (Self) is realized. Terms like vichara (subtle reflection), viveka (discrimination) and others which are similar to Patanjali's terminology are mentioned, but not described. There is no uniform goal of yoga mentioned in the Mahabharata. Separation of self from matter, perceiving Brahman everywhere, entering into Brahman etc. are all described as goals of yoga. Samkhya and yoga are conflated together and some verses describe them as being identical. Mokshadharma also describes an early practice of elemental meditation.
Classical era (200 BCE – 500 CE)
This period witnessed many texts of Buddhism, Hinduism and Jainism discussing and systematically compiling yoga methods and practices. Of these, Patanjali's Yoga Sutras are considered as a key work.
During the period between the Mauryan and the Gupta era (c. 200 BCE–500 CE) philosophical schools of Hinduism, Buddhism and Jainism were taking form and a coherent philosophical system of yoga began to emerge.
Yoga as a philosophy, also called Raja yoga, is mentioned in Sanskrit texts dated to be completed between 200 BCE-100 CE. Kauṭilya's Arthasastra in verse 1.2.10, for example, states that there are three categories of anviksikis (philosophies) – Samkhya (nontheistic), Yoga (theistic) and Lokayata (atheistic materialism).[note 20]
Many traditions in India began to adopt systematic methodology by about first century CE. Of these, Samkhya was probably one of the oldest philosophies to begin taking a systematic form. Patanjali systematized Yoga, building them on the foundational metaphysics of Samkhya. In the early works, the Yoga principles appear together with the Samkhya ideas. Vyasa's commentary on the Yoga Sutras, also called the Samkhyapravacanabhasya (Commentary on the Exposition of the Sankhya Philosophy), describes the relation between the two systems. The two schools have some differences as well. Yoga accepted the conception of "personal god", while Samkhya developed as a rationalist, non-theistic/atheistic system of Hindu philosophy. Sometimes Patanjali's system is referred to as Seshvara Samkhya in contradistinction to Kapila's Nirivara Samkhya.
The parallels between Yoga and Samkhya were so close that Max Müller says that "the two philosophies were in popular parlance distinguished from each other as Samkhya with and Samkhya without a Lord...."
Yoga Sutras of Patanjali
|Pada (Chapter)||English meaning||Sutras|
|Samadhi Pada||On being absorbed in spirit|
|Sadhana Pada||On being immersed in spirit||<center>55|
|Vibhuti Pada||On supernatural abilities and gifts||<center>56|
|Kaivalya Pada||On absolute freedom||<center>34|
In Hindu philosophy, yoga is the name of one of the six orthodox (which accept the testimony of Vedas) philosophical schools. Karel Werner, author of Yoga And Indian Philosophy, believes that the process of systematization of yoga which began in the middle and Yoga Upanishads culminated with the Yoga Sutras of Patanjali.[note 21]
There are numerous parallels in the concepts in ancient Samkhya, Yoga and Abhidharma Buddhist schools of thought, particularly from 2nd century BCE to 1st century AD, notes Larson. Patanjali's Yoga Sutras is a synthesis of these three traditions. From Samkhya, Yoga Sutras adopt the "reflective discernment" (adhyavasaya) of prakrti and purusa (dualism), its metaphysical rationalism, as well its three epistemic methods to gaining reliable knowledge. From Abhidharma Buddhism's idea of nirodhasamadhi, suggests Larson, Yoga Sutras adopt the pursuit of altered state of awareness, but unlike Buddhist's concept of no self nor soul, Yoga is physicalist and realist like Samkhya in believing that each individual has a self and soul. The third concept Yoga Sutras synthesize into its philosophy is the ancient ascetic traditions of meditation and introspection, as well as the yoga ideas from middle Upanishads such as Katha, Shvetashvatara and Maitri.
Patanjali's Yoga Sutras are widely regarded as the first compilation of the formal yoga philosophy. The verses of Yoga Sutras are terse. Many later Indian scholars studied them and published their commentaries, such as the Vyasa Bhashya (c. 350–450 CE). Patanjali's yoga is also referred to as Raja yoga. Patanjali defines the word "yoga" in his second sutra:
योग: चित्त-वृत्ति निरोध:
- Yoga Sutras 1.2
This terse definition hinges on the meaning of three Sanskrit terms. I. K. Taimni translates it as "Yoga is the inhibition (nirodhaḥ) of the modifications (vṛtti) of the mind (citta)". Swami Vivekananda translates the sutra as "Yoga is restraining the mind-stuff (Citta) from taking various forms (Vrittis)." Edwin Bryant explains that, to Patanjali, "Yoga essentially consists of meditative practices culminating in attaining a state of consciousness free from all modes of active or discursive thought, and of eventually attaining a state where consciousness is unaware of any object external to itself, that is, is only aware of its own nature as consciousness unmixed with any other object."
Patanjali's writing also became the basis for a system referred to as "Ashtanga Yoga" ("Eight-Limbed Yoga"). This eight-limbed concept is derived from the 29th Sutra of the Book 2 of Yoga Sutras. They are:
- Yama (The five "abstentions"): Ahimsa (Non-violence, non-harming other living beings), Satya (truthfulness, non-falsehood), Asteya (non-stealing), Brahmacharya (celibacy, fidelity to one's partner), and Aparigraha (non-avarice, non-possessiveness).
- Niyama (The five "observances"): Śauca (purity, clearness of mind, speech and body), Santosha (contentment, acceptance of others and of one's circumstances), Tapas (persistent meditation, perseverance, austerity), Svādhyāya (study of self, self-reflection, study of Vedas), and Ishvara-Pranidhana (contemplation of God/Supreme Being/True Self).
- Asana: Literally means "seat", and in Patanjali's Sutras refers to the seated position used for meditation.
- Pranayama ("Suspending Breath"): Prāna, breath, "āyāma", to restrain or stop. Also interpreted as control of the life force.
- Pratyahara ("Abstraction"): Withdrawal of the sense organs from external objects.
- Dharana ("Concentration"): Fixing the attention on a single object.
- Dhyana ("Meditation"): Intense contemplation of the nature of the object of meditation.
- Samadhi ("Liberation"): merging consciousness with the object of meditation.
Yoga school as developed in Patanjali's Yoga Sutras and Vedanta schools are two largest surviving schools of Hindu traditions. They share many thematic principles, concepts and belief in self/soul, but diverge in degree, style and some of their methods. Epistemologically, Yoga school accepts three means to reliable knowledge, while Advaita Vedanta accepts six ways. Yoga disputes the monism of Advaita Vedanta. Yoga school believes that in the state of moksha, each individual discovers the blissful, liberating sense of himself or herself as an independent identity; Advaita Vedanta, in contrast, believes that in the state of moksha, each individual discovers the blissful, liberating sense of himself or herself as part of Oneness with everything, everyone and the Universal Self. They both hold that the free conscience is aloof yet transcendent, liberated and self-aware. Further, Advaita Vedanta school enjoins the use of Patanjali's yoga practices and the reading of Upanishads for those seeking the supreme good, ultimate freedom and jivanmukti.
The Yoga Yajnavalkya is a classical treatise on yoga attributed to the Vedic sage Yajnavalkya. It takes the form of a dialogue between Yajnavalkya and his wife Gargi, a renowned female philosopher. The text contains 12 chapters and its origin has been traced to the period between the second century BCE and fourth century CE. Many yoga texts like the Hatha Yoga Pradipika, the Yoga Kundalini and the Yoga Tattva Upanishads have borrowed verses from or make frequent references to the Yoga Yajnavalkya. In the Yoga Yajnavalkya, yoga is defined as jivatmaparamatmasamyogah, or the union between the individual self (jivatma) and the Divine (paramatma).
According to Tattvarthasutra, 2nd century CE Jain text, yoga is the sum of all the activities of mind, speech and body. Umasvati calls yoga the cause of "asrava" or karmic influx as well as one of the essentials—samyak caritra—in the path to liberation. In his Niyamasara, Acarya Kundakunda, describes yoga bhakti—devotion to the path to liberation—as the highest form of devotion. Acarya Haribhadra and Acarya Hemacandra mention the five major vows of ascetics and 12 minor vows of laity under yoga. This has led certain Indologists like Prof. Robert J. Zydenbos to call Jainism, essentially, a system of yogic thinking that grew into a full-fledged religion. The five yamas or the constraints of the Yoga Sutras of Patanjali bear a resemblance to the five major vows of Jainism, indicating a history of strong cross-fertilization between these traditions.[note 22]
In the late phase of Indian antiquity, on the eve of the development of Classical Hinduism, the Yogacara movement arises during the Gupta period (4th to 5th centuries). Yogacara received the name as it provided a "yoga," a framework for engaging in the practices that lead to the path of the bodhisattva. The yogacara sect teaches "yoga" as a way to reach enlightenment.
Middle Ages (500–1500 CE)
Middle Ages saw the development of many satellite traditions of yoga. Hatha yoga emerged in this period.
The Bhakti movement was a development in medieval Hinduism which advocated the concept of a personal God (or "Supreme Personality of Godhead"). The movement was initiated by the Alvars of South India in the 6th to 9th centuries, and it started gaining influence throughout India by the 12th to 15th centuries. Shaiva and Vaishnava bhakti traditions integrated aspects of Yoga Sutras, such as the practical meditative exercises, with devotion. Bhagavata Purana elucidates the practice of a form of yoga called viraha (separation) bhakti. Viraha bhakti emphasizes one pointed concentration on Krishna.
