Yoga

For other uses, such as Hatha Yoga or Yoga postures, see Yoga (disambiguation)

A sculpture of a Hindu yogi in the Birla Mandir, Delhi

Yoga (Sanskrit, Pāli: योग yóga) refers to traditional physical and mental disciplines originating in India. The word is associated with meditative practices in Hinduism, Buddhism and Jainism. Within Hinduism, it also refers to one of the six orthodox (āstika) schools of Hindu philosophy, and to the goal that school directs its practices towards. In Jainism, yoga is the sum total of all activities — mental, verbal and physical.

Major branches of yoga in Hindu philosophy include Rāja Yoga, Karma Yoga, Jnana Yoga, Bhakti Yoga, and Hatha Yoga. According to the authoritative Indian philosopher Sarvepalli Radhakrishnan, yoga, based on the Yoga Sutras of Patanjali, comprises one of the six main Hindu schools of philosophy (darshanas), together with Kapila's Samkhya, Gautama's Nyaya, Kanada's Vaisheshika, Jaimini's Purva Mimamsa, and Badarayana's Uttara Mimamsa or Vedanta. Many other Hindu texts discuss aspects of yoga, including the Upanishads, the Bhagavad Gita, the Hatha Yoga Pradipika, the Shiva Samhita and various Tantras.

The Sanskrit word yoga has many meanings, and is derived from the Sanskrit root "yuj", meaning "to control", "to yoke" or "to unite". Translations include "joining", "uniting", "union", "conjunction", and "means". It is also possible that the word yoga derives from "yujir samadhau," which means "contemplation" or "absorption." This translation fits better with the dualist Raja Yoga because it is through contemplation that discrimination between prakrti (nature) and purusha (pure consciousness) occurs.

Outside India, the term yoga is typically associated with Hatha Yoga and its asanas (postures) or as a form of exercise. Someone who practices yoga or follows the yoga philosophy to a high level of attainment is called a yogi or yogini.

History

Main article: History of yoga

The Vedic Samhitas contain references to ascetics, while ascetic practices (tapas) are referenced in the Brāhmaṇas (900 to 500 BCE), early commentaries on the Vedas. Several seals discovered at Indus Valley Civilization (c. 3300–1700 B.C.E.) sites in Pakistan depict figures in positions resembling a common yoga or meditation pose, showing "a form of ritual discipline, suggesting a precursor of yoga", according to archaeologist Gregory Possehl. Some type of connection between the Indus Valley seals and later yoga and meditation practices is speculated upon by many scholars, though there is no conclusive evidence.

Techniques for experiencing higher states of consciousness in meditation were developed by the shramanic traditions and in the Upanishadic tradition.

While there is no clear evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rg Vedic period.

The Buddhist texts are probably the earliest texts describing meditation techniques. They describe meditative practices and states which had existed before the Buddha as well as those which were first developed within Buddhism. In Hindu literature, the term "yoga" first occurs in the Katha Upanishad, where it refers to control of the senses and the cessation of mental activity leading to a supreme state. Important textual sources for the evolving concept of Yoga are the middle Upanishads, (ca. 400 BCE), the Mahabharata including the Bhagavad Gita (ca. 200 BCE), and the Yoga Sutras of Patanjali (150 BCE).

Yoga Sutras of Patanjali

Main articles: Raja Yoga and Yoga Sutras of Patanjali

In Indian philosophy, Yoga is the name of one of the six orthodox philosophical schools. The Yoga philosophical system is closely allied with the Samkhya school. The Yoga school as expounded by the sage Patanjali 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 founder of the formal Yoga philosophy. 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:

योग: चित्त-वृत्ति निरोध:
( yogaś citta-vṛtti-nirodhaḥ )
- 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)". 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 Sutra; 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)."

Statue of Lord Shiva (Bangalore, India) performing Yogic meditation in the Padmasana posture.

