:Yoga (philosophy)

File:Bronze figure of Kashmiri in Meditation by Malvina Hoffman Wellcome M0005215.jpg (1885–1966). The yoga posture shown is siddhasana.]]Yoga as a separate school of thought is mentioned in Indian texts from the end of the 1st millennium CE.{{sfn|Whicher|1999|p=320}} A collection of practices and some ideas of the Yoga school of Hinduism is found in the Yoga Sutras of Patanjali. After its circulation in the first half of the 1st millennium CE, many Indian scholars reviewed it, then published their Bhāṣya (notes and commentary) on it. The commentary by Vyasa may have been written by Patanjali himself, forming an integrated text called the Pātañjalayogaśāstra ("The Treatise on Yoga of Patañjali").{{sfn|Maas|2006}} Yoga as a separate school of philosophy has been included as one of the six orthodox schools in medieval era Indian texts; the other schools are Samkhya, Nyaya, Vaisheshika, Mimamsa and Vedanta.Jessica Frazier (2014), in The Bloomsbury Companion to Hindu Studies (Editor: Jessica Frazier), Bloomsbury Academic, {{ISBN|978-1-4725-1151-5}}, pages 24-25 According to Bryant,

{{blockquote|Sāṁkhya and Yoga should not be considered different schools until a very late date: the first reference to Yoga itself as a distinct school seems to be in the writings of Śaṅkara in the 9th century C.E.}}

There are numerous parallels in the concepts in the Samkhya school of Hinduism, Yoga and various strands of Buddhism, particularly from the 2nd century BCE to the 1st century AD, notes LarsonLarson, pp. 43-45. From the Samkhya school of Hinduism, the 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. From the Buddhist practice of nirodhasamadhi, argues Larson, the Yoga Sutras adopt the pursuit of an altered state of awareness, but unlike Buddhism, which believes that there is no fixed self, Yoga is physicalist like Samkhya in believing that each individual has a self and soul. The third concept that the Yoga Sutras synthesize into its philosophy is the ancient ascetic traditions of isolation, meditation and introspection.

Yoga-philosophy is Samkhya. In both, the foundational concepts include two realities: Purusha and Prakriti. The Purusha is defined as that reality which is pure consciousness and is untouched by thoughts or qualities. The Prakriti is the empirical, phenomenal reality which includes matter and also mind, sensory organs and the sense of identity (self, soul). A living being is held in both schools to be the union of matter and mind. The Yoga school differs from the Samkhya school in its views on the ontology of Purusha, on axiology and on soteriology.Roy Perrett (2007), Samkhya-Yoga Ethics, Indian Ethics: Classical Traditions and Contemporary Challenges (Editors: Purusottama Bilimoria et al), Volume 1, {{ISBN|978-0-7546-3301-3}}, page 151Mikel Burley (2012), Classical Samkhya and Yoga – An Indian Metaphysics of Experience, Routledge, {{ISBN|978-0-415-64887-5}}, pages 31-46

The metaphysics of Yoga-Samkhya is a form of dualism. It considers consciousness and matter, self/soul and body as two different realities.{{sfnm|Haney|2002|1p=17|2a1=Isaac|2a2=Dangwal|2y=1997|2p=339}}

The Samkhya-Yoga system espouses dualism between consciousness and matter by postulating two "irreducible, innate and independent realities: Purusha and Prakriti. While the Prakriti is a single entity, the Samkhya-Yoga schools admit a plurality of the Puruṣas in this world. Unintelligent, unmanifest, uncaused, ever-active, imperceptible and eternal Prakriti is alone the final source of the world of objects. The Puruṣa is considered as the conscious principle, a passive enjoyer (bhokta) and the Prakriti is the enjoyed (bhogya). Samkhya-Yoga believes that the Puruṣa cannot be regarded as the source of inanimate world, because an intelligent principle cannot transform itself into the unconscious world. This metaphysics is a pluralistic spiritualism, a form of realism built on the foundation of dualism.{{sfn|Sharma|1997|pp=149–68}}