Tantra is a genre of yoga that arose in India no later than the 5th century CE.[note 23] George Samuel states, "Tantra" is a contested term, but may be considered as a school whose practices appeared in mostly complete form in Buddhist and Hindu texts by about 10th century CE. Over its history, some ideas of Tantra school influenced the Hindu, Bon, Buddhist, and Jain traditions. Elements of Tantric yoga rituals were adopted by and influenced state functions in medieval Buddhist and Hindu kingdoms in East and Southeast Asia.
Vajrayana is also known as Tantric Buddhism and Tantrayāna. Its texts were compiled starting with 7th century and Tibetan translations were completed in 8th century CE. These tantra yoga texts were the main source of Buddhist knowledge that was imported into Tibet. They were later translated into Chinese and other Asian languages, helping spread ideas of Tantric Buddhism. The Buddhist text Hevajra Tantra and Caryāgiti introduced hierarchies of chakras.
The earliest references to hatha yoga are in Buddhist works dating from the eighth century. The earliest definition of hatha yoga is found in the 11th century Buddhist text Vimalaprabha, which defines it in relation to the center channel, bindu etc. The basic tenets of Hatha yoga were formulated by Shaiva ascetics Matsyendranath and Gorakshanath c. 900 CE. Hatha yoga synthesizes elements of Patanjali's Yoga Sutras with posture and breathing exercises. Hatha yoga, sometimes referred to as the "psychophysical yoga", was further elaborated by Yogi Swatmarama, compiler of the Hatha Yoga Pradipika in 15th century CE. This yoga differs substantially from the Raja yoga of Patanjali in that it focuses on shatkarma, the purification of the physical body as leading to the purification of the mind (ha), and prana, or vital energy (tha). Compared to the seated asana, or sitting meditation posture, of Patanjali's Raja yoga, it marks the development of asanas (plural) into the full body 'postures' now in popular usage and, along with its many modern variations, is the style that many people associate with the word yoga today.
It is similar to a diving board – preparing the body for purification, so that it may be ready to receive higher techniques of meditation. The word "Hatha" comes from "Ha" which means Sun, and "Tha" which means Moon.
Various yogic groups had become prominent in Punjab in the 15th and 16th century, when Sikhism was in its nascent stage. Compositions of Guru Nanak, the founder of Sikhism, describe many dialogues he had with Jogis, a Hindu community which practiced yoga. Guru Nanak rejected the austerities, rites and rituals connected with Hatha Yoga. He propounded the path of Sahaja yoga or Nama yoga (meditation on the name) instead. The Guru Granth Sahib states:
Listen "O Yogi, Nanak tells nothing but the truth. You must discipline your mind. The devotee must meditate on the Word Divine. It is His grace which brings about the union. He understands, he also sees. Good deeds help one merge into Divination."
Reception in the West
Yoga came to the attention of an educated western public in the mid-19th century along with other topics of Indian philosophy. In the context of this budding interest, N. C. Paul published his Treatise on Yoga Philosophy in 1851.
The first Hindu teacher to actively advocate and disseminate aspects of yoga to a western audience, Swami Vivekananda, toured Europe and the United States in the 1890s. The reception which Swami Vivekananda received built on the active interest of intellectuals, in particular the New England Transcendentalists, among them R. W. Emerson (1803-1882), who drew on German Romanticism and the interest of philosophers and scholars like G. F. W. Hegel (1770-1831), the brothers August Wilhelm Schlegel (1767-1845) and Karl Wilhelm Friedrich Schlegel (1772-1829), Max Mueller (1823-1900), Arthur Schopenhauer (1788-1860) and others who had (to varying degrees) interests in things Indian.
Theosophists also had a large influence on the American public's view of Yoga. Esoteric views current at the end of the 19th century provided a further basis for the reception of Vedanta and of Yoga with its theory and practice of correspondence between the spiritual and the physical. The reception of Yoga and of Vedanta thus entwined with each other and with the (mostly Neoplatonism-based) currents of religious and philosophical reform and transformation throughout the 19th and early 20th centuries. M. Eliade, himself rooted in the Romanian currents of these traditions, brought a new element into the reception of Yoga with the strong emphasis on Tantric Yoga in his seminal book: Yoga: Immortality and Freedom.[note 24] With the introduction of the Tantra traditions and philosophy of Yoga, the conception of the "transcendent" to be attained by Yogic practice shifted from experiencing the "transcendent" ("Atman-Brahman" in Advaitic theory) in the mind to the body itself.
The modern scientific study of yoga began with the works of N. C. Paul and Major D. Basu in the late 19th century, and then continued in the 20th century with Sri Yogendra (1897-1989) and Swami Kuvalayananda. Western medical researchers came to Swami Kuvalayananda’s Kaivalyadhama Health and Yoga Research Center, starting in 1928, to study Yoga as a science.
The West,[clarification needed] in the early 21st century typically associates the term "yoga" with Hatha yoga and its asanas (postures) or as a form of exercise. During the 1910s and 1920s in the USA, yoga suffered a period of bad publicity due largely to the backlash against immigration, a rise in puritanical values, and a number of scandals. In the 1930s and 1940s yoga began to gain more public acceptance as a result of celebrity endorsement. In the 1950s the United States saw another period of paranoia against yoga, but by the 1960s, western interest in Hindu spirituality reached its peak, giving rise to a great number of Neo-Hindu schools specifically advocated to a western public. During this period, most of the influential Indian teachers of yoga came from two lineages, those of Sivananda Saraswati (1887–1963) and of Tirumalai Krishnamacharya (1888–1989). Teachers of Hatha yoga who were active in the west in this period included B.K.S. Iyengar (1918-2014), K. Pattabhi Jois (1915-2009), Swami Vishnu-devananda (1927-1993), and Swami Satchidananda (1914-2002). Yogi Bhajan brought Kundalini Yoga to the United States in 1969. Comprehensive, classical teachings of Ashtanga Yoga, Samkhya, the subtle body theory, Fitness Asanas, and tantric elements were included in the yoga teachers training by Baba Hari Dass (1923-), in the United States and Canada.
A second "yoga boom" followed in the 1980s, as Dean Ornish, a follower of Swami Satchidananda, connected yoga to heart health, legitimizing yoga as a purely physical system of health exercises outside of counter-culture or esotericism circles, and unconnected to any religious denomination. Numerous asanas seemed modern in origin, and strongly overlapped with 19th and early-20th century Western exercise traditions.
Since 2001, the popularity of yoga in the USA has risen constantly. The number of people who practiced some form of yoga has grown from 4 million (in 2001) to 20 million (in 2011).
|“||Yoga has become a universal language of spiritual exercise in the United States, crossing many lines of religion and cultures,... Every day, millions of people practice yoga to improve their health and overall well-being. That's why we're encouraging everyone to take part in PALA (Presidential Active Lifestyle Award), so show your support for yoga and answer the challenge. - Barack Obama||”|
The American College of Sports Medicine supports the integration of yoga into the exercise regimens of healthy individuals as long as properly-trained professionals deliver instruction. The College cites yoga's promotion of "profound mental, physical and spiritual awareness" and its benefits as a form of stretching, and as an enhancer of breath control and of core strength.
Potential benefits for adults
While much of the medical community regards the results of yoga research as significant, others point to many flaws which undermine results. Much of the research on yoga has taken the form of preliminary studies or clinical trials of low methodological quality, including small sample sizes, inadequate blinding, lack of randomization, and high risk of bias. Long-term yoga users in the United States have reported musculoskeletal and mental health improvements, as well as reduced symptoms of asthma in asthmatics. There is evidence to suggest that regular yoga practice increases brain GABA levels, and yoga has been shown to improve mood and anxiety more than some other metabolically-matched exercises, such as walking. The three main focuses of Hatha yoga (exercise, breathing, and meditation) make it beneficial to those suffering from heart disease. Overall, studies of the effects of yoga on heart disease suggest that yoga may reduce high blood-pressure, improve symptoms of heart failure, enhance cardiac rehabilitation, and lower cardiovascular risk factors. For chronic low back pain, specialist Yoga for Healthy Lower Backs has been found 30% more beneficial than usual care alone in a UK clinical trial. Other smaller studies support this finding. The Yoga for Healthy Lower Backs programme is the dominant treatment for society (both cheaper and more effective than usual care alone) due to 8.5 fewer days off work each year. A research group from Boston University School of Medicine also tested yoga's effects on lower-back pain. Over twelve weeks, one group of volunteers practiced yoga while the control group continued with standard treatment for back pain. The reported pain for yoga participants decreased by one third, while the standard treatment group had only a five percent drop. Yoga participants also had a drop of 80% in the use of pain medication.
There has been an emergence of studies investigating yoga as a complementary intervention for cancer patients. Yoga is used for treatment of cancer patients to decrease depression, insomnia, pain, and fatigue and to increase anxiety control. Mindfulness Based Stress Reduction (MBSR) programs include yoga as a mind-body technique to reduce stress. A study found that after seven weeks the group treated with yoga reported significantly less mood disturbance and reduced stress compared to the control group. Another study found that MBSR had showed positive effects on sleep anxiety, quality of life, and spiritual growth in cancer patients.
Yoga has also been studied as a treatment for schizophrenia. Some encouraging, but inconclusive, evidence suggests that yoga as a complementary treatment may help alleviate symptoms of schizophrenia and improve health-related quality of life.
Implementation of the Kundalini Yoga Lifestyle has shown to help substance abuse addicts increase their quality of life according to psychological questionnaires like the Behavior and Symptom Identification Scale and the Quality of Recovery Index.
