Schools of Yoga

Introduction: No physical evidence supports the claim that Yoga is as old as civilization.
Earliest archaeological evidence of yoga is stone seals of around 3000 BC depicting
yoga poses. We can today divide the history of yoga into four periods.

Vedic Period: The Vedas arethe sacred scriptures of Brahmanism,modern day

Hinduism’s basis. The Vedas contains the oldest known yogic teaching; hence, such
teachings are called Vedic yoga.

Pre classical yoga: The creation of the 200 Nos. of Upanishads marks the pre classical
yoga. The Upanishads describe the inner vision of reality resulting from devotion to
Brahman.These explain the teachings of Vedas further. Around 500 BC, the Bhagavad
gita or Lord`s song came up. Currently scholars take this as the oldest known yoga
scripture.

Classical Period: The creation of the yoga sutras by Patanjali

Post classical Period: Post classical yoga differs from those of previous periods since
it focuses more in the present. It no longer strives to liberate a person from reality but
rather one to accept it and live at the moment.

Today’ssix main schools of yoga out of numerous are:

 Hatha Yoga- or yoga of postures
 Raja Yoga- or yoga of self-control
 Kundelini Yoga- yoga of energy
 Karma Yoga- yoga of mind
 Jnana yoga-yoga of mind
 Bhakti yoga- Yoga of devotion

Hatha Yoga: Hatha yoga is a fundamental base for other yogas. Hatha yoga
techniques act on body energy to keep it in good health. Hatha yoga by definition is the
union of the sun and the moon, the physical and mental energies, prana shakti and
chitta shakti. The basic principle of hatha yoga is harmonization of this dual energy
which governs the functioning of the physical body and its organs, and our mental
activities, reactions and moods. Hatha yoga deals with these energies through the
swaasi.e. the flow of breath in the nostrils, and through the two major nadis, ida and
pingala, the energy channels corresponding to the right and left nostrils, body’s right
and left halves, and brain’s two hemispheres. When the energy of the two halves
become equal i.e. in a third force,known as atma shakti of kundalini shakti dawns. Main
benefits of continued Hatha yoga doing are:
 Restores and maintain good health, by reestablishing the fundamental balance in the
physical and energetic frame work
 Avoids the illness factors, mainly disturbances blockages which decreases prana Shakti
i.e. vital energy flow
 Influences the mental realm because a healthy and quiet body has a
psychosomaticeffect; it reduces dissipations, conflicts, lock of confidence existing in
the mind.

Hatha yoga contents: Hatha yoga comprises of Asanas or postures, pranayama or

breathing practices, shatkarmas or cleansing exercises, bandhas/energy locks, mudras
or somoto-psychic gestures

Hatha yoga in the past practiced mainly the shat kamas, the yogic cleansings, but
gradually, encompassed different types of posture and other techniques.

Hatha yoga is considered as a pre-requisite and complement to raja yoga and kundalini
yoga.

Swami Swatmarama introduced Hatha yoga. Hatha yoga is the union of the opposite
forces.

Raja Yoga: Raja yoga can be defined as the royal path of union. It considersbeing
higher in continuation to the practices of other yoga schools. Raja yoga deals with the
mind and is also known as ashtanga yoga,the eight fold path or the eight limbs of yoga.

The main objective of raja yoga is to control the mental energies which are generally
dissipated and fluctuating. The mind has infinite capacity; but due to its rajasic nature,
it remains in constant activity. Concentrating and masteringthe thoughts and thus the
mind without injuring it is a very big task. Raja yoga practices acknowledge, accept and
redirect the mental activities, without generating self judgment and conflicts in the
personality.

Patanjali defined the below listed eight fold paths in his yoga sutras to maximize yoga
practice benefits.
 Yama and niyama: the personal and social rules of behavior
 Asana: the major static postures concerning meditation.
 Pranayama: the control of breath and pranas
 Prathyahara: The sensorial with drawl, which is the first stage of meditation.
 Dharana: The state of meditation
 Samadhi: Self realization and union.

What about paths 7 & 8?

