History Of Yoga

Table of Contents

Introduction

The present creation and Vedas [ came into existence simultaneously with the creation ] is 197 crores, 29 lakhs, 49 thousand 119 years [ Vikrama Samvat 2075/2018-19 A.D. ]. Therefore, many scholars consider the beginning of the Yogic tradition as belonging to the Vedic era.

According to modern scholars, Vedic age is only three to five thousand years old. However, research points to the fact that the Vedic age began at the same time the world was created. There is still ample scope for research as regards ascertaining the date of the Rigveda; whether the Vedas were edited during 1500 BC to 600 BC or even earlier.

Yoga means the uniting of the finite with the infinite, the insignificant with the great, man with God, desire with Divine Wish, selfishness with selflessness. The entire practice of Yogashastra is created only for this purpose. Many have become fortunate to practice this Yogashastra and reach perfection. All the religions, philosophy, culture, and civilization are based on and derive inspiration from Yoga.

The importance of Yoga in all time periods is confirmed through references found in literature belonging to various time periods and from the remnants found in excavations.

The excavations of the Sindhu civilization and the Vedic literature of the Adyaitihasikakala have ample references to Yogashastra.

The remnants found in the excavations made in Mohenjo-Daro contain proof of the existence of Yoga tradition. One seal found contains the image of a person having three mouths and horns sitting in Yogamudra [ Padmasana ] on a throne. Another stone statue 15 cm in length that was excavated, had explicit Yogic characteristics carved on it. The person depicted in the statue had eyes half-closed, gazing directly at the tip of the nose. From these excavations, it is clear that there may have been Yoga practice prevalent in those times consisting of concentration [ Dharana ], and Nasagra Drishti [ Agochari Mudra ].

These evidences suggest that Yogashastra may have been prevalent in some form or other during the Sindhu civilization. It is from these facts that some scholars consider Yoga as a contribution of the Sindhu Civilization, and made an assumption that the Sindhu Civilization thrived before the Vedic age; however, further research in modern times have concluded that Sindhu Civilization had its roots in the Vedic civilization.

Based on the remnants found and objects gathered from excavations at Mohenjo-Daro, it appears that the Sindhu civilization contains elements mainly connected with Asana and Mudra. The various spiritual practices described in Yogashastra have Yogangas as its main elements consisting of Asana and Mudra. Thus it is proved that the Sindhu Civilization contains elements of Hathayoga and Ashtangayoga.

According to the book, Yoga: Concepts, Origin, Development & History, even though there are no fixed durations to split the time into various time periods in the Yogashastra, still based on ordinary approach and analysis the time period of the Yoga tradition, culture and literature after the creation of Vedas, is divided into five periods. These are as follows:

1. Vaidika Period [ From The Creation Of The World To The Mahabharata Age ]
2. Sutra And Mahakavya Period [ 600BC-600AD ]
3. The Age Of Tika And Vritti [ 600-1200AD ]
4. The Prosperous Age Of Hathayoga And Bhaktiyoga [ 1200-1857AD ]
5. The Modern Age [ 1857AD To The Present Time ]

The Vedic Period [ From The Creation Of The World To The Mahabharata Age ]

The Vedic period also known as the period of Samhitas was very extensive. The four Vedas – Rig, Yaju, Sama and Atharvaveda, Brahmanas, Aranyakas, and some Upanishads belong to this period. Vedic literature is full with Yoga and its various techniques.

Rigveda Period [ From The Creation Of The World Till 1000BC ]

Yoga is the control of the chittavrttis, and there is a mention in the Rigveda that the chitta [ Mind ] and its modifications controlled by an aspirant is Yoga. Yoga is the control of the chittavrttis and it is the performance of one’s own duties selflessly. Yoga is also considered as a type of Vedic sacrifice since the Vedic rituals prominently contain Yoga elements.

The Rigveda, while explaining the importance of Dhyana, states: “O aspirants of Yoga, if you become capable to control the mind, then you will be able to control an array of enemies. Through Dhyana let you be able to illumine even the inanimate and think about the destructible tendencies of the sense organs. One who meditates with a pure heart becomes endowed with pure knowledge and pure action which means that there remains no faults in his knowledge, action, and mind.”