A small percentage of yoga practitioners each year suffer physical injuries analogous to sports injuries; therefore, caution and common sense are recommended. Yoga has been criticized for being potentially dangerous and being a cause for a range of serious medical conditions including thoracic outlet syndrome, degenerative arthritis of the cervical spine, spinal stenosis, retinal tears, damage to the common fibular nerve, "Yoga foot drop," etc. An exposé of these problems by William Broad published in January, 2012 in The New York Times Magazine resulted in controversy within the international yoga community. Broad, a science writer, yoga practitioner, and author of The Science of Yoga: The Risks and the Rewards, had suffered a back injury while performing a yoga posture. Torn muscles, knee injuries, and headaches are common ailments which may result from yoga practice.
An extensive survey of yoga practitioners in Australia showed that about 20% had suffered some physical injury while practicing yoga. In the previous 12 months 4.6% of the respondents had suffered an injury producing prolonged pain or requiring medical treatment. Headstands, shoulder stands, lotus and half lotus (seated cross-legged position), forward bends, backward bends, and handstands produced the greatest number of injuries.
Some yoga practitioners do not recommend certain yoga exercises for women during menstruation, for pregnant women, or for nursing mothers. However, meditation, breathing exercises, and certain postures which are safe and beneficial for women in these categories are encouraged.
Among the main reasons that experts cite for causing negative effects from yoga are beginners' competitiveness and instructors' lack of qualification. As the demand for yoga classes grows, many people get certified to become yoga instructors, often with relatively little training. Not every newly certified instructor can evaluate the condition of every new trainee in their class and recommend refraining from doing certain poses or using appropriate props to avoid injuries. In turn, a beginning yoga student can overestimate the abilities of their body and strive to do advanced poses before their body is flexible or strong enough to perform them.
Vertebral artery dissection, a tear in the arteries in the neck which provide blood to the brain can result from rotation of the neck while the neck is extended. This can occur in a variety of contexts, but is an event which could occur in some yoga practices. This is a very serious condition which can result in a stroke.
It is claimed that yoga can be an excellent training for children and adolescents, both as a form of physical exercise and for breathing, focus, mindfulness, and stress relief: Many school districts have considered incorporating yoga into their P.E. programs. The Encinitas, California school district gained a San Diego Superior Court Judge's approval to use yoga in P.E., holding against the parents who claimed the practice was intrinsically religious and hence should not be part of a state funded program.
Over time, an extended yoga physiology developed, especially within the tantric tradition and hatha yoga. It pictures humans as composed of three bodies or five sheaths which cover the atman. The three bodies are described within the Mandukya Upanishad, which adds a fourth state, turiya, while the five sheaths (pancha-kosas) are described in the Taittiriya Upanishad. They are often integrated:
- Sthula sarira, the Gross body, comprising the Annamaya Kosha
- Suksma sarira, the Subtle body, composed of;
- Karana sarira, the Causal body, comprising the Anandamaya Kosha (Bliss)
Yoga compared with other systems of meditation
Zen, the name of which derives from the Sanskrit "dhyaana" via the Chinese "ch'an"[note 25] is a form of Mahayana Buddhism. The Mahayana school of Buddhism is noted for its proximity with yoga. In the west, Zen is often set alongside yoga; the two schools of meditation display obvious family resemblances. This phenomenon merits special attention since yogic practices have some of their roots manifested in the Zen Buddhist school.[note 26] Certain essential elements of yoga are important both for Buddhism in general and for Zen in particular.
In the Nyingma tradition, the path of meditation practice is divided into nine yanas, or vehicles, which are said to be increasingly profound. The last six are described as "yoga yanas": "Kriya yoga", "Upa yoga," "Yoga yana," "Mahā yoga," "Anu yoga" and the ultimate practice, "Ati yoga." The Sarma traditions also include Kriya, Upa (called "Charya"), and Yoga, with the Anuttara yoga class substituting for Mahayoga and Atiyoga.
Other tantra yoga practices include a system of 108 bodily postures practiced with breath and heart rhythm. The Nyingma tradition also practices Yantra yoga (Tib. "Trul khor"), a discipline that includes breath work (or pranayama), meditative contemplation and precise dynamic movements to centre the practitioner. The body postures of Tibetan ancient yogis are depicted on the walls of the Dalai Lama's summer temple of Lukhang. A semi-popular account of Tibetan yoga by Chang (1993) refers to caṇḍalī (Tib. "tummo"), the generation of heat in one's own body, as being "the very foundation of the whole of Tibetan yoga." Chang also claims that Tibetan yoga involves reconciliation of apparent polarities, such as prana and mind, relating this to theoretical implications of tantrism.
Some Christians integrate yoga and other aspects of Eastern spirituality with prayer and meditation. This has been attributed to a desire to experience God in a more complete way. In 2013, Monsignor Raffaello Martinelli, servicing Congregation for the Doctrine of the Faith, having worked for over 23 years with Cardinal Joseph Ratzinger (Pope Benedict XVI), said that for his Meditation, a Christian can learn from other religious traditions (zen, yoga, controlled respiration, Mantra): "As long as the Catholic Church rejects nothing of what is true and holy in these religions, we should not despise these indications since non-Christian. Instead, we can collect from them what is useful, provided you never lose sight of the Christian conception of prayer, its logic and requirements, since it is within this that all these fragments must be reformulated and assumed.../...". Previously, the Roman Catholic Church, and some other Christian organizations have expressed concerns and disapproval with respect to some eastern and New Age practices that include yoga and meditation.
In 1989 and 2003, the Vatican issued two documents: Aspects of Christian meditation and "A Christian reflection on the New Age," that were mostly critical of eastern and New Age practices. The 2003 document was published as a 90-page handbook detailing the Vatican's position. The Vatican warned that concentration on the physical aspects of meditation "can degenerate into a cult of the body" and that equating bodily states with mysticism "could also lead to psychic disturbance and, at times, to moral deviations." Such has been compared to the early days of Christianity, when the church opposed the gnostics' belief that salvation came not through faith but through a mystical inner knowledge. The letter also says, "one can see if and how [prayer] might be enriched by meditation methods developed in other religions and cultures" but maintains the idea that "there must be some fit between the nature of [other approaches to] prayer and Christian beliefs about ultimate reality." Some fundamentalist Christian organizations consider yoga to be incompatible with their religious background, considering it a part of the New Age movement inconsistent with Christianity.
Another view holds that Christian meditation can lead to religious pluralism. This is held by an interdenominational association of Christians that practice it. "The ritual simultaneously operates as an anchor that maintains, enhances, and promotes denominational activity and a sail that allows institutional boundaries to be crossed." 
In early 11th century, the Persian scholar Al Biruni visited India, lived with Hindus for 16 years, and with their help translated several significant Sanskrit works into Arabic and Persian languages. One of these was Patanjali's Yogasutras. Al Biruni's translation preserved many of the core themes of Patañjali 's Yoga philosophy, but certain sutras and analytical commentaries were restated making it more consistent with Islamic monotheistic theology. Al Biruni's version of Yoga Sutras reached Persia and Arabian peninsula by about 1050 AD. Later, in the 16th century, the hath yoga text Amritakunda was translated into Arabic and then Persian. Yoga was, however, not accepted by mainstream Sunni and Shia Islam. Minority Islamic sects such as the mystic Sufi movement, particularly in South Asia, adopted Indian yoga practises, including postures and breath control. Muhammad Ghawth, a Shattari Sufi and one of the translators of yoga text in 16th century, drew controversy for his interest in yoga and was persecuted for his Sufi beliefs.
Malaysia's top Islamic body in 2008 passed a fatwa, prohibiting Muslims from practicing yoga, saying it had elements of Hinduism and that its practice was blasphemy, therefore haraam. Some Muslims in Malaysia who had been practicing yoga for years, criticized the decision as "insulting." Sisters in Islam, a women's rights group in Malaysia, also expressed disappointment and said yoga was just a form of exercise. This fatwa is legally enforceable. However, Malaysia's prime minister clarified that yoga as physical exercise is permissible, but the chanting of religious mantras is prohibited.
In 2009, the Council of Ulemas, an Islamic body in Indonesia, passed a fatwa banning yoga on the grounds that it contains Hindu elements. These fatwas have, in turn, been criticized by Darul Uloom Deoband, a Deobandi Islamic seminary in India. Similar fatwas banning yoga, for its link to Hinduism, were issued by the Grand Mufti Ali Gomaa in Egypt in 2004, and by Islamic clerics in Singapore earlier.
In Iran, as of May 2014, according to its Yoga Association, there were approximately 200 yoga centres in the country, a quarter of them in the capital Tehran, where groups can often be seen practising in parks. This has been met by opposition among conservatives. In May 2009, Turkey's head of the Directorate of Religious Affairs, Ali Bardakoğlu, discounted personal development techniques such as reiki and yoga as commercial ventures that could lead to extremism. His comments were made in the context of reiki and yoga possibly being a form of proselytization at the expense of Islam.
International Yoga Day
On December 11, 2014, The 193-member U.N. General Assembly approved by consensus, a resolution establishing June 21 as 'International Day of Yoga'.
Lua error in package.lua at line 80: module 'Module:Portal/images/y' not found.
- Buddhists, Jainas and Ajivikas
- For instance, Kamalashila (2003), p. 4, states that Buddhist meditation "includes any method of meditation that has Enlightenment as its ultimate aim." Likewise, Bodhi (1999) writes: "To arrive at the experiential realization of the truths it is necessary to take up the practice of meditation.... At the climax of such contemplation the mental eye ... shifts its focus to the unconditioned state, Nibbana...." A similar although in some ways slightly broader definition is provided by Fischer-Schreiber et al. (1991), p. 142: "Meditation – general term for a multitude of religious practices, often quite different in method, but all having the same goal: to bring the consciousness of the practitioner to a state in which he can come to an experience of 'awakening,' 'liberation,' 'enlightenment.'" Kamalashila (2003) further allows that some Buddhist meditations are "of a more preparatory nature" (p. 4).
