A

PROJECT REPORT

ON

Journey of Raj Yoga with Hatha Yoga

Submitted in partial fulfillment of the requirement for the

Diploma of Post Graduation Diploma in Yoga is Psychology
(PGDYP).

Session 2017

Under the Supervision of Submitted By

Dr. Ganesh Shankar Giri Somveer

To
 Department of Yoga
Dr. Hari Singh Gour Central University Sagar (M.P.)

ACKNOWLEDGEMENT
Preparing a project of this nature is an arduous task and I was
fortunate enough to get support from a large number o persons. I wish to
express my deep sense of gratitude to all those who generously helped in
successful completion of this report by sharing their invaluable time and
knowledge.

It is my proud and previledge to express my deep regards to

Respected Head of Department for allowing me to undertake this project.

I feel extremely exhilarated to have completed this project under the

able and inspiring guidance of Dr. Ganesh Shankar Giri He rendered me
all possible help me guidance while reviewing the manuscript in finalizing
the report.

I also extend my deep regards to my Family members, friends and

all those whose encouragement has infused courage in me to complete to
work successfully.

(Somveer)
 DELCLARATION BY THE CANDIDATE

Date :

I declare that the project report Journey of Raj Yoga with

Hatha Yoga is nay own work conducted under the supervision of Dr.
Ganesh Shankar Giri Department of Yoga, Dr. Hari Singh Gour
University Sagar (M.P.) To the best of my knowledge the report does
not contain any work , which has been submitted for the award of any
degree , anywhere.

(Somveer)
 CERTIFICATE

The project report titled Journey of Raj Yoga with

Hatha Yoga been prepared by Mr. Somveer, under the
guidance and supervision of Dr. Ganesh Shankar
Giri for the partial fulfillment of the Diploma of Post
Graduation Diploma in Yoga is Psychology (PGDYP)

Signature of the Signature of the Signature of

the
Supervisor Head of the Department Examiner
Yoga
Yoga is a group of physical, mental, and spiritualpractices or disciplines which
originated in ancient India. There is a broad variety of Yoga schools, practices,
and goals[2] in Hinduism, Buddhism, and Jainism.[3][4][5] Among the most well-
known types of yoga are Hatha yoga and Rja yoga.[6]
The origins of yoga have been speculated to date back to pre-
Vedic Indian traditions, it is mentioned in the Rigveda,[note 1] but most likely
developed around the sixth and fifth centuries BCE, in ancient
India's ascetic and chronology of earliest texts describing yoga-practices is
unclear, varyingly credited to Hindu Upanishads[9] and Buddhist Pli Canon,
[10]
probably of third century BCE or later. The Yoga Sutras of Patanjali date
from the first half of the 1st millennium CE, [11][12] but only gained prominence in
the West in the 20th century. [13] Hatha yoga texts emerged around the 11th
century with origins in tantra.[14][15]
Yoga gurus from India later introduced yoga to the west, [16] following the
success of Swami Vivekananda in the late 19th and early 20th century.[16] In the
1980s, yoga became popular as a system of physical exercise across the
Western world.[15] Yoga in Indian traditions, however, is more than physical
exercise, it has a meditative and spiritual core. [17] One of the six major orthodox
schools of Hinduism is also called Yoga, which has its own epistemology and
metaphysics, and is closely related to Hindu Samkhya philosophy.[18]
Many studies have tried to determine the effectiveness of yoga as a
complementary intervention for cancer, schizophrenia, asthma, and heart
disease.[19][20] The results of these studies have been mixed and inconclusive,
with cancer studies suggesting none to unclear effectiveness, and others
suggesting yoga may reduce risk factors and aid in a patient's psychological
healing process.
In Vedic Sanskrit, yoga (from the root yuj) means "to add", "to join", "to unite",
or "to attach" in its most common literal sense. By figurative extension from
the yoking or harnessing of oxen or horses, the word took 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 Indian epic poetry.[21]
There are very many compound words containing yoga in Sanskrit. Yoga can
take on meanings such as "connection", "contact", "union", "method",
"application", "addition" and "performance". In simpler words, Yoga also
means "combined". For example, guyoga means "contact with a
cord"; chakryoga has a medical sense of "applying a splint or similar
instrument by means of pulleys (in case of dislocation of the
thigh)"; chandryoga has the astronomical sense of "conjunction of the moon
with a constellation"; puyoga is a grammatical term expressing "connection
or relation with a man", etc. Thus, bhaktiyoga means "devoted attachment" in
the monotheistic Bhakti movement. The term kriyyoga 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[22]
According to Pini, a 6th-century BCE Sanskrit grammarian, the term yoga can
be derived from either of two roots, yujir yoga (to yoke) or yuj samdhau (to
concentrate).[23] In the context of the Yoga Sutras of Patanjali, the root yuj
samdhau (to concentrate) is considered by traditional commentators as the
correct etymology.[24] In accordance with Pini, Vyasa who wrote the first
commentary on the Yoga Sutras,[25] states that yoga
[26]
means samdhi (concentration).
According to Dasgupta, the term yoga can be derived from either of two
roots, yujir yoga (to yoke) or yuj samdhau (to concentrate).[23] Someone who
practices yoga or follows the yoga philosophy with a high level of commitment
is called a yogi (may be applied to a man or a woman) or yogini (traditionally
denoting a woman).[27]
The ultimate goal of Yoga is moksha (liberation), although 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:[28]

1. Yoga, as a disciplined method for attaining a goal;

2. Yoga, as techniques of controlling the body and the mind;

3. Yoga, as a name of one of the schools or systems of philosophy

(darana);

4. Yoga, in connection with other words, such as "hatha-, mantra-, and

laya-," referring to traditions specialising in particular techniques of yoga;
 5. Yoga, as the goal of Yoga practice."[28]

According to David Gordon White, from the 5th century CE onward, the core
principles of "yoga" were more or less in place, and variations of these
principles developed in various forms over time:[29]

1. Yoga, is a meditative means of discovering dysfunctional perception and

cognition, as well as overcoming it for release from suffering, inner peace
and salvation; illustration of this principle is found in Hindu texts such as
the Bhagavad Gita and Yogasutras, in a number of Buddhist Mahyna
works, as well as Jain texts;[30]
2. Yoga, as the raising and expansion of consciousness from oneself to
being coextensive with everyone and everything; these are discussed in
sources such as in Hinduism Vedic literature and its Epic Mahbhrata,
Jainism Praamaratiprakarana, and Buddhist Nikaya texts;[31]

3. Yoga, as a path to omniscience and enlightened consciousness enabling

one to comprehend the impermanent (illusive, delusive) and permanent
(true, transcendent) reality; examples are found in
Hinduism Nyaya and Vaisesika school texts as well as Buddhism
Mdhyamaka texts, but in different ways;[32]

4. Yoga, as a technique for entering into other bodies, generating multiple

bodies, and the attainment of other supernatural accomplishments;
these are, states White, described in Tantric literature of Hinduism and
Buddhism, as well as the Buddhist Smaaphalasutta;[33] James
Mallinson, however, disagrees and suggests that such fringe practices are
far removed from the mainstream Yoga's goal as meditation-driven
means to liberation in Indian religions.[34]

White clarifies that the last principle relates to legendary goals of "yogi
practice", different from practical goals of "yoga practice," as they are viewed
in South Asian thought and practice since the beginning of the Common Era, in
the various Hindu, Buddhist, and Jain philosophical schools.[35]

Raja Yoga
Meditation is the journey inwards, a journey of self-discovery or, in fact, re-
discovery. Meditation is time taken for quiet reflection and silence, away from
the hustle and bustle of daily living. Taking time out enables us to come back to
a centred place of being. In our modern world, the pace of life is growing ever
faster and we are losing touch with our true inner peace and power. When we
no longer feel grounded, we can experience ourselves pushed and pulled in
many different directions. It is at this point that we start to experience stress
and a feeling of being trapped. Gradually, over time, this feeling leads to illness
and disease, as our mental, emotional and physical health is thrown out of
balance.
Raja Yoga meditation is a form of meditation that is accessible to people of all
backgrounds. It is a meditation without rituals or mantras and can be practised
anywhere at any time. Raja Yoga meditation is practised with open eyes',
which makes this method of meditation versatile, simple and easy to practice.
Meditation is a state of being in that place just beyond every day
consciousness, which is where spiritual empowerment begins. Spiritual
awareness gives us the power to choose good and positive thoughts over those
which are negative and wasteful. We start to respond to situations, rather than
just reacting to them. We begin to live with harmony, we create better and
happier, healthier relationships and change our lives in a most positive way.
Raja yogas are Shubha ('auspicious') yogas that give success and a grand rise in
career or business, and a greater degree of financial prosperity particularly
during the dasha of the planets that give rise to Raja yogas. However, these
results get adversely modified by the presence of
[1]
other Ashubha ('inauspicious') Arista yogas. Basically, the Yoga or Raja yoga-
causing planets during the course of their respective dashas confer their most
auspicious results if they happen to own the lagna-bhava (the Ascendant) or
the Suta-bhava (the 5th house) or the Bhagyasthana (the 9th house); the
person remains healthy, wealthy, happy and successful enjoying yoga and Raja
yoga results in case the lagna, the 3rd, the 6th, the 8th, the 9th and the 12th
houses counted from the lagna are also not occupied by any planet, and the
kendras (quadrants) are occupied only by benefic planets.

Raja yoga meaning of

The term "Raja yoga" is not defined in the texts dealing with Hindu Predictive
astrology. All such planetary situations and combinations that indicate good
fortune, wealth, comforts, exercise of ruling power and political influence
gained, either by way of inheritance or acquired through self-effort, are termed
as Raja yogas.[3] There are many varieties of Raja yogas but their formation
generally involves the 9th, the 10th, the 2nd, the 11th house and
the lagna ('Ascendant'), their respective house-lords and their exaltation signs
and exaltation lords, which house-lords combining and giving rise to Raja
yogas invariably tend to enhance the affairs of the house they occupy, aspect
and rule.[4] In doing so they combine the influence of two types of houses - a)
those governing personal initiatives and b) those that show good fortune.
Therefore, Raja yogas are generally found in the horoscopes of leaders and
famous people [5] and reveal their birth to be out of the ordinary. [6]
The results of the yoga or Raja yoga formed owing to a lord of
a kendra ('quadrant') (the lord of the 1st, the 4th, the 7th or the 10th counted
from the Lagna ('Birth Ascendant') or Natal Moon) and a lord of
a trikona ('trine') (the lord of the 1st, 5th or the 9th house) establishing mutual
relationship become more pronounced if the lord of another trikona joins them
or if their dispositor, preferably the lord of the Ascendant, finds its exaltation in
a kendra or a trikona.[7] For any yoga or Raja yoga to produce more effective
results the yoga-causing planets possessing requisite six kinds of strength
(Shadbala), must form an immediate relationship with the Lagna ('Ascendant'),
which is possible by any one of them occupying or aspecting the lagna or by
directly associating with the lord of the lagna but without any one of them
being afflicted by either natural or functional malefics, or by a lord of
a trikasthana (the lord of the 6th, the 8th or the 12th house). Varaha
Mihira states that the results of powerless planets are enjoyed in dreams and
thoughts only. Moreover, if any planet occupying a particular sign as part of a
yoga formation happens to be aspected by the lord of that sign and both
occupy auspicious houses then alone a Raja yoga is formed. If the lord of the
9th or the lord of the 10th respectively own the 8th and the 11th, their
association will not give rise to an effective yoga or Raja yoga or[8] if they do not
conjoin either in the 9th or 10th house. According to Parasara, the most
powerful Raja yoga arises when the strong lord of the lagna is in the 5th house
and the strong lord of the 5th house occupies the lagna-kendra or if
the Atmakaraka ('the planet most advanced in the sign') and
the Putrakaraka (chara karaka) are jointly or severally in the lagna or in the 5th
house or occupy their exaltation or own sign or navamsa in aspect to a benefic
planet and adds that one will be a king if benefic planets occupy the kendras
from the Karakamsa ('the navamsa occupied by the Atmakaraka') or if
the Arudha lagna and the Darapada are in mutual kendras or trikonas or in the
3rd and the 11th from each other or if the lord of the 10th house placed in its
own or exaltation sign aspects the lagna or if the lagna is aspected by the
debilitated lord of the 6th, the 8th or the 12th house. [9] If
the dispositor of Gulika (Mndi) is in a kendra or a trikona vested with requisite
strength in own or exaltation or friendly sign then one possesses a pleasing
personality, is popular and famous and enjoys the benefits of Raja yoga, he
becomes a powerful ruler.[10]