Yoga-philosophy adopts the theory of Guṇa from Samkhya. Guṇas theory states that three gunas (innate tendency, attributes) are present in different proportions in all beings, and these three are sattva guna (goodness, constructive, harmonious), rajas guna (passion, active, confused), and tamas guna (darkness, destructive, chaotic).Alban Widgery (1930), The principles of Hindu Ethics, International Journal of Ethics, Vol. 40, No. 2, pages 234-237James G. Lochtefeld, Guna, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 1, Rosen Publishing, {{ISBN|978-0-8239-3179-8}}, page 265 These three are present in every being but in different proportions, and the fundamental nature and psychological dispositions of beings is a consequence of the relative proportion of these three gunas. When sattva guna predominates an individual, the qualities of lucidity, wisdom, constructiveness, harmonious, and peacefulness manifest themselves; when rajas is predominant, attachment, craving, passion-driven activity and restlessness manifest; and when tamas predominates in an individual, ignorance, delusion, destructive behavior, lethargy, and suffering manifests. The guṇas theory underpins the philosophy of mind in Yoga school of Hinduism.

The early scholars of Yoga philosophy, posit that the Puruṣa (consciousness) by its nature is sattva (constructive), while Prakriti (matter) by its nature is tamas (chaotic). They further posit that individuals at birth have buddhi (intelligence, sattvic). As life progresses and churns this buddhi, it creates asmita or ahamkara (ego, rajasic). When ego in turn is churned by life, manas (temper, mood, tamasic) is produced. Together, buddhi, ahamkara and manas interact and constitute citta (mind) in Yoga school of Hinduism. Unrestrained modification of citta causes suffering. A way of life that empowers one to become ever more aware of one's consciousness and spirituality innate in buddhi, is the path to one's highest potential and a more serene, content, liberated life. Patanjali's Yoga sutra begins, in verse 2 of Book 1, by defining Yoga as "restraining the Citta from Vrittis."Vivekanada, p. 115.

File:Lotus position.svg, Dhyana and Samadhi is Sanyama – the path to Moksha or Kaivalya in Yoga school.]]

Yoga school of Hinduism holds that ignorance is the cause of suffering and saṁsāra. Liberation, like many other schools, is removal of ignorance, which is achieved through discriminative discernment, knowledge and self-awareness. The Yoga Sūtras is Yoga school's treatise on how to accomplish this. Samādhi is the state where lucid awareness develops, state Yoga scholars, and this is how one starts the process of becoming aware of Purusa and true Self. It further claims that this awareness is eternal, and once this awareness is achieved, a person cannot ever cease being aware; this is moksha, the soteriological goal in Hinduism.

Book 3 of Patanjali's Yogasutra is dedicated to the three last limbs of ashtangha yoga, together called sanyama in verses III.4 to III.5, and calls it the technology for "discerning principle" and mastery of citta and self-knowledge.[https://archive.org/stream/yogadaranasutra00patagoog#page/n112/mode/2up The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa – Book 3] GN Jha (Translator); Harvard University Archives, pages 94-95Gregor Maehle (2007), Ashtanga Yoga: Practice & Philosophy, {{ISBN|978-1-57731-606-0}}, pages 237-238 In verse III.12, the Yogasutras state that this discerning principle then empowers one to perfect sant (tranquility) and udita (reason) in one's mind and spirit, through intentness. This leads to one's ability to discern the difference between sabda (word), artha (meaning) and pratyaya (understanding), and this ability empowers one to compassionately comprehend the cry/speech of all living beings.[https://archive.org/stream/yogadaranasutra00patagoog#page/n126/mode/2up The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa – Book 3] GN Jha (Translator); Harvard University Archives, pages 108-126[https://archive.org/stream/yogaphilosophyb00tatygoog#page/n158/mode/2up The Yoga Philosophy] TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, pages 108-109 Once a yogi reaches this state of sanyama, it leads to unusual powers, intuition, self-knowledge, freedoms and kaivalya, the soteriological goal of the yogi.