- The Pāli and Sanskrit word bhāvanā literally means "development" as in "mental development." For the association of this term with "meditation," see Epstein (1995), p. 105; and, Fischer-Schreiber et al. (1991), p. 20. As an example from a well-known discourse of the Pali Canon, in "The Greater Exhortation to Rahula" (Maha-Rahulovada Sutta, MN 62), Ven. Sariputta tells Ven. Rahula (in Pali, based on VRI, n.d.): ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Thanissaro (2006) translates this as: "Rahula, develop the meditation [bhāvana] of mindfulness of in-&-out breathing." (Square-bracketed Pali word included based on Thanissaro, 2006, end note.)
- See, for example, Rhys Davids & Stede (1921-25), entry for "jhāna1"; Thanissaro (1997); as well as, Kapleau (1989), p. 385, for the derivation of the word "zen" from Sanskrit "dhyāna." PTS Secretary Dr. Rupert Gethin, in describing the activities of wandering ascetics contemporaneous with the Buddha, wrote:
- "...[T]here is the cultivation of meditative and contemplative techniques aimed at producing what might, for the lack of a suitable technical term in English, be referred to as 'altered states of consciousness'. In the technical vocabulary of Indian religious texts such states come to be termed 'meditations' ([Skt.:] dhyāna / [Pali:] jhāna) or 'concentrations' (samādhi); the attainment of such states of consciousness was generally regarded as bringing the practitioner to deeper knowledge and experience of the nature of the world." (Gethin, 1998, p. 10.)
- Gavin Flood: "These renouncer traditions offered a new vision of the human condition which became incorporated, to some degree, into the worldview of the Brahman householder. The ideology of asceticism and renunciation seems, at first, discontinuous with the brahmanical ideology of the affirmation of social obligations and the performance of public and domestic rituals. Indeed, there has been some debate as to whether asceticism and its ideas of retributive action, reincarnation and spiritual liberation, might not have originated outside the orthodox vedic sphere, or even outside Aryan culture: that a divergent historical origin might account for the apparent contradiction within 'Hinduism' between the world affirmation of the householder and the world negation of the renouncer. However, this dichotomization is too simplistic, for continuities can undoubtedly be found between renunciation and vedic Brahmanism, while elements from non-Brahmanical, Sramana traditions also played an important part in the formation of the renunciate ideal. Indeed there are continuities between vedic Brahmanism and Buddhism, and it has been argued that the Buddha sought to return to the ideals of a vedic society which he saw as being eroded in his own day."
- See also Gavin Flood (1996), Hinduism, p.87-90, on "The orthogenetic theory" and "Non-Vedic origins of renunciation".
- Post-classical traditions consider Hiranyagarbha as the originator of yoga.
- Zimmer's point of view is supported by other scholars, such as Niniam Smart, in Doctrine and argument in Indian Philosophy, 1964, p.27-32 & p.76, and S.K. Belvakar & Inchegeri Sampradaya in History of Indian philosophy, 1974 (1927), p.81 & p.303-409. See Crangle 1994 page 5-7.
- Original Sanskrit: युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः। वि होत्रा दधे वयुनाविदेक इन्मही देवस्य सवितुः परिष्टुतिः॥१॥
Translation 1: Seers of the vast illumined seer yogically [युञ्जते, yunjante] control their minds and their intelligence... (...)
Translation 2: The illumined yoke their mind and they yoke their thoughts to the illuminating godhead, to the vast, to the luminous in consciousness;
the one knower of all manifestation of knowledge, he alone orders the things of the sacrifice. Great is the praise of Savitri, the creating godhead.
- Flood: "...which states that, having become calm and concentrated, one perceives the self (atman), within oneself."
- Jacobsen writes that "Bodily postures are closely related to the tradition of tapas, ascetic practices in the Vedic tradition. The use by Vedic priests of ascetic practices in their preparations for the performance of the sacrifice might be precursor to Yoga."
- Whicher believes that "the proto-Yoga of the Vedic rishis is an early form of sacrificial mysticism and contains many elements characteristic of later Yoga that include: concentration, meditative observation, ascetic forms of practice (tapas), breath control..."
- Wynne states that "The Nasadiyasukta, one of the earliest and most important cosmogonic tracts in the early Brahminic literature, contains evidence suggesting it was closely related to a tradition of early Brahminic contemplation. A close reading of this text suggests that it was closely related to a tradition of early Brahminic contemplation. The poem may have been composed by contemplatives, but even if not, an argument can be made that it marks the beginning of the contemplative/meditative trend in Indian thought."
- Miller suggests that the composition of Nasadiya Sukta and Purusha Sukta arises from "the subtlest meditative stage, called absorption in mind and heart" which "involves enheightened experiences" through which seer "explores the mysterious psychic and cosmic forces...".
- Jacobsen writes that dhyana (meditation) is derived from Vedic term dhih which refers to "visionary insight", "thought provoking vision".
- For the date of this Upanishad see also Helmuth von Glasenapp, from the 1950 Proceedings of the "Akademie der Wissenschaften und Literatur"
- On the dates of the Pali canon, Gregory Schopen writes, "We know, and have known for some time, that the Pali canon as we have it — and it is generally conceded to be our oldest source — cannot be taken back further than the last quarter of the first century BCE, the date of the Alu-vihara redaction, the earliest redaction we can have some knowledge of, and that — for a critical history — it can serve, at the very most, only as a source for the Buddhism of this period. But we also know that even this is problematic... In fact, it is not until the time of the commentaries of Buddhaghosa, Dhammapala, and others — that is to say, the fifth to sixth centuries CE — that we can know anything definite about the actual contents of [the Pali] canon."
- Flood writes, "...Bhagavad Gita, including a complete chapter (ch. 6) devoted to traditional yoga practice. The Gita also introduces the famous three kinds of yoga, 'knowledge' (jnana), 'action' (karma), and 'love' (bhakti)." 
- Karma yoga is to act without attachment to results, unaffected by success or failure, without fear or anger, in the state of equanimity.
- Bhakti yoga is to act out of devotion for Krishna (Vishnu), without attachment to its fruits.
- Jnana yoga is to act with the knowledge of Brahman (Highest Reality, True Self); that there is divinity, oneness and unity in Self and all life; right knowing leads to right doing; success is in the journey not the end, serenity is in the action itself not the fruit; Till one does one's best, there is no failure.
- Some manuscript versions of Bhagavad Gita discovered in different parts of India had 750 shlokas, but 700 is the most accepted / common.
- Arthasastra has been variously dated, between 200 BCE and 200 CE.
- Werner writes, "The word Yoga appears here for the first time in its fully technical meaning, namely as a systematic training, and it already received a more or less clear formulation in some other middle Upanishads....Further process of the systematization of Yoga as a path to the ultimate mystic goal is obvious in subsequent Yoga Upanishads and the culmination of this endeavour is represented by Patanjali's codification of this path into a system of the eightfold Yoga."
- Worthington writes, "Yoga fully acknowledges its debt to Jainism, and Jainism reciprocates by making the practice of yoga part and parcel of life."
- The earliest documented use of the word "Tantra" is in the Rigveda (X.71.9). The context of use suggests the word tantra in Rigveda means "technique".
- Eliade, Mircea, Yoga - Immortality and Freedom, Princeton, 1958: Princeton Univ.Pr. (original title: Le Yoga. Immortalité et Liberté, Paris, 1954: Libr. Payot)
- "The Meditation school, called 'Ch'an' in Chinese from the Sanskrit 'dhyāna,' is best known in the West by the Japanese pronunciation 'Zen'"
- Exact quote: "This phenomenon merits special attention since yogic roots are to be found in the Zen Buddhist school of meditation."
- White 2011.
- Chogyam Trungpa (2001) The Lion's Roar: An Introduction to Tantra. Shambhala. ISBN 1-57062-895-5
- Edmonton Patric 2007,pali and its sinificance p. 332
- Lama Yeshe (1998). The Bliss of Inner Fire. Wisdom Publications. pp. 135-141.
- Denise Lardner Carmody, John Carmody (1996), Serene Compassion. Oxford University Press US. p. 68.
- Stuart Ray Sarbacker, Samādhi: The Numinous and Cessative in Indo-Tibetan Yoga. SUNY Press, 2005, pp. 1–2.
- Tattvarthasutra [6.1], see Manu Doshi (2007) Translation of Tattvarthasutra, Ahmedabad: Shrut Ratnakar p. 102
- Samuel 2008, p. 8.
- Mark Singleton (2010), Yoga Body: The Origins of Modern Posture Practice, Oxford University Press, ISBN 978-0195395341, pages 25-34
- Werner (1977) p. 119-20
- Whicher, pp. 1-4, chronology on pp. 41-42
- W. Y. Evans-Wentz (2000), Tibetan Yoga and Secret Doctrines, 3rd Edition, Oxford University Press, ISBN 978-0195133141, Chapters 7 and 8
- James Mallinson, "Sāktism and Hathayoga," 28 June 2012. <URL> [accessed 19 September 2013] pg. 20, Quote: "The techniques of hatha yoga are not taught in Sanskrit texts until the 11th century or thereabouts."
- Burley, Mikel (2000). Hatha Yoga: Its Context, Theory and Practice. Delhi: Motilal Banarsidass. p. 16. "It is for this reason that hatha-yoga is sometimes referred to as a variety of 'Tantrism'."
- White 2011, p. 2.