One must practice Raja yoga after or with hatha yoga techniques. It should be
associated with Karma Yoga, the yoga of selfless action. In this way, a purely inner
process is fruitfully combined with a harmonious outward expression.

Raja yoga is the supreme yoga. Raja Yoga says restrainment of waves or modifications
of the mind is itself yoga.Raja yoga was outlined by Patanjali in his Yoga Sutras.

Kundalini Yoga: Kundalini yoga’s aims are:

 Awakening the atma shakti.
 Preparingthe body and the mind for the awakening of the primal force and its arising
in sushumna nadi, the internal passage of the spiritual energy.
 Balancing and activating Chakras and nadis to bring a positive awakening and to avoid
blockages or psychological problems at different levels of consciousness.
 stimulating chakras and nadis, the psychic centers and passages, and then to awaken
the kundalini shakti
The above discussions show that Kundalini Yoga is a critical practice of immense
benefits but of potential problems if not done under the care of an expert till one
becomes sufficiently proficient. Hence, properly managing this mighty power is vital for
bettering the body and mindand to avoid troubles.

Kundalini Yoga has several practices, of which the nada yoga technique uses sounds to
awaken and harmonize the chakras.

Chakras:
Ajna Chakra: Ajna chakra is a psychic center, located in the middle of the brain and is
the command center.

Different Stages of Kundalini Yoga:

AwakenAjana chakra first (how?). Its awakening allows facing positively the transitory
manifestations arising during the activation of the other chakras.Awakening of ajana
chakra, a systematic and progressive work to stimulate and harmonize the whole set of
chakras, the balancing of ida and pingala nadis, the opening of Sushumna nadi and the
awakening of Kundalini.

Raja Yoga, Hatha Yoga, and Karma Yoga techniquespractices before beginning
Kundalini Yoga are must. Karma Yoga is selfless doing of one’s duties regardless of
rewards. Such a combined practice improves personal communication with one and all.
Self awareness is very importantat all stages. Drashta, the witness attitude, the
attribute of ajna chakra, plays a fundamental part. The ability of objective observation
allows to keep common sense and to accept the different manifestations liable to
happen in course of the different awakenings.

Kundalini combines meditation, Prayer,Asanas and Pranayama.

The Upanishads Hinduism’s sacred scriptures of the fifth century BC provide written
description of kundalini; although the oral tradition dates back even further.

Karma Yoga:

Karma yoga means action and yoga union therefore karma yoga is neither an ordinary
act nor an altruistic activity. It is meditation in action. In karma yoga, one is supposed
to keep self awareness or the witness position while performing the actions, in order to
bring unity between individual consciousness and cosmic consciousness.

Upanishads, stress that combination of Hatha, Raja and Kundalini Yogas is an effective
way to progress spiritually. The Bhagavad Gita also deals with Kundalini Yoga. In
addition, it is perhaps the only one explaining the principles of Karma Yoga.

Karma Yoga is an action performed with full awareness. For example a bus driver’s duty
is driving the bus safely and truly. How to do this as Karma Yoga? The witness or
drashta runs the show because it is that quality of observation only which can give the
opportunity to follow the action, to see one`s self in action and to confront the psycho
logical background the way to prepare the action and to undertake it, the personal
feelings during action, The mental reactions in link with action and interactions.

Antar manna, the meditation practice of inner silence has to be practiced as it learns
how to keep the witness attitude in relation to the surrounding and the inner mental
expressions.

In daily life, we are always in a hurry, going from one thing to another. The dominant
feeling is that we have to finish the current action. This strong impulse is coming from
society, the way of life, the worry to have some rest or pleasure after being relived of
the usual obligations.

Asanas and yoga centers are the best places to imbibe and live the spirit of Karma
Yoga. In yogic life stay, Karma yoga becomes the major tool of the daily routine,
offering larger possibility of experiments, self-observation and evolution.

In the Bhagavad Gita (a chapter from a larger work) there is a summery about process
of Karma Yoga 5oo BC.