A Yogi immersed in Samadhi is being described as ‘Samahita‘ in the Vedic literature.

The Rigveda advising the aspirants to perform regular Sandhyopasana [ a type of worship to be devoutly performed three times a day ] states that through such worship the aspirant acquires purity of the sense organs, skill in action, discriminative knowledge, and wisdom. We find an exhaustive description of the Yoga concepts, Ashtanga Yoga, Panchakosha, etc.; thus it is clear that Yogashastra occupied a prominent place in the Rigvedic period.

The Later Vedic Period [ 1000-600BC ] Yaju, Sama, And Atharva

In the eleventh Kanda [ section ] of the Atharvaveda, an entire Sukta is devoted to the description of Prana. In Yajurveda and Samaveda, the term Yoga is used in the sense of concentration of the mind. In this period the edited Upanishads also contain elements of Yoga. In the Brihadaranyaka Upanishad belonging to this period the five types of vital breaths – Prana, Apana, Vyana, Udana, and Samana are stated to be Prana pervading in the entire human body.

The Chandogya Upanishad explains these Pranas. Thus it can be said that Prana, an important Yogic term, was well-known during the Shruti period [ since the modern historians have postulated the beginning of the Vedic period from 1500 BC we have to denote the earlier time period as the Shruti period ]. The concept of Prana and Nadis are elaborately described in the Upanishads.

The concept of Nadis [ Energy Pathways ] is related to Prana. There is an elaborate description of Nadis in the Upanishad. The Chandogya Upanishad describes various colors of the Nadis such as white, blue, yellow, etc.

The Katha Upanishad states that out of the one hundred and one Nadis originating from the heart one Nadi which goes upwards towards the brain through which the aspirant can carry his prana, such an aspirant alone attains immortality. It is said that the Nadi mentioned in this passage is indeed the Sushumna Nadi.

In Vedic literature Urdhvaretas or Brahmavarchas is used in the context of the arousal of Kundalini. The Taittiriya Upanishad contains a reference about the experience of Atman-realization through channeling the Prana in the upward direction up to the brain. Mundaka Upanishad describes Samnyasa Yoga and Dhyanabindu Upanishad describes Dhyana Yoga for the realization of Atman.

The Upanishads exhaustively describe Yogashastra which contains the concepts which are known even in the present times. There were liberated Rishis and Siddhas during the Shruti, in Bharat, who knew the intricacies of Yoga on the physical, mental and spiritual level; however, in this period Yoga could not develop as an independent Darshana or Shastra [ a separate branch of knowledge ].

The Yoga principles contained in the Samhita texts of a particular Veda were exhaustively described in the Brahmana texts belonging to the same Veda. The knowledge contained in the Samhitas were elaborately discussed in the Brahmana texts. Hence particular Brahmanas are regarded to belong to particular Vedas depending upon their subject matter, and are described as follows:

- - Rigveda – Aitareya and Kaushitaki Brahmana and Aryanaka
  - Krishna Yajurveda – Taittiriya Brahmana and Aryanaka
  - Shukla Yajurveda – Shatapatha Brahmana and Aryanaka; and Tandya Mahabrahmana,
  - Samaveda – Shadvimsha Brahmana; Jaiminiya Brahmana and Aryanaka and Changogya Aryanaka
  - Atharvaveda – Gopatha Brahmana.

In reality, the Brahmana texts highlighted the importance of Yoga in a great measure. The technique of Pranayama as a means to control the mind was brought to the forefront in the Brahmana texts. In the Shatapatha Brahmana Pranavidya [ the concept of prana ] is equated with Brahmavidya [ knowledge regarding Brahman ] and Prana is the term used to designate Prajapati.

The concluding portions of the Vedas are called the Upanishads or Vedanta. The editing of the ancient Upanishads is accepted to belong to the time period between 800 BC and 500 BC. In all these Upanishads whether belonging to the ancient times or the modern age, Yogashastra and its various aspects highlighting innumerable techniques each leading to liberation are being elaborately dealt with. Although all these Upanishads highlight the importance of Yoga the Upanishads belonging to the later period dealing with Yogashastra are called Yoga Upanishads.