- Marek Jantos (2012), in Oxford Textbook of Spirituality in Healthcare (Editors: Mark Cobb et al.), Oxford University Press, ISBN 978-0199571390, pages 362-363
- James M. Nelson (2009), Psychology, Religion, and Spirituality, Springer, ISBN 978-1441927699, pages 78-82
- Jean Varenne (1977), Yoga and the Hindu Tradition, Motilal Banarsidass, ISBN 978-0226851167, Preface and Introduction
- Mikel Burley (2012), Classical Samkhya and Yoga: An Indian Metaphysics of Experience, Routledge, ISBN 978-0415648875, See Introduction section;
- John A. Grimes (1989), A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791401002, page 70
- Smith, Kelly B.; Pukall, Caroline F. (May 2009). "An evidence-based review of yoga as a complementary intervention for patients with cancer". Psycho-Oncology 18 (5): 465–475. PMID 18821529. doi:10.1002/pon.1411.
- Sharma, Manoj; Haider, Taj (October 2012). "Yoga as an Alternative and Complementary Treatment for Asthma: A Systematic Review". Journal of Evidence-Based Complementary & Alternative Medicine 17 (3): 212–217. doi:10.1177/2156587212453727.
- Innes, Kim E.; Bourguignon, Cheryl (November–December 2005). "Risk Indices Associated with the Insulin Resistance Syndrome, Cardiovascular Disease, and Possible Protection with Yoga: A Systematic Review". Journal of the American Board of Family Medicine 18 (6): 491–519. doi:10.3122/jabfm.18.6.491.
- Vancampfort, D.; Vansteeland, K.; Scheewe, T.; Probst, M.; Knapen, J.; De Herdt, A.; De Hert, M. (July 2012). "Yoga in schizophrenia: a systematic review of randomised controlled trials". Acta Psychiatrica Scandinavica 126 (1): 12–20. doi:10.1111/j.1600-0447.2012.01865.x., art.nr. 10.1111/j.1600-0447.2012.01865.x
- Monier Monier-Williams. A Sanskrit-English Dictionary: ...with Special Reference to Greek, Latin, Gothic, German, Anglo-saxon.. Clarendon. p. 804.
- Whicher, p. 6–7.
- Dasgupta, Surendranath (1975). A History of Indian Philosophy 1. Delhi, India: Motilal Banarsidass. p. 226. ISBN 81-208-0412-0.
- Bryant 2009, p. 5.
- Bryant 2009, p. xxxix.
- Aranya, Swami Hariharananda (2000). Yoga Philosophy of Patanjali with Bhasvati. Calcutta, India: University of Calcutta. p. 1. ISBN 81-87594-00-4.
- American Heritage Dictionary: "Yogi, One who practices yoga." Websters: "Yogi, A follower of the yoga philosophy; an ascetic."
- Jacobsen, p. 4.
- White 2011, p. 6.
- White 2011, pp. 6-7.
- White 2011, pp. 7-8.
- White 2011, pp. 9-10.
- White 2011, pp. 10-12.
- White 2011, p. 11.
- Hari Dass, Baba (1978). Ashtanga Yoga Primer. Santa Cruz: Sri Ram Publishing. pp. bk. cover. ISBN 978-0918100047.
- Sarvepalli Radhakrishnan, Indian Philosophy, London, George Allen & Unwin Ltd., 1971 edition, Volume II, pp. 19–20.
- Flood 1996, pp. 82, 224–49
- Changing World Religions, Cults & Occult.
- Whicher, pp. 41-43
- Edwin Bryant (2011, Rutgers University), The Yoga Sutras of Patanjali IEP
- Lloyd Pflueger, Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, ISBN 978-8120832329, pages 38-39
- Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, ISBN 978-0415648875, pages 43-46
- Kovoor T. Behanan (2002), Yoga: Its Scientific Basis, Dover, ISBN 978-0486417929, pages 56-58
- Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, ISBN 978-0415648875, page 39, 41
- Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, ISBN 978-0415648875, pages 38-46
- Wade Dazey (2008) on pages 421-423, and Lloyd Pflueger on pages 46-52, in Theory and Practice of Yoga : 'Essays in Honour of Gerald James Larson, Editor: Knut A. Jacobsen, Motilal Banarsidass, ISBN 978-8120832329
- See Kriyananada, page 112.
- See Burley, page 73.
- See Introduction by Rosen, pp 1–2.
- See translation by Mallinson.
- On page 140, David Gordon White says of Gorakshanath: "... hatha yoga, in which field he was India's major systematizer and innovator."
- Bajpai writes on page 524: "Nobody can dispute about the top ranking position of Sage Gorakshanath in the philosophy of Yoga."
- Eliade writes of Gorakshanath on page 303: "...he accomplished a new synthesis among certain Shaivist traditions (Pashupata), tantrism, and the doctrines (unfortunately, so imperfectly known) of the siddhas – that is, of the perfect yogis."
- Davidson, Ronald. Indian Esoteric Buddhism. Columbia University Press. 2002, pg.169-235.
- Larson, p. 142.
- Mahapragya, Acharya (2004). "Foreword". Jain Yog. Aadarsh Saahitya Sangh.[ISBN missing]
- Tulsi, Acharya (2004). "blessings". Sambodhi. Aadarsh Saahitya Sangh.[ISBN missing]
- Samuel 2008, p. 9.
- Mukunda Stiles, Tantra Yoga Secrets, Weiser, ISBN 978-1578635030, pages 3-7
- Dupler, Douglas; Frey, Rebecca. Gale Encyclopedia of Medicine, 3rd ed (2006). Retrieved 30 August 2012.
- Jain, Andrea R. (2012). "The malleability of yoga: a response to Christian and Hindu opponents of the popularization of yoga". Journal of Hindu-Christian Studies 25: 1–8. doi:10.7825/2164-6279.1510. Retrieved 25 September 2014.
- Flood 1996, p. 87-90.
- Crangle 1994, p. 4-7.
- Zimmer 1951, p. 217, 314.
- Samuel 2010.
- Flood 1996, p. 77.
- Flood 1996, p. 76-77.
- Larson, p. 36.
- Samuel 2008, p. 2-3.
- Possehl (2003), pp. 144–145
- Samuel 2010, p. 2-10.
- Crangle 1994, p. 4.
- Crangle 1994, p. 5.
- Feuerstein, Georg (2001). The Yoga Tradition: Its History, Literature, Philosophy and Practice. Arizona, USA: Hohm Press. p. Kindle Locations 7299–7300. ISBN 978-1890772185.
- Aranya, Swami Hariharananda (2000). "Introduction". Yoga Philosophy of Patanjali with Bhasvati. Calcutta, India: University of Calcutta. p. xxiv. ISBN 81-87594-00-4.
- Jacobsen, p. 6.
- Whicher, p. 12.
- Zimmer 1951, p. 217.
- Crangle 1994, p. 7.
- Crangle 1994, p. 5-7.
- Sri Aurobindo (1916, Reprinted 1995), A Hymn to Savitri V.81, in The Secret of Veda, ISBN 978-0914955191, page 529
- Sanskrit: '
Source: Rigveda Book 5, Chapter 81 Wikisource
- Flood 1996, p. 94–95.
- Mircea Eliade (2009), Yoga: Immortality and Freedom, Princeton University Press, ISBN 978-0691142036, pages 117-118
- Original Sanskrit: स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि संप्रतिष्ठाप्याहिँसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते
- wikisource, Chandogya Upanishad, अष्टमोऽध्यायः॥ पञ्चदशः खण्डः॥
- Translation 2 by GN Jha: Chandogya Upanishad VIII.15, page 488
- Flood, p. 94–95.
- Whicher, p. 13.
- Wynne, p. 50.
- Whicher, p. 11.
- Larson, p. 34–35, 53.
- Flood 1996, p. 95.
- "Vedanta and Buddhism, A Comparative Study". Retrieved 29 August 2012.
- Whicher, p. 18–19.
- Jacobsen, p. 8.
- White 2011, p. 4.
Original Sanskrit: Shvetashvatara Upanishad Book 2, Hymns 8-14;
English Translation: Paul Deussen (German: 1897; English Translated by Bedekar & Palsule, Reprint: 2010), Sixty Upanishads of the Veda, Vol 1, Motilal Banarsidass, ISBN 978-8120814677, pages 309-310
Secondary Source Review: Mark Singleton (2010), Yoga Body: The Origins of Modern Posture Practice, Oxford University Press, ISBN 978-0195395341, page 26
- Feuerstein, Georg (January–February 1988). "Introducing Yoga's Great Literary Heritage". Yoga Journal (78): 70–5.
- Charles R Lanman, The Hindu Yoga System, Harvard Theological Review, Volume XI, Number 4, Harvard University Press, pages 355-359
- Strabo, Geography Book XV, Chapter 1, see Sections 63-65, Loeb Classical Library edition, Harvard University Press, Translator: HL Jones, Archived by: University of Chicago
- Samuel 2008, pp. 31-32.
- Mark Singleton (2010), Yoga Body: The Origins of Modern Posture Practice, Oxford University Press, ISBN 978-0195395341, Chapter 1
- Bronkhorst, Johannes (1993), The Two Traditions of Meditation in Ancient India, Motilal Banarsidass, ISBN 978-8120816435, pages 1-24
- White 2011, pp. 5-6.
- Douglass, Laura (2011). "Thinking Through The Body: The Conceptualization Of Yoga As Therapy For Individuals With Eating Disorders". Academic Search Premier: 83. Retrieved 19 February 2013.
- Datta, Amaresh (1988). Encyclopaedia of Indian Literature: devraj to jyoti. Sahitya Akademi. p. 1809. ISBN 978-81-260-1194-0.
- Wynne, pp. 3–4.
- Richard Gombrich, "Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo." Routledge and Kegan Paul, 1988, p. 44.
- Barbara Stoler Miller, "Yoga: Discipline of Freedom: the Yoga Sutra Attributed to Patanjali; a Translation of the Text, with Commentary, Introduction, and Glossary of Keywords." University of California Press, 1996, p. 8.