Raja yogas based on placement of planets

Certain unique placements of planets/house-lords give rise to excellent and

exceptional Raja yogas. B. Suryanarain Rao writes that peculiar powers seem to
characterise the angular positions of the planets which enable persons born
under such combinations to become kings (i.e. acquire ruling powers). [11] In all
such cases the strength and the placement of the lord of
the Lagna ('Ascendant') is of paramount importance, if it happens to be weak in
strength or ill-placed or otherwise afflicted, then auspicious results of good
yogas are not experienced. If the lord of the Lagna vested with requisite
strength is situated either in a kendra or in the 9th house in its Vargottama
navamsa and the lord of the 9th is also either exalted or situated in its own sign
attaining vargottama, then a powerful, wealthy and learned ruler is born;
this yoga is also known as the Lakshmi Yoga.[12] Other few examples that can be
cited under this category are a) the Adhi yoga that arises if benefic planets are
situated in the 6th, in the 7th and in the 8th house from the Moon, b)
the Mahabhagya yoga which is caused if a male born during day-time has the
Sun, the Moon and the Lagna, all three in odd signs or if a night-born female
has these three in even signs, [13] C) as Phaladeepika states when a benefic
sign is on the 10th house and the 10th house is occupied by a benefic planet
and is aspected by a benefic or benefics and the lord of 10th not being
combust occupies a benefic bhava in its own sign or exaltation sign the very
favourable Khyati yoga arises making one adept, wealthy and achieve wide and
lasting fame, who like a king will protect his subordinates and d) as Jataka
Parijata states if from the bhava occupied by the lord of the lagna the lord of
the 4th, the planet occupying the 4th house, the lord of the 9th and the planet
occupying the 9th house are all in Shubhvargas, strong and associated with
the lagna the person will certainly become a long-lived, mighty and wealthy
ruler. This last mentioned yoga is a very rare Raja yoga which will not arise in
case the planets causing it are not directly connected with the lagna.
[14]
Parashara states that if there be a malefic in the 10th house in Sayana-
avastha or Bhojana-avastha the person will face many miseries on account of
his own deeds but if the Moon is in the 10th in Kautaka-avastha or Prakasana-
avastha there will undoubtedly be a Raja yoga.[15]
All planets occupying the kendras gain exceptional strength. Mars and Saturn
are natural malefic but both situated in the kendras can confer advancement in
life though tending to prove evil towards the end. Saturn in Cancer (when it
becomes a temporary friend of Jupiter) and Mars in Capricorn produce
prominent persons but not vice versa. Saturn in Libra in a kendra from
the Lagna or the Chandra-lagna causing Sasa yoga, a Panch Mahapurusha yoga,
gives wealth, status, fame and also ruling power but does not give a happy life
because of its square aspect on Cancer and being in the 8th from Pisces the
exaltation sign for its dispositor.
The directional strength gained by planets is a vital factor for it is seen that
planets possessing Digbala giving rise to yogas and Raja yogas are more
effective even if they do not combine well e.g. when Saturn is with the Sun and
Mars in the 10th house and Venus is in the 4th there arises a significant Raja
yoga.
The trikonas are as sensitive as the kendras if not more; planets in mutual
trikonas become effective co-workers. The antra-dasha of the planet situated in
a kendra or in a trikona from the dasha-lord generally confers auspicious
results. The Sun in the 4th, a retrograde Venus in the 5th with Jupiter situated
in the lagna, or Saturn in the 9th, Mars exalted, and Mercury, Venus and Jupiter
combining in the 5th house give rise to powerful Raja
yogas which yogas illustrate the importance and effectiveness of the trinal
aspects of planets more particularly that of Jupiter. If the benefic sign rising in
the lagna is occupied by a benefic planet and the lord of the lagna , also a
natural benefic, occupies a benefic sign in the 9th house then they invariably
make one fortunate, long-lived and enjoy Raja yoga. But
the kendras dominated by cruel malefic planets usually prove counter-
productive, they prevent effective operation of yogas and Raja yogas, which
situation becomes worse with the lord of the lagna and the lord of the 9th
afflicted and ill-placed, and not favourably influencing their own bhavas.[16]
Simhasana yoga arises if at the time of birth only the 2nd, the 6th, the 8th and
the 12th houses counted from the lagna are occupied by planets; Hansa
yoga arises if at that particular moment only the lagna, the 5th, the 9th and the
7th houses are occupied by planets or if planets are situated only in Aries,
Aquarius, Sagittarius, Libra and Scorpio (or Leo) signs; planets similarly
occupying Cancer, Pisces, Gemini, Virgo and Sagittarius signs give rise to Danda
yoga; these are all Raja yogas. However, Simhasana yoga is most effective for
persons born in Aries, Libra or Capricorn lagna; Hansa yoga is most effective for
those born in Capricorn, Cancer, Aquarius or Gemini lagna, in which eventuality
these stated yogas gain the more exalted status of Chilhipuchccha yoga, also
known as Yogadhiyoga, and become powerful twice-over.[17]
For a Shuklapaksha ('bright fortnight') day-time birth the exalted lord of
the navamsa occupied by the Moon at the time of birth makes one a great
orator, invincible, very powerful and highly influential, and enjoy Raja yoga, but
if the lords of the navamsas, occupied by the lords of the 2nd, the 5th, the 9th
and the 11th house, are all in their respective signs of exaltation then in
addition to the enjoyment of Raja yogaone also gains world-wide fame as a
great scholar.[18]
There are some Raja yogas described by texts which simply cannot occur,e.g.
Varahamihira states that if exalted Mercury occupies lagna, Venus occupies the
10th, the Moon and Jupiter join in the 7th and Sarurn and Mars occupy the
5th, the person becomes a ruler, this yoga cannot occur because Mercury
cannot be in a kendra from Venus, certainly not 77 degrees apart for this yoga
to arise, or if the Moon, Saturn and Jupiter are in the 10th, 11th and lagna
respectively, Mercury and Mars in the 2nd and Venus and the Sun in the 4th,
which event cannot take place because Mercury can never be in the 3rd house
counted from the Sun.[19]

Raja yogas based on conjunction/combination of planets

Sreenatha yoga is caused when at the time of birth the lord of the 7th house is
exalted and the lord of the 10th is with the lord of the 9th house. This is an
important Raja yoga.[20] If at birth Mercury and the Sunconjoin in the 10th
house and Mars is with Rahu in the 6th house, the person becomes chief
among men, and if Venus is with Mars in the 2nd house, Jupiter is in Pisces and
both Saturn and the Moon are in their respective signs of debilitation a Raja
yoga is caused but the person will not be wealthy. [21] The most powerful Raja
yoga is produced when, free from the adverse influences of the trika lords,
the lords of the 9th and the 10th or the lords of the 4th and the 5th conjoin in
an auspicious sign and bhava.[22] Vide Bhavartha Ratnakara if at the time of
birth Mercury, Venus and the Moon are in the 11th house, Jupiter is in
Cancer lagna and the Sun occupies the 10th house, one becomes a ruler who is
able, brave and famous. Ramanuja calls this the Maharaja yoga which yoga is
also found described in Brihat Jataka but along with the mention of Saturn's
and Mars' placement.[23]
The lord of the 10th house counted from the stronger of the two, the Lagna or
the Chandra-lagna, occupying a kendra or a trikona or the 2nd house vested
with required strength by itself gives rise to Raja yoga(Mansagari IV Raja yoga
4). If at the time of birth the Moon is in an Upachayasthana, all benefic planets
occupy their own signs and navamsas and all malefic planets are weak in
strength the person will rise to be a ruler equal to Indra (Mansagari IV Raja
yoga 16). Venus and Mars combining in the 2nd house with Jupiter situated in
Pisces, Mercury and Saturn in Libra and the Moon occupying its debilitation
sign give rise to Raja yoga, in which event the person will be generous, wealthy,
proud and famous ruling a vast territory (Mansagari IV Raja yoga 33). If the
Moon combines with the Sun in the first half of Sagittarius sign, Saturn vested
with strength is in the lagna and Mars is exalted a mighty much venerated ruler
is born (Mansagari IV Raja yoga 6566).
The conjunction of Jupiter with either Mars or the Moon giving rise to
auspicious yogas also pave the ground for Raja yoga-formation,
however, Ramanuja states that in these two events the person will be fortunate
and prosperous in the dashas of Mars and the Moon but Jupiter's dasha will be
ordinary.[24] Saraswati yoga occurring for Gemini lagna involves the conjunction
of the lord of the lagna and of the 4th house with the lords of the 5th, the 7th
and the 10th occurring in a trikona from the lagna-kendra is a Raja yoga.
Janardan Harji tells us that a famous and generous king is born if at birth Venus
and Mars occupy the 2nd house, Jupiter is in Pisces, Mercury in Aquarius and
the Sun in Scorpio sign is joined by the Moon or if Venus is in Pisces, the Sun is
in the lagna, Mercury is in the 12th house, the Moon is in the 2nd and Rahu is
in the 3rd house. A person gains a kingdom or power to rule if at the time of
birth Jupiter, Venus and the Moon happen to combine in Pisces sign.[25]

Raja yogas based on mutual association of planets

In most Raja yoga formations planets are seen to associate with each other i.e.
they form a mutual relationship. Parashara states that a Raja yoga is certainly
caused if the lords of the lagna, the 5th and the 9th combine or associate with
the lords of the 4th and the 10th house or if the Moon and Venus aspect each
other, or if Jupiter situated in its own sign in the 9th is conjoins Venus and is
aspected by the Sun as the lord of the 5th house which yoga is possible for an
Aries-born only.[26] A person becomes a leader, gains great political power and
mass following if Mercury situated in a kendra or a trikona happens to be
aspected by the lord of the 9th house, and the person born with Saturn
situated in an Aquarius has four planets occupying their exaltation sign
becomes a powerful ruler. If the lord of the 4th house is in the 10th and the
lord of the 10th is in the 4th house then a powerful but rare Raja yoga is
caused.[27] A very powerful Raja yoga is caused if the Moon, Saturn and Jupiter
are in the 10th, 11th and 1st respectively, Mercury and Mars in the 2nd and
Venus joins the Sun situated in the 4th house in which event the Full Moon in
the 10th will be aspected by Mars and be in mutual aspectual relationship with
Venus and the Sun.[28] A powerful Raja yoga also arises if all major planets
favourably disposed are in mutual kendras. Thus, irrespective of the sign rising
in the lagna if Saturn and Mars conjoin in the lagna, the Moon is un the 4th,
Jupiter in the 7th and the Sun in the 10th a person born in a royal family will
certainly ascend the throne, if not so born will be very wealthy Saravali.[29] Even
though Venus and Jupiter are not mutual friends and Venus is not happily
placed in a Martian sign Ramanuja states that Venus confers Raja yoga in
its dasha if it is in conjunction with Jupiter in Scorpio.[30]
The number of Rashmis collectively gained by all planets at the time of birth
indicate the future course of ones life, in which regard Janardan Harji in
his Mansagari states that the person (blessed with Raja yoga and) who has
gained more than thirty-eight Rashmis will certainly become a ruler, the more
number of Rashmis one has gained the more powerful and great. [33] According
to Parasara the person gaining 31 to 40 Rashmis will be a samanta ('vassal') or a
senior/ chief executive or a magistrate or a judge; gaining 41 to 50 Rashmis he
will certainly become a ruler of a state and command an army, and beyond
50 Rashmis an all-powerful chief or an emperor; the person blessed with more
than 40 Rashmis if born a Kshatriya in a royal family will be a mighty king, in
a Vashiya family, a ruler; in a Sudra family, a wealthy person; and in
a Brahmin family, a highly regarded and respected scholar-priest. He states that
without the knowledge of Rashmis gained correct prediction is not possible
and adds that planets having gained more Rashmis and Sthanabala will also
make the person an able administrator and renowned;
more Rashmis and Digbala, proud and very successful;
more Rashmis and Chestabala, an able politician; more Rashmis and Kalabala,
very adept and enterprising; more Rashmis and Ayanabala, a family chief;
more Rashmis and Uchhabala, a great ruler and earn much renown, and
more Rashmis and Naisargabala will make him prosper in his traditional
activities.[34][35] This is a unique method now seldom employed.