Jnana Yoga-

Jnana means knowledge or wisdom. It is not intellectual knowledge or logical process of

deduction but the intuitive or luminous knowledge which emergesfrom the deepest
areas of personality. Therefore in Jnana Yoga, the method of union leans on intuitive
flashes and recommends intense meditative practice or deep reflection on reality, self
or the true nature of human being.

The two essential qualities of Jnana Yoga are viveka, the capacity to differentiate the
real from the unreal, the self from the non-self, the eternal from decay prone
perishables. Vairagya, non-attachment, is a craving-free state of mind. It is not a
matter of turning artificially one`s back on one’s family ties, Job or personal wealth, but
not addicted to these. These things disappear from our lives.Non-attachment is an
exceptional quality and the highest yogic attitude. Neither pleasures of life,nor objects
of beauty attract a Jnana yogi.

Raja Yoga meditation techniques are very important for a jnana yogi also, as these
show him / her self or the supreme reality.“Brahma Sutras” is the main classical texton
jnana yoga.

Bhakti Yoga

Bhakti yoga is pure spiritual devotion, or love for God. He / she love the deity as the
beloved. In Bhakti everything is a manifestation of the divine and all else is
meaningless, including the ego the bhakta experience separation and longs to meet or
even just glimpse his beloved.
Nothing else attracts him, nothing else holds his attention, all else is meaningless.

Bhakti yoga is the direct method, the shortest way to experience the divine. There is
nothing higher than love and Bhakti Yoga is the “Religion” of love.

Bhakti Yoga is greater than Karma and Raja yoga because these are intended for an
object in view, while Bhakti is its own fruition, its own means and its own end.

Bhakti Yoga has two grades, the first called “Gauni” or preparatory and includes all the
preliminary practices. The second is “Para” or the state of supreme love and devotion to
God.

A beginner in Bhakti Yoga, yoga should first all prepare the ground of his heart by
freeing it from attachment to earthly objects and sense-pleasures, Then by arousing in
it extreme longing to see God, to realize divinity to go to the source of all knowledge
and to reach perfection and God- consciousness in this life. He/She must be absolutely
earnest and sincere. A traveler on the path of Bhakti Should

Observe cleanliness of body and mind, should be truth ful, and lead a simple life,
without injuring any living creature mentally or physically. The Bhagavat Gita,
Bhagavata Purana and Puranas are scriptures which expound the philosophy of Bhakti.
Hindu movements in which bhakti is the main practice are called Bhakti movements,
the major schools are Shaivism, Vaishnavism and Shaktism.

“One can understand me as I am, as the supreme personality of God head, only by
devotional service. And when one is in full consciousness of me by such devotion, he
can enter into the kingdom of God-“

Ashtanga yoga according to Maharshi Patanjali

Ashta + anga is Ashtanga in Sanskrit, “Ashta” means Eight and “Anga” means limbs, so
it means eight limb path, Ashtanga yoga s based on yoga philosophy of patanjali.

The philosophical basis of Ashtanga yoga can be found in the “Yoga Sutra” Sutra means
a brief statement which explains the ancient Spiritual texts of threaded, string, line,
short rule etc. According to western Indian the yoga sutra was written between 400 BC
and 200 AB. the yoga sutra is the most important text of classical yoga. The author,
Patanjali, collected and systematized the existing techniques and knowledge of his time
in this work. The yoga sutra defines yoga as “the quieting of the mind” (Yogas Chitta –
Vritti- Nirodha). Only with a calm mind can the true nature of existence be realized, in
the yoga sutras, Patanjali describes adherence to eight “limbs” or steps (the sum of
which constitute “Ashtanga Yoga” the title of the second chapter) to quiet one`s mind
and reach kaivalya (Solitariness or detachment), which is the ultimate goal of yoga.

Patanjali divided his yoga sutras into 4 chapters or books (Sanskrit pada) containing in
all 196 aphorisms.
Samadhi Pada(51 sutras)

Sadhana Pada(55 Sutras)

VibhutiPada(56 Sutras)

KaivalyaPada(34 Sutras)

The Eight limbs of yoga

Ashtanga Yoga consists of the following limbs:

The first five are called external aids to yoga (Bahiranga Sadhana)

1. - Yama refers to the five abstentions

The first limb consists of a set of ethics, which ensures that the yogi interacts in a
harmonious way with the surrounding community.

