|Part of a series on|
|Part of a series on|
Yoga (; Sanskrit: योग, ) is a physical, mental, and spiritual practice or discipline, that aims to transform body and mind. The term denotes a variety of schools, practices and goals in Hinduism, Buddhism (including Vajrayana and Tibetan Buddhism) and Jainism, the best-known being Hatha yoga and Raja yoga. The term yoga is derived from the literal meaning of "yoking together" a span of horses or oxen, but came to be applied to the "yoking" of mind and body.
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 the same ascetic circles as the early sramana movements.[note 1] The earliest accounts of yoga-practices are in the Buddhist Nikayas. Parallel developments were recorded around 400 CE in the Yoga Sutras of Patanjali, which combines pre–philosophical speculations and diverse ascetic practices of the first millennium BCE with Samkhya-philosophy. Hatha yoga emerged from tantra by the turn of the first millennium.
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. This form of yoga is often called Hatha yoga.
Yoga physiology described humans as existing of three bodies (physical, subtle and causal) and five sheets (food sheet, prana-breath, mind sheet, intellect, and bliss) which cover the atman, and energy flowing through energy channels and concentrated in chakras.
Many studies have tried to determine the effectiveness of yoga as a complementary intervention for cancer, schizophrenia, asthma, and heart disease.
- Terminology 1
- Goal of Yoga 2
Schools of Yoga 3
- Buddhism 3.1
- Raja Yoga 3.2.1
- Tantra 3.2.2
- Hatha yoga 3.2.3
- Shaivism 3.2.4
- Jainism 3.3
- Modern wellness 3.4
Origins (before 500 BCE) 4.1
Pre-Vedic India 4.1.1
- Indus Valley Civilisation (before 1900 BCE) 220.127.116.11
- North-eastern India (before 500 BCE) 18.104.22.168
- Vedic civilisation (1500-500 BCE) 4.1.2
- Sramana movement (from 500 BCE) 4.1.3
- Pre-Vedic India 4.1.1
Vedic period (1500-500 BCE) 4.2
- Textual references 4.2.1
- Vedic ascetic practices 4.2.2
Preclassical era (500-200 BCE) 4.3
- Early Buddhist texts 4.3.1
- Upanishads 4.3.2
- Bhagavad Gita 4.3.3
- Mahabharata 4.3.4
Classical era (200 BCE – 500 CE) 4.4
Raja yoga 4.4.1
- Samkhya 22.214.171.124
- Yoga Sutras of Patanjali 126.96.36.199
- Yoga Yajnavalkya 4.4.2
- Jainism 4.4.3
- Yogacara school 4.4.4
- Raja yoga 4.4.1
Middle Ages (500–1500 CE) 4.5
- Bhakti movement 4.5.1
- Tantra 4.5.2
- Vajrayana 4.5.3
- Hatha Yoga 4.5.4
- Sikhism 4.5.5
Modern history 4.6
- Reception in the West 4.6.1
- Potential benefits for adults 188.8.131.52
- Physical injuries 184.108.40.206
- Pediatrics 220.127.116.11
- Origins (before 500 BCE) 4.1
- Yoga physiology 5
Yoga compared with other systems of meditation 6
- Zen Buddhism 6.1
- Tibetan Buddhism 6.2
- Christian meditation 6.3
- Islam 6.4
- See also 7
- Notes 8
- References 9
- Sources 10
- External links 11
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). In other texts and contexts, such as the Bhagavad Gītā and the Hatha Yoga Pradipika, the word yoga has been used in conformity with yujir yoge (to yoke).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 meanings of the term "yoga" became more or less fixed, but having various meanings:
- Yoga as an analysis of perception and cognition;
- Yoga as the rising and expansion of consciousness;
- Yoga as a path to omniscience;
- Yoga as a technique for entering into other bodies, generating multiple bodies, and the attainment of other supernatural accomplishments;
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.