Sutra And Mahakavya Period [ 600BC-600AD ] Historic Period

In the beginning of the historic period, that is from 600BC, King Ashoka ruled supreme, when Yoga tradition received a great motivation and it gave a new direction to the propagation of Indian culture in India and abroad. King Ashoka imbibed the teachings of the Yoga of Bhagavan Buddha and made available his Yoga teachings to the masses. Thus the Yoga tradition was once more brought to light and received great importance in the times of King Ashoka.

The editing of Smriti texts in a book form belongs to the period 200BC to 200AD. Manu Smriti [ 200BC-100AD ], Yajnavalkya Smriti [ 100AD ], Narada Smriti, and Brihaspati Smriti acquired its present form in this period. The importance of Yoga is effectively brought out in the Smritis.

The eleventh chapter of Manusmriti explains tapas [ austerity ]. Brahmacharya [ Celibacy ], Japa [ Repeating the name of God ], Havana [ offerings made in the fire ], eating pure food in a small quantity at regular intervals, and detachment is tapas. According to Manu, one who has controlled – his sense organs, all sorts of attachment and hatred, and one passionately practicing ahimsa [ non-violence ] is alone eligible for liberation. In all Smriti sample references of Yoga is found.

To revive the science of Sanskrit Grammar became the need of the times, during Shunga period. Taking this into account Maharshi Patanjali composed his authoritative works on Sanskrit Grammar Ashtadhyayi Mahabhashya, Yogasutra, etc. in Sanskrit, to keep the Sanskrit tradition alive. Thus Patanjali once more revived the Vedic tradition in his times.

Yoga has influenced the Indian Dharma, Darshana [ philosophy ], art, and culture. Yoga has deep connection with lifestyle of the people belonging to those times. Asana and Mudra are the elements of Bahiranga Yoga [ External Yoga or Preparatory Yoga ]. These are depicted in the various pictures, sculptures, stupas; through which it is known that people belonging to those periods have accepted the teachings of Yoga as their lifestyle.

Gautama Buddha himself is symbolically represented. He attained enlightenment by performing severe penance under a pipal [ Ficus religiosa or sacred fig ] tree at Bodhagaya. The stone layer on which Buddha used to sit for meditation is called ‘Vajrasana‘ which is a famous asana in Yoga. In some other pictures, Mayadevi is shown to be standing on a fully bloomed lotus flower. The pictures regarding Sambodhi [ Enlightenment ] of Buddha also depict images of Maragharshana [ Technique of killing the Mara, that is, lust personified ]. This mudra is also called the Bhumisparsha Mudra which means the victory over all desires.

After the downfall of the Maurya dynasty, the Kushana dynasty became prominent amongst all the groups that came in contact with India. This era of the Kushana dynasty is called the period of transformation on a global scale.

The distinguishing feature of this period is that the common man became inclined to the path of devotion [ Bhakti marga ], in place of the path of knowledge [ Jnana marga ], or the path of action [ Karma marga ]. The path of devotion being easier for the masses, this path became the most popular. Thus the Yoga tradition is found on a large scale in this period.

Yogavasishtha text of Maharamayana occupies a prominent status in the spiritual treatises of Hindu Dharma. In this text Darshana [ philosophy ], Jnana [ knowledge ], and Karma Siddhanta [ theory of action and its fruit ] are expounded in a poetic and lucid style in the form of a dialogue between Shri Ramachandra and Maharshi Vasishtha. In this text, the various techniques of Yogic practices, supernatural powers gained through Yogic practices, and the various stages of Yoga are exhaustively described.

In the Yogavasishtha the mystic meanings of Yoga terms are explained in a simple style with apt illustrations and mythological stories. Yoga [ Karma Yoga ] and Jnana [ Jnana Yoga ] are the two paths by which a person transcends Samsara [ transmigratory existence ] according to Maharshi Vasishtha; the path of knowledge [ Jnana ] being easier. The Yogavasishtha describes Dhyana [ meditation ] as a necessary technique for the realization of Atman.