The benefits of Yoga philosophy of Hinduism are then summarized in verses III.46 to III.55 of Yogasutras, stating that the first five limbs leads to bodily perfections such as beauty, loveliness, strength and toughness; while the last three limbs through sanyama leads to mind and psychological perfections of perceptiveness, one's nature, mastery over egoism, discriminative knowledge of purity, self and soul.[https://archive.org/stream/yogadaranasutra00patagoog#page/n144/mode/2up The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa – Book 3] GN Jha (Translator); Harvard University Archives, pages 127-134[https://archive.org/stream/yogaphilosophyb00tatygoog#page/n182/mode/2up The Yoga Philosophy] TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, pages 132-139 This knowledge once reached is irreversible, states Yogasutra's Book IV.

Yoga philosophy allows the concept of God, unlike the closely related Samkhya school of Hinduism which is non-theistic. Hindu scholars such as the 8th century Adi Sankara, as well many modern academic scholars describe the Yoga school as "Samkya school with God."

The Yoga Sutras of Patanjali use the term Isvara in 11 verses: I.23 through I.29, II.1, II.2, II.32 and II.45. Ever since the Sutras' release, Hindu scholars have debated and commented on who or what is Isvara. These commentaries range from defining Isvara as a "personal god" to a "special self" to "anything that has spiritual significance to the individual".* Hariharānanda Āraṇya (2007), Parabhaktisutra, Aporisms on Sublime Devotion, (Translator: A Chatterjee), in Divine Hymns with Supreme Devotional Aphorisms, Kapil Math Press, Kolkata, pages 55-93;

• Hariharānanda Āraṇya (2007), Eternally Liberated Isvara and Purusa Principle, in Divine Hymns with Supreme Devotional Aphorisms, Kapil Math Press, Kolkata, pages 126-129 Whicher explains that while Patanjali's terse verses can be interpreted both as theistic or non-theistic, Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation".Ian Whicher (1999), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, State University of New York Press, {{ISBN|978-0-7914-3815-2}}, page 86

Patanjali defines Isvara (Sanskrit: ईश्वर) in verse 24 of Book 1, as "a special Self (पुरुषविशेष, puruṣa-viśeṣa)",* Sanskrit Original with Translation 1: [https://archive.org/stream/yogaphilosophyb00tatygoog#page/n6/mode/2up The Yoga Philosophy] TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives;

• Translation 2: [https://archive.org/stream/yogadaranasutra00patagoog#page/n4/mode/2up The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa] GN Jha (Translator), with notes; Harvard University Archives;
• Translation 3: [https://archive.org/stream/yogasutrasofpata00pata#page/n5/mode/2up The Yogasutras of Patanjali] Charles Johnston (Translator)

{{langx|sa|क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥}}

– Yoga Sutras I.24

This sutra adds the characteristics of Isvara as that special Self which is unaffected (अपरामृष्ट, aparamrsta) by one's obstacles/hardships (क्लेश, klesha), one's circumstances created by the past or by one's current actions (कर्म, karma), one's life fruits (विपाक, vipâka), and one's psychological dispositions or intentions (आशय, ashaya).[http://spokensanskrit.de/index.php?tinput=aparAmRSTa&script=&direction=SE&link=yes aparAmRSTa], [http://spokensanskrit.de/ kleza, karma, vipaka and ashaya]; Sanskrit English Dictionary, Koeln University, GermanyLloyd Pflueger (2008), Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, {{ISBN|978-81-208-3232-9}}, pages 31-45

{{Main|Yamas|Niyamas}}

Preparatory ethical rules in the texts of Yoga school of Hindu philosophy include both a theory of values through the observances of positive values and avoidance of negative, as well as an aesthetic theory on bliss from intrinsic and extrinsic perspectives.Robert S. Hartman (2002), The Knowledge of Good: Critique of Axiological Reason, Rodopi, {{ISBN|978-90-420-1220-2}}, pages 224-225Howard Coward (2002), Yoga and Psychology: Language, Memory, and Mysticism, State University of New York Press, {{ISBN|978-0-7914-5500-5}}, pages 42-46, 88-89, 109-110 The values to be observed are called Niyamas, while those to be avoided are referred in the Yamas in Yoga philosophy.