The Yoga Sutras of Patanjali are often labelled as Rāja yoga. It defines yoga as citta-vṛtti-nirodhaḥ (the cessation of the perturbations of the mind). The aim is to still the mind in order to reach Kaivalya, the "isolation" of purusha (the motionless consciousness "essence") from prakriti (the primordial matter from which everything is made, including mind and emotions). In Hinduism, Raja yoga is considered as one of the six āstika schools (those which accept the authority of the Vedas) of Hindu philosophy. Meditation is one of the keys for Raja Yoga
Tantra is the name given by scholars to a style of meditation and ritual which arose in India no later than the 5th century CE. The earliest documented use of the word "Tantra" is in the Rigveda (X.71.9). Tantra has influenced the Hindu, Bon, Buddhist, and Jain traditions and Silk Road transmission of Buddhism that spread Buddhism to East and Southeast Asia.
- 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.
In Shaivism, yoga is used to unite kundalini with Shiva. Mahabharata defines the purpose of yoga as the experience of uniting the individual ātman with the universal Brahman that pervades all things.
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.
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. Suggested origins are the Indus Valley Civilisation (2600-1900 BCE) and pre-Vedic north-eastern India, 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)
Yoga may have pre-Vedic elements.
Indus Valley Civilisation (before 1900 BCE)
Some argue that yoga originates in the Indus Valley Civilization. Marshall argued in the 1920s that Several seals discovered at Indus Valley Civilization sites depict figures in positions resembling a common yoga or meditation pose. This interpretation is rejected by more recent interpretations.
North-eastern India (before 500 BCE)
According to Zimmer, Yoga is part of the pre-Vedic heritage, which also includes Jainism, Samkhya and Buddhism:
[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 - being rooted in the same subsoil of archaic metaphysical speculation as Yoga, Sankhya, and Buddhism, the other non-Vedic Indian systems."[note 6]
Vedic civilisation (1500-500 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 7] just like traditional Hinduism regards the Vedas to be the source of all spiritual knowledge.[note 8]
Ascetic practices, concentration and bodily postures used by Vedas priests to conduct Vedic ritual of fire sacrifice may have been precursors to yoga.
Sramana movement (from 500 BCE)
According to Geoffrey Samuel
Our best evidence to date suggests that [yogic practice] developed in the same ascetic circles as the early sramana movements (Buddhists, Jainas and Ajivikas), probably in around the sixth and fifth centuries BCE.
Vedic period (1500-500 BCE)
According to White, the first use of the word "yoga" is in the Rig Veda, where it denotes a yoke, but also a war chariot. Yoga is discussed quite frequently in the Upanishads, many of which predate Patanjali's Sutras. The actual term "yoga" first occurs in the Katha Upanishad and later in the Shvetasvatara Upanishad. 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 Kathaka 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 YS, Bhg, and other texts and schools (Ku3.10–11; 6.7–8).
According to David Frawley, verses such as Rig Veda 5.81.1 which reads,
Seers of the vast illumined seer yogically [yunjante] control their minds and their intelligence
show that "at least the seed of the entire Yoga teaching is contained in this most ancient Aryan text".
An early reference to meditation is made in Brihadaranyaka Upanishad, the earliest Upanishad (c. 900 BCE).[note 9] In the Mahabharata yoga comes to mean "a divine chariot, that carried him upward in a burst of light to and through the sun, and on to the heaven of gods and heroes."
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 10] Vratya, a group of ascetics mentioned in the Atharvaveda, emphasized on bodily postures which probably 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 (ritualistic 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 11]
The Vedic Samhitas contain references to ascetics, and ascetic practices known as (tapas) are referenced in the Brāhmaṇas (900 BCE and 500 BCE), early commentaries on the Vedas. The Rigveda, the earliest of the Hindu texts mentions the practice. Robert Schneider and Jeremy Fields write,
Yoga asanas were first prescribed by the ancient Vedic texts thousands of years ago and are said to directly enliven the body's inner intelligence.
According to Feuerstein, breath control and curbing the mind was practiced since the Vedic times., and yoga was fundamental to Vedic ritual, especially to chanting the sacred hymns
Preclassical era (500-200 BCE)
Diffused pre-philosophical speculations of yoga begin to emerge in the texts of c. 500–200 BCE such as the Buddhist Nikayas, the middle Upanishads, the Bhagavad Gita and Mokshadharma of the Mahabharata. The terms samkhya and yoga in these texts refer to spiritual methodologies rather than the philosophical systems which developed centuries later.
