yog

is anuchhed ko vikipeediya lekh Yoga ke is sanskaran se anuvaadit kiya gaya hai.

padmaasan mudra mein yaugik dhyaanasth Shiv-moorti

yog Bhaarat aur Nepal mein ek aadhyaatmik prakiya ko kehte hain jismein shareer, man aur aatma ko ek saath laane (yog) ka kaam hota hai. yeh shabd, prakriya aur dhaarana bauddh dharm,jain dharm aur hindu dharm mein dhyaan prakriya se sambandhit hai. yog shabd Bhaarat se bauddh dharm ke saath cheen, Japan, Tibet, dakshin poorv Asia aur shri lanka mein bhi fail gaya hai aur is samay saare sabhya jagat‌ mein log isse parichit hain.

itni prasiddhi ke baad pehli baar 11 December 2014 ko UN sanyukt raashtra mahaashabha ne pratyek barsh 21 June ko bishv yog diwas ke roop mein sampoorn bishv bhar manaane ke liye maanyata di hai ab jaake yog ka bishvabyaapi paribhaasha sunishchit ho pai hai. bhagavadgeeta pratishthit granth maana jaata hai. usamein yog shabd ka kai baar prayog hua hai, kabhi akele aur kabhi savisheshan, jaise buddhiyog, sannyaasayog, karmayog. vedottar kaal mein bhaktiyog aur hathayog naam bhi prachalit ho gaye hain. mahaatma Gandhi ne anaasakti yog ka vyavahaar kiya hai. patanjali yogadarshan mein kriyaayog shabd dekhne mein aata hai. paashupat yog aur maaheshvar yog jaise shabdon ke bhi prasang milte hai. in sab sthalon mein yog shabd ke jo arth hain vah ek doosare ke virodhi hain parantu is prakaar ke vibhinn prayogon ko dekhne se yeh to spasht ho jaata hai, ki yog ki paribhaasha karna kathin kaarya hai. paribhaasha aisi honi chaahiye jo avyaapti aur ativyaapti doshon se mukt ho, yog shabd ke vaachyaarth ka aisa lakshan batala sake jo pratyek prasang ke liye upayukt ho aur yog ke sivaaya kisi anya vastu ke liye upayukt na ho.

'yog' shabd 'yuj samaadhau' aatmanepadi divaadigneeya dhaatu mein 'ghanya' pratyaya lagaane se nishpann hota hai. is prakaar 'yog' shabd ka arth hua- samaadhi arthaat chitt vruttiyon ka nirodh. vaise 'yog' shabd 'yujir yog' tatha 'yuj sanyamane' dhaatu se bhi nishpann hota hai kintu tab is sthiti mein yog shabd ka arth kramash: yogafal, jod tatha niyman hoga. aage yog mein ham dekheinge ki aatma aur paramaatma ke vishay mein bhi yog kaha gaya hai.

geeta mein shreekrushn ne ek sthal par kaha hai 'yog: karmasu kaushalam‌' (karmo mein kushalata ko yog kehte hain). spasht hai ki yeh vaakya yog ki paribhaasha naheen hai. kuchh vidvaanon ka yeh mat hai ki jeevaatma aur paramaatma ke mil jaane ko yog kehte hain. is baat ko sveekaar karne mein yeh badi aapatti khadi hoti hai ki bauddhamataavalanbi bhi, jo paramaatma ki satta ko sveekaar naheen karte, yog shabd ka vyavahaar karte aur yog ka samarthan karte hain. yahi baat saankhyavaadiyon ke liye bhi kahi ja sakti hai jo ishvar ki satta ko asiddh maanate hain. pantajali ne yogadarshan mein, jo paribhaasha di hai 'yogashchittavruttinirodh:', chitt ki vruttiyon ke nirodh = poornataya ruk jaane ka naam yog hai. is vaakya ke do arth ho sakte hain: chittavruttiyon ke nirodh ki avastha ka naam yog hai ya is avastha ko laane ke upaaya ko yog kehte hain.