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 29^th Sutra of the 2^nd book, and is a core characteristic of practically every Raja yoga variation taught today. The Eight Limbs are:

1. Yama (The five "abstentions"): non-violence, non-lying, non-covetousness, non-sensuality, and non-possessiveness.
2. Niyama (The five "observances"): purity, contentment, austerity, study, and surrender to god.
3. Asana: Literally means "seat", and in Patanjali's Sutras refers to the seated position used for meditation.
4. Pranayama ("Suspending Breath"): Prāna, breath, "āyāma", to restrain or stop. Also interpreted as control of the life force.
5. Pratyahara ("Abstraction"): Withdrawal of the sense organs from external objects.
6. Dharana ("Concentration"): Fixing the attention on a single object.
7. Dhyana ("Meditation"): Intense contemplation of the nature of the object of meditation.
8. Samādhi ("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.

Yoga and Samkhya

Main article: Samkhya

Patanjali systematized the conceptions of Yoga and 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 along with the Samkhya ideas. Vyasa's commentary on the Yoga Sutras, also called the “Samkhyapravacanabhasya”, 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 knowlege 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”.

Bhagavad Gita

Main article: Bhagavad Gita

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:

• Karma yoga: The yoga of action,
• Bhakti yoga: The yoga of devotion,
• Gnana yoga: The yoga of knowledge.

Madhusudana Sarasvati (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.

Hatha Yoga

Main articles: Hatha yoga and Hatha Yoga Pradipika

Hatha Yoga is a particular system of Yoga described by Yogi Swatmarama, compiler of the Hatha Yoga Pradipika in 15th century India. Hatha 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, its many modern variations, is the style that many people associate with the word "Yoga" today.

Yoga practices in other traditions

Buddhism

Main article: Buddhism and Hinduism § Meditation

The Buddha depicted in yogic meditation, Kamakura, Japan

Early Buddhism incorporated meditative absorption states. The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. 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. Liberation for the Brahminic yogin was thought to be the realization at death of a nondual meditative state anticipated in life. In fact, old Brahminic metaphors for the liberation at death of the yogic adept ("becoming cool", "going out") were given a new meaning by the Buddha; their point of reference became the sage who is liberated in life.

See also: Pranayama § Buddhism

Yogacara Buddhism

Yogacara (Sanskrit: "yoga practice"), also spelled yogāchāra, is a school of philosophy and psychology that developed in India during the 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 in order to reach enlightenment.

Ch'an (Seon/Zen) Buddhism

Zen (the name of which derives from the Sanskrit "dhyaana" via the Chinese "ch'an") 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 the Zen Buddhist school of meditation has some of its roots in yogic practices. Certain essential elements of Yoga are important both for Buddhism in general and for Zen in particular.

Indo-Tibetan Buddhism

Yoga is central to Tibetan Buddhism. 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.

Jainism

Tirthankara Parsva in Yogic meditation in the Kayotsarga posture.

Kevala Jñāna of Mahavira in mulabandhasana posture

According to Tattvarthasutra, 2nd century CE Jain text, Yoga, is the sum total 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. Dr. Heinrich Zimmer contended that the yoga system had pre-Aryan origins that did not accept the authority of the Vedas, and hence had to be reckoned as one of the heterodox doctrines similar to Jainism. Jain iconography depicts Jain Tirthankara's meditation in Padmasana or Kayotsarga yogic poses. Mahavira was said to have achieved Kevala Jnana "enlightenment" siting in mulabandhasana ('root-lock') position, which is first mentioned in the Acaranga Sutra and later in Kalpasutra

The five yamas or the constraints of the Yoga Sutras of Patanjali bear an uncanny resemblance to the five major vows of Jainism, indicating a strong influence of Jainism. This mutual influence between the Yoga philosophy and Jainism is admitted by the author Vivian Worthington who writes: "Yoga fully acknowledges its debt to Jainism, and Jainism reciprocates by making the practice of yoga part and parcel of life." The Indus valley seals and iconography also provide a reasonable evidence of the existence of a proto-yogic tradition akin to Jainism. More specifically, scholars and archaeologists have remarked on close similarities in the yogic and meditative postures depicted in the seals with those of various Tirthankaras: the "kayotsarga" posture of Rsabha and the mulabandhasana of Mahavira along with seals depicting meditative figure flaked by upright serpents bearing similarities to iconography of Parsva. All these are indicative of not only links between Indus Valley Civilisation and Jainism, but also show the contribution of Jainism to various yogic practices.