Early Buddhist textsWerner notes that "only with Buddhism itself as expounded in the Pali Canon" do we have the oldest preserved comprehensive yoga practice:
"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."
Another 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 12]
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. While the Upanishads thought liberation to be a realization at death of a nondual meditative state where the ontological duality between subject and object was abolished, Buddha's theory of liberation depended upon this duality because liberation to him was an insight into the subject's experience.
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.
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 term "yoga" first appears in the Hindu scripture Katha Upanishad (a primary Upanishad c. 400 BCE) where it is defined as the steady control of the senses, which along with cessation of mental activity, leads to the 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. Shvetashvatara Upanishad (c. 400-200 BCE) elaborates on the relationship between thought and breath, control of mind, and the benefits of yoga. Like the Katha Upanishad the transcendent Self is seen as the goal of yoga. This text also recommends meditation on Om as a path to liberation. Maitrayaniya Upanishad (c. 300 BCE) formalizes the sixfold form of yoga. Physiological theories of later yoga make an appearance in this text.
While breath channels (nāḍis) of yogic practices had already been discussed in the classical Upanishads, it was not until the eighth-century Buddhist Hevajra Tantra and Caryāgiti, that hierarchies of chakras were introduced. Further systematization of yoga is continued in the Yoga Upanishads of the Atharvaveda (viz., Śāṇḍilya, Pāśupata, Mahāvākya).
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 14]
- Karma yoga: The yoga of action.[note 15]
- Bhakti yoga: The yoga of devotion.[note 16]
- Jnana yoga: The yoga of knowledge.[note 17]
A. C. Bhaktivedanta Swami Prabhupada translates it as "Be steadfast in yoga (yoga-sthaḥ), O Arjuna. Perform your duty (kuru karmani) and abandon all attachment (sangam) to success or failure (siddhy-asiddhyoḥ). Such evenness of mind (samatvam) is called yoga."
Madhusūdana Sarasvatī (b. circa 1490) divided the Gita into three sections, with the first six chapters dealing with Karma yoga, the middle six with Bhakti yoga, and the last six with Jnana (knowledge). Other commentators ascribe a different 'yoga' to each chapter, delineating eighteen different yogas. Aurobindo, a freedom fighter and philosopher, describes the yoga of the Gita as "a large, flexible and many-sided system with various elements, which are all successfully harmonized by a sort of natural and living assimilation".
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)
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.
Samkhya emerged in the first century CE. When Patanjali systematized the conceptions of yoga, he set them forth on the background of the metaphysics of samkhya, which he assumed with slight variations. 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), brings out the intimate relation between the two systems. Yoga agrees with the essential metaphysics of samkhya, but differs from it in that while samkhya holds that knowledge is the means of liberation, yoga is a system of active striving, mental discipline, and dutiful action. Yoga also introduces the conception of god. Sometimes Patanjali's system is referred to as Seshvara Samkhya in contradistinction to Kapila's Nirivara Samkhya.
Yoga Sutras of Patanjali
|Pada (Chapter)||English meaning||Sutras|
|Samadhi Pada||On being absorbed in spirit||
|Sadhana Pada||On being immersed in spirit||
|Vibhuti Pada||On supernatural abilities and gifts||
|Kaivalya Pada||On absolute freedom||
In Hindu philosophy, yoga is the name of one of the six orthodox (which accept the testimony of Vedas) philosophical schools. The yoga school was founded by Patanjali. 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 18] Scholars also note the influence of Buddhist and Samkhyan ideas on the Yoga Sutras. Patanjali's Yoga Sutras reminds us of Buddhist formulations from the Pāli Canon, Sarvāstivāda Abhidharma and Sautrāntika. The yoga school accepts the samkhya psychology and metaphysics, but is more theistic than the samkhya, as evidenced by the addition of a divine entity to the samkhya's twenty-five elements of reality. 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...." The intimate relationship between samkhya and yoga is explained by Heinrich Zimmer:
These two are regarded in India as twins, the two aspects of a single discipline. Sāṅkhya provides a basic theoretical exposition of human nature, enumerating and defining its elements, analyzing their manner of co-operation in a state of bondage ("bandha"), and describing their state of disentanglement or separation in release ("mokṣa"), while yoga treats specifically of the dynamics of the process for the disentanglement, and outlines practical techniques for the gaining of release, or "isolation-integration" ("kaivalya").—
Patanjali is widely regarded as the compiler of the formal yoga philosophy. The verses of Yoga Sutras are terse and are therefore read together with the Vyasa Bhashya (c. 350–450 CE), a commentary on the Yoga Sutras. Patanjali's yoga is known as Raja yoga, which is a system for control of the mind. Patanjali defines the word "yoga" in his second sutra, which is the definitional sutra for his entire work:
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)". The use of the word nirodhaḥ in the opening definition of yoga is an example of the important role that Buddhist technical terminology and concepts play in the Yoga Sutras; this role suggests that Patanjali was aware of Buddhist ideas and wove them into his system. Swami Vivekananda translates the sutra as "Yoga is restraining the mind-stuff (Citta) from taking various forms (Vrittis)."
