Yoga is  not a cult or creed but an age-old scientific technique for the efflorescence  of man in his various dimensions – physical, mental, moral, psychic and  spiritual.

Etymologically,  yoga means yoke or union. Academically, it is one of the six orthodox systems  of Indian philosophy founded by the sage Patañjali. Spiritually, it is twinning  of  the finite self and the infinite  self, an interface between the human mind and the cosmic mind. Yoga is convergence  between   human consciousness  and cosmic  consciousness. In mystic terms, Yoga is merging of Prana vayu, the vital air which moves upwards, and Apana vayu, the vital air which moves  downwards.

Yoga  is  a religious, philosophic, esoteric  and scientific pathway to health, happiness and bliss as it harmonizes mind,  body and spirit. Patanjali’s  yoga is called Ashtanga yoga as it has eight limbs, namely yama(moral restraints), niyama (principles), asana (bodily  postures), pranayamma (breath  control), pratyahara (withdrawal of  senses from objects), dharana (  attention), dhyana(right  concentration) and samadhi (absorption).

Preliminary  yoga (kriya yoga) is mortification,  study and resignation to  ishwara-god, as per the Yoga Sutra (II.1).Yoga can be bahiranga, that which involves external  practices, like asana and pranayama, and antaranga, that which involves inner practices, like dharana, dhyana and samadhi.

The yoga  of making the body a fit instrument for inner transformation or for attaining siddhis, superhuman powers, is Haṭha yoga; of gaining insight or direct  self-perception (aparokṣanubhuti)  through understanding and conscious reasoning is Jñāna yoga; of divine love, devotion or of total surrender to god  is Bhakti Yoga; of righteous action  free of egocentricity is karma yoga;  of controlling the fluctuations of the mind and stabilizing it in god  consciousness, is Rāja yoga.

All  types of yoga aim at realization of the Supreme. While the mind is made to  follow breath through pranayama in Haṭha  yoga, breath naturally follows the  mind in Rāja yoga. One is oblivious  of both the mind and breath in Bhakti yoga, but is aware about the mind and its  relation to breath in Jnana yoga. The mind and breath conjoin in Karma yoga.

Mantra  joins the rhythm of breath with the rhythm of words. Repetition or chanting of  a sacred syllable or  verbal expressions  revealed to sages, seers or ardent devotees of gods, bhaktas, is Mantra yoga. Mantra is the sound body of the Supreme  Principle just as Yantra is His diagrammatical representation.

Concentration  on the self within or on an external object leading to absorption into the  transcendental principle is Laya yoga. When one is absorbed in the unstruck  sound (anahatanada) one gradually  reaches the substratum of sound.

The  technique to rouse latent powers within, by way of physical exercises, breath  control, repetition of mantras, meditation, esoteric practices, or through the grace  of guru, is Kundalini Yoga. Another popular form, called Surat Shabda Yoga, is  the practice of joining soul consciousness (surat)  with the word (shabda) which  epitomizes divine consciousness.

Shiva  yoga practiced by Lingayats (Virashaivas) stirs up ‘the higher astral sense’  through steadfast gazing  on the  Ishtalinga worn round the neck. The seeker places the Ishtalinga  on the palm   of left hand, and fixes attention upon the light reflected in it.

Yoga is  a purifier, cleanser and energizer. Hatha yoga detoxifies the body and the  mind. Karma yoga purifies actions. Raja yoga stabilizes the mind and elevates  consciousness. Bhakti yoga channelizes emotions. Jnana yoga empowers viveka, sense of discrimination between  right and wrong . All these and other yogas, in their own way, reduce stress,  promote creativity and bring joy.  The  practice of Yoga curbs the animal instincts of a sadhaka – one who is on the yogic path - and kindles in him the  higher values of life.

The yogī undergoes three stages: that of a mumukṣu when he is inquisitive about the  yogic discipline; that of a yoga-yukta when he gains theoretical perspective of the yogic path and initiates the journey and finally that of a vinishpanna when he attains bliss by  becoming one with the One. Thereby, he attains to  the state of turiya - the fourth dimension of consciousness when the human soul  after transcending the states of wakefulness (jagrata), dream, (svapna)  and deep sleep (sushupti), feels one  with the supreme spirit.

Yoga  brings infinity closer to a seeker, making him understand the fundamental unity in the cosmos between matter, mind  and consciousness. At the same time, it brings skilful in action in day-to-day  life. Says Sri Krishna in the Bhagavadgita  (II.48).

Yogasthah kuru karmani sangam tyaktva dhananjaya
Siddhy asiddhyoh samo bhutva samatvam yoga uchyate.

“Perform action, O Dhananjaya, being fixed in  yoga, renouncing attachments, and even-minded in success and failure; equilibrium  is verily yoga.”

About Author

Educationist, historian and spiritualist, Dr Kapoor  was  a  British Council Scholar at SOAS, University of  London.  A former Principal, Lyallpur  Khalsa College and Registrar, DAV University, Jalandhar, Dr Kapoor  has penned   7 books, contributed twenty chapters   to standard texts, published more than 400 articles and research papers ,  prepared  features and  documentaries for Radio and TV and  edited entries for Encyclopedia of  Hinduism. His latest book Hinduism: The Faith Eternal has been  published by Advaita Ashrama, Kolkata.

Also read
1. Yoga Asanas pics
2. Talk Yoga is a way of Life
3. Movie History of Yoga
4. Notes on Structures and Functions of Human Body and effects  of Yogic Practices