The Sutra literature represents the last era of Vedic literature, beginning with Kalpa, one of the Vedangas; in which are contained the two stages of Ashtanga Yoga – Yama and Niyama. The Kalpasutras contain an exhaustive description of Ahimsa [ non-violence ], Satya [ truthfulness ], Asteya [ non-stealing ], Brahmacharya [ celibacy ], Aparigraha [ non-accumulation ], Shaucha [ purity ], Santosha [ contentment ], and Svadhyaya [ self-study ] to be practised by all.

Around 200BC, Maharshi Patanjali synthesized all the themes of Yoga scattered in various texts, beginning from the Vedas, Brahmana texts, Aranyakas, and Upanishads, and the concepts of Yoga found in contemporary treatises on Yoga in a concise book form, a short treatise.

Yogasutra’s consisting of 195 Sutras. Yogasutra is the first authentic and systematic text on Yoga. There is widespread assumption that Maharshi Patanjali also composed ‘Vyakarana Mahabhashya’ and treatises on medical science.

The editing of the Yogasutra is the greatest gift of this period. Maharshi Patanjali in his Yogasutra has given an effective and scientific Yoga technique in the form of ‘Ashtanga Yoga‘.

When the Upanishads were being developed simultaneously there was the editing of the two Mahakavyas of Sanskrit literature, namely, the Ramayana [ 400BC-200AD ] and the Mahabharata [ 400BC-400AD ] in book form. These two Mahakavyas are the basic sources and inspiration of Hindu Dharma and Samskriti [ Culture ]. In these Mahakavyas the intricacies of Karmayoga, Bhaktiyoga, and Jnanayoga are explained through various illustrations and examples.

The Ramayana composed by Maharshi Valmiki is a social treatise contemporary to the Vedas and is also called the Adikavya, the first Kavya [ Poetical Composition ]. A complete synthesis of the entire principles of Yoga is found in the Ramayana.

It is stated in the Ramayana: “Satya [ truthfulness ], Dana [ charity ], Tapas [ penances ], Tyaga [ renunciation ], Mitrata [ friendship ], Pavitrata [ purity ], Saralata [ simplicity ], Vidya [ knowledge ] and Gurushushrusha [ service and obedience to the Guru ]; all these virtues reside in a Yogi permanently.” Satya, Tapas, Tyaga, and Dana, etc. are related to Yoga and can be practiced only through Tapas. In reality, Tapas alone is Yoga.

Ramayana had only one theme – to be free from the evil tendencies and slavery of mind alone is Yoga. Maharshi Patanjali also defines Yoga as the stoppage or the destruction of all the modifications [ vrittis ] of the mind [ Chitta ]. In this way, one finds the importance of Yoga being firmly established in the entire society in the times of the Ramayana.

The Yoga tradition continued in the times of the Mahabharata. There are references in the Mahabharata about the various branches of Yogashastra such as Tapoyoga, Abhyasayoga, Atmayoga, Jnanayoga, Karmayoga, Dhyanayoga, Pashupatayoga, Buddhiyoga, Bhaktiyoga, Mahayoga, Samkhyayoga, etc. A clear mention of Ashtanga Yoga as a means to control the mind is found in the Mahabharata.

In Bhagavadgita, which forms a part of the Bhishmaparva of the Mahabharata, are found descriptions of various types of tapas on – body, mind, and speech level, Karmayoga, Jnanayoga, Bhaktiyoga, and other important Yoga concepts. There is an apt depiction of various characters in the Mahabharata such as Bhishma Pitamaha, Dronacharya, Kripacharya, Sanjaya, Yudhishthira, Karna, Arjuna, and Yogeshvar Krishna. Maharshi Vyasa has made a successful attempt in depicting the importance of Yoga in the life of these characters.