Special or Rare Raja yogas

Raja yogas described in the various texts are numerous, but among those
thousands are some that are very special and some that are very rare in
occurrence, such as:-
Panch Mahapurusha yoga:
This yoga arises when any one of the five Tara-grahas viz; Mercury,
Venus, Mars, Jupiter and Saturn; is in its exaltation, own or moolatrikona
rasi in a kendra from the lagna; thus the Panch Mahapurusha yoga that
can be formed are five in number called Bhadra yoga, Malvaya
yoga, Ruchuka yoga, Hamsa yoga and Sasa yoga, of which the Malvaya
yoga and the Hamsa yoga are Raja yogas.
Adhi yoga:
This yoga arises when benefic planets viz Jupiter, Venus and Mercury
severally occupy the 6th, the 7th and the 8th bhavas counted from the
Moon (or the lagna) provided all planets are vested with requisite
strength and are not aspected by malefic planets. Strong planets
 cause Raja yoga, planets of lesser strength make one a minister, and if of
medium strength, make one command an Army. (Source:Jataka Tattva)
Kahala yoga:
This yoga arises if the lord of the sign occupied by the lord of the lagna is
in a kendra or a trikona in its exaltation or own sign.
(Source: Phaladeepika)
Chamara yoga:
This yoga arises if the lagna is aspected or occupied by benefics and the
lord of the lagna situated in an auspicious house is in its exaltation or
own sign. (Source: Phaladeepika)
Akhanda Samrajya yoga:
This yoga arises only if Jupiter owns either the 5th or the 11th house and
the lords of the 2nd, the 9th and the 11th from the Moon are strongly
placed in the kendras or if Jupiter, not weak or debilitated, is in the 2nd,
the 5th or the 11th and the lords of the 2nd, the 9th and the 11th are in
a kendra from the Moon. (Source: Jataka Parijata)
Viparita Raja yoga:
This yoga involves the conjunction of the lords of the evil houses i.e. 3rd,
6th, 8th and 12th, in an evil house or their interchanging of signs with
these lords remaining weak in strength.(Source: Bhat Parara
Horstra)
Neechabhanga Raja yoga:
This yoga arises if an exalted planet conjoins with a planet in its sign of
debilitation, or if a planet in its sign of debilitation attains its
exaltation navamsa, or if the lord of the sign occupied by the planet
which is debilitated occupies its own exaltation sign, or if the lord of the
sign of the planet in debilitation is in a kendra from the Moon, or if the
lord of the sign occupied by the planet in debilitation and the lord of its
exaltation sign are both in mutual kendras, or if the debilitated planet is
aspected by the exalted lord of the sign it occupies.
(Source: Phaladeepika)

There are very many Raja yogas but it is essential to know as to when
those Raja yogas would yield their assigned results. The benefits of Raja
yoga accrue during the course of the dasha of the Raja yogacausing planets
occupying the 10th house from the Lagna or the Chandra-lagna, failing which
during the dasha of the strongest planet amongst the planets giving rise to
the Raja yoga provided Bhagya ('good luck') also sides the native. The actual
exercise of ruling power is not in the destiny of all persons/politicians blessed
with powerful Raja yogas who mostly land up serving those actually exercising
ruling power. Varahamihira in his Brihat Jataka XI.19, to ascertain when one
may get ruling power or lose it or try to overcome the misfortune, states that
the person acquires royal power in the sub-period of the most powerful planet
or of the planet who is in the 10th or in the Lagna; he loses power in the sub-
period of an unfriendly or debilitated planet in which event he must seek
protection from a powerful ruler.
Birth at the time of (exact) mid-day (Local Mean Time) or at the time of (exact)
mid-night (Local Mean Time) by itself gives rise to Raja yoga. Krishna, who was
a historical reality, was born at mid-night (Mathura Local Mean Time) of 18(19)
July 3228 BCE.[36]
Mahabhagya yoga, equivalent to Raja yoga, arises if the Lagna, the Sun and the
Moon are in odd signs for a male born during day-time or if these three are in
even signs for a female born during night-time. Nero born at 7.28 A.M. on 15
December 37 CE was blessed with this yoga; though not born heir he was
adopted by Claudius in 50 CE which adoption made him ascend the throne on
13 October 54 CE.[37]Indira Gandhi born on 19 November 1917
at Allahabad was also blessed with this yoga and reaped benefits.[38]
Raja yogas do confer a degree of power and influence but there are certain
standard planetary situations that ensure a greater degree of success as a
politician. The conjunction of Mars and the Moon or their situation in
mutual kendras or trikonas but devoid of benefic influences can make one rich,
immoral, untrustworthy, criminal-minded successful businessman or a
politician. Mercury aspected by the lord of the 9th house and occupying
a kendra or a trikona from the lagna makes one a highly influential politician.
Mercury aspected by the lord of the lagna and the lord of the 5th house can
make a person a minister. Mars and/or the lord of the 3rd house conjoining
with Jupiter aspected by either the lord of the 4th or the 10th house makes
one a successful politician.[39] Thiruvalluvar has said - There is nothing more
powerful than fate or destiny, what is destined will certainly happen
(Thirukkural St. 380). Sanketanidhi (Chapter III.48) highlights the importance of
Vargottama lagna, of benefic influences on the Moon and of strong planets
occupying the kendras in the case of Raja yoga formations, it states that a Raja
yoga is caused if Vargottama lagna rises at the time of birth, a benefic planet is
in the 2nd house from the Moon and strong planets are in the kendras from
the lagna.[40]
N. Sundarajan states that the astrological factors required for success in politics
are the strong lagna, the 5th house, the 10th house and the 4th house and
their respective lords; a combination or association or aspect between these
four factors (as was in the case of Jawaharlal Nehru), and failure results only
when they are weak and mutually unconnected but occupy the evil trika-
bhavas or associate with the trika-lords in the Rasi-chart or Navamsa-chart (as
was in the case of Morarji Desai). Citing Kumarswamiam he states that the
person will be a ruler if the lords of lagna and the 5th aspect the lord of the
sign occupied by Mercury or if the lord of the 4th and the 10th or 4th and the
11th exchange signs and Jupiter as the lord of lagna is in the 9th house.[41]

Rajayogabhanga or nullification of Raja yogas

There are certain planetary situations or yogas which can arise and
cause Rajayogabhanga so as to nullify the auspicious effects of any one or
all Raja yogas that may be present at the time of one's birth. For instance, there
will be Rajayogabhanga if there be along with Raja yoga-formation the
simultaneous presence of a planet/planets (other than those involved in
the Raja yoga-formation) in debilitation signs or debilitation navamsas, or of
planets defeated in planetary war (Grahayuddha) or occupying inimical signs or
in bhava-sandhi or planets that are weak, combust or retrograde, or if any one
of those planets happens to be in conjunction with Rahu or with the lord of the
6th or the 8th or the 12th, or with the lord of a kendra, a functional malefic.
(Source: Uttara Kalamrita) Also, if the Lagna (Ascendant) is neither in
vargottama nor aspected by a benefic, and if Trishanku Nakshatra is rising and
Saturn is in lagna then too Raja yogas will get nullified.(Source: Saravali) In
any Raja yoga formation if the lord of the 10th house happens to occupy the
6th house counted from the 10th the impact of that yoga wiil be slight or for a
short period only, there will be no permanent yoga.[42]
If the Raja yogas are loosely knit their results collapse at the prime of life, as
was in the case of Napoleon Bonaparte who born in Libra lagna had Saturn,
the Raja yogakaraka, conjoining with Mercury, the lord of the 12th house, in
the 10th house but ten degrees apart, which afflicted Saturn and
destroyed Raja yogas. In the case of Tipu Sultan born in Sagittarius lagna it was
the Sun, Mercury, Saturn and Rahu conjunction in the 12th house.[43]
The presence of the Sakata yoga, the Kemadruma yoga, the Kalasarpa yoga,
the Daridra yoga, to name a few ava-yogas, either stalls the operation of Raja
yogas or completely destroys the Raja yogas. The lord of the 10th situated in
the 6th house from the 10th, or either the lord of the 8th or the lord of the
11th associating with the Raja yoga formation or the Sun in its deep
debilitation or Venus occupying the 5th house, the 12th or the 2nd house and
the lord of the bhava of its occupation weak and afflicted or when
all papagrahas occupy the kendras in their inimical or debilitation signs and are
aspected by a benefic from a trikasthana ('cadent house'), are a few of the
many factors that indicate Rajayogabhanga.[44]

Raja yogas in Jaimini System

According to the Jaimini system of prognostication, when Janma Lagna, Hora

Lagna and Ghatika Lagna are simultaneously aspected by a planet, the person
becomes a ruler or one equal to him (Sutra I.3.24). A powerful Raja yoga is
caused if at the time of birth, Chandra lagna, Navamsa lagna and Drekkana
lagna and the 7th house from these three are aspected by one planet (Sutra
I.3.25). Jaimini states that if out of the six lagnas, viz., Lagna, Ghatika
lagna, Hora lagna, Chandra lagna, Navamsa lagna and Drekkana lagna one
planet sees five and not all the six, the person will enjoy Raja yoga (Sutra
I.3.26); B. Suryanarain Rao in his commentary on this sutra tells us that if an
exalted planet occupies the Arudha lagna or the Moon, Jupiter and Venus
occupy the Arudha lagna and there are no obstructive argalas but only
beneficial ones, the person will attain to royal position. If the 2nd, 4th and 5th
become equal (in strength etc.) to the Karaka, the person becomes a Raja or
equal to him or when the 3rd and the 6th bhavas from Atmakaraka (the planet
most advanced in a sign) are equal in strength or if they are joined by malefic,
or if from the lords of lagna and the 7th house benefic planets occupy the 2nd,
4th, 5th and 8th house. If to the lord of the lagna or to the lord of 7th, the 5th
house is occupied by Jupiter, Venus or the Moon, the person becomes a high
Government official and wields political power. If the lord of the lagna aspects
the lagna and if the lord of the Karaka lagna aspects that lagna, the person will
have very good Raja yogas.[45] The Sun and Jupiter are
the karakas ('significators') of the 10th house, any kind of sambandha('mutual
association') established by these two makes one adept and shine in his/her
chosen field of creative/scientific/religious/philosophical activity, become a
high-ranking official or advisor and famous. Jupiter situated in
the Karakamsa i.e. in conjunction with the Atmakaraka in the Navamsa-
chart makes one master the Vedas or become a philosopher or a religious
leader; Venus likewise situated makes one a great political figure. [46] However, B
V Raman states that Raja yogas given by Jaimini have not been tested as his
method has not been in vogue.
Rja yoga is a term with a variety of meanings depending on the context.
[1]
In Sanskrit texts Raja yoga refers to the goal of yoga (which is
usually samadhi) and not a method of attaining it. [2]The term also became a
modern retronym, when in the 19th-century Swami Vivekananda equated raja
yoga with the Yoga Sutras of Patanjali.[1][2][3] Since then, Rja yoga has variously
referred to as "royal yoga", "royal union", "sahaj marg", "classical yoga", and
"anga yoga"