Patanjali's writing also became the basis for a system referred to as "Ashtanga Yoga" ("Eight-Limbed Yoga"). This eight-limbed concept derived from the 29th Sutra of the 2nd book, and is a core characteristic of practically every Raja yoga variation taught today. The Eight Limbs are:
- Yama (The five "abstentions"): Ahimsa (non-violence), Satya (Truth, non-lying), Asteya (non-stealing), Brahmacharya (non-sensuality, celibacy), and Aparigraha (non-possessiveness).
- Niyama (The five "observances"): Shaucha (purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of the Vedic scriptures to know about God and the soul), and Ishvara-Pranidhana (surrender to God).
- 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.
In the view of this school, the highest attainment does not reveal the experienced diversity of the world to be illusion. The everyday world is real. Furthermore, the highest attainment is the event of one of many individual selves discovering itself; there is no single universal self shared by all persons.
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 19]
Mainstream Hinduism's influence on Jain yoga is noticed as Haribhadra founded his eightfold yoga and aligned it with Patanjali's eightfold yoga.
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 as a dominant practice of yoga 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.
Tantrism is a practice that is supposed to alter the relation of its practitioners to the ordinary social, religious, and logical reality in which they live. Through Tantric practice, an individual perceives reality as maya, illusion, and the individual achieves liberation from it. Both Tantra and yoga offer paths that relieve a person from depending on the world. Where yoga relies on progressive restriction of inputs from outside; Tantra relies on transmutation of all external inputs so that one is no longer dependent on them, but can take them or leave them at will. They both make a person independent. This particular path to salvation among the several offered by Hinduism, links Tantrism to those practices of Indian religions, such as yoga, meditation, and social renunciation, which are based on temporary or permanent withdrawal from social relationships and modes.
During tantric practices and studies, the student is instructed further in meditation technique, particularly chakra meditation. This is often in a limited form in comparison with the way this kind of meditation is known and used by Tantric practitioners and yogis elsewhere, but is more elaborate than the initiate's previous meditation. It is considered to be a kind of Kundalini yoga for the purpose of moving the Goddess into the chakra located in the "heart", for meditation and worship.
While breath channels (nāḍis) of yogic practices had already been discussed in the classical Upanishads, it was not until the eighth-century Buddhist Hevajra Tantra and Caryāgiti, that hierarchies of chakras were introduced.
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, G. F. W. Hegel (1770-1831), the brothers August Wilhelm Schlegel (1767-1845) and Karl Wilhelm Friedrich Schlegel (1772-1829), Max Mueller (1823-1900), A. 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 20] 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, 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.
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.
Yoga has been shown in a study to have some cognitive functioning (executive functioning, including inhibitory control) acute benefit.
Since a small percentage of yoga practitioners each year suffer physical injuries analogous to sports injuries; 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, so called "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, for example, in a beauty shop while your hair is being rinsed, but is an event which could occur in some yoga practices. This is a very serious condition which can result in a stroke.
Acetabular labral tears, damage to the structure joining the femur and the hip, have been reported to have resulted from yoga practice.
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 sheats 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;
- the Pranamaya Kosha (Vital breath or Energy),
- Manomaya Kosha (Mind)
- the Vijnanamaya Kosha (Intellect)
- 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 21] 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 22] 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 (New Age practices that include yoga and meditation.