In Mahabharata, Ahimsa [ complete non-violence ] is considered as the Parama Dharma the highest one; an aspirant attains complete control over himself through the practice of ahimsa and becomes fit for realization. The aspirant continuously progressing on the path of Yoga attains knowledge of the Mula [ unmanifest ] Prakriti; he becomes a knower of the secrets of nature. Just as all rivers merge into the ocean, similarly a Yogi through his Yogic practices merges into the Mula Prakriti.

A Yogi incessantly practicing Yoga becomes complacent and realizes the highest Brahman, knowing which he becomes a knower of Prakriti with all its modifications.

It appears that the Mahakavyas were composed to propagate the teachings of the Yogashastra to the masses in a simple and easy to understand style.

In the Bauddha period, the Yoga tradition belonging to the Rishi-Samskriti acquired a new dimension because in this period there was a slight setback to the Rishi-Samskriti, the sacrifices of animals and mechanical forms of Vedic rituals gained importance. In this time period, Bhagavan Buddha dived deep into the intricacies of Indian tradition and Dharma and revived it in the form of ‘Dharmachakrapravartana‘ – based on the Yoga tradition and a symbol of the same, which influenced even the later periods.

The Bauddha literature depicts the elaborate and all-encompassing nature of Yoga. The branches of knowledge in Bauddha Dharma are found in the Tripitakas. The Tripitakas are the compositions of great mystics and scholars in the Bauddha tradition based on the remembered teachings of the Buddha. Hence the Tripitakas are a form of Anushruta literature, that is literature composed on the basis of memory of the heard teachings. The Suttapitaka [ 487BC ], Vinayapitaka, and Abhidhammapitaka together are known as Tripitakas. The Suttapitaka contains rules of behavior which are comparable with the moral values in Yoga. The Vinayapitaka contains the advice of the Gautama Buddha. The spiritual practices and the rules of social behavior are contained in the Abhidhammapitaka. It is well-known that without the practice of Yoga one cannot proceed on the path of spirituality.

Like the Buddha, the 24th Jaina Tirthankara Mahavir Swami [ 617-527BC ] also contributed to the development of the Yoga tradition. He gave prime importance to Ahimsa, which in the Ashtanga Yoga belongs to the first element of the first Anga, Yama. ln the Jaina Dharma the principle of Ahimsa is based on the ‘Atmasamatva‘ that is the realization that all living beings have the same Atmatattva [ similar type of Atman consciousness ].

In the context of Jaina Dharma, a Jina is that victorious person who has fully controlled his desires and sense organs, which is possible only through Yoga, and thus obtained spiritual victory; he is called as ‘Jitendriya‘.

According to the Jaina Dharma the ultimate goal of mankind is Kaivalya.

In the entire Jaina literature, there is an inclusion of almost all the basic principles of Yoga. The Jainas have developed a difficult path of Yoga which can be compared with the Yoga techniques found in Hatha Yoga. In short it can be said that the Jaina Dharma has very well understood the efficacy of Yoga and has imbibed its teachings.

The Time-Period Of Tika And Vritti [ Commentarial Gloss ] [ 600-1200AD ] Medieval Period

This was the most favorable period in Indian history when many authentic compositions were composed, India progressed in the field of various art, various types of sciences, and specialized branches of knowledge developed in this period.

Many minor Upanishads such as Maitreyi, Shandilya, Yogatattva, Dhyanabindu, Hamsa, Varaha, Nadabindu, and others as well as various types of Stotra and Bhakti literature came into existence in this period. The Smriti texts – Parashara, Shankha, Devala; Purana texts – Agni Purana, Garuda Purana [ 600-900AD ] and the Tantra literature were composed in this period; all these texts profuse with the Yogashastra elements. All these texts were studied by the scholars and the aspirants of Yogashastra and these texts became popular amongst the laymen as well as the elite.

Vachaspati Mishra has written Tattvavaisharadi Tika [ 800-900AD ] on Yogasutra Vyasabhashya, [ 350-650AD ]. In this one finds a critical and elaborate exposition of the intricacies of Yogashastra. Bhojadeva has written Rajamartanda Vritti/Bhojavritti, [ 1000-1055AD ] on the Yogasutra. Dr. Radhakrishnan states that the commentary of Vyasa on the Yogasutra [ 400AD ] is the most commonly accepted commentary on Yogasutra.