Etymology and usage

Rja (Sanskrit: ) means "chief, best of its kind" or "king". [4] Rja yoga thus
refers to "chief, best of yoga".
The historical use of the term Rja yoga is found in other contexts, quite
different than its modern usage. In ancient and medieval Sanskrit texts, it
meant the highest state of yoga practice (one reaching samadhi).[2] Hatha Yoga
Pradipika, for example, refers to Hathayoga as one of the ways to achieve Rja
yoga.
The first known use of the phrase "Rja yoga" occurs in a 16th-century
commentary on a specific step in the Yoga Stras of Patajali.[1] The Hindu
scholar Dattatreya, in his medieval era Tantric work named "Yogastra",
explains in 334 shlokas, principles of four yoga: Mantra yoga, Hatha yoga, Laya
yoga and Raja yoga.[5] Alain Danilou states that Rja yoga was, in the historic
literature of Hinduism, one of five known methods of yoga, with the other four
being Hatha yoga, Mantra yoga, Laya yoga and Shiva yoga.[6] Danilou translates
it as "Royal way to reintegration of Self with Universal Self (Brahman)".
The term became a modern retronym when in the 19th-century Swami
Vivekananda equated raja yoga with the Yoga Stras of Patajali.[1][2][3] This
sense of meaning is different from Hatha Yoga Pradpik, a text of the Natha
sampradaya,[7] where it is a different practice. Similarly, Brahma Kumaris, a
recent religious movement, teaches "Rja yoga" that has very little to do with
either the precepts of Hatha Yoga or Patajali's Yoga Stras.[1] Modern
interpretations and literature that discusses Raja yoga often credit
Patajali's Yogastras as its textual source, but many neither adopt the
teachings nor the philosophical foundations of the Yoga school of Hinduism.
[8]
This mixing of concepts has led to confusion in understanding historical and
modern Indian literature on Yoga

Raja yoga as samadhi

The Shaiva Yoga text, Amanaska, dated to be from the 12th century CE or
earlier, is a dialogue between Vamadeva and deity Shiva. In the second chapter,
the text mentions Raja yoga, and explains why it is called so. It states that it is
so named because it enables the yogin to reach the illustrious king within
oneself, the supreme Self.[9] Raja yoga is declared as the goal and a state
of samadhi, where one experiences nothing but the bliss of the undisturbed,
the natural state of calm, serenity, peace, communion within and contentment.
[1]

Raja yoga as a type of yoga

Some medieval era Indian texts on Yoga list Rajayoga as one of many types of
yoga.[12] For example, the Sarvanga yoga pradipik, a Braj-bhashya commentary
by Sundardas, from the 17th-century, teach three tetrads of Yogas. The first
group is Bhakti yoga, Mantra yoga, Laya yoga, and Carcha yoga; the second
group is Hatha yoga, Raja yoga, Laksha yoga, and Astanga yoga; the third
is Samkhya yoga, Jana yoga, Brahma yoga, and Advaita yoga. Of these twelve,
Sundardas states that Rajayoga is the best yoga.[12]

Raja yoga as yoga system of Patanjali

Raja yoga is a modern retronym introduced by Swami Vivekananda when he

equated raja yoga with the Yoga Sutras of Patanjali.[2][1][3] After its circulation in
the first half of 1st millennium CE, many Indian scholars reviewed it, then
published their Bhya (notes and commentary) on it, which together form a
canon of texts called the Ptajalayogastra("The Treatise on Yoga of
Patajali").
According to Axel Michaels, the Yoga Sutras are built upon fragments of texts
and traditions from ancient India.[15] According to Feuerstein, the Yoga
Sutras are a condensation of two different traditions, namely "eight limb yoga"
(ashtanga yoga) and action yoga (kriya yoga).[16] The kriya yoga part is contained
in chapter 1, chapter 2 verse 1-27, chapter 3 except verse 54, and chapter 4.
[16]
The "eight limb yoga" is described in chapter 2 verse 28-55, and chapter 3
verse 3 and 54.[16]
There are numerous parallels in the concepts in ancient Samkhya, Yoga
and Abhidharma schools of thought, particularly from 2nd century BCE to 1st
century AD, notes Larson.[17] Patanjali's Yoga Sutras may be a synthesis of these
three traditions. From Samkhya school of Hinduism, Yoga Sutras adopt the
"reflective discernment" (adhyavasaya) of prakrti and purusa (dualism), its
metaphysical rationalism, as well its three epistemic methods to gaining
reliable knowledge.[17] From Abhidharma Buddhism's idea of nirodhasamadhi,
suggests Larson, Yoga Sutras adopt the pursuit of altered state of awareness,
but unlike Buddhism which believes that there is neither self nor soul, Yoga is
physicalist and realist like Samkhya in believing that each individual has a self
and soul.[17] The third concept Yoga Sutras synthesize into its philosophy is the
ancient ascetictraditions of isolation, meditation and introspection, as well as
the yoga ideas from the 1st millennium BCE Indian texts such as Katha
Upanishad, Shvetashvatara Upanishad and Maitri Upanishad.[17]

Islamic period

In early 11th century, the Persian scholar Al Biruni visited India, lived with
Hindus for 16 years, and with their help translated several significant Sanskrit
works into Arabic and Persian languages. One of these was Patanjali's
Yogasutras.[18][19][20] Along with generally accurate translations, Al Biruni's text
has significant differences than Yogasutra manuscripts discovered in India,
during the 19th century. Al Biruni's record has helped modern scholars
establish that Patanjali's Yogasutras manuscript existed in India in many
versions, each with multiple commentaries by Hindu scholars. Some of these
versions and commentaries have been lost or yet to be found. [18] Al Biruni's
translation preserved many of the core themes of Yoga philosophy of
Hinduism, but certain sutras and analytical commentaries were restated
making it more consistent with Islamic monotheistic theology. [18][21] Al Biruni's
version of Yoga Sutras reached Persia and Arabian peninsula by about 1050 AD.
In Indian historical timeline, marking with the arrival of Islam in India in twelfth
century, further development and literature on Yoga philosophy of Hinduism
went into decline.[22] By the sixteenth century, Patanjali's Yoga philosophy was
nearly extinct.[23] Yoga was preserved by sadhus (ascetics, sannyasis) of India.
Some of the Hindu yoga elements were adopted by Sufi sect of Muslims in
India.[24][25] The Sufi Muslims at times adopted and protected the Yoga tradition
of Hindus during the Islamic rule of India, and at other times helped the
persecution and violence against those Hindus.[26] The Mughal Emperor Akbar,
known for his syncretic tolerance, was attracted to and patronized Yoga
philosophy of Hinduism

Hatha yoga
Hatha yoga is a branch of yoga that emphasizes physical exercises to master the
body along with mind exercises to withdraw it from external objects. [1] The
word hahameans "force" in Sanskrit, and may have this association because
the early Indians believed that its practice was challenging and "forced its
results to happen" on the yogi. [2] The term "Hatha yoga" connotes a system of
supplementary physical techniques within the broader concept of Yoga.[3]:770,
[4]:527

The Hatha yoga origins have been credited by some scholars to the Nath yogi
tradition of Shaivism, particularly to Gorakhnath.[1][5] However, according to
James Mallinson, Hatha yoga has more ancient roots and the oldest known
twenty texts on Hatha yoga suggest this attribution to the Naths is incorrect.
Hatha yoga was a broad movement that developed over a range of sectarian
yoga traditions in India, one that was available to all and in some formulations
and could be practiced by the householders (grihastha).[5][6] Important
innovations in Hatha yoga, for example, are associated with the Dashanami
Sampradaya and the mystical figure of Dattatreya.[7][8]
The Hatha yoga practice emphasizes proper diet, processes to internally purify
the body, proper breathing and its regulation particularly during the yoga
practice, and the exercise routine consisting of asanas (bodily postures).[1] The
methodology sometimes includes sequences such as the Surya Namaskara, or
"salute to the sun", which consists of several asanas performed as a fluid
movement sequence.[1]
The aims of Hatha yoga have traditionally been the same as those of other
varieties of yoga. They include physical siddhis (special powers or bodily
benefits such as slowing age effects) and spiritual liberation (moksha, mukti).[2]
[9]
In the 20th century, techniques of Hatha yoga particularly
the asanas (physical postures) became popular throughout the world as a form
of physical exercise for relaxation, body flexibility, strength and personal
concentration.[1] It is now colloquially termed as simply "yoga". It has also
developed into new movements and styles, such as the Iyengar Yoga, but these
are not same as the traditional Hatha yoga.[2]

Origins

Earliest textual references

According to Mallinson, an Oxford scholar known for his studies on Hatha yoga,
its techniques can be traced back to the 1st millennium BCE texts such as
the Sanskrit epics (Hinduism) and the Pali canon(Buddhism).[3]:770 However, the
first explicit use of the phrase "Hatha yoga" appears for the first time in
Sanskrit texts of about the 11th-century CE. [2]
The Vedic era sage Kapila of Samkhya school fame is attributed in section 29 of
the Dattatreya yogasasta text to have developed early Hatha yoga techniques.
Kapila's methods, states this text, contrasted with the eight fold yoga
methodology of another Vedic sage named Yajnavalkya.[10] Hathayoga, states
Mallinson, overlapped with major traditions of Hinduism of the 1st millennium,
and elements of Hatha yoga can be traced to the Vedic
religion, Vaishnavism and Shaivism of that era.[11]
Ancient Sanskrit texts do not use the phrase "Hatha yoga", but their verses
describe physical exercises and postures (asanas) that appear in later Hatha
yoga texts, though sometimes in a different poetic meter.[12] For example,
the Agama texts of Vaishnavism called Pancaratrika teach non-
seated asanas such as mayurasana in section 96 of Vimanarcanakalpa
patala (9th-century[13]), section 1.21-22 of Padma samhita yogapada and
section 12.31-37 of Ahirbudhnya samhita.[12] According to Nicholas Tarling, the
Pancaratrika doctrines crystallized by the first two centuries of the common
era.[14] Gerald Larson and other scholars date the yoga-containing Vaishnava
Pancaratra text Ahirbudhnya Samhita to somewhere between 300 and 800 CE.
[15]

In the earliest texts, Hatha Yoga is not opposed to Patanjali Yoga, nor is it
ranked superior or inferior as it was presented in the 19th century. [3]:770-
771
Rather it is supplementary, with a different aim. Hatha Yoga in these texts
aim to conserve physical essence of life, which these texts call as bindu (semen)
and far less discussed rajas (menstrual fluid). In contrast, later texts
describe kundalini energy through a system of cakras. The texts state that being
able to preserve and use this energy through Yoga is a means to achieve
various siddhi (special powers).[3]:770-771
The Pali canon (Suttanipata) contains three passages in which Khecharividya,
the practice of pressing the tongue against the palate, are mentioned. Two of
these state that they help bring "mind under control", while the third passage
states it suppresses thirst and hunger. [16] These Buddhist texts state that
the Buddha tried the Khecharividya practice as well as a posture where
pressure is put on the perineum with the heel, similar to even modern postures
used to stimulate Kundalini. The canon also mentions the Hatha yoga-style
practices of Ajivika ascetics an ancient Indian tradition that became extinct.[17]

Medieval systematization

Prior to the composition of the Hathapradpik (also called the Hatha Yoga
Pradipika), all medieval Hatha Yoga literature is in Sanskrit.[18][note 1]
Some medieval Hatha yoga-related texts include:

A wide range of Hindu texts from the 1st millennium CE, such as Nishva
satattva samhita of Shaivism, Agamas and the various Puranas of
Vaishnavism, Shaivism and Shaktism, which do not use the phrase Hatha
yoga, but teach asanas, mudras and meditation found in later Hatha yoga
literature.[19] According to Mallinson, the systematization of
seated asanas likely occurred in Shaivism, while non-
seated asanas developed in Vaishnavism. However, these yoga practices
widely overlapped and were adopted universally as a pan-India
phenomenon.[19][note 2]

The Amtasiddhi is a Vajrayana Buddhist text[21] or possibly a Dasnami
Sampradaya (Advaita Vedanta) tradition text.[22] One of its manuscript
 discovered in China is notable for being bilingual, with text in Sanskrit
and Tibetan.[21] It is also notable for teaching how a yogi can
become jivanmukta and identical to Hindu god Shiva, along with
Vajrayana teachings that compete with Buddhist schools. [23][note
3]
Amtasiddhi does not teach Hatha yoga, but teaches mudras and
terminologies found in Hatha yoga. It is dated to the 11th century CE and
teaches mahbandha, mahmudr, and mahvedha.[24][25]