Over sixty different ancient and medieval era texts of Yoga philosophy discuss Yamas and Niyamas.SV Bharti (2001), Yoga Sutras of Patanjali: With the Exposition of Vyasa, Motilal Banarsidas, {{ISBN|978-81-208-1825-5}}, Appendix I, pages 672-691Jean Varenne and Coltman Derek (1977), Yoga and the Hindu Tradition, University Of Chicago Press, {{ISBN|978-0-226-85116-7}}, pages 197-202 The specific theory and list of values varies between the texts, however, Ahimsa, Satya, Asteya, Svādhyāya, Kșhamā, and Dayā are among the predominantly discussed ethical concepts by majority of these texts.

The five yamas listed by Patañjali in Yogasūtra 2.30 are:{{cite book|last1=Āgāśe|first1=K. S.|title=Pātañjalayogasūtrāṇi|date=1904|publisher=Ānandāśrama|location=Puṇe|page=102|url=https://archive.org/stream/patanjaliyoga/yoga_sutras_three_commentaries#page/n111/mode/2up}}

1. Ahiṃsā (अहिंसा): Nonviolence, non-harming other living beingsJames Lochtefeld, "Yama (2)", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. {{ISBN|978-0-8239-3179-8}}, page 777
2. Satya (सत्य): truthfulness, non-falsehood
3. Asteya (अस्तेय): non-stealing
4. Brahmacarya (ब्रह्मचर्य): celibacy, non-cheating on one's partner
5. Aparigraha (अपरिग्रहः): non-avarice, non-possessivenessArti Dhand (2002), The dharma of ethics, the ethics of dharma: Quizzing the ideals of Hinduism, Journal of Religious Ethics, 30(3), pages 347-372

Patanjali, in Book 2, explains how and why each of the above self restraints help in the personal growth of an individual. For example, in verse II.35, Patanjali states that the virtue of nonviolence and non-injury to others (Ahimsa) leads to the abandonment of enmity, a state that leads the yogi to the perfection of inner and outer amity with everyone, everything.[https://archive.org/stream/yogaphilosophyb00tatygoog#page/n130/mode/2up The Yoga Philosophy] TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, page 80Jan E. M. Houben and Karel Rijk van Kooij (1999), Violence Denied: Violence, Non-Violence and the Rationalization of Violence in South Asian Cultural History, Brill Academic, {{ISBN|978-90-04-11344-2}}, page 5 Other texts of the Yoga school of Hinduism include Kṣamā (क्षमा, forgiveness),Stuart Sovatsky (1998), Words from the Soul: Time East/West Spirituality and Psychotherapeutic Narrative, State University of New York, {{ISBN|978-0-7914-3949-4}}, page 21 Dhṛti (धृति, fortitude, non-giving up in adversity), Dayā (दया, compassion), Ārjava (आर्जव, non-hypocrisy)J Sinha, {{Google books|VCwmmWXJBqEC|Indian Psychology|page=142}}, Volume 2, Motilal Banarsidas, {{oclc|1211693}}, page 142 and Mitāhāra (मितहार, measured diet).{{Cite journal|pmc=3331325|year=1990|last1=Desai|first1=B. P.|title=Place of Nutrition in Yoga|journal=Ancient Science of Life|volume=9|issue=3|pages=147–153|pmid=22557690}}

The Niyamas part of theory of values in the Yoga school include virtuous habits, behaviors and observances.N Tummers (2009), Teaching Yoga for Life, {{ISBN|978-0-7360-7016-4}}, page 13-16Y Sawai (1987), [https://www.jstor.org/stable/3270048 The Nature of Faith in the Śaṅkaran Vedānta Tradition], Numen, Vol. 34, Fasc. 1 (Jun., 1987), pages 18-44 The Yogasutra lists the niyamas as:{{cite book|last1=Āgāśe|first1=K. S.|title=Pātañjalayogasūtrāṇi|date=1904|publisher=Ānandāśrama|location=Puṇe|page=102|url=https://archive.org/stream/patanjaliyoga/yoga_sutras_three_commentaries#page/n113/mode/2up}}