In 1989 and 2003, 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." 
The development of Sufism was considerably influenced by Indian yogic practises, where they adapted both physical postures (asanas) and breath control (pranayama). The ancient Indian yogic text Amritakunda ("Pool of Nectar)" was translated into Arabic and Persian as early as the 11th century. Several other yogic texts were appropriated by Sufi tradition, but typically the texts juxtapose yoga materials alongside Sufi practices without any real attempt at integration or synthesis. Yoga became known to Indian Sufis gradually over time, but engagement with yoga is not found at the historical beginnings of the tradition.
Yoga is a growing industry in Islamic countries (Two Bikram Yoga studios in Iran). Also, yoga is used in regions like Palestine to help the population manage stress. This article is a comparative study of yoga and Islam, showing their similarities.
Malaysia's top Islamic body in 2008 passed a fatwa, which is legally non-binding, against Muslims practicing yoga, saying it had elements of "Hindu spiritual teachings" and that its practice was blasphemy and is therefore haraam. Muslim yoga teachers in Malaysia criticized the decision as "insulting." Sisters in Islam, a women's rights group in Malaysia, also expressed disappointment and said that its members would continue with their yoga classes.
The fatwa states that yoga practiced only as physical exercise is permissible, but prohibits the chanting of religious mantras, and states that teachings such as the uniting of a human with God is not consistent with Islamic philosophy. In a similar vein, 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.
In May 2009, Turkey's head of the Directorate of Religious Affairs, Ali Bardakoğlu, discounted personal development techniques such as yoga as commercial ventures that could lead to extremism. His comments were made in the context of yoga possibly competing with and eroding participation in Islamic practice.
As of May 2014, according to Iran’s Yoga Association, Islamic Republic of Iran has approximately 200 yoga centres, 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.
- 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, "1Rhys Davids & Stede (1921-25), entry for "jhāna; 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."
- 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.
- 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.
- 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".
- 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."
- For the date of this Upanishad see also Helmuth von Glasenapp, from the 1950 Proceedings of the "Akademie der Wissenschaften und Literatur"
- 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 involves performance of action without attachment to results.
- The yoga of devotion is similar to the yoga of action, but the fruits of action, in yoga of devotion, are surrendered to Krishna.
- Jnana yoga is the path of wisdom, knowledge, and direct experience of Brahman as the ultimate reality. The path renounces both desires and actions, and is therefore depicted as being steep and very difficult in the Bhagavad Gita.
- 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."
- 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.
- Werner p. 119-20
- Whicher, pp. 38–39.
James Mallinson, "Sāktism and Hathayoga," 28 June 2012.
[accessed 19 September 2013] pg.1 "Scholarship on hathayoga, my own included, unanimously declares it to be a reformation of tantric yoga introduced by the gurus of the Nath sampradaya, in particular their supposed founder, Goraksa."
- 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.
- Vyas, Swami Dev (1964). Science of Soul - Atma Vijnana. Delhi: Yoga Niketan Trust, Bharat. p. 11. PIN 249192.
- 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.
- 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". , art.nr. 10.1111/j.1600-0447.2012.01865.x
- Sharma, Manoj; Haider, Taj (October 2012). "Yoga as an Alternative and Complementary Treatment for Asthma: A Systematic Review".
- 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".
- 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.
- Bryant 2009, p. 5.
- Bryant 2009, p. xxxix.
- Dasgupta, Surendranath (1975). A History of Indian Philosophy 1. Delhi, India: Motilal Banarsidass. p. 227.
- 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, p. 7.
- White 2011, p. 9.
- White 2011, p. 10.
- Hari Dass, Baba (1978). Ashtanga Yoga Primer. Santa Cruz: Sri Ram Publishing. pp. bk. cover.
- Sarvepalli Radhakrishnan, Indian Philosophy, London, George Allen & Unwin Ltd., 1971 edition, Volume II, pp. 19–20.
- Bryant 2009, p. 10.
- Bryant 2009, p. 457.
- Flood 1996, pp. 82, 224–49
- Changing World Religions, Cults & Occult by Jerry Stokes
- Einoo, Shingo (ed.) (2009). Genesis and Development of Tantrism. University of Tokyo. p. 45.