The Datttreyayogastra, a Hindu text, is named after a fusion Brahma-

Vishnu-Shiva deity Dattatreya. This text was probably composed in the
13th century CE, and is the earliest known text that teaches systematized
Hatha yoga.[26] It presents a set of ten practices as Hatha yoga attributing
them to rishi Kapila and other ishis.
[3]:771
The Datttreyayogastra teaches mahmudr, mahbandha,
khecarmudr, jlandharabandha, uiyabandha, mlabandha,
vipartakara, vajrol, amarol, and sahajol.[3]:771

The Vashistha samhita (IAST: Vasiha sahit), a Vedanta and Vaishnava

Hindu text composed before 1300 CE, teaches asanas, pranayama and
also incorporates Kundalini yoga. It, however, skips the discussion of
mudras.[27]

Shiva samhita and Yoga bija, both Shaiva Hindu texts within a Vedanta
framework, mention the phrase Hatha yoga and teach its techniques,
along with Jnana(knowledge) as a means to Moksha. It was probably
composed after Dattatreya yogasastra, but before Hatha Yoga Pradipika.
[28][29][30]

The rgadharapaddhati, a Hindu text, is an anthology of verses on a

wide range of subjects compiled in 1363 CE, which in its description of
Hatha Yoga includes the Datttreyayogastras teachings on five mudrs.
[3]:772
This text mentions two types of Hatha yoga, one taught
by Gorakhnath of the Nath sampradaya, the other taught by
Rishi Markandeya and others.[31]

The Vivekamrtaa, a Shaiva Hindu text by Gorakhnath written

probably in the Deccan region (modern Maharashtra), contemporaneous
 with the Datttreyayogastra.[32] It teaches nabhomudr (i.e.
khecarmudr), mahmudr, vipartakara and the three bandhas.

The Goraksaatak, another Shaiva Hindu text also composed probably
in the Deccan region by Gorakhnath, contemporaneous with
the Datttreyayogastra. It combines Shaiva yoga techniques with
Advaita Vedanta metaphysics (Atman is same as Brahman).[32] It teaches
akticlanmudr along with the three bandhas.[3]:771 This Sanskrit text
contains some of the earliest teachings that are explicitly called Hatha
yoga.[33]

The Khecarvidy, a Hindu text, teaches only the method of
khecarmudr.

The Amaraughaprabodha, another Shaivism text attributed to
Gorakhnath, skips metaphysics and philosophical speculations, describes
physical Hatha yoga techniques. Along
with Vivekamartanda, Gorakshasataka, Dattatreya
yogasastra and Vasishtha samhita, the Amaraughaprabodha is a
significant source of verses that were borrowed by later Hatha yoga
treatises.[34]

The methods of
the Amtasiddhi, Datttreyayogastra and Vivekamrtaa are used to
conserve bindu, although the Vivekamrtaa also involves raising kundalini.
[3]:771
The Goraksaataka and Khecarvidy involve raising kualin.[3]:771
The only other texts older than the Hathapradpik to teach Hatha Yoga
mudrs are the Shiva Samhita, Yogabja, Amaraughaprabodha,
and rgadharapaddhati.

Association with the Nath

According to British indologist James Mallinson, some scholars have been

falsely associating the origin of hatha yoga with the Nath yogis, in
particular Matsyendranath and Gorakshanath.[35][36] In his view, the origins of
hatha yoga should be associated with the Dashanami Sampradaya of Advaita
Vedanta[22] (Hinduism), the mystical figure of Dattatreya,[37] and
the Rmnands.[38]
Classical Hatha Yoga

Hathapradpik

The Hathapradpik, also called Hatha Yoga Pradipika, is an important and one
of the most influential texts of the Hatha yoga.[39] It was compiled by
Svtmrma in the 15th century CE from earlier hatha yoga texts. [3]:772 These
earlier texts were of Vedanta or non-dual Shaiva orientation.[40] From both,
the Hathapradpik borrowed non-duality (advaita) philosophies. According to
James Mallinson, this reliance on non-dualism helped Hatha Yoga thrive in the
medieval period as non-dualism became the "dominant soteriological method
in scholarly religious discourse in India".[40]
Hatha Yoga Pradipika lists 35 great yoga siddhas starting with Adi Natha (Hindu
god Shiva) followed by Matsyendranath and Gorakshanath.[41] It includes
information about shatkarma (six acts of self purification), 15 asana (postures:
seated, laying down, and non-seated), pranayama (breathing) and kumbhaka
(breath retention), mudras (internalized energetic practices),
meditation, chakras (centers of energy), kundalini, nadanusandhana
[42]
(concentration on inner sound), and other topics.
Hathapradipika is the best known and most widely used Hatha yoga text. It
consists of 389 shlokas (verses) in four chapters:[43]

Chapter 1 with 67 verses deals with setting the proper environment for
yoga, ethical duties of a yogi, and asanas (postures)
Chapter 2 with 78 verses deals with the pranayama (breathing exercises,
control of vital energy within) and the satkarmani (body cleansing)

Chapter 3 with 130 verses discusses the mudras and their benefits.

Chapter 4 with 114 verses deals with meditation and samadhi as a

journey of personal spiritual growth.

The Hatha Yoga Pradipika and the Gheranda samhita are derived from
older Sanskrit texts. In Hatha Yoga Pradipika, Swatmarama introduces his
system as preparatory stage for physical purification that the body practices for
higher meditation or Yoga. It is based on asanas (postures) and pranayama
Post-Hathapradpik Texts

Post-Hathapradipika texts on Hatha yoga include:

Amaraughasasana: a Sharada script manuscript of this Hatha yoga text

was copied in 1525 CE. It is notable because fragments of this
manuscript have also been found near Kuqa in Xinjiang (China). The text
discusses khecarimudra, but calls it saranas.
Hatha ratnavali: a 17th-century text that states Hatha yoga consists of
ten mudras, eight cleansing methods, nine kumbhakas and 84 asanas
(compared to 15 asanas of Hathapradpik). The text is also notable for
dropping the nadanusandhana (inner sound) technique.[45]

Hathapradipika Siddhantamuktavali: an early 18th-century text that

expands on Hathapradpik by adding practical insights and citations to
other Indian texts on yoga.[46]

Gheranda samhita: a 17th or 18th-century text that presents Hatha yoga

as "ghatastha yoga", according to Mallinson.[46][47] It presents 6 cleansing
methods, 32 asanas, 25 mudras and 10 pranayamas. [46]It is one of the
most encyclopedic texts on Hatha yoga.[48]

Jogpradipaka: an 18th-century Braj-language text that presents Hatha

yoga simply as "yoga", composed by Ramanandi Jayatarama. It presents
6 cleansing methods, 84 asanas, 24 mudras and 8 kumbhakas.[46]

Modern era

Historically, Hatha yoga has been a broad movement across the Indian
traditions, openly available to anyone.[6]
Hatha Yoga, like other methods of yoga, can be practiced by all, regardless of
sex, caste, class, or creed. Many texts explicitly state that it is practice alone
that leads to success. Sectarian affiliation and philosophical inclination are of
no importance. The texts of Hatha Yoga, with some exceptions, do not include
teachings on metaphysics or sect-specific practices.
James Mallinson, Hatha Yoga, Brill Encyclopedia of Hinduism[49]
According to Mallinson, the Hatha yoga represented a trend towards
democratisation of yoga insights and religion similar to the Bhakti movement. It
eliminated the need for "either ascetic renunciation or priestly intermediaries,
ritual paraphernalia and sectarian initiations".[6] This led to its broad historic
popularity in India. Later in the 20th-century, states Mallinson, this disconnect
of Hatha yoga from religious aspects and the democratic access of Hatha yoga
enabled it to spread worldwide.[50]
Between the 17th and 19th-century, however, the various urban Hindu and
Muslim elites and ruling classes viewed Yogis with derision. [51] They were
persecuted in the Mughal era, with Aurangzeb beheading their leaders.
[52]
Hatha yoga remained popular in rural India. They were viewed as champions
of the persecuted, their Hatha yoga practice becoming an alibi for training in
militant resistance groups that were armed, violent "akharas" targeting the
ruling officials.[53][54] Negative impression for the Hatha yogis continued during
the British colonial rule era. According to Mark Singleton, this historical
negativity and colonial antipathy likely motivated Swami Vivekananda to make
an emphatic distinction between "merely physical exercises of Hatha yoga" and
the "higher spiritual path of Raja yoga".[55] This common disdain by the officials
and intellectuals slowed the study and adoption of Hatha yoga
Modern hatha yoga, of the type seen in the West, has been greatly influenced
by the school of Tirumalai Krishnamacharya, who taught from 1924 until his
death in 1989. Among his students prominent in popularizing yoga in the West
were K. Pattabhi Jois famous for popularizing the vigorous Ashtanga Vinyasa
Yoga style, B. K. S. Iyengarwho emphasized alignment and the use of
props, Indra Devi and Krishnamacharya's son T. K. V. Desikachar.[59]
Another better known school of Hatha yoga in the 20th-century has been the
Divine Life Society founded by Swami Sivananda of Rishikesh (18871963) and
his many disciples including, among others, Swami Vishnu-devananda
founder of International Sivananda Yoga Vedanta Centres; Swami Satyananda
of the Bihar School of Yoga; and Swami Satchidananda of Integral Yoga.[59] After
about 1975, yoga techniques have become increasingly popular globally, in
both developed and developing countries.[60]
The Bihar School of Yoga has been one of the largest Hatha yoga teacher
training center in India, but is little known in Europe and the Americas. In the
West, Krishnamarcharya-linked schools have been historically more well
known.[61] Examples of other branded forms of yoga, with some controversies,
that contain Hatha yoga methodologies include Anusara Yoga, Ashtanga Yoga,
Bikram Yoga, Integral Yoga, Iyengar Yoga, Jivanmukti Yoga, Kundalini Yoga,
Kripalu Yoga, Kriya Yoga, Siddha Yoga, Viniyoga, Vinyasa Yoga and White Lotus
Yoga.[62]

Practice

Hatha yoga practice has many elements, both behavioral and of practice. The
Hatha yoga texts state that a successful yogi has certain characteristics. Section
1.16 of the Hatha Yoga Pradipika, for example, states these characteristics to
be utsaha (enthusiasm, fortitude), sahasa (courage, optimistic
attitude), dhairya (patience, persistence), jnana tattva (essence for
knowledge), nishcaya (resolve, determination) and tyaga (solitude,
renunciation).
In the Western culture, Hatha yoga is typically understood as asanas and it can
be practiced as such.[63] In the Indian and Tibetan traditions, Hatha yoga is
much more. It extends well beyond being a sophisticated physical exercise
system, and integrates ideas of ethics, diet, cleansing, pranayama (breathing
exercises), meditation and a system for spiritual development of the yogi.