References in Jain canons and literature

Earliest of Jain canonical literature like Acarangasutra and texts like Niyamasara, Tattvarthasutra etc. had many references on yoga as a way of life for laymen and ascetics. The later texts that further elaborated on the Jain concept of yoga are as follows:

• Pujyapada (5th century CE)
  • Ishtopadesh

• Acarya Haribhadra Suri(8th century CE)
  • Yogabindu
  • Yogadristisamuccaya
  • Yogasataka
  • Yogavimisika

• Acarya Joindu (8th century CE)
  • Yogasara

• Acarya Hemacandra (11th century CE)
  • Yogasastra

• Acarya Amitagati (11th century CE)
  • Yogasaraprabhrta

Islam

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.

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.

The only sect of the Islam community that has successfully incorporated yoga into its practice is the Jogi Faqir, whose followers are Muslim converts from the Hindu Jogicaste.

Christianity

In 1989, the Vatican issued a letter called Aspects of Christian meditation to Bishops on "eastern methods" of prayer including yoga. "Understood in an inadequate and incorrect way," it says, "the symbolism [of the human body] can even become an idol and thus an obstacle to the raising up of the spirit to God". The Vatican believes that euphoric states attained through yoga should not be confused with prayer or assumed to be signs of the presence of God.

The letter 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 concerns can be traced 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." The Rev. John Wijngaards points out the long Judaic and Christian histories of absorbing elements from surrounding religions. He notes that the absence of any intense experience of God's power has sent some Christians eastward. Many Roman Catholics now bring elements of Yoga, Buddhism, and Hinduism into their spiritual practices.

Some fundamentalist Christian organizations consider yoga practice to be incoherent to their religious background and therefore a non-Christian religious practice. It is also considered a part of the New Age movement and therefore inconsistent with Christianity. In 2003, the Vatican sounded further alarms regarding New Age practices. Monsignor Michael Fitzgerald stated at the Vatican conference A Christian reflection on the New Age that the "Church avoids any concept that is close to those of the New Age".

Tantra

Main article: Tantra

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. 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.

Though the paths of Tantra & Yoga are contradictory, they do intersect at some common philosophies and goals. As Osho tries to differentiate between these two paths, he quotes:

Yoga is suppression with awareness; Tantra is indulgence with awareness.

As Robert Svoboda attempts to summarize the three major paths of the Vedic knowledge, he exclaims:

Because every embodied individual is composed of a body, a mind and a spirit, the ancient Rishis of India who developed the Science of Life organized their wisdom into three bodies of knowledge: Ayurveda, which deals mainly with the physical body; Yoga, which deals mainly with spirit; and Tantra, which is mainly concerned with the mind. The philosophy of all three is identical; their manifestations differ because of their differing emphases. Ayurveda is most concerned with the physical basis of life, concentrating on its harmony of mind and spirit. Yoga controls body and mind to enable them to harmonize with spirit, and Tantra seeks to use the mind to balance the demands of body and spirit.

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.

Goal of yoga

The goals of yoga are varied and range from improving health to achieving Moksha. Within Jainism and the monist schools of Advaita Vedanta and Shaivism, the goal of yoga takes the form of Moksha, which is liberation from all worldly suffering and the cycle of birth and death (Samsara), at which point there is a realisation of identity with the Supreme Brahman. In the Mahabharata, the goal of yoga is variously described as entering the world of Brahma, as Brahman, or as perceiving the Brahman or Atman that pervades all things. For the bhakti schools of Vaishnavism, bhakti or service to Svayam bhagavan itself may be the ultimate goal of the yoga process, where the goal is to enjoy an eternal relationship with Vishnu.