- Wynne, p. 92.
- Wynne, p. 105.
- Wynne, p. 95.
- Mallinson, James. 2007. The Khecarīvidyā of Adinathā. London: Routledge. pg.17-19.
- James Mallinson, "Sāktism and Hathayoga," 6 March 2012. PDF file [accessed 10 June 2012] pgs. 20-21 "The Buddha himself is said to have tried both pressing his tongue to the back of his mouth, in a manner similar to that of the hathayogic khecarīmudrā, and ukkutikappadhāna, a squatting posture which may be related to hathayogic techniques such as mahāmudrā, mahābandha, mahāvedha, mūlabandha, and vajrāsana in which pressure is put on the perineum with the heel, in order to force upwards the breath or Kundalinī."
- Wynne, pp. 44–45,58.
- Whicher, p. 17.
- Jacobsen, p. 10.
- Flood, p. 96.
- Jacobsen, p. 10-11.
- E. Easwaran, Essence of the Bhagavad Gita, Nilgiri Press, ISBN 978-1586380687, pages 117-118
- Jack Hawley (2011), The Bhagavad Gita, ISBN 978-1608680146, pages 50, 130; Arvind Sharma (2000), Classical Hindu Thought: An Introduction, Oxford University Press, ISBN 978-0195644418, pages 114-122
- Bibek Debroy (2005), The Bhagavad Gita, Penguin Books, ISBN 978-0144000685, Introduction, pages x-xi
- Bibek Debroy (2005), The Bhagavad Gita, Penguin Books, ISBN 978-0144000685, Introduction, pages x-xi
- Jacobsen, p. 46.; Georg Feuerstein (2011), The Bhagavad Gita - A New Translation, Shambhala, ISBN 978-1590308936
- Whicher, p. 25–26.
- Jacobsen, p. 9.
- Wynne, p. 33.
- Original Sanskrit: साङ्ख्यं योगो लोकायतं च इत्यान्वीक्षिकी |
English Translation: Arthasastra Book 1, Chapter 2 Kautiliya, R Shamasastry (Translator), page 9
- Olivelle, Patrick (2013), King, Governance, and Law in Ancient India: Kautilya's Arthasastra, Oxford University Press, ISBN 978-0199891825, see Introduction
- Larson, p. 38.
- Radhankrishnan, Indian Philosophy, London, George Allen & Unwin Ltd., 1971 edition, Volume II, p. 342.
- Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, ISBN 978-0415648875, pages 31-46
- For yoga acceptance of samkhya concepts, but with addition of a category for God, see: Radhakrishnan and Moore, p. 453.
- Radhankrishnan, Indian Philosophy, London, George Allen & Unwin Ltd., 1971 edition, Volume II, p. 344.
- Müller (1899), Chapter 7, "Yoga Philosophy," p. 104.
- Stiles 2001, p. x.
- For an overview of the six orthodox schools, with detail on the grouping of schools, see: Radhakrishnan and Moore, "Contents," and pp. 453–487.
- For a brief overview of the yoga school of philosophy see: Chatterjee and Datta, p. 43.
- Werner, p. 24.
- Larson, pp. 43-45
- For Patanjali as the founder of the philosophical system called yoga see: Chatterjee and Datta, p. 42.
- Larson, p. 21–22.
- For "raja yoga" as a system for control of the mind and connection to Patanjali's Yoga Sutras as a key work, see: Flood (1996), pp. 96–98.
- For text and word-by-word translation as "Yoga is the inhibition of the modifications of the mind." See: Taimni, p. 6.
- Vivekanada, p. 115.
- Bryant 2009, p. 10.
- Bryant 2009, p. 457.
- James Lochtefeld, "Yama (2)", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. ISBN 9780823931798, page 777
- Arti Dhand (2002), The dharma of ethics, the ethics of dharma: Quizzing the ideals of Hinduism, Journal of Religious Ethics, 30(3), pages 347-372
- MN Gulati (2008), Comparative Religions And Philosophies : Anthropomorphism And Divinity, ISBN 978-8126909025, page 168
- Sharma and Sharma, Indian Political Thought, Atlantic Publishers, ISBN 978-8171566785, page 19
- N Tummers (2009), Teaching Yoga for Life, ISBN 978-0736070164, pages 16-17
- Kaelber, W. O. (1976). "Tapas", Birth, and Spiritual Rebirth in the Veda, History of Religions, 15(4): 343-386
- SA Bhagwat (2008), Yoga and Sustainability. Journal of Yoga, Fall/Winter 2008, 7(1): 1-14
- John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 238
- Phillips, Stephen H. (1995). Classical Indian Metaphysics: Refutations of Realism and the Emergence of "New Logic". Open Court Publishing. pp. 12–13.
- Larson, p. 478.
- Yoga Journal, Active Interest Media, Inc., 2006, p. 121, ISSN 0191-0965
- Divanji, Prahlad, ed. (1954). Yoga Yajnavalkya: A Treatise on Yoga as Taught by Yogi Yajnavalkya. B.B.R.A. Society's Monograph No. 3. Bombay, India: Bombay Branch of the Royal Asiatic Society. p. 105.
- Mohan, A.G. (2010). Krishnamacharya: His Life and Teachings. Shambhala Publications. p. 127. ISBN 978-1-59030-800-4.
- Tattvarthasutra [6.2]
- Niyamasara [134-40]
- Zydenbos, Robert. "Jainism Today and Its Future." München: Manya Verlag, 2006. p.66
- Zydenbos (2006) p.66
- Worthington, p. 35.
- P. 313 The Integrity of the Yoga Darsana: A Reconsideration of the Classical Yoga By Ian Whicher
- Dan Lusthaus. Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun. Published 2002 (Routledge). ISBN 0-7007-1186-4. pg 533
- Simple Tibetan Buddhism: A Guide to Tantric Living By C. Alexander Simpkins, Annellen M. Simpkins. Published 2001. Tuttle Publishing. ISBN 0-8048-3199-8
- Larson, pp. 136–139.
- Cutler, Norman (1987). Songs of Experience. Indiana University Press. p. 1. ISBN 978-0-253-35334-4.
- Larson, p. 137.
- Jacobsen, p. 22.
- Einoo, Shingo (ed.) (2009). Genesis and Development of Tantrism. University of Tokyo. p. 45.
- Banerjee, S.C., 1988.
- White 2000, p. 7.
- Samuel 2008, pp. 324-333.
- John Powers (2004), in Encyclopedia of Buddhism (Editors: Damien Keown et al.), Routledge, ISBN 978-0415314145, pages 775-785
- White, David Gordon. Yoga in Practice. Princeton University Press 2012, page 14.
- James Mallinson, "Sāktism and Hathayoga," 28 June 2012. <URL> [accessed 19 September 2013] pgs. 2 "The earliest references to hathayoga are scattered mentions in Buddhist canonical works and their exegesis dating from the eighth century onwards, in which it is the soteriological method of last resort."
- James Mallinson, "Sāktism and Hathayoga," 28 June 2012. <URL> [accessed 19 September 2013] pgs. 2 "In its earliest definition, in Pundarīka’s eleventh-century Vimalaprabhā commentary on the Kālacakratantra, hathayoga is said to bring about the "unchanging moment" (aksaraksana) "through the practice of nāda by forcefully making the breath enter the central channel and through restraining the bindu of the bodhicitta in the vajra of the lotus of wisdom". While the means employed are not specified, the ends, in particular restraining bindu, semen, and making the breath enter the central channel, are similar to those mentioned in the earliest descriptions of the practices of hathayoga, to which I now turn."
- Larson, p. 140.
- Raub, James A.. Psychophysiologic Effects of Hatha Yoga on Musculoskeletal and Cardiopulmonary Function: A Literature Review.
- Living Yoga: Creating a Life Practice – Page 42 by Christy Turlington (page 42)
- "Guiding Yoga's Light: Yoga Lessons for Yoga Teachers" – Page 10 by Nancy Gerstein
- "Mindfulness Yoga: The Awakened Union of Breath Body & Mind" – Page 6 by Frank Jude Boccio
- Burley, Mikel (2000). Hatha Yoga: Its Context, Theory and Practice. Delhi: Motilal Banarsidass. p. 16. ISBN 978-8120817067.
- Feuerstein, Georg. (1996). "The Shambhala Guide to Yoga." Boston & London: Shambhala Publications, Inc.
- Hatha Yoga "Hatha Yoga - Art of Living"
- Dhillon, p. 249.
- Dhillon, p. 255.
- Mansukhani, Gobind Singh (2009). Introduction To Sikhism. Hemkunt Press. p. 66. ISBN 978-81-7010-181-9.
- Dhillon, Harish (2010). Guru Nanak. Indus Source Books. p. 178. ISBN 978-81-88569-02-1.
- Shaw, Eric. 35 Moments, Yoga Journal, 2010-09.
- Goldberg, Philip, American Veda. From Emerson and the Beatles to Yoga and Meditation. How Indian Spirituality Changed the West, New York, 2010: Harmony Books, pp.21ff., Von Glasenapp, Hellmuth, Die Philosophie der Inder, Stuttgart, 1974: A. Kroener Verlag, p. 166f.
- "Fear of Yoga". Utne.com. Retrieved 28 August 2013.
- De Michelis, Elizabeth, A History Of Modern Yoga. Patanjali and Modern Esotericism. London, 2004: Continuum Books, pp. 19ff.
- Flood, Gavin D., Body and Cosmology in Kashmir Saivism, San Francisco, 1993: Mellen Research University Press, pp.229ff.
- Singleton, Mark (12 January 2010). Yoga Body: The Origins of Modern Posture Practice. Oxford University Press. p.32, 50. ISBN 9780199745982. Retrieved 14 March 2014.