In this era, the Nathayoga tradition also prospered. Through the control of the body and sense organs achieved through various physical processes such as bandha, mudra, etc. the mind is controlled; this technique is the distinguishing characteristic of Nathayoga tradition.

From 700-1200AD there was the decline of Bauddha Dharma and the rise of the Shaiva Dharma. The Yogis in Shaiva traditions are called Siddhas. The Siddha tradition gave rise to the Nathayoga tradition.

The Glorious Period Of Hatha Yoga And Bhakti Yoga [ 1200-1857AD ] Later Medieval Period

This is the period in which the Hatha Yoga and the Bhakti Yoga traditions prospered. In this period, the propagation of Yoga was on a much wider scale. The literature on Yoga composed in this period was a great contribution in spreading the message of Yoga and explaining the profound subtleties and splendor of Yoga in a simple and lucid style easily understandable for the common man.

The Vasishtha Samhita [ about 1250 AD ], a composition in dialogue form between Vasishtha and his son Shakti belongs to this period. The Yogavarttika Tika of Vijnanabhikshu [ 1550AD ] on Yogasutra Vyasabhashya, the various Vrittis has written on Yogasutra, namely, Sutrarthabodhini/Yogadarshana vyakhya [ 1700AD ] of Narayanatirtha, Yogasutravritti [ Yogadipika/Bhavaganesha vritti ] [ 1550AD ] of Bhavaganesha Dikshita, Yogachandrika and Padachandrika [ beginning of 19th century ] of Anantadeva Pandita, Yogasutra Laghvivritti and Brihativritti [ 1700AD ] of Nagoji Bhatta, Yogasiddhantachandrika [ 1700AD ] of Narayanatirtha, yogasudhakaravritti [ 1800 AD ] of Sadashivendra Sarasvati [ Parashivendra ], Yogamaniprabha [ 1800AD ] of Ramananda Sarasvati, Yogasutra Vaidikivritti [ 1900AD ] of Hariprasada and other compositions belonging to the same period is a great boon for the understanding of the subtleties and importance of Yogashastra.

The rise of Bhakti Yoga and the development of Santayoga tradition is also a contribution of this period. The compositions of saints belonging to this period such as Kabir, Tulsi, Surdas, Ravidas, Mirabai, Lallesvari, Dadu Dayal, Jnaneshvar; Chaitanya Mahaprabhu, Guru Nanak, Malik Mohammed, Jayasi, Baba Farid, and others are replete with Bhakti Yoga.

Guru Gorakshanatha [ 9th and 10th century AD ] occupies a prime position in the important Nathayoga and Hathayoga tradition which give prime importance to the body. In his compositions, Gorakshashataka, Siddhasiddhantapaddhati, and Yogabija, Gorakshanatha has explained the complex concepts of Yoga authoritatively and with a practical approach.

Hathapradipika of Swami Svatmarama [ 1350-1550AD ] and Gheranda Samhita of Maharshi Gheranda [ 1700AD ] are the two important and systematic texts on Hathayoga. The Hathayoga tradition became widespread after the composition of these two texts.

Hatharatnavali/Hathayogaratnasarini/Ratnavali [ 1625-1695AD ] of Shrinivasayogi, Siddhasiddhantasamgraha [ 1786AD ] of Acharya Balabhadra, Hathatattvakaumudi [ 1700-1800AD ] of Sundaradeva are other important compositions of Hathayoga belonging to the same period.

Swaminarayana [ 1781-1830AD ] made an important contribution in spreading further the values and teachings of the Yoga tradition. The Swaminarayana Sampradaya was established by Sahajananda [ Swaminarayana ] in 1830 AD. Vachanamrita, Shikshapatri, and other important literature of the Swaminarayana Sampradaya highlighted the important concepts of Yogashastra and brought them to the masses. He was the first Bharatiya saint who met Bishop Heber of the ‘Church of England‘ for the purpose of establishing a religious dialogue and a spirit of tolerance and acceptance within the two faiths – Hinduism and Christianity.