Proper diet

The Hatha yoga texts place major emphasis on mitahara, which connotes
"measured diet" or "moderate eating". For example, sections 1.58 to 1.63 and
2.14 of the Hatha Yoga Pradipika and sections 5.16 to 5.32 of Gheranda
samhita discuss the importance of proper diet to the body. [66][67] They link the
food one eats and one's eating habits to balancing the body and to gaining
most benefits from the practice of Hatha Yoga. Eating, states Gheranda
samhita, is a form of a devotional act to the temple of body, as if one is
expressing affection for the gods.[66] Similarly, sections 3.20 and 5.25 of
the Shiva Samhita text on Hatha Yoga includes mitahara as an essential part of
a Hatha yoga holistic practice.
Verses 1.57 through 1.63 of the critical edition of Hathayoga Pradipika suggests
that taste cravings should not drive ones eating habits, rather the best diet is
one that is tasty, nutritious and likable as well as sufficient to meet the needs of
ones body and for ones inner self.[70] It recommends that one must eat only
when one feels hungry and neither overeat nor eat to completely fill the
capacity of ones stomach; rather leave a quarter portion empty and fill three
quarters with quality food and fresh water.[70]
According to another Hatha Yoga classic Gorakshasataka, eating a controlled
diet is one of the three important parts of a complete and successful practice.
The text does not provide details or recipes. The text states, according to
Mallinson, "food should be unctuous and sweet", one must not overeat and
stop when still a bit hungry (leave quarter of the stomach empty), and
whatever one eats should aim to please the Shiva.[71]

Proper body cleansing

Hatha yoga teaches various steps of inner body cleansing with consultations of
one's yoga teacher. Its texts vary in specifics and number of cleansing methods,
ranging from simple hygiene practices to the peculiar exercises such as
reversing seminal fluid flow.[72] The most common list is called shat-karmani, or
six cleansing actions: dhauti (cleanse teeth and body), vasti (cleanse
bladder), neti (cleanse nasal passages), trataka (cleanse eyes), nauli (abdominal
massage) and kapala-bhati (cleanse phelgm).[72] The actual procedure for
cleansing varies by the Hatha yoga text, with some suggesting water wash and
others describing the use of cleansing aids such as cloth.[73]

Proper breathing

Pryma is made out of two Sanskrit words pra (, breath, vital energy,
life force)[75][76] and yma (, restraining, extending, stretching).[77][76]
Some Hatha yoga texts teach breath exercises but do not refer to it as
Pranayama. For example, Gheranda samhita in section 3.55 calls
it Ghatavastha (state of being the pot).[78] In others, the
term Kumbhaka or Prana-samrodha replaces Pranayama.[79] Regardless of the
nomenclature, proper breathing and the use of breathing techniques during a
posture is a mainstay of Hatha yoga. Its texts state that proper breathing
exercises cleanses and balances the body.[80]
Pranayama is one of the core practices of Hatha yoga, found in its major texts
as one of the limbs regardless of whether the total number of limbs taught are
four or more.[81][82][83] It is the practice of consciously regulating breath
(inhalation and exhalation), a concept shared with all schools of yoga. [84][85] This
is done in several ways, inhaling and then suspending exhalation for a period,
exhaling and then suspending inhalation for a period, slowing the inhalation
and exhalation, consciously changing the time/length of breath (deep, short
breathing), combining these with certain focussed muscle exercises.
[86]
Pranayama or proper breathing is an integral part of asanas. According to
section 1.38 of Hatha yoga pradipka, the siddhasana is the most suitable and
easiest posture to learn breathing exercises.[74]
The different Hatha yoga texts discuss pranayama in various ways. For
example, Hatha yoga pradipka in section 2.71 explains it as a threefold
practice: recaka (exhalation), puraka (inhalation) and kumbhaka (retention).
[87]
During the exhalation and inhalation, the text states that three things move:
air, prana and yogi's thoughts, and all three are intimately connected. [87] It
is kumbhaka where stillness and dissolution emerges. The text
divides kumbhaka into two kinds: sahita (supported)
and kevala (complete). Sahita kumbhaka is further sub-divided into two types:
retention with inhalation, retention with exhalation.[88] Each of these breath
units are then combined in different permutations, time lengths, posture and
targeted muscle exercises in the belief that these aerate and assist blood flow
to targeted regions of the body

Proper postures
Before starting yoga practice, state the Hatha yoga texts, the yogi must
establish a suitable place for the yoga practice. This place is away from all
distractions, preferably a mathika (hermitage) that is distant from falling rocks,
fire and a damp shifting surface.

Once a peaceful stable location has been set, the yogi begins the posture
exercises called asanas. These Hatha yoga postures come in numerous forms.
For a beginner yogi, states Mircea Eliade, these asanas are uncomfortable,
typically difficult, cause the body shakes and typically unbearable to hold for
extended periods of time.[93] However, with repetition and persistence, as the
muscle tone improves, the effort reduces and posture improves. According to
the Hatha yoga texts, each posture becomes perfect when the "effort
disappears", one no longer thinks about the posture and one's body position,
breathes normally per pranayama, and is able to dwell in one's meditation
(anantasamapattibhyam).
The asanas discussed in different Hatha yoga texts vary significantly. [95] Unlike
ancient yoga texts of Buddhism, Hinduism and Jainism, it is the Hatha yoga
texts that provide step by step methodology on how to enter into an asana.
The Hindu text Gheranda samhita, for example, in section 2.8 describes
the padmasana for meditation.[96] Most asanas are inspired by nature, such as a
form of union with symmetric, harmonious flowing shapes of animals, birds or
plants.[97]

Mudras and vital energies

Hatha yoga texts discuss sahaja and chakras

Early hatha yoga aimed at preserving and raising vital energies, which was
stated to be the bindu (semen) and the less discussed rajas (menstrual fluid).[99]
[100]
In the early formulation of their methods, Hatha yogis aimed to use move
this "physical essence of life" along their spine through breathing exercises.
Alternatively, they would stand on their head to reverse the dripping down of
their vital energies (vipartakaran).
In later formulations, they developed the concept of kundalini(sleeping serpent
goddess) and a system of chakras within the body, and the exercises were a
means to awaken the sleeping kundalini and rejuvenate the body. [101] The idea
of vital energy or principle was linked to jiva (prana, life force), and the aim was
to move this "vital energy" with mudras, access amta the stated nectar of
immortality situated in the head and flooding it into the body. [99][102] The later
formulations of Hatha yoga thus differed from the early hatha yoga aims of
preserving bindu.
Accessing and moving the stated vital life essence has been a part of the Hatha
Yoga literature.[49] The two techniques they taught, one being
mechanical asana and the other through pranayama, were linked to
yogic mudra (literally, "seal"). These mudras in Buddhist and Hindu Hatha yoga
literature are described as means to "access and manipulate the dormant vital
energies within the body".[103] Eleven mudras are commonly described in Hatha
Yogas classical synthesis, though only eight are found in the Hatha yoga
pradipika.
are mahamudra, mahavedha, mahabandha, khecarimudra, jalandharabandha,
uddiyanabandha, mulabandha, viparitakarani, vajroli, sakticalani and yonimudr
a. The last two in particular, sakticalaniand yonimudra, are stated to awaken
the kundalini. However, this awakening is the aim of all mudras according to
the Hatha yoga pradipika.[49]

Meditation

The Hatha yoga pradipika text dedicates almost a third of its verses to
meditation.[43] Similarly, other major texts of Hatha yoga such as Shiva
samhita and Gheranda samhita discuss meditation.[104] In all three texts,
meditation is the ultimate goal of all the preparatory cleansing, asanas,
pranayama and other steps. The aim of this meditation is to realize Nada-
Brahman, or the complete absorption and union with the Brahman through
inner mystic sound.[104] According to Guy Beck a professor of Religious Studies
known for his studies on Yoga and music, a Hatha yogi in this stage of practice
seeks "inner union of physical opposites", into an inner state of samadhi that is
described by Hatha yoga texts in terms of divine sounds, and as a union
with Nada-Brahman in musical literature of ancient India.[105]

Goals

The aims of Hatha yoga in various Indian traditions have been the same as
those of other varieties of yoga. These include physical siddhis (special powers,
bodily benefits such as slowing age effects, magical powers) and spiritual
liberation (moksha, mukti).[2][9] According to Mikel Burley, some of
the siddhis are symbolic references to the cherished soteriological goals of
Indian religions. For example, the Vayu Siddhi or "conquest of the air" literally
implies rising into the air as in levitation, but it likely has symbolic meaning of
"a state of consciousness into a vast ocean of space" or "voidness" ideas found
respectively in Hinduism and Buddhism.[106]
Some traditions such as the Kaula tantric sect of Hinduism and Sahajiya tantric
sect of Buddhism pursued more esoteric goals such as alchemy (Nagarjuna,
Carpita), magic, kalavancana(cheating death) and parakayapravesa (entering
another's body).[2][107][108] James Mallinson, however, disagrees and suggests
that such fringe practices are far removed from the mainstream Yoga's goal as
meditation-driven means to liberation in Indian religions. [109] The majority of
historic Hatha yoga texts do not give any importance to siddhis.[110] The
mainstream practice considered the pursuit of magical powers as a distraction
or hindrance to Hatha yoga's ultimate aim of spiritual liberation, self
knowledge or release from rebirth that the Indian traditions
call mukti or moksha.[2][9]
The goals of Hatha yoga, in its earliest texts, were linked to mumukshu (seeker
of liberation, moksha). The later texts added and experimented with the goals
of bubhukshu (seeker of enjoyment, bhoga).[111]

Differences from Patanjali yoga

Hatha yoga is a branch of yoga. It shares numerous ideas and doctrines with
other forms of yoga, such as the more ancient Yoga system taught by Patanjali.
The differences are in the addition of some limbs, and different emphasis on
other limbs.[112] For example, pranayama is crucial in all yogas, but it is the main
stay of Hatha yoga.[80][113] Mudras and certain kundalini-related ideas are
included in Hatha yoga, but not mentioned in the Yoga sutras of Patanjali.
[114]
Patanjali yoga considers asanas important but dwells less on various asanas,
unlike Hatha yoga texts. In contrast, the Hatha yoga texts consider meditation
as important but dwell less on meditation methodology, unlike the Patanjali
yoga.[115]
The Hatha yoga texts acknowledge and refer to Patanjali yoga, attesting to the
latter's antiquity. However, this acknowledgement is in the passing, and the
Hatha Yoga texts offer no serious commentary or exposition of the Patanjali's
system. This suggests that Hatha yoga likely developed as a satellite branch of
the more ancient yoga.[116] According to P.V. Kane, Patanjali yoga concentrates
more on the yoga of the mind, while Hatha yoga focuses on body and health.
[36]
Some Hindu texts do not recognize this distinction. For example,
the Yogatattva Upanishad teaches a system that includes all limbs of
the Yogasutras of Patanjali, and all additional elements of Hatha yoga practice.
[117]

Health impact studies

Students in a Hatha Yoga class practising the reclining bound angle pose,
sometimes called bound butterfly pose

The impact of Hatha yoga on physical and mental health has been a topic of
systematic studies. Some scholars state that a regular and proper yoga practice
yields health benefits.[118][119][120] Others state that the results of these studies
have been mixed and inconclusive, with cancer studies suggesting none to
unclear effectiveness, and others suggesting yoga may reduce risk factors and
aid in a patient's psychological healing process.[121][122]
Yoga's combined focus on mindfulness, breathing and physical movements
brings health benefits with regular participation. Yoga participants report
better sleep, increased energy levels and muscle tone, relief from muscle pain
and stiffness, improved circulation and overall better general health. The
breathing aspect of yoga can benefit heart rate and blood pressure. [123]
The 2012 "Yoga in America" survey, conducted by Harris Interactive on behalf
of Yoga Journal, shows that the number of adult practitioners in the US is 20.4
million, or 8.7 percent. The survey reported that 44 percent of those not
practicing yoga said they are interested in trying it.