- Joseph S. Alter (30 August 2004). Yoga in Modern India: The Body between Science and Philosophy. Princeton University Press. p.87. ISBN 9780691118741. Retrieved 14 March 2014.
- Title: A History of Modern Yoga. Author: Elizabeth De Michelis. Published: Continuum, 2005
- Bryant 2009, p. xviii.
- Cushman, Ann (January–February 2000). "The New Yoga". Yoga Journal.com. p. 68. Retrieved 5 February 2011.
- Silva, Mira, and Mehta, Shyam. (1995). Yoga the Iyengar Way, p. 9. Alfred A. Knopf, New York. ISBN 0-89381-731-7
- Desikachar, T. K. V. (2005). Health, healing and beyond: Yoga and the living tradition of Krishnamacharya, (cover jacket text). Aperture, USA. ISBN 978-0-89381-731-2
- Congressional Honorary Resolution 521 US Library of Congress
- Jones and Ryan, Constance and James (2007). Encyclopedia of Hinduism. New York: Infobase Publishing. p. Baba Hari Dass. ISBN 978-0-8160-5458-9.
- Singleton, Mark. (2010). Yoga Body: The Origins of Modern Posture Practice, p. 161. Oxford University Press, USA. ISBN 0195395344
- Chidanand Rajghatta. "US President Barack Obama throws weight behind yoga". Times of India. Retrieved 2013-04-01.
- Rajghatta, Chidanand. "US President Barack Obama throws weight behind yoga". Times of India. Retrieved 1 April 2013.
- "Diversify Your Client's Workout With Yoga". American College of Sports Medicine. Retrieved 19 September 2013.
- Krisanaprakornkit, T.; Ngamjarus, C.; Witoonchart, C.; Piyavhatkul, N. (2010). "Meditation therapies for attention-deficit/hyperactivity disorder (ADHD)". Cochrane Database of Systematic Reviews (Online) (6): CD006507. PMID 20556767. doi:10.1002/14651858.CD006507.pub2.
- Ospina, M. B.; Bond, K.; Karkhaneh, M. et al. (2008). "Clinical trials of meditation practices in health care: characteristics and quality". Journal of Alternative and Complementary Medicine 14 (10): 199–213.
- Uebelacker, L. A.; Epstein-Lubow, G.; Gaudiano, B. A.; Tremont, G.; Battle, C. L.; Miller, I. W. (2010). "Hatha yoga for depression: critical review of the evidence for efficacy, plausible mechanisms of action, and directions for future research". Journal of Psychiatric Practice 16 (1): 22–33. PMID 20098228. doi:10.1097/01.pra.0000367775.88388.96.
- Birdee, Gurjeet S. et al. "Characteristics of Yoga Users: Results of a National Survey." Journal of General Internal Medicine. October 2008, Volume 23 Issue 10. p1653-1658
- "Yoga's ability to improve mood and lessen anxiety is linked to increased levels of a critical brain chemical, research finds". Sciencedaily.com. 12 November 2010. doi:10.1089/acm.2010.0007. Retrieved 28 November 2012.
- Streeter, Chris C. et al. "Effects of Yoga Versus Walking on Mood, Anxiety, and Brain GABA Levels: A Randomized Controlled MRS Study." Journal of Alternative & Complementary Medicine. November 2010, Volume 16 Issue 11, p1145-115
- Yoga could be good for heart disease. Simultaneous focus on body, breathing, and mind may be just what the doctor ordered. (2010). Harvard Heart Letter: From Harvard Medical School, 21(3), 5. Retrieved from EBSCOhost.
- Tilbrook, Helen E et al. (2011). "Yoga for Chronic Low Back Pain: A Randomized Trial". Ann. Intern. Med. 155 (9): 569–578. PMID 22041945. doi:10.1059/0003-4819-155-9-201111010-00003.
- Sherman, KJ; Cherkin, DC; Erro, J; Miglioretti, DL; Deyo, RA (2005). "Comparing yoga, exercise, and a self-care book for chronic low back pain: a randomized, controlled trial". Ann. Intern. Med. 143 (12): 849–56. PMID 16365466. doi:10.7326/0003-4819-143-12-200512200-00003.
- Williams, KA; Petronis, J; Smith, D et al. (2005). "Effect of Iyengar yoga therapy for chronic low back pain". Pain 115 (1–2): 107–17. PMID 15836974. doi:10.1016/j.pain.2005.02.016.
- Chuang, Ling-Hsiang et al. (2012). "A Pragmatic Multicentered Randomized Controlled Trial of Yoga for Chronic Low Back Pain: Economic Evaluation". Spine 37 (18): 1593–1601. PMID 22433499. doi:10.1097/BRS.0b013e3182545937.
- "Researchers Find Yoga May Be Effective For Chronic Low Back Pain In Minority Populations". Sciencedaily.com. 4 November 2009. Retrieved 28 November 2012.
- DeStasio, Susan A. Integrating Yoga Into Cancer Care. Clinical Journal of Oncology Nursing. February 2008, Volume 12 Issue 1. p125-130
- Smith K, Pukall C. An evidence-based review of yoga as a complementary intervention for patients with cancer. Psycho-Oncology [serial online]. May 2009;18(5):465–475.
- "Yoga Health Benefits: Flexibility, Strength, Posture, and More".
- Khalsa, Sat Bir S. et al. Evaluation of a Residential Kundalini Yoga Lifestyle Pilot Program for Addiction in India. Journal of Ethnicity in Substance Abuse. 2008, Volume 7 Issue 1. p67-79
- Gothe, N.; Pontifex, M. B.; Hillman, C.; McAuley, E. (2013). "The acute effects of yoga on executive function". Journal of physical activity & health 10 (4): 488–495. PMID 22820158.
- Penman, Stephen; Cohen, Marc; Stevens, Philip; Jackson, Sue (2012). "Yoga in Australia: Results of a national survey". IJOY, International Journal of Yoga 5 (2): 92–101. PMC 3410203. PMID 22869991. doi:10.4103/0973-6131.98217. Retrieved 20 November 2012.
- Summers, Kathleen. "Can Yoga Wreck Your Body?" (BLOG BY MEDICAL AND YOGA EXPERT). TheYogaDr.com. Retrieved 21 November 2012.
Here are some tips to avoid injury:
- Chusid, Joseph (9 August 1971). "Yoga Foot Drop". JAMA, The Journal of the American Medical Association 271 (6): 827–828. doi:10.1001/jama.1971.03190060065025. Retrieved 19 November 2012.
- Broad, William J. (5 January 2012). "How Yoga Can Wreck Your Body". The New York Times Magazine. Retrieved 29 August 2012.
- Broad, William J. (7 February 2012). The Science of Yoga The Risks and the Rewards (hardcover) (1st ed.). Simon & Schuster. p. 336. ISBN 978-1451641424.
- Walters, Joanna (14 January 2012). "'Yoga can damage your body' article throws exponents off-balance: A $5bn industry is outraged over a New York Times article saying that the keep fit regime is bad for your body". The Guardian, The Observer. Retrieved 29 August 2012.
- Patel, SC; Parker, DA (2008). "Isolated rupture of the lateral collateral ligament during yoga practice: a case report" (PDF). Journal of Orthopaedic Surgery 16 (3): 378–80.
- Hale, Beth. "When yoga can be bad for the body beautiful". The Daily Mail. Retrieved 29 August 2012.
- Christensen, Alice. "Who Can Practice Yoga?". General Yoga Information. American Yoga Association. Retrieved 28 October 2012.
- Biffl, Walter L.; Moore, Ernest E.; Elliott, J. Paul; Ray, Charles; Offner, Patrick J.; Franciose, Reginald J.; Brega, Kerry E.; Burch, Jon M. (May 2000). "The Devastating Potential of Blunt Vertebral Arterial Injuries". Annals of Surgery 231 (5): 672–681. PMC 1421054. PMID 10767788. doi:10.1097/00000658-200005000-00007. Retrieved 21 November 2012.
- Critchley, E. M. (June 1984). "Non-atheromatous causes of cerebral infarction" (PDF). Postgraduate Medical Journal 60 (704): 386–390. PMC 2417905. PMID 6379628. doi:10.1136/pgmj.60.704.386. Retrieved 21 November 2012.
- Kang, Chan; Hwang, Deuk-Soo; Cha, Soo-Min (December 2009). "Acetabular Labral Tears in Patients with Sports Injury". Clinics in Sports Injury 1 (4): 230–235. PMC 2784964. PMID 19956481. doi:10.4055/cios.2009.1.4.230. Retrieved 21 November 2012.
- Daniel June (2 July 2013). "California Judge Says Yoga is Secular, Approves its Use in Schools". JD Journal.
- David Frawley, Yoga and the Sacred Fire: Self-Realization and Planetary Transformation, p.288
- J.Jagadeesan. The Fourth Dimension. Sai Towers Publishing. p. 13. ISBN 9788178990927.
- The Buddhist Tradition in India, China, and Japan. Edited by William Theodore de Bary. pp. 207–208. ISBN 0-394-71696-5
- Dumoulin, Heinrich & Knitter, p. 22.
- Dumoulin, Heinrich & Knitter, p. xviii.
- Dumoulin, Heinrich & Knitter, p. 13.