- Banerjee, S.C., 1988.
- White 2000, p. 7.
- 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.
- Jacobsen, p. 9.
- Mahapragya, Acharya (2004). "Foreword". Jain Yog. Aadarsh Saahitya Sangh.
- Tulsi, Acharya (2004). "blessings". Sambodhi. Aadarsh Saahitya Sangh.
- 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.
- 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.
- Zimmer 1951, p. 217.
- Crangle 1994, p. 7.
- Crangle 1994, p. 5-7.
- 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.
- Jacobsen, p. 6.
- Whicher, p. 12.
- White 2011, p. 3.
- P. 132 A Student's Guide to A2 Religious Studies for the OCR Specification By Michael Wilcockson
- Flood 1996, p. 95.
- P. 99 The Wisdom of the Vedas By Jagadish Chandra Chatterji
- White 2011, p. 4.
- Burley, Mikel (2000). Hatha Yoga: Its Context, Theory and Practice. Delhi: Motilal Banarsidass. p. 25.
- P. 25 Haṭha-Yoga: Its Context, Theory, and Practice By Mikel Burley
- Flood 1996, p. 94–95.
- Whicher, p. 12.
- Flood, p. 94–95.
- Whicher, p. 13.
- Wynne, p. 50.
- Whicher, p. 11.
- Flood 1996, p. 94.
- P. 51 The Complete Idiot's Guide to Yoga By Joan Budilovsky, Eve Adamson
- P. 170Total Heart Health By Robert H. Schneider, Jeremy Z. Fields
- P. 531 The Yoga Tradition: Its History, Literature, Philosophy and Practice By Georg Feuerstein (2002)
- P. 538 The Yoga Tradition By Georg Feuerstein
- Larson, p. 34–35, 53.
- 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.
- 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.
- "Vedanta and Buddhism, A Comparative Study". Retrieved 29 August 2012.
- Whicher, p. 18–19.
- Jacobsen, p. 8.
- Whicher, p. 20.
- Whicher, p. 21.
- White, David Gordon. Yoga in Practice. Princeton University Press 2012, page 14.
- White, David Gordon (2003). Kiss of the Yogini. Chicago: University of Chicago Press. p. 224.
- Werner, p. 24.
- Jacobsen, p. 10.
- Flood, p. 96.
- Fowler, p. xliv.
- Jacobsen, p. 11.
- Folwer, p. xli.
- "Ch. 2.48" "Bhagavad-Gita As It Is" by A.C. Bhaktivedanta Swami Prabhupada, Bhaktivedanta Book Trust International.
- Gambhirananda, p. 16.
- Jacobsen, p. 46.
- Fowler, p. xlv.
- Whicher, p. 25–26.
- Wynne, p. 33.
- Larson, p. 38.
- Radhankrishnan, Indian Philosophy, London, George Allen & Unwin Ltd., 1971 edition, Volume II, p. 342.
- Radhankrishnan, Indian Philosophy, London, George Allen & Unwin Ltd., 1971 edition, Volume II, p. 344.
- 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.
- Karel Werner, The Yogi and the Mystic. Routledge 1994, page 27. "Patanjali's system is unthinkable without Buddhism. As far as its terminology goes there is much in the Yoga Sutras that reminds us of Buddhist formulations from the Pāli Canon and even more so from the Sarvāstivāda Abhidharma and from Sautrāntika."
- Larson, pp. 44–45.
- Karel Werner, The Yogi and the Mystic. Routledge 1994, page 27. "Patanjali's system is unthinkable without Buddhism. As far as its terminology goes there is much in the Yoga Sutras that reminds us of Buddhist formulations from the Pāli Canon and even more so from the Sarvāstivāda Abhidharma and from Sautrāntika."
- For yoga acceptance of samkhya concepts, but with addition of a category for God, see: Radhakrishnan and Moore, p. 453.
- For yoga as accepting the 25 principles of samkhya with the addition of God, see: Chatterjee and Datta, p. 43.
- Müller (1899), Chapter 7, "Yoga Philosophy," p. 104.
- Zimmer (1951), p. 280.
- 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.
- 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, page 9.
- Vivekanada, p. 115.