In this time period, due to continuous foreign invasions, most of the ancient Vedic literature and the literature of the later period were destroyed. Many ancient Yoga traditions and traditions in pursuit of spiritual knowledge received a great setback. Many superstitions and other evil practices began to take root in this period. This era witnessed the downfall of all the social and religious systems in India.

The Modern Period [ 1857 AD To The Present Times ]

In accordance with the Indian History and the history of Yoga, modern period is considered to begin from 1857 AD.

The Birth of Maharshi Dayananda Saraswati marks the beginning of the modern age of Yoga [ 1824-1883 AD ]. Maharshi Dayananda in his various authoritative works such as Satyarthaprakasha, Rigvedadibhashyabhumika, Aryabhivinaya, Samskaravidhi, etc. presented the ancient Arsha form of Yoga, after refuting the wrong notions prevalent in society about Yoga principles and techniques. His disciple, Swami Lakshmanananda has presented his entire teachings in ‘Dhyanayogaprakasha‘. The Arya Samaj established in 1875 by Maharshi Dayananda since then, through its various branches and educational institutions, been incessantly working both in India and abroad to impart the teachings of Yoga based on the Vedic Rishi tradition. Inspired by the teachings of Swami Dayananda, Gurukul Kangadi Vishvavidyalaya [ 1902AD ], established by Swami Shraddhananda, and has been effectively imparting the Yoga and Vedic education on a wide scale. In this way, in India and abroad numerous Gurukul [ educational institutions ] have been working in the field of Yoga education based on the Vedic principles. From these Gurukul, thousands of capable Yogacharyas and Acharyas have been trained and they are keeping the flame of Yoga incessantly alive.

In this period Swami Vivekananda [ 1863-1902AD ], the disciple of Shri Ramakrishna Paramahamsa developed the Yoga tradition further. He propagated the Bharatiya Hindu Dharma in the entire world and highlighted the subtle principles of Vedanta contained in the Hindu Dharma in various conferences and religious meetings through his oratory and authoritative way of presentation.

In this period Maharshi Raman, Maharshi Aurobindo, J. Krishnamurthy, Swami Shivananda, Swami Ramatirtha, Swami Kuvalayananda, Yogi Shyamacharan Lahiri Mahasay, Swami Shri Yukteshwar Giri, Paramahamsa Yogananda, Swami Karthikeya, Dhirendra Brahmachari, Swami Prabhupada, Muni Maha Prajna, Shri Sathyanarayana Goenka, Dalai Lama, Swami Ramsukhdas, Yogi Narharinath, Shri Jaggi Vasudev, Maharshi Mahesh Yogi, Acharya Rajanish, Sri Sri Ravishankar, Pandit Shri Ram Sharma Acharya, Dada Lekhraj, B.K.S.Ayengar, Yogi Shri Neetin Pandya, T Krishnamacharya, Swami Ramdev, H. R. Nagendra, Shri Yogendra Maa Amritanandamayi, Maa Nirmala, Maa Prema, and many others have contributed to the development of Yogashastra. Swami Shivananda and Swami Kuvalayananda have devised the technique of scientifically ascertaining the efficacy of Yoga through medical parameters and have composed literature on this theme.

Yoga founded by Hiranyagarbha has today assumed an ultramodern scientific garb. Be it any field – the field of earning a livelihood, the field of business, the administrative field, or the field of medical therapy and research – Yoga has been given the status of an effective means of success. Based on the inclination and necessity, people have started looking at Yoga on a wider scale for the attainment of the four goals in life – Dharma [ righteousness ], Artha [ means ], Kama [ desire ], and Moksha [ liberation ].

Today, the entire world is convinced that Yoga would give a unique contribution to the establishment of unity with the entire human race since Yoga is universal, applicable at all times and places, scientific and nonsectarian way of life. Through this, there is a possibility of a unique revolution in the history of the Yoga tradition.

Jnana Yoga
Bhakti Yoga
Karma Yoga
Aims And Objectives Of Yoga
Misconceptions About Yoga