1. Śauca: purity, clearness of mind, speech and bodySharma and Sharma, Indian Political Thought, Atlantic Publishers, {{ISBN|978-81-7156-678-5}}, page 19
2. Santoṣa: contentment, acceptance of others, acceptance of one's circumstances as they are in order to get past or change them, optimism for selfN Tummers (2009), Teaching Yoga for Life, {{ISBN|978-0-7360-7016-4}}, page 16-17
3. Tapas: persistence, perseverance, austerityKaelber, W. O. (1976). "Tapas", Birth, and Spiritual Rebirth in the Veda, History of Religions, 15(4), 343-386SA Bhagwat (2008), Yoga and Sustainability. Journal of Yoga, Fall/Winter 2008, 7(1): 1-14
4. Svādhyāya: study of Vedas (see Sabda in epistemology section), study of self, self-reflection, introspection of self's thoughts, speeches and actions[http://www.yogajournal.com/article/philosophy/polishing-the-mirror/ Polishing the mirror] Yoga Journal, GARY KRAFTSOW, FEB 25, 2008
5. Īśvarapraṇidhāna: contemplation of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality)Īśvara + praṇidhāna, [http://spokensanskrit.de/index.php?tinput=Izvara&direction=SE&link=yes&choice=yes Īśvara] and [http://spokensanskrit.de/index.php?tinput=praNidhAna&direction=SE&link=yes&choice=yes praṇidhāna]

As with Yamas, Patanjali explains how and why each of the above Niyamas help in the personal growth of an individual. For example, in verse II.42, Patanjali states that the virtue of contentment and acceptance of others as they are (Santoṣa) leads to the state where inner sources of joy matter most, and the craving for external sources of pleasant ceases.[https://archive.org/stream/yogaphilosophyb00tatygoog#page/n134/mode/2up The Yoga Philosophy] TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, page 84 Other texts of the Yoga school expanded the list of values under Niyamas, to include behaviors such as Āstika (आस्तिक, belief in personal God, faith in Self, conviction that there is knowledge in Vedas/Upanishads), Dāna (दान , charity, sharing with others),William Owen Cole (1991), Moral Issues in Six Religions, Heinemann, {{ISBN|978-0-435-30299-3}}, pages 104-105 Hrī (ह्री, remorse and acceptance of one's past/mistakes/ignorance, modesty)[http://www.ibiblio.org/sripedia/ebooks/mw/1300/mw__1340.html Hri] Monier Williams Sanskrit English Dictionary Mati (मति, think and reflect, reconcile conflicting ideas)Monier Williams, {{Google books|uqlRAAAAcAAJ|A Sanskrit-English Dictionary: Etymologically and philologically arranged|page=740}}, Mati, मति, pages 740-741 and Vrata (व्रत, resolutions and vows, fast, pious observances).SV Bharti (2001), Yoga Sutras of Patanjali: With the Exposition of Vyasa, Motilal Banarsidas, {{ISBN|978-81-208-1825-5}}, Appendix I, pages 680-691Mikel Burley (2000), Haṭha-Yoga: Its Context, Theory, and Practice, Motilal Banarsidas, {{ISBN|978-81-208-1706-7}}, pages 190-191Hartmut Scharfe, Handbook of Oriental Studies – Education in Ancient India, Brill, {{ISBN|978-90-04-12556-8}}, pages 217-222

File:3 Pramana Epistemology Samkhya Yoga Hindu schools.svg

The Yoga school accepts the same pramanas, or valid means of knowledge, as the Samkhya school: Pratyakṣa or Dṛṣṭam (direct sense perception), Anumāna (inference), and Śabda or Āptavacana (verbal testimony of the sages or shāstras). Unlike few other schools of Hinduism such as Advaita Vedanta, Yoga did not adopt the following three Pramanas: Upamāṇa (comparison and analogy), Arthāpatti (postulation, deriving from circumstances) or Anupalabdi (non-perception, negative/cognitive proof).