Schools
The term "yoga" has been applied to a variety of practices and methods,
including Jain and Buddhist practices. In Hinduism these include Jnana
Yoga, Bhakti Yoga, Karma Yoga, Laya Yoga and Hatha Yoga.
The so-called Raja Yoga refers to Ashtanga Yoga, the eight limbs to be practiced
to attain samadhi, as described in the Yoga Sutras of Pantajali.[36] The term raja
yoga originally referred to the ultimate goal of yoga, which is usually samadhi,
[37]
but was popularised by Vivekananda as the common name for Ashtanga
Yoga.[38]

Classical yoga

Yoga is considered as a philosophical school in Hinduism.[39] Yoga, in this

context, is one of the six stika schools of Hinduism (those which accept the
Vedas as source of knowledge).[40][41]
Due to the influence of Vivekananda, the Yoga Sutras of Patanjali are nowadays
considered as the foundational scripture of classical yoga, a status which it only
acquired in the 20th century.[38] Before the twentieth century, other works were
considered as the most central works, such as the Bhagavad Gita and the Yoga
Vasistha,[38] while Tantric Yoga and Hatha Yoga prevailed over Ashtanga Yoga.[38]

Modern history

Reception in the Wes

The first Hindu teacher to actively advocate and disseminate aspects of yoga to
a western audience, Swami Vivekananda, toured Europe and the United States
in the 1890s.[215] The reception which Swami Vivekananda received built on the
active interest of intellectuals, in particular the New England
Transcendentalists, among them R. W. Emerson (18031882), who drew
on German Romanticism and the interest of philosophers and scholars
like G.W.F. Hegel (17701831), the brothers August Wilhelm Schlegel (1767
1845) and Karl Wilhelm Friedrich Schlegel (17721829), Max Mueller (1823
1900), Arthur Schopenhauer (17881860) and others who had (to varying
degrees) interests in things Indian.[216]
Theosophists also had a large influence on the American public's view of Yoga.
[217]
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. [218] 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 22] 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.[219]
The American born yogi by the name of Pierre Arnold Bernard, after his travels
through the lands of Kashmir and Bengal, founded the Tantrik Order of America
in 1905. His teachings gave many westerners their first glimpse into the
practices of yoga and tantra.[220]
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 (18971989) and Swami Kuvalayananda.[221] 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.[223] 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, [217] but by the 1960s, western
interest in Hindu spirituality reached its peak, giving rise to a great number
of Neo-Hinduschools 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 (18871963) and of Tirumalai
[224]
Krishnamacharya (18881989). Teachers of Hatha yoga who were active in
the west in this period included B.K.S. Iyengar (19182014), K. Pattabhi
Jois (19152009), Swami Vishnu-devananda (19271993), and Swami
Satchidananda (19142002).[225][226][227] Yogi Bhajan brought Kundalini Yoga to
the United States in 1969.[228] 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.[229]
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.
[215]
Numerous asanas seemed modern in origin, and strongly overlapped with
19th and early-20th century Western exercise traditions.[230]
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). It has drawn support from world leaders such as Barack
Obama who stated, "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".[231]
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.[232]

Exercise and health applications

Yoga has been studied and is increasingly recommended to promote relaxation,

reduce stress and some medical conditions such as premenstrual syndrome in
Europe as well as in the United States. [233] According to Dupler and Frey, Yoga is
a low-impact activity that can provide the same benefits as "any well-designed
exercise program, increasing general health and stamina, reducing stress, and
improving those conditions brought about by sedentary lifestyles". It is
particularly suited, add Dupler and Frey, as a physical therapy routine, and as a
regimen to strengthen and balance all parts of the body. [233] Yoga has also been
used as a complete exercise program and physical therapy routine.[233]
In 2015 the Australian Government's Department of Health published the
results of a review of alternative therapies that sought to determine if any were
suitable for being covered by health insurance; Yoga was one of 17 practices
evaluated for which no clear evidence of effectiveness was found, with the
caveat that "Reviewers were limited in drawing definite conclusions, not only
due to a lack of studies for some clinical conditions, but also due to the lack of
information reported in the reviews and potentially in the primary studies." [234]
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 being marketed as a supplement to a cardio routine
with health benefits, but in Hinduism it is more than exercise and incorporates
meditation with spiritual benefits.[235]

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.[236][237][238] Long-term yoga users in
the United States have reported musculoskeletal and mental health
improvements, as well as reduced symptoms of asthma in asthmatics. [239] 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.[240][241] 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.[242] 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.[243] Other smaller studies support this finding.[244]
[245]
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.[246] 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.[247]
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.[248] 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.[249]
Yoga has also been studied as a treatment for schizophrenia.[250] 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.[20]
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.[251]
Yoga has been shown in a study to have some cognitive functioning (executive
functioning, including inhibitory control) acute benefit.[252]
A 2016 systematic review and meta-analysis found no evidence that yoga was
effective for metabolic syndrome.[253]
Physical injuries

A small percentage of yoga practitioners each year suffer physical injuries

analogous to sports injuries;[254] therefore, caution and common sense are
recommended.[255] 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, "Yoga foot drop,"[256] etc. An
expos of these problems by William Broad published in January, 2012 in The
New York Times Magazine[257] 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,[258] had suffered a back injury while
performing a yoga posture.[259] Torn muscles, knee injuries,[260] and headaches
are common ailments which may result from yoga practice.[261]

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.[254]
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.[262]
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.[257][261]
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, but is an event which could
occur in some yoga practices. This is a very serious condition which can result
in a stroke.[263][264]
Acetabular labral tears, damage to the structure joining the femur and the hip,
have been reported to have resulted from yoga practice.[265]

Pediatrics

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.[266]

Physiology

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 sheaths 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.[267] They
are often integrated:

1. Sthula sarira, the Gross body, comprising the Annamaya Kosha[268]

2. Suksma sarira, the Subtle body, composed of;

1. the Pranamaya Kosha (Vital breath or Energy),

 2. Manomaya Kosha (Mind)

3. the Vijnanamaya Kosha (Intellect)[268]

3. Karana sarira, the Causal body, comprising the Anandamaya

Kosha (Bliss)[268]

Within the subtle body energy flows through the nadis or channels, and is
concentrated within the chakras.

Yoga and specialized meditation

Zen Buddhism

Zen, the name of which derives from the Sanskrit "dhyna" via the Chinese
"ch'an"[note 23] is a form of Mahayana Buddhism. The Mahayana school of
Buddhism is noted for its proximity with yoga. [270] In the west, Zen is often set
alongside yoga; the two schools of meditation display obvious family
resemblances.[271] This segregation deserves attention because yogic practices
integrally exist within the Zen Buddhist school.[note 24] Certain essential elements
of yoga are important both for Buddhism in general and for Zen in particular. [272]

Vajrayana or 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. [273] The last
six are described as "yoga yanas": "Kriya yoga", "Upa yoga," "Yoga yana,"
"Mah yoga," "Anu yoga" and the ultimate practice, "Ati
yoga."[274] The Sarma traditions also include Kriya, Upa (called "Charya"), and
Yoga, with the Anuttara yoga class substituting for Mahayoga and Atiyoga.[275]
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.[276] 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 caal (Tib. "tummo"), the
generation of heat in one's own body, as being "the very foundation of the
whole of Tibetan yoga."[277] Chang also claims that Tibetan yoga involves
reconciliation of apparent polarities, such as prana and mind, relating this to
theoretical implications of tantrism.

Reception in other religions

Christianity

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.[278] In 2013, Monsignor Raffaello Martinelli, servicing
Congregation for the Doctrine of the Faith, having worked for over 23 years
with Cardinal Joseph Ratzinger (Pope Benedict XVI),[279] said that for
his Meditation, a Christian can learn from other religious traditions (zen, yoga,
controlled respiration, Mantra), quoting Aspects of Christian meditation: "Just
as "the Catholic Church rejects nothing of what is true and holy in these
religions," neither should these ways be rejected out of hand simply because
they are not Christian. On the contrary, one can take from them what is useful
so long as the Christian conception of prayer, its logic and requirements are
never obscured. It is within the context of all of this that these bits and pieces
should be taken up and expressed anew." [280] Previously, the Roman Catholic
Church, and some other Christian organizations have expressed concerns and
disapproval with respect to some eastern and New Age practices that include
yoga and meditation.[281][282][283]
In 1989 and 2003, the Vatican issued two documents: Aspects of Christian
meditation and "A Christian reflection on the New Age," that were mostly
critical of eastern and New Age practices. The 2003 document was published as
a 90-page handbook detailing the Vatican's position.[284] The Vatican 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 has been
compared 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.[278] The letter also says, "one can see if and how [prayer]
might be enriched by meditation methods developed in other religions and
cultures"[285] but maintains the idea that "there must be some fit between the
nature of [other approaches to] prayer and Christian beliefs about ultimate
reality."[278] Some fundamentalist Christian organizations consider yoga to be
incompatible with their religious background, considering it a part of the New
Age movement inconsistent with Christianity.[286]
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." [287]

Islam

In early 11th century, the Persian scholar Al Biruni visited India, lived with
Hindus for 16 years, and with their help translated several significant Sanskrit
works into Arabic and Persian languages. One of these was Patanjali's
Yogasutras.[288][289] Al Biruni's translation preserved many of the core themes of
Patajali 's Yoga philosophy, but certain sutras and analytical commentaries
were restated making it more consistent with Islamic monotheistic theology. [288]
[290]
Al Biruni's version of Yoga Sutras reached Persia and Arabian peninsula by
about 1050 AD. Later, in the 16th century, the hath yoga text Amritakunda was
translated into Arabic and then Persian.[291] Yoga was, however, not accepted by
mainstream Sunni and Shia Islam. Minority Islamic sects such as the
mystic Sufi movement, particularly in South Asia, adopted Indian yoga
practises, including postures and breath control. [292][293] Muhammad Ghawth, a
Shattari Sufi and one of the translators of yoga text in 16th century, drew
controversy for his interest in yoga and was persecuted for his Sufi beliefs. [294]
Malaysia's top Islamic body in 2008 passed a fatwa, prohibiting Muslims from
practicing yoga, saying it had elements of Hinduism and that its practice
was blasphemy, therefore haraam.[295] Some Muslims in Malaysia who had
been practicing yoga for years, criticized the decision as "insulting." [296] Sisters
in Islam, a women's rights group in Malaysia, also expressed disappointment
and said yoga was just a form of exercise. [297] This fatwa is legally enforceable.
[298]
However, Malaysia's prime minister clarified that yoga as physical exercise is
permissible, but the chanting of religious mantras is prohibited.[299]
In 2009, the Council of Ulemas, an Islamic body in Indonesia, passed a fatwa
banning yoga on the grounds that it contains Hindu elements. [300] These fatwas
have, in turn, been criticized by Darul Uloom Deoband, a Deobandi Islamic
seminary in India.[301] Similar fatwas banning yoga, for its link to Hinduism, were
issued by the Grand Mufti Ali Gomaa in Egypt in 2004, and by Islamic clerics in
Singapore earlier.[302]
In Iran, as of May 2014, according to its Yoga Association, there were
approximately 200 yoga centres in the country, 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. [303] In May 2009, Turkey's head of
the Directorate of Religious Affairs, Ali Bardakolu, discounted personal
development techniques such as reiki and yoga as commercial ventures that
could lead to extremism. His comments were made in the context of reiki and
yoga possibly being a form of proselytization at the expense of Islam.[304]

International Day of Yoga

On 11 December 2014, The 193-member United Nations General Assembly

approved by consensus, a resolution establishing 21 June as 'International Day
of Yoga'.[305] The declaration of this day came after the call for the adoption of
21 June as International Day of Yoga by Indian Prime Minister Narendra
Modi during his address to UN General Assembly on 27 September 2014.[306][307]
[308][309][310]
In suggesting 21 June, which is one of the two solstices, as the
International Day of Yoga, Narendra Modi had said that the date is the longest
day of the year in the Northern Hemisphere and has special significance in
many parts of the world.[311]
The first International Day of Yoga was observed world over on 21 June 2015.
About 35000 people, including Indian Prime Minister Narendra Modi and a
large number of dignitaries, performed 21 Yoga asanas (yoga postures) for 35
minutes at Rajpath in New Delhi. The day devoted to Yoga was observed by
millions across the world.[312] The event at Rajpath established two Guinness
records largest Yoga Class with 35985 people and the record for the most
nationalities participating in it- eighty four.

Impact of Yoga on Digestive System

Digestive System in human body is also known as alimentary or gastrointestinal
system. It provides nourishment to all the body cells from the external
environment. Food intake, its digestion, absorption and assimilation; water
balance, elimination of residue, waste products and poisonous substances are
the main functions of this system. The system includes gastrointestinal tract
(alimentary canal), salivary glands and portions of liver and pancreas. The
alimentary canal is a continuous tube. It consists of mouth (buccal cavity),
throat (pharynx), esophagus, stomach, small intestine, large intestine (colon),
rectum and anal canal, ending in the anus. In order to keep this system healthy
yoga can be instrumental. Some of the Kriyas like Dhauti, Basti and Nauli
influence the functioning of the digestive system significantly. But before
beginning with the yogic practices it is essential to acquire knowledge about
the digestive system in details.