parantu is paribhaasha par kai vidvaanon ko aapatti hai. unka kehna hai ki chittavruttiyon ke pravaah ka hi naam chitt hai. poorn nirodh ka arth hoga chitt ke astitv ka poorn lop, chittaashraya samast smrutiyon aur sanskaaron ka ni:shesh ho jaana. yadi aisa ho jaae to fir samaadhi se uthana sambhav naheen hoga. kyonki us avastha ke sahaare ke liye koi bhi sanskaar bacha naheen hoga, praarabdh dagdh ho gaya hoga. nirodh yadi sambhav ho to shreekrushn ke is vaakya ka kya arth hoga? yogasth: kuru karmaani, yog mein sthit hokar karm karo. viruddhaavastha mein karm ho naheen sakta aur us avastha mein koi sanskaar naheen pad sakte, smrutiyaaain naheen ban sakateen, jo samaadhi se uthane ke baad karm karne mein sahaayak hon.

sankshep mein aashay yeh hai ki yog ke shaastreeya svaroop, uske daarshanik aadhaar, ko samyak‌ roop se samajhna bahut saral naheen hai. sansaar ko mithya maananevaala advaitavaadi bhi nididhyaahn ke naam se usaka samarthan karta hai. aneeshvaravaadi saankhya vidvaan bhi usaka anumodan karta hai. bauddh hi naheen, muslim soofi aur isaai mistik bhi kisi na kisi prakaar apne sanpradaaya ki maanyataaon aur daarshanik siddhaanton ke saath usaka saamanjasya sthaapit kar lete hain.

in vibhinn daarshanik vichaaradhaaraaon mein kis prakaar aisa samanvaya ho sakta hai ki aisa dharaatal mil sake jispar yog ki bhitti khadi ki ja sake, yeh bada rochak prashn hai parantu iske vivechan ke liye bahut samay chaahiye. yahaaain us prakriya par thoda sa vichaar kar lena aavashyak hai jiski rooparekha hamako patanjali ke sootron mein milti hai. thode bahut shabdabhed se yeh prakriya un sabhi samudaayon ko maanya hai jo yog ke abhyaas ka samarthan karte hain.

paribhaasha

• (1) paatanjal yog darshan ke anusaar - yogashchittavrutt nirodh: (1/2) arthaat chitt ki vruttiyon ka nirodh hi yog hai.

• (2) saankhya darshan ke anusaar - purushaprakrutyorviyogepi yogaityamidheeyate. arthaat purush evam prakruti ke paarthakya ko sthaapit kar purush ka sv svaroop mein avasthit hona hi yog hai.

• (3) vishnupuraan ke anusaar - yog: sanyog ityukt: jeevaatm paramaatmane. arthaat jeevaatma tatha paramaatma ka poornataya milan hi yog hai.

• (4) bhagavadgeeta ke anusaar - siddadhyasiddadhyo samobhootva samatvanyog uchchate. (2/48) arthaat du:kh-sukh, laabh-alaabh, shatru-mitr, sheet aur ushn aadi dvandon mein sarvatr samabhaav rakhana yog hai.

• (5) bhagavadgeeta ke anusaar - tasmaaddayogaayayujyasv yog: karmasu kaushalam. arthaat karttavya karm bandhak na ho, isliye nishkaam bhaavana se anuprerit hokar karttavya karne ka kaushal yog hai.

• (6) aachaarya haribhdr ke anusaar - mokkhen joyanaao savvo vi dhamm vavahaaro jogo. moksh se jodne vaale sabhi vyavahaar yog hai.

• (7) bauddh dharm ke anusaar - kushal chitaikaggata yog:. arthaat kushal chitt ki ekaagrata yog hai.

yog ke prakaar

yog ki uchchaavastha samaadhi, moksh, kaivalya aadi tak pahuainchane ke liye anekon saadhakon ne jo saadhan apnaaye unheen saadhanon ka varnan yog granthon mein samay samay par milta raha. usi ko yog ke prakaar se jaana jaane laga. yog ki pramaanik pustakon mein shivsanhita tatha gorakshashatak mein yog ke chaar prakaaron ka varnan milta hai -

mantrayogon hashshchaiv layayogastruteeyak:.