• Pratyakṣa (प्रत्यक्ष) means perception. It is of two types in Hindu texts: external and internal. External perception is described as that arising from the interaction of the five senses and worldly objects, while internal perception is described by this school as that of the inner sense, the mind.MM Kamal (1998), "The Epistemology of the Carvaka Philosophy", Journal of Indian and Buddhist Studies, 46(2): 13-16B Matilal (1992), Perception: An Essay in Indian Theories of Knowledge, Oxford University Press, {{ISBN|978-0-19-823976-5}} The ancient and medieval Indian texts identify four requirements for correct perception: Indriyarthasannikarsa (direct experience by one's sensory organ/s with the object, whatever is being studied), Avyapadesya (non-verbal; correct perception is not through hearsay, according to ancient Indian scholars, where one's sensory organ relies on accepting or rejecting someone else's perception), Avyabhicara (without wandering; correct perception is without change, nor is it the result of deception because one's sensory organ or means of observation is drifting, defective, suspect) and Vyavasayatmaka (definite; correct perception excludes judgments of doubt, either because of one's failure to observe all the details, or because one is mixing inference with observation and observing what one wants to observe, or not observing what one does not want to observe).Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, {{ISBN|81-208-0309-4}}, pages 160-168 Some ancient scholars proposed "unusual perception" as pramana and called it internal perception, a proposal contested by other Indian scholars. The internal perception concepts included pratibha (intuition), samanyalaksanapratyaksa (a form of induction from perceived specifics to a universal), and jnanalaksanapratyaksa (a form of perception of prior processes and previous states of a 'topic of study' by observing its current state).Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, {{ISBN|81-208-0309-4}}, pages 168-169 Further, some schools of Hinduism considered and refined rules of accepting uncertain knowledge from Pratyakṣa-pranama, so as to contrast nirnaya (definite judgment, conclusion) from anadhyavasaya (indefinite judgment).Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, {{ISBN|81-208-0309-4}}, pages 170-172
• Anumāṇa (अनुमान) means inference. It is described as reaching a new conclusion and truth from one or more observations and previous truths by applying reason.W Halbfass (1991), Tradition and Reflection, State University of New York Press, {{ISBN|0-7914-0362-9}}, page 26-27 Observing smoke and inferring fire is an example of Anumana. In all except one of the Hindu philosophies,Carvaka school is the exception this is a valid and useful means to knowledge. The method of inference is explained by Indian texts as consisting of three parts: pratijna (hypothesis), hetu (a reason), and drshtanta (examples).James Lochtefeld, "Anumana" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing. {{ISBN|0-8239-2287-1}}, page 46-47 The hypothesis must further be broken down into two parts, state the ancient Indian scholars: sadhya (that idea which needs to be proven or disproven) and paksha (the object on which the sadhya is predicated). The inference is conditionally true if sapaksha (positive examples as evidence) are present, and if vipaksha (negative examples as counter-evidence) are absent. For rigor, the Indian philosophies also state further epistemic steps. For example, they demand Vyapti – the requirement that the hetu (reason) must necessarily and separately account for the inference in "all" cases, in both sapaksha and vipaksha.Karl Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass, {{ISBN|81-208-0779-0}} A conditionally proven hypothesis is called a nigamana (conclusion).Monier Williams (1893), Indian Wisdom – Religious, Philosophical and Ethical Doctrines of the Hindus, Luzac & Co, London, page 61
• Śabda (शब्द) means relying on word, testimony of past or present reliable experts.* Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, {{ISBN|978-0-8153-3611-2}}, pages 245-248;
• John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, {{ISBN|978-0-7914-3067-5}}, page 238DPS Bhawuk (2011), Spirituality and Indian Psychology (Editor: Anthony Marsella), Springer, {{ISBN|978-1-4419-8109-7}}, page 172 Hiriyanna explains Sabda-pramana as a concept which means reliable expert testimony. The schools of Hinduism which consider it epistemically valid suggest that a human being needs to know numerous facts, and with the limited time and energy available, he can learn only a fraction of those facts and truths directly.M. Hiriyanna (2000), The Essentials of Indian Philosophy, Motilal Banarsidass, {{ISBN|978-81-208-1330-4}}, page 43 He must cooperate with others to rapidly acquire and share knowledge and thereby enrich each other's lives. This means of gaining proper knowledge is neither spoken or written, but through Sabda (sound). The reliability of the source is important, and legitimate knowledge can only come from the Sabda of reliable sources. The disagreement between the schools of Hinduism has been on how to establish reliability. Some schools, such as Carvaka, state that this is never possible, and therefore Sabda is not a proper pramana. Other schools debate means to establish reliability.P. Billimoria (1988), Śabdapramāṇa: Word and Knowledge, Studies of Classical India Volume 10, Springer, {{ISBN|978-94-010-7810-8}}, pages 1-30