- 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,
- 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.
- 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.
- Larson, p. 137.
- Jacobsen, p. 22.
- Title: Mesocosm: Hinduism and the Organization of a Traditional Newar City in Nepal. Author: Robert I. Levy. Published: University of California Press, 1991. pp 313
- Your ayurvedic constitution: Prakruti by Robert Svoboda Motilal Banarsidass Publication,2005; ISBN 978-81-208-1840-8 Google Books
- Title: Mesocosm: Hinduism and the Organization of a Traditional Newar City in Nepal. Author: Robert I. Levy. Published: University of California Press, 1991. pp 317
James Mallinson, "Sāktism and Hathayoga," 28 June 2012.
[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.
[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.
- 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.
- Dhillon, Harish (2010). Guru Nanak. Indus Source Books. p. 178.
- 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.
- 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)".
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- "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.
- 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.
- 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.
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.
- Broad, William J. (7 February 2012). The Science of Yoga The Risks and the Rewards (hardcover) (1st ed.). Simon & Schuster. p. 336.
- 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". 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.
- Critchley, E. M. (June 1984). "Non-atheromatous causes of cerebral infarction" (PDF). Postgraduate Medical Journal 60 (704): 386–390.
- 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.
- David Frawley, Yoga and the Sacred Fire: Self-Realization and Planetary Transformation, p.288
- J.Jagadeesan. The Fourth Dimension. Sai Towers Publishing. p. 13.
- 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.
- 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.
- Ernst, C. W. (2005). "Situating Sufism and Yoga". Journal of the Royal Asiatic Society 15: 15.
- "Situating Sufism and Yoga" (PDF). Retrieved 5 September 2010.
- Top Islamic body: Yoga is not for Muslims – MSNBC
- "Mixed reactions to yoga ban". Thestar.com.my. 23 November 2008. Retrieved 5 September 2010.
- "Malaysia leader: Yoga for Muslims OK without chant," Associated Press
- "Sidang Media – Fatwa Yoga". Islam.gov.my. Archived from the original on 6 January 2009. Retrieved 5 September 2010.
- "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.
- "It’s OK to stretch, just don’t believe". Hurriyet.com.tr. Retrieved 5 September 2010.
- "The perils of yoga: Conservative clerics are wary of a popular pastime". Economist.com.
- 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.
- Dumoulin, Heinrich; Heisig, James W.; Knitter, Paul F. (2005). Zen Buddhism: a History: India and China. World Wisdom, Inc.
- 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.
- Goldberg, Philip (2010). American Veda. From Emerson and the Beatles to Yoga and Meditation. How Indian Spirituality Changed the West. New York: Harmony Books.
- Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press.
- Gambhirananda, Swami (1998). Madhusudana Sarasvati Bhagavad_Gita: With the annotation Gūḍhārtha Dīpikā. Calcutta:
- Jacobsen, Knut A.; Larson, Gerald James (2005). Theory And Practice of Yoga: Essays in Honour of Gerald James Larson. BRILL.
- Larson, Gerald James (2008). The Encyclopedia of Indian Philosophies: Yoga: India's philosophy of meditation. Motilal Banarsidass.
- Lidell, Lucy (1983). The Sivananda Companion to Yoga. London: Gaia Books Limited.
- McEvilley, Thomas (2002). The shape of ancient thought. Allworth Communications.
- Reprint edition; Originally published under the title of "The Six Systems of Indian Philosophy."
- Samuel, Geoffrey (2008), The Origins of Yoga and Tantra, Cambridge University Press,
- Taimni, I. K. (1961). The Science of Yoga. Adyar, India: The Theosophical Publishing House.
- Werner, Karel (1998). Yoga And Indian Philosophy. Motilal Banarsidass Publ.
- Whicher, Ian (1998). The Integrity of the Yoga Darśana: A Reconsideration of Classical Yoga. SUNY Press.
- White, David Gordon (2011), Yoga, Brief History of an Idea (Chapter 1 of "Yoga in practice"), 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.
- Bollingen Series XXVI; Edited by Joseph Cambell.
- Zydenbos, Robert. Jainism Today and Its Future. München: Manya Verlag, 2006. p. 66
- Yoga at DMOZ