The ethical precepts are not to harm others, to be truthful, not to steal, to engage in
intercourse only with one`s partner and to abstain from greed.
 Ahimsa: non violence
 Satya: truth in word and thought
 Asteya: Non-covetousness.
 Brahmacharya: abstinence, particularly in the case of sexual activity. It necessarily
implies celibacy, also responsible behavior with respect to our goal of moving toward
the truth.
 Aparigraha: non-possessivness

2. - Niyama refers to the five observances

The second limb consists of observances, which ensure that body and mind are not
polluted once they have been purified. Purification in yoga has nothing to do with
Puritanism. Rather it refers to the propensity of the body/mind.

Stain ability is the propensity of the body and mind to take on a conditioning or imprint
from the environment. The observances are physical and mental cleanliness,
contentment, simplicity, study of sacred texts and acceptance of the existence of the
Supreme Being. The first two limbs are initially implement eel from the outside, and
they form a platform from which practice is undertaken, once we are established in
yoga they become our second nature: they will arise naturally.
 Shaueha:cleanliness of body and mind
 Santosha: Satisfaction
 Tapas: austerity and associated observances for body discipline and thereby mental
control.
 Svadhyaya: study of the vedic scriptures to know about God and Soul, which leads to
introspection on a greater awakening to the soul and God within.
 IshvaraPranidhana: Surrender to God, or worship of God.

3. - Asana Discipline of the body:

rules and postures to keep it disease – free and for preserving vital energy. Correct
postures are a physical aid to meditation, for they control the limbs and nervous system
and prevent them from producing disturbances.

Many obstacles to knowing one`s true nature are manifested in the body, for example
disease, sluggishness and dullness. The body profoundly influences and it in bad
condition impinges on the functioning of mind and intellect.

Through the practice of yoga asanas the body is made strong and light like the body of
a “Lion”. Only then it will provide the ideal vehicle on the path of yoga.

As the yoga sutra explains, every thought, emotion and experience leaves a
subconscious imprint (Sanskara) in the mind.

These imprints determine who we will be in the future. The body we have today is
nothing but the accumulation of our past thoughts, emotions and actions. In fact our
body is the crystallized history of our past thoughts.

Asana is the method that releases us from past conditioning, stored in the body, to
arrive in the present moment.

It is to be noted that if you practicing forcefully it will only super impose a new layer of
subconscious imprints based on suffering and pain. It will also increase identification
with the body. In yoga identification with anything that is impermanent is called
ignorance (avidya).

Since the body is our vehicle of our past we want to practice asana to the point where it
serves us well, while releasing and letting go of the past that is stored in it.

Yoga is the middle path between two extremes. We can go to the extreme of practicing
fanatically, striving for an ideal while denying the reality of this present moment.

The problem with this is that we are only ever relating to ourselves as what we want to
become in the future and not as we are right now.

The other extreme is focus on highlighting past traumas. If we do this, these traumas
can increase their grip on us, and we relate to ourselves as we have in the past,
defining ourselves by the stuff that’s coming up and the process that we are going
through.

Asana is an invitation to say goodbye to these extremes and arrive at the truth of the
present moment.
4. - Pranayama

Control of breath beneficial to health, steadies the body and is highly conducive to the
concentration of the mind.

Prana is the life force, also referred to as the inner breath. Pranayama means extension
of prana.

The pulsating or oscillating of prana happens simultaneously with the movements of the
mind (Chittavritti). The practice of pranayama is the study and exercise of one`s breath
to a point where it is appeased and does not agitate the mind.

In the vinyasa system, pranayama is practiced through applying the ujjayi breath. By
slightly constricting the glottis, the breath is stretched long. We learn to let the
movement follow the breath, which eventually leads to the body effortlessly riding the
waves of breath. At this point it`s not we who move the body, but rather the power of
prana. We become able to breathe into all parts of the body which is equivalent to
spreading the prana evenly throughout, this ayama –the extension of the breath.

In a yogic point of view, proper breathing is to bring more oxygen to the blood and to
the brain and to control prana or the vital life energy.