chaturtho raajayog: (shivsanhita , 5/11)

mantro layo hatho raajayogantarbhoomika kramaat

ek ev chaturdhaaऽyan mahaayogobhiyte. (gorakshashatakam )

uparyukt donon shlokon se yog ke prakaar hue : mantrayog, hathayog layayog va raajayog.

mantrayog

'mantra' ka samaanya arth hai- 'mananaat traayate iti mantr:'. man ko traaya (paar karaane wala) mantra hi hai. mantra yog ka sambandh man se hai, man ko is prakaar paribhaashit kiya hai- manan iti man:. jo manan, chintan karta hai vahi man hai. man ki chanchalata ka nirodh mantra ke dvaara karna mantra yog hai. mantra yog ke baare mein yogatatvopanishd mein varnan is prakaar hai-

yog sevante saadhakaadhamaa:.

( alpabuddhi saadhak mantrayog se seva karta hai arthaat mantrayog anasaadhakon ke liye hai jo alpabuddhi hai.)

mantra se dhvani tarangein paida hoti hai mantra shareer aur man donon par prabhaav daalata hai. mantra mein saadhak jap ka prayog karta hai mantra jap mein teen ghatakon ka kaafi mahatva hai ve ghatak-uchchaaran, laya va taal hain. teenon ka sahi anupaat mantra shakti ko badha deta hai. mantrajap mukhyaroop se chaar prakaar se kiya jaata hai.

(1) vaachik (2) maanasik (3) upaanshu (4) anapa .

hathayog

hath ka shaabdik arth hatapoorvak kisi kaarya karne se liya jaata hai. hath pradeepika pustak mein hath ka arth is prakaar diya hai-

hakaarenochyate sooryashthakaar chandr uchyate.

soorya chandramaso ryogaaddhathayogoऽbhidheeyate.

h ka arth soorya tath th ka arth chandr bataaya gaya hai. soorya aur chandr ki samaan avastha hathayog hai. shareer mein kai hajaar naadiyaaain hai unamein teen pramukh naadiyon ka varnan hai, ve is prakaar hain. sooryanaadi arthaat pingala jo daahine svar ka prateek hai. chandranaadi arthaat ida jo baayein svaar ka prateek hai. in donon ke beech teesari naadi sushumna hai. is prakaar hathayog vah kriya hai jismein pingala aur ida naadi ke sahaare praan ko sushumna naadi mein pravesh karaakar brahamarandhr mein samaadhisth kiya jaata hai. hath pradeepika mein hathayog ke chaar angon ka varnan hai- aasan, praanaayaam, mudra aur bandh tatha naadaanusadhaan. gherandasanhita mein saat ang- shatakarm, aasan, mudraabandh, praanaayaam, dhyaan, samaadhi jabki yogatatvopanishd mein aath angon ka varnan hai- yam, niyam, aasan, praanaayaam, pratyaahaar, dhaarana, dhyaan, bhramadhyeharim aur samaadhi.

layayog

chitt ka apne svaroop vileen hona ya chitt ki nirooddh avastha layog ke antargat aata hai. saadhak ke chitt mein jab chalte, baithate, sote aur bhojan karte samay har samay braham ka dhyaan rahe isi ko layayog kehte hain. yogatvopanishd mein is prakaar varnan hai-

gachhastishthan svapan bhunjan dhyaayentrishkalameeshvaram s ev layayog: syaat (22-23)

raajayog

raajayog sabhi yogon ka raaja kahalaaya jaata hai kyonki ismein pratyek prakaar ke yog ki kuchh na kuchh samaamigri avashya mil jaati hai. raajayog maharshi patanjali dvaara rachit ashtaang yog ka varnan aata hai. raajayog ka vishay chittavruttiyon ka nirodh karna hai.

maharshi patanjali ke anusaar samaahit chitt vaalon ke liye abhyaas aur vairaagya tatha vikshipt chitt vaalon ke liye kriyaayog ka sahaara lekar aage badhne ka raasta sujhaaya hai. in saadhanon ka upayog karke saadhak ke kleshon ka naash hota hai, chittaprasann hokar gyaan ka prakaash failata hai aur vivekakhyaati praapt hoti hai hai.