The entire digestive and other parts are properly held and protected by means
of very strong muscles that form the wall of the belly. This abdominal wall
prevents displacement of the stomach, intestine or any other organ in the
abdomen. The abdominal wall also provides mechanical support to the
abdominal viscera as it contains strong rectus abdominus muscles. This helps to
maintain the tone of the involuntary muscles of the abdominal organs. The oral
cavity (mouth) is one of the organs of the digestive system. It is made-up of a
small outer portion (vestibule) between the teeth and the lips and the inner
major part between the teeth and the tongue. Roof of the mouth consists of a
hard and soft palate. This soft palate helps in swallowing, sucking, blowing and
producing sound. The tongue, on the other hand, is a muscular organ. It helps
in chewing, swallowing, speaking and tasting, Pharynx is a muscular tube,
which leads to esophagus and ends into the stomach. Digestive glands are
situated in the wall of the stomach. They secrete juices, containing enzymes,
which break down the food particles into simple soluble substances. The
digested food, in turn, is easily absorbed through inner wall of the small
intestine into the blood capillaries. Pancreas and liver also help in digestion by
supplying the pancreatic juice and bile respectively. The absorbed food
particles are carried to the liver and then into the general circulation.
The stomach opens into the duodenum, which further leads y to small
intestine. The small intestine is about 5 meters long. It joins large intestine
(colon), which is about 1.5 meters long and has got three distinct parts, viz.,
ascending, transverse and descending colon. Last parts of the large intestine
are known as rectum and anal canal, which open to the external environment
through anus. The colon contents are greatly influenced during uddiyan, nauli
and basti kriyas.

Most of the digested food is absorbed in the small intestine. The large intestine
absorbs mainly sodium along with the large quantities of water. This makes the
fecal material dry. In turn, potassium is transported from blood capillaries into
the lumen of the large intestine to keep feces moisturised. Repeated enemas or
diarrhea may lead to serious loss of potassium in the body and therefore one
may experience weakness in the muscles. The large intestine also absorbs
some of the products synthesized by the bacteria. For example, small amounts
of vitamins, which are synthesized by bacteria in the large intestine, are
absorbed by the large intestine itself.

Undigested, unwanted and toxic residues of food are passed on to the rectum
and then eliminated through the anus during the process of defecation. This
evacuation of the bowel is assisted by a deep inspiration followed by closure of
the glottis and contraction of the abdominal and chest muscles, causing a
marked increase in intrathoracic pressure. There is a sudden rise in the blood
pressure. This is followed by a fall in the blood pressure due to decreased
venous return (returning blood) to the heart.

The smooth muscles of the digestive parts are involuntary muscles, which are
not working under the individual's will. Major autonomic nerve of the
gastrointestinal tract (GIT) is the vagus nerve, which sends branches to the
stomach, small intestine and upper portion of large intestine. In fact, the
activity of smooth muscles and exocrine (digestive) glands are controlled by the
autonomic nervous system and the internal nerve plexus as well as the
hormones secreted by GIT itself. Gastrointestinal receptors initiate reflexes and
the information is conveyed to the central nervous system (CNS). Short reflexes
bring about self-regulation in the tract. Sometimes an individual can experience
sensations like pressure, pain, temperature, or burning in the abdominal
region. This is mainly due to various visceroreceptors situated along the GIT.
When they are stimulated because of stretching, pressure or the chemical
action, the strong sensory impulses are sent to the CNS and one's attention is
drawn. Hunger and appetite are such sensations coming from the stomach.
The central nervous system has no direct control on the digestive function but
the appetite and satiety centers lie in the hypothalamus. The emotional
balance and behavior of the human beings are also controlled by the
hypothalamic centers. It has been found that even the muscular tone of the
smooth muscles of the visceral parts is affected due to an individual's
emotional status, such as, rage, abhorrence and annoyance. Thus, it can be
concluded that digestion is affected due to one's thinking style, tense and
unsatisfied mind and the negative approach. This causes indigestion, acidity,
and gastric troubles. If the digestive function is disturbed, health is also
affected. In order to maintain mental peace and balance, a positive approach,
contentment and happiness are required, which can be achieved through
yoga.

Almost all the yoga asanas as well as kriyas influence stomach, colon, urinary
bladder and liver. Dhauti is mainly related to esophagus and stomach while
Basti is concerned with the anus, rectum and the colon. The external sphincters
of the anus are contracted and relaxed alternately in Ashwini mudra.

Yoga asanas create movements in the human body that greatly enhances the
activities of the digestive organs. There are several ailments that occur in the
digestive tract due to various reasons. Bowel irregularities can be caused due
to several reasons like unhealthy lifestyle, consuming the wrong kinds of foods,
chronic indigestion, and extra sensitive digestive system. One must always
check the eating habits before the digestive system becomes disable of its
function. It is always advisable to eat simple and healthy meals. One should
avoid foods that cause bowel disorders. Refined oily and spicy foods should
always be avoided. Digestive system works best if fresh foods such as
vegetables, salads, fruits, curd and buttermilk are consumed at a regular basis.
One should chew the food well before swallowing it and one should practice
eating at the same time daily if possible. Besides this yoga asanas are the best
possible ways to treat the digestive ailments naturally.
Jathara Parivartanaasana or the 'Revolved Abdominal Pose' is truly beneficial
for the internal organs and to relieve the stiffness in the back. It also helps to
get rid of excess fats, tones the liver, pancreas and spleen. It boosts the
strength of the intestines and also helps to keep the abdominal organs healthy.
 Apanaasana or the 'Knees to Chest' pose helps to keep the digestive system
healthy and improves the elimination of wastes. Uttanaasana or 'standing
forward bend' asana helps to alleviate depression and stress. It also has a
stimulating effect on the kidneys and liver and improves the functions of the
digestive system. If a person frequently suffers from bloating, cramping, and
gas after meals, one should practice the Bhujangasana and Pawan Muktasana
regularly.

Yoga asanas increase blood flow to the digestive tract and stimulate the
intestinal action known as peristalsis that results in digestion more efficiently.
Yoga also calms the mind, which in turn relaxes the digestive system and leads
to more effective elimination. Forward bend asanas increase the space in the
abdomen and facilitate the release of entrapped gases. These poses heat the
frontier part of the body and cool the back body as well.

Yoga for Digestion- Rejuvenate Your Digestive System The Ancient Way
A healthy digestive system in Ayurveda is referred to as the mainstream of our
well-being. The root cause of most of the diseases is inefficient digestion. The
metabolic energy of digestion called agni helps in eliminating the body wastes
and toxins. It breaks down the dense physical matter into subtle energy the
body needs, generates internal warmth and produces a clear mind
Lets think of our digestive system as a juicer, body toxins as fruit waste, agni as
juicer blades and energy as juice. If the juicer blades are weak, less juice is
generated and there is more of fruit waste left. Similarly when this agni (juicer
blade) is weak, there is not enough digestive power to metabolise food into
energy(juice).The result? More toxins(fruit waste) are accumulated in the cells.
Thus a stronger agni (better juicer blades) is required for a good digestive
system. An easy way to support digestive agni is through Yoga.
How Does Yoga Help In Having A Better Digestive System?
Yoga couples exercises with rhythmic breathing. Breathing brings life force into
the body and cleans the body of toxic materials formed due to wrong diet,
unhealthy lifestyle & accumulated stresses. It improves agni, creates body
balance and longevity rejuvenating the whole system.

Yoga Poses To Aide Digestion:

Trikonasana (Triangle pose)-Improves digestion, stimulates appetite
and alleviates constipation.
 Paschimottanasana (Forward bending pose)- Relieves digestive problems
like constipation.
PavanaMuktsana- Improves gastrointestinal problems
Matsyendrasana- Massages the abdominal organs, alleviating digestive
ailments.
Ushtrasana (Camel pose)- It stretches the stomach and intestines,
alleviating constipation.
Yoga Brings In A Wow Factor
There are more reasons to do yoga than not to. If we think of it, we are certain
to get a list of things that be gained by having a good digestive system.
A light, supple body
A body that remains alert & active Strong bones and muscle
Fat reduction
Increased physical strength
Improved appetite
Increased capability of coping with fatigue
All this can come our way. All we need to do is to practice yoga daily and have a
good digestive system. Every time we do yoga, we are gifting ourselves an
opportunity to enhance our health.

Yoga is a multi-functional tool. It helps to resolve many issues that get in the
way of connecting to your true self. Times change, people change, but yoga is
still relevant in what it can do for each one of us.

One of the recent problems plugging society is chronic constipation. If you

are feeling heavy and bloated, you are among the 100 million Americans who
may not have regular daily bowel movements. Okay, this may not be
anyone's favorite topic, but did you know that Americans spend over $725
million on laxatives each year?!
The good thing is that yoga can help deal with this issue without relying on
pills.

When ones body feels clean and empty, yoga practice becomes a lot easier,
and more natural, as does life. Its easier to meditate, to feel at peace, and to
feel at home living in a body that is free of waste. You need to take care of
your body by keeping the sewage system clean.

As a yogi, you have tools at your disposal that many other people don't. You
can adapt your yoga practice to address the issue of digestion just the same
way you adjust your diet to address your needs.

Here are a few yoga practices that you can add to your routine to help attain
internal purity:

1. Agnisar Kriya - This cleansing technique draws its name from the words
Agni (Fire), Sar (Essence) and Kriya (Action). Fire is the essential element of
digestion, and this cleansing action stimulates this digestive fire to work at its
optimum level. It is easy to learn, and takes just a few minutes a day. Do it
first thing in the morning after a glass of water. Let it burn, baby, burn!
Click here for a video that will show you exactly how to learn it

2. Nauli - This technique takes a little bit more practice, but the benefits are
well worth the effort. Similar to Agnisar, it is said to improve digestion,
assimilation and elimination. It is similar to self-massage of the abdominal
area. It helps to tone muscles in the abdominal area and improves
circulation. Click here to learn about this one.

3. Twists - Most twists directly affect the area below the ribcage where most
digestion happens. Twists squeeze your body's most important detox player,
the liver, hastening an inner cleanup of all the junk we consume. While doing
a twist, focus on the breath. Don't rush out of them; spend at least 8-10
breaths on each side.

4. Deep breath - Deep breathing is similar to a mild massage for the digestive
organs. There are several different pranayama practices to choose from, but
the essence stays the same. Inhale and let your belly expand from the
diaphragm moving down, and on the exhale relax the stomach and let it fall
in. The key here is not to force the movement of the stomach but to reduce
all the tension that might get in the way of this natural movement. Especially
when you exhale, don't contract the stomach, but fully relax and soften it. It
will naturally go toward the spine.

5. Yoga nidra - Stress effects digestion in a very adverse way. You need to
relax, and things will move along more easily. Try this yoga nidra:

6. Peacock - I love this one! According to ancient traditional texts, a yogi who
practices peacock can digest nails. All we are trying to achive is to digest
modern day food; let's hope that what you are eating is not worse than nails!
Do it after inversions, before restorative poses. Click here to learn this.

7. Abhyanga on the stomach - If Nauli is out of reach for the time being, use
your hands. Using coconut or almond oil, gently massage your stomach in
circular movements starting from the belly button and moving towards the
outer areas in a clockwise direction. It helps everything to move along.
References

1. Ronnie Gale Dreyer. Elements of Vedic Astrology: A guide to

fundamentals of Jyotish. Weiser Books. p. 316.
2. Janardan Harji. Mansagari. Savitri Thakur Prakashan. pp. 413,
415. Janamapatrabodhah

3. Mantreswara. Phaladeepika (PDF). p. 72.

4. Ronnie Gale Dreyer. Vedic Astrology: A guide to fundamenats of

Jyotish. Weiser Books. p. 176.

5. Linda Johnsen. A Thousand Suns: Designing your future with Vedic

astrology. Yes International Publishers.

6. Jacques Dorsan. The Clockwise House System. Steiner Books.

7. Mantreswara. Phaladeepika (PDF). p. 71.

8. "Laghu Parashari" (PDF).

9. Parasara. Brihat Parasara Hora Sastra Vol.1 Translated by

R.Santhanam. Ranjan Publications. pp. 389394.

10. Gopesh Kumar Ojha. Phaladeepika Bhavarthbodhani. Motilal

Banarsidass. pp. 567575.