Pranayama Yoga also goes hand in hand with the asanas.

The union of these two yogic principles is considered as the highest form of purification
and self-discipline, covering both mind and body.

5. - Pratyahara

Withdrawal of senses from their external objects, in Vinyasa Yoga, sense withdrawal is
practiced through drishti- focal point. Instead of looking around while practicing asana,
which leads to the senses reaching out we stay internal by turning our gale towards
prescribed locations, these are: towards the nose

Towards the centre of the forehead (third eye)

Towards the navel,
Towards the fingertips,
Towards the toes,
Towards the side, towards the thumb upwards

6. - Dharana

Concentration of the chitta upon a physical object, such as a flame, the midpoint of the
eyebrows, this is used in meditation, the training of concentration enables us to stay
focused or whatever object us to stay focused on whatever object is chosen.

First, simple objects are selected which in turn prepare us for the ultimate object,
formless consciousness which is nothing but pure awareness.

Concentration in vinyasa yoga is practiced by focusing on the bandhas (bonding). On an

external level the focus is on mala and uddiyanaBandha(Pelvic and Lower abdominal
locks)

But on an internal level it is on the bonding together of movement, breath and

awareness. To archive this bonding, we have to let go of the beta brain-wave pattern,
which normally accompanies concentration.

Instead we need to shift to an alpha pattern, which enables multiple focus and leads
into simultaneous awareness of everything, or being in this moment which is
meditation.

7. - Dhayana

Meditation means to rest, uninfluenced, between the extremes of the mind and
suddenly just be instead of becoming. The difference between this and the previous
limb is that in concentration, there is a conscious effort to exclude all thoughts that are
not relevant to our choose object. Typical objects choose are the inner sound, the
breath the body.

8. - Samadhi

Oneness with the object of meditation, there is no distinction between act of meditation
and the object of meditation.

Samadhi is the highest form of yoga there is two kinds objective and objective less.
Objective Samadhi is when the mind for the first time, clear reflects faithfully what it is
directed at and does not just produce another simulation of reality.
Objectless Samadhi is the highest form of yoga. It does not depend on an object but
rather witnessing subject or awareness which is our true nature is revealed.

In this Samadhi the thought waves are suspended which leads to knowing of that which
was always there, consciousness or the divine self. The final state is beyond achieving,
beyond doing, beyond practicing. It is a state of pure ecstatic being described by the
tern kavalya a state in which there is total freedom and independence from any
external stimulation whatsoever.

 Yama (dealing with others)

 Niyama (dealing with oneself)
 Asana (position)
 Pranayama (breath control)
 Pratyahara (fasting with the senses)
 Dharana (concentration)
 Dhyana (meditation)
 Samadhi (self-awareness))
The yoga as stated by Patanjali is enumerated through Sanskrit and hence contains
only the main and the important thoughts. The first abhorism of the first pada(part)
introduces yoga as:

Athayoganushasanam

That means the anushasan of Yoga(description) is stated hence forth. That is to be

understood and followed. The next aphorism states the purpose of the yoga.

Yoga chittavrittinirodhah

This means that yoga means controlling the thought waves of the mind. The thoughts,
feelings, emotions arising in the mind are vrittis (nature), which should be controlled,
this is called yoga.

The broader perspective is expected and the word chitta here means individual
consciousness, which cover all states conscious, sub conscious and unconscious.

While trying to control the vrittis (thoughts, emotions, feelings), certain disturbances
are created which stop or divert the growth. Patanjali has addressed them as Antary
(Disturbances) creating chittavikshepa.

 Vyadhi - Disease
 Styan - Dangour
 Samshay - Doubt
 Pramad - carelessness
 Alashya - Laziness
 Bharanti - Hallucinations
 Alabdhabhoomikatva - Non achievement of stage
 Anavasthitattva - instability

This is some background of Ashtanga yoga stated by Patanjali.

There is so much more to write about Ashtanga yoga and Patanjali so I could write even
more pages.

But with this I am finishing the assignment of Ashtanga yoga according to Maharshi
Patanjali.