- The Lion's Roar: An Introduction to Tantra by Chogyam Trungpa. Shambhala, 2001 ISBN 1-57062-895-5
- "Secret of the Vajra World: The Tantric Buddhism of Tibet" by Ray, Reginald A. Shambhala: 2002. pp. 37–38 ISBN 1-57062-917-X
- "Secret of the Vajra World: The Tantric Buddhism of Tibet" by Ray, Reginald A. Shambhala: 2002. p. 57 ISBN 1-57062-917-X
- "Yantra Yoga: The Tibetan Yoga of Movement" by Chogyal Namkhai Norbu. Snow Lion, 2008. ISBN 1-55939-308-4
- Chang, G.C.C. (1993). "Tibetan Yoga." New Jersey: Carol Publishing Group. p. 7 ISBN 0-8065-1453-1
- Steinfels, Peter (7 January 1990). "Trying to Reconcile the Ways of the Vatican and the East". New York Times. Retrieved 5 December 2008.
- http://www.sancarlo.pcn.net/Francais/RM1.htm Bishop Raffaello Martinelli presentation
- http://www.webdiocesi.chiesacattolica.it/cci_new/documenti_diocesi/80/2013-01/23-236/AdA-201301-Opera-Completa.pdf Argomenti di Attualità mons. Raffaello Martinelli ed. gennaio 2013 Page 135
- "Vatican sounds New Age alert". BBC. 4 February 2003. Retrieved 27 August 2013.
- Teasdale, Wayne (2004). Catholicism in dialogue: conversations across traditions. Rowman & Littlefield. p. 74. ISBN 0-7425-3178-3.
- Mohler, R. Albert Jr. "The Subtle Body – Should Christians Practice Yoga?". Retrieved 14 January 2011.
- Handbook of vocational psychology by W. Bruce Walsh, Mark Savickas 2005 ISBN 0-8058-4517-8 page 358
- "1989 Letter from Vatican to Bishops on Some Aspects of Christian Meditation". Ewtn.com. Retrieved 28 November 2012.
- Dr Ankerberg, John & Dr Weldon, John, Encyclopedia of New Age Beliefs, Harvest House Publishers, 1996
- Mermis–Cava, Jonathan (2009). "An Anchor and a Sail: Christian Meditation as the Mechanism for a Pluralist Religious Identity". Sociology of Religion.
- S Pines and T Gelblum (Translators from Arabic to English, 1966), Al-Bīrūni (Translator from Sanskrit to Arabic, ~ 1035 AD), and Patañjali, Al-Bīrūnī's Arabic Version of Patañjali's "Yogasūtra", Bulletin of the School of Oriental and African Studies, Vol. 29, No. 2 (1966), pages 302-325
- David White (2014), The "Yoga Sutra of Patanjali" - A Biography, Princeton University Press, ISBN 978-1-4008-5005-1
- Philipp Maas (2013), A Concise Historiography of Classical Yoga Philosophy, in Periodization and Historiography of Indian Philosophy (Editor: Eli Franco), Sammlung de Nobili, Institut für Südasien-, Tibet- und Buddhismuskunde der Universität Wien, ISBN 978-3900271435, pages 53-90, OCLC 858797956
- Satish Chandra (2007), Historiography, Religion, and State in Medieval India, ISBN 978-8124100356, pages 135-136
- Ernst, C. W. (2005). "Situating Sufism and Yoga". Journal of the Royal Asiatic Society 15: 15. doi:10.1017/S1356186304004675.
- "Situating Sufism and Yoga" (PDF). Retrieved 5 September 2010.
- Carl W. Ernst, Persecution and Circumspection in Shattari Sufism, in Islamic Mysticism Contested: Thirteen Centuries of Debate and Conflict (Editors: Fred De Jong and Berndt Radtke), Brill, 1999
- "Sidang Media – Fatwa Yoga". Islam.gov.my. Archived from the original on 6 January 2009. Retrieved 5 September 2010.
Quote: The Fatwas of Religious Council in Islamic affairs on Yoga. After carefully studied various reports and factual data, the Council unanimously agreed that this ancient India religious teachings, which involves physical and mental exercises, are Hinduism in nature known as wahdat al-wujud philosophy (oneness of existence; the realization of identity between the Self in man, Atman; and the Divine, BRAHMAN: ‘Brahman is all, and Atman is Brahman'). It is prohibited (haram) for Muslims to practice it.
- Top Islamic body: Yoga is not for Muslims – MSNBC
- "Mixed reactions to yoga ban". Thestar.com.my. 23 November 2008. Retrieved 5 September 2010.
- Paul Babie and Neville Rochow (2012), Freedom of Religion Under Bills of Rights, University of Adelaide Press, ISBN 978-0987171801, page 98
- "Malaysia leader: Yoga for Muslims OK without chant," Saudi Gazette
- "Indonesian clerics issue yoga ban". BBC News. 25 January 2009. Retrieved 6 April 2010.
- "rediff.com: Why give yoga religious connotation: Deoband". Specials.rediff.com. 29 January 2009. Retrieved 5 September 2010.
- Andrea R. Jain (2014), Selling Yoga: From Counterculture to Pop Culture, Oxford University Press, ISBN 978-0199390243, page 195; Archive: Find alternative to yoga, urges Jakim New Strait Times, Malaysia
- "The perils of yoga: Conservative clerics are wary of a popular pastime". Economist.com.
- "It’s OK to stretch, just don’t believe". Hurriyet.com.tr. Retrieved 5 September 2010.
- Bryant, Edwin (2009). The Yoga Sutras of Patañjali: A New Edition, Translation, and Commentary. New York, USA: North Point Press. ISBN 978-0865477360.
- Crangle, Edward Fitzpatrick (1994), The Origin and Development of Early Indian Contemplative Practices, Otto Harrassowitz Verlag
- Dhillon, Dalbir Singh (1988). Sikhism, Origin and Development. Atlantic Publishers. GGKEY:BYKZE4QTGJH.
- De Michelis, Elizabeth (2004). A History of Modern Yoga. London: Continuum. ISBN 0-8264-8772-6.
- Dumoulin, Heinrich; Heisig, James W.; Knitter, Paul F. (2005). Zen Buddhism: a History: India and China. World Wisdom, Inc. ISBN 978-0-941532-89-1.
- Eliade, Mircea (1958). Yoga: Immortality and Freedom. Princeton: Princeton University Press. ISBN 978-0-691-14203-6.
- Feuerstein, Georg (1996). The Shambhala Guide to Yoga. 1st ed. Boston & London: Shambhala Publications.
- Flood, Gavin D. (1996), An Introduction to Hinduism, Cambridge University Press
- Fowler, Jeaneane D. (2012). The Bhagavad Gita: A Text and Commentary for Students. Sussex Academic Press. ISBN 978-1-84519-346-1.
- Goldberg, Philip (2010). American Veda. From Emerson and the Beatles to Yoga and Meditation. How Indian Spirituality Changed the West. New York: Harmony Books. ISBN 978-0-385-52134-5.
- Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 0-521-43878-0.
- Gambhirananda, Swami (1998). Madhusudana Sarasvati Bhagavad_Gita: With the annotation Gūḍhārtha Dīpikā. Calcutta: Advaita Ashrama Publication Department. ISBN 81-7505-194-9.
- Jacobsen, Knut A.; Larson, Gerald James (2005). Theory And Practice of Yoga: Essays in Honour of Gerald James Larson. BRILL. ISBN 978-90-04-14757-7.
- Larson, Gerald James (2008). The Encyclopedia of Indian Philosophies: Yoga: India's philosophy of meditation. Motilal Banarsidass. ISBN 978-81-208-3349-4.
- Lidell, Lucy (1983). The Sivananda Companion to Yoga (PDF). London: Gaia Books Limited. ISBN 0-684-87000-2.
- McEvilley, Thomas (2002). The shape of ancient thought. Allworth Communications. ISBN 978-1-58115-203-6.
- Müller, Max (1899). Six Systems of Indian Philosophy; Samkhya and Yoga, Naya and Vaiseshika. Calcutta: Susil Gupta (India) Ltd. ISBN 0-7661-4296-5. Reprint edition; Originally published under the title of "The Six Systems of Indian Philosophy."
- Possehl, Gregory (2003). The Indus Civilization: A Contemporary Perspective. AltaMira Press. ISBN 978-0-7591-0172-2.
- Radhakrishnan, S.; Moore, CA (1967). A Sourcebook in Indian Philosophy. Princeton. ISBN 0-691-01958-4.
- Samuel, Geoffrey (2008), The Origins of Yoga and Tantra, Cambridge University Press, ISBN 978-0-521-69534-3
- Satyananda, Swami (2008). Asana Pranayama Mudra Bandha (PDF). Munger: Yoga Publications Trust. ISBN 978-81-86336-14-4.
- Taimni, I. K. (1961). The Science of Yoga. Adyar, India: The Theosophical Publishing House. ISBN 81-7059-212-7.
- Werner, Karel (1998). Yoga And Indian Philosophy (1977, Reprinted in 1998). Motilal Banarsidass Publ. ISBN 81-208-1609-9.
- Whicher, Ian (1998). The Integrity of the Yoga Darśana: A Reconsideration of Classical Yoga. SUNY Press. ISBN 978-0-7914-3815-2.
- White, David Gordon (2011), Yoga, Brief History of an Idea (Chapter 1 of "Yoga in practice") (PDF), Princeton University Press
- Worthington, Vivian (1982). A History of Yoga. Routledge. ISBN 0-7100-9258-X.
- Wynne, Alexander "The Origin of Buddhist Meditation." Routledge, 2007, ISBN 1-134-09741-7.
- Zimmer, Heinrich (1951), Philosophies of India, New York, New York: Princeton University Press, ISBN 0-691-01758-1 Bollingen Series XXVI; Edited by Joseph Cambell.
- Zydenbos, Robert. Jainism Today and Its Future. München: Manya Verlag, 2006. p. 66
|40x40px||Look up योग in Wiktionary, the free dictionary.|
Find more about
at Wikipedia's sister projects