The most studied ancient and medieval era texts of the Yoga school of philosophy include those by Patanjali, Bhaskara, Haribhadra (Jain scholar), Bhoja, and Hemachandra.CK Chapelle (2003), Reconciling Yogas, State University of New York Press, {{ISBN|978-0-7914-5900-3}}, pages 12-15, 39-48

References to the teachings of the Yoga school of Hinduism abound in ancient Indian texts of other orthodox schools of Hinduism, for example, verse 5.2.17This verse appears as 6.1 in some manuscripts of Vaiseisika Darsana of Vaisheshika Sutra by Kanada, belonging to the Vaisheshika school of Hinduism and dated to be from the 1st millennium BCE, states

{{Blockquote|Pleasure and pain results from contact of soul, sense, mind and object. Non-origination of that follows when the mind becomes steady in the soul. After it, there is non-existence of pain in the embodied soul. This is that Yoga.|Vaiśeṣika Sūtra 5.2.15–5.2.16|Original Sanskrit and Translation: [https://archive.org/stream/thevaiasesikasut00kanauoft#page/166/mode/2up The Vaisheshika Sutra of Kanada with the Commentary of Sankara Misra] BD Basu (Translator), The Sacred Books of the Hindus, Volume 6, University of Toronto Archives; Modern translation: Johannes Bronkhorst (2000), The Two Traditions of Meditation in Ancient India, Motilal Banarsidass, {{ISBN|978-81-208-1114-0}}, page 64}}

The Nyāya Sūtras by Akshapada variously dated to be from 4th to 2nd century BCE,Michael Brannigan (2009), Striking a Balance: A Primer in Traditional Asian Values, Rowman & Littlefield, {{ISBN|978-0-7391-3846-5}}, page 7 and belonging to the Nyaya school of Hinduism, in chapter 4.2 discusses the importance of Yoga as follows,{{sfn|Whicher|1999|p=320}}

{{Blockquote|We are instructed to practice meditation in such places as a forest, a cave or a sand-bank. Such possibilities [the opponent claims] may occur even in release. It is, we reply, not so, because knowledge must spring up only in a body already in the state of formation. And there is absence of a body in our release. For that purpose, there should be a purifying of our soul by abstinence from evil, and observance of certain virtues, as well as by following the spiritual injunctions gleaned from Yoga. To secure release [moksha], it is necessary to study and follow this treatise on knowledge [Yoga], as well as to hold discussions with those learned in that treatise.

|Nyaya Sūtra 4.2.42–4.2.47|Original Sanskrit and Translation: [https://archive.org/stream/NyayaSutra/nyaya_sutras_of_gautama#page/n161/mode/2up The Nyaya Sutras of Gotama] SC Vidyabhusana (Translator), The Bhuvaneswari Ashrama, University of Toronto Archives}}

The Brahma Sutras by Badarayana, estimated to have been completed in its surviving form in approx. 400–450 CE,{{cite book|author=Hajime Nakamura|title=A History of Early Vedānta Philosophy: Part 1|year=1989|publisher=New Delhi: Motilal Banarsidass|isbn=81-208-0651-4 |page=436 }}, Quote: "...we can take it that 400-450 is the period during which the Brahma Sūtras was compiled in its extant form." while the original version might be ancient and composed between 500 BCE and 200 BCE,Oliver Leaman (1999), Key Concepts in Eastern Philosophy, Routledge, {{ISBN|978-0-415-17363-6}}, page xiv belonging to the Vedanta school of Hinduism, in chapter 2 assumes the existence of a text called Yoga Smriti. Scholars contest whether this text was a precursor or the same as Patanjali's Yogasutra, but either premise is uncertain.{{sfn|Whicher|1999|p=320}} The verses of Brahma Sutras assert that dualism of the prevailing Yoga philosophy is refuted, as the value of Yoga is as a means to realization of the Self, not in propositions about Self that is in conflict with the Vedic texts. Radhakrishnan translates the text as follows,

{{Blockquote|If it is said that there will result the defect of not allowing room for certain Smritis, we say not so, because there will result the defect of not allowing room for some other smritis [further knowledge], and on account of the non-perception of others. Thereby [pradhāna theory of] the Yoga Smriti is refuted.

|Brahma Sūtra 2.1.1–2.1.3|[https://archive.org/stream/Sarvepalli.Radhakrishnan-Brahma.Sutra-The.Philosophy.of.Spiritual.Life/Radhakrishnan-Brahma.Sutra-The.Philosophy.of.Spiritual.Life#page/n331/mode/2up Brahma Sutra] Sarvepalli Radhakrishnan (Translator, 1960), London: George Allen, pages 333-335For a more recent translation of the same verse, see Jan E. M. Houben and Karel Rijk van Kooij (1999), Violence Denied, Brill Academic, {{ISBN|978-90-04-11344-2}}, page 149}}

The Yoga Vasistha is a syncretic text on Yoga philosophy, variously dated to be from 6th- to 14th-century CE.S Venkatesananda (Author) and CK Chapelle (Editor, 1985), The Concise Yoga Vasistha, State University of New York Press, {{ISBN|978-0-87395-954-4}}, page x It is structured as a dialogue between sage Vasistha of the Vedic era and the philosopher-king Rama of the Hindu epic Ramayana.S Venkatesananda (Author) and CK Chapelle (Editor, 1985), The Concise Yoga Vasistha, State University of New York Press, {{ISBN|978-0-87395-954-4}}, pages xi-xii The text synthesizes elements of Vedanta, Jainism, Yoga, Samkhya, Saiva Siddhanta and Mahayana Buddhism. Among other things, the text discusses Yoga philosophy in its various chapters. In section 6.1, Yoga Vasistha introduces Yoga as follows,

{{Blockquote|Yoga is the utter transcendence of the mind and is of two types. Self-knowledge is one type, another is the restraint of the life-force of self limitations and psychological conditioning. Yoga has come to mean only the latter, yet both the methods lead to the same result. To some, Self-knowledge through inquiry is difficult, to others Yoga is difficult. But my conviction is that the path of inquiry is easy for all, because Self-knowledge is the ever-present truth. I shall now describe to you the method of Yoga.

|Vasistha to Rama, Yoga Vasistha 6.1.12–13|S Venkatesananda (Author) and CK Chapelle (Editor, 1985), The Concise Yoga Vasistha, State University of New York Press, {{ISBN|978-0-87395-954-4}}, pages 275, also 239-246, 272-277}}

• Bhakti yoga
• Cittabhumi
• Jnana yoga
• Karma yoga
• Rāja yoga
• Shinshin-tōitsu-dō, Japanese yoga

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{{Reflist|30em}}

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Edwin Bryant (2011, Rutgers University), [http://www.iep.utm.edu/yoga/ The Yoga Sutras of Patanjali] IEP

}}

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• [https://kdham.com/philosophico/ Philosophico Literary Research] Kaivalyadhama Research Department

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