yogaadaannushthaanaad shuddhikshaye jnyaaanadeeptira vivek khyaate: (1/28)

raajayog ke antargat mahirsh patanjali ne ashtaang ko is prakaar bataaya hai-

yamaniymaasanapraanaayaamapratyaahaaradhaaranaadhyaanasamaadhayoऽshtaaङagaani.

yog ke aath angon mein pratham paaainch bahirang tatha anya teen antarang mein aate hain.

uparyukt chaar pakaar ke atirikt geeta mein do prakaar ke yogon ka varnan milta hai-

• (1) jnyaaanayog
• (2) karmayog

jnyaaanayog, saankhyayog se sambandh rakhata hai. purush prakruti ke bandhanon se mukt hona hi gyaan yog hai. saankhya darshan mein 25 tatvon ka varnan milta hai.

vaidik sanhitaaon ke antargat tapasviyon (tapas) ke baare mein ((kal | braahman)) praacheen kaal se vedon mein (900 se 500 bi si E) ullekh milta hai, jab ki taapasik saadhanaaon ka samaavesh praacheen vaidik tippaniyon mein praapt hai.^[1] kai moortiyaaain jo saamaanya yog ya samaadhi mudra ko pradarshit karti hai, sindhu ghaati sabhyata (si.3300-1700 bi.si. i.) ke sthaan par praapt huin hai. puraatattvajnya gregari possehl ke anusaar," ye moortiyaaain yog ke dhaarmik sanskaar" ke yog se sambandh ko sanket karti hai.^[2] yadyapi is baat ka nirnayaatmak saboot naheen hai fir bhi anek panditon ki rai mein sindhu ghaati sabhyata aur yog-dhyaan mein sambandh hai.^[3]

dhyaan mein uchch chaitanya ko praapt karne ki reetiyon ka vikaas shrmaanik paramparaaon dvaara evam upanishd ki parampara dvaara viksit hua tha.^[4]

buddh ke poorv evam praacheen brahminik granthon me dhyaan ke baare me koi thos saboot naheen milta hai, buddh ke do shikshakon ke dhyaan ke lakshyon ke prati kahe vaakyon ke aadhaar par vaynn yeh tark karte hai ki nirgun dhyaan ki paddhati brahmin parampara se nikli isliye upanishd ki srushti ke prati kahe kathanon mein evam dhyaan ke lakshyon ke liye kahe kathanon mein samaanata hai.^[5] yeh sambhaavit ho bhi sakta hai, naheen bhi.^[6]

upanishdon mein brahmaand sambandhi bayaanau ke vaishvik kathanon mein kisi dhyaan ki reeti ki sambhaavana ke prati tark dete hue kehte hai ki naasadeeya sookt kisi dhyaan ki paddhati ki or rig ved se poorv bhi ishaara karte hai.^[7]

yeh bauddh granth shaayad sabse praacheen granth hai jin mein dhyaan takaneekon ka varnan praapt hota hai.^[8] ve dhyaan ki prathaaon aur avasthaaon ka varnan karte hai jo buddh se pehle astitv mein theen aur saath hi un prathaaon ka varnan karte hai jo pehle bauddh dharm ke bheetar viksit huin.^[9] hindu vaangmaya mein,"yog" shabd pehle katha upaanishd mein prastut hua jahaaain jnyaaanendriyon ka niyantran aur maanasik gatividhi ke nivaaran ke arth mein prayukt hua hai jo uchchatam stithi pradaan karne wala man gaya hai.^[10] mahatvapoorn granth jo yog ki avadhaarana se sambandhit hai ve madhya kaaleen upanishd, mahaabhaarat,bhagavad geeta 200 BCE) evam pathaanjali ke yog sootr hai. (ca. 400 BCE)

patanjali ke yog sootr

bhaarateeya darshan mein, shad darshanon mein se ek ka naam yog hai.^[11][12] yog daarshanik pranaali,saankhya school ke saath niktata se sanbandhit hai.^[13] rishi patanjali dvaara vyaakhyaayit yog sanpradaaya saankhya manovijnyaaan aur tatvameemaansa ko sveekaar karta hai, lekin saankhya gharaane ki tulana mein adhik aastik hai, yeh pramaan hai kyonki saankhya vaastavikta ke pachchees tatvon mein ishvareeya satta bhi jodi gayi hai.^[14][15] yog aur saankhya ek dusare se itne miljhulate hai ki meks myullar kehte hai,"yeh do darshan itne prasiddh the ki ek dusare ka antar samajhne ke liye ek ko prabhu ke saath aur dusare ko prabhu ke bina maana jaata hai....."^[16] saankhya aur yog ke beech ghanishth sambandh heinreech jimmer samajhaate hai:

in donon ko Bhaarat mein judva ke roop mein maana jaata hai, jo ek hi vishay ke do pahaloo hai.Sāaṅakhya[41]yahaaain maanav prakruti ki buniyaadi saiddhaantik ka pradarshan, vistrut vivran aur uske tatvon ka paribhaashit, bandhan (bandha) ke sthiti mein unke sahayog karne ke tareeke, sulajhaavat ke samay apne sthiti ka vishleshan ya mukti me viyojan ({{2}{IAST|moksh}}) ka vyaakhya kiya gaya hai. yog vishesh roop se prakriya ki gatisheelata ke sulajhaav ke liye upachaar karta hai aur mukti praapt karne ki vyaavahaarik takaneekon ko siddhaant karta hai athva 'alagaav-ekeekaran'(kaivalya) ka upachaar karta hai.^[17]

patanjali, vyaapak roop se aupachaarik yog darshan ke sansthaapak mane jaate hai.^[18] patanjali ke yog, buddhi ka niyantran ke liye ek pranaali hai,raaj yog ke roop mein jaana jaata hai.^[19] pataanjali unke doosare sootr me "yog" shabd ka paribhaashit karte hai,^[20] jo unke poore kaam ke liye vyaakhya sootr maana jaata hai:

yog: chitt-vrutti nirodh:

- yog sootr 1.2

teen sanskrut shabdon ke arth par yeh sanskrut paribhaasha tika hai. ai.ke.taimni iski anuvaad karte hai ki,"yog buddhi ke sanshodhanon (vṛaatti [49]) ka nishedh (nirodhaḥ [48]) hai" (citta [50]). ^[21] yog ka praarambhik paribhaasha me is shabd nirodhaḥ [52] ka upayog ek udaaharan hai ki baudhik takaneeki shabdaavali aur avadhaaranaaon, yog sootr me ek mahatvapoorn bhoomika nibhaate hai; isse yeh sanket hota hai ki bauddh vichaaron ke baare mein pataanjali ko jaankaari thi aur apne pranaali me unhein bunaai.^[22]svaami vivekaanand is sootr ko anuvaad karte hue kehte hai,"yog buddhi (chitt) ko vibhinn roopon (vrutti) lene se avaruddh karta hai.^[23]

is, Delhi ke Birla mandir mein ek hindu yogi ka moorti

pataanjali ka lekhan 'ashtaang yog"("aath-angit yog") ek pranaali ke liye aadhaar ban gaya.

29th sootr ke doosari kitaab se yeh aath-angit avadhaaran ko praapt kiya gaya tha aur vyaavahaarik roop me bhinnaroop se sikhaaye gaye pratyek raaja yog ka ek mukhya visheshata hai.

aath ang hain:

1. yam (paanch "parihaar"): ahinsa, jhooth naheen bolna, gair lobh, gair vishyaasakti aur gair svaamigt.
2. niyam (paanch "dhaarmik kriya"): pavitrata, santushti, tapasya, adhyayan aur Bhagwan ko aatmasamarpan.
3. aasan:moolaarthak arth "baithane ka aasan" aur pataanjali sootr mein dhyaan
4. praanaayaam ("saans ko sthagit rakhana"): praana, saans, "ayaama ", ko niyantrit karna ya band karna. saath hi jeevan shakti ko niyantran karne ki vyaakhya ki gayi hai.
5. pratyahaar ("amoort"):baahari vastuon se bhaavana angon ke pratyaahaar.
6. dhaarana ("ekaagrata"): ek hi lakshya par dhyaan lagaana.
7. dhyaan ("dhyaan"):dhyaan ki vastu ki prakruti gahan chintan.
8. samaadhi("vimukti"):dhyaan ke vastu ko chaitanya ke saath vilay karna. iske do