References

Sources

• Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary. Delhi: Motilal Banarsidass Publishers. ISBN 81-208-0567-4. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (fourth revised & enlarged edition).
• Chang, G.C.C. (1993). Tibetan Yoga. New Jersey: Carol Publishing Group. ISBN 0-8065-1453-1
• Chapple, Christopher.(1993) Nonviolence to Animals, Earth, and Self in Asian Traditions. New York: SUNY Press, 1993 p. 7
• Feuerstein, Georg (1996). The Shambhala Guide to Yoga. 1st ed. Boston & London: Shambhala Publications.
• 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. (Editor) (2005). Theory And Practice of Yoga: Essays in Honour of Gerald James Larson. Brill Academic Publishers. ISBN 9004147578. {{cite book}}: |first= has generic name (help); Unknown parameter |coauthors= ignored (|author= suggested) (help) (Studies in the History of Religions, 110)
• Maehle, Gregor (2006). Ashtanga Yoga: Practice & Philosophy. Novato: New World Library. ISBN 978-1-57731-606-0.
• 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 978-0759101722. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
• Radhakrishnan, S. (1967). A Sourcebook in Indian Philosophy. Princeton. ISBN 0-691-01958-4. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Taimni, I. K. (1961). The Science of Yoga. Adyar, India: The Theosophical Publishing House. ISBN 81-7059-212-7. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
• Worthington, Vivian A History of Yoga 1982 Routledge ISBN 071009258X
• Zimmer, Heinrich (1951). Philosophies of India. New York, New York: Princeton University Press. ISBN 0-691-01758-1. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) Bollingen Series XXVI; Edited by Joseph Cambell.
• Zydenbos, Robert. Jainism Today and Its Future. München: Manya Verlag, 2006. p. 66
• [7]

Further reading

• Yoga Unveiled Documentary at http://www.yogaunveiled.com/index.htm
• Patañjali (2001). Yoga Sutras of Patañjali. Studio 34 Yoga Healing Arts. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
• Chatterjee, Satischandra (1984). An Introduction to Indian Philosophy (Eighth Reprint ed.). Calcutta: University of Calcutta. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Donatelle, Rebecca J. Health: The Basics. 6th ed. San Francisco: Pearson Education, Inc. 2005.
• Harinanda, Swami. Yoga and The Portal. Jai Dee Marketing. ISBN 0978142950. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
• Keay, John (2000). India: A History. New York: Grove Press. ISBN 0-8021-3797-0. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
• Marshall, John (1931). Mohenjodaro and the Indus Civilization: Being an Official Account of Archaeological Excavations at Mohenjodaro Carried Out by the Government of India Between the Years 1922-27. Delhi: Indological Book House.
• Michaels, Axel (2004). Hinduism: Past and Present. Princeton, New Jersey: Princeton University Press. ISBN 0-691-08953-1. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
• Mittra, Dharma Sri. Asanas: 608 Yoga Poses. 1st ed. California: New World Library 2003.
• Saraswati, swami satyananda. November 2002 (12th edition). "Asana Pranayama Mudra Bandha" ISBN 81-86336-14-1
• Usharabudh, Arya Pandit. Philosophy of Hatha Yoga. 2nd ed. Pennsylvania: Himalayan Institute Press 1977, 1985.
• Vivekananda, Swami (1994). Raja Yoga. Calcutta: Advaita Ashrama Publication Department. ISBN 81-85301-16-6. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) 21st reprint edition.
• Weber, Hans-Jörg L. (2007). Yogalehrende in Deutschland: eine humangeographische Studie unter besonderer Berücksichtigung von netzwerktheoretischen, bildungs- und religionsgeographischen Aspekten. Heidelberg: University of Heidelberg. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) http://archiv.ub.uni-heidelberg.de/savifadok/volltexte/2008/121/

External links

• Yoga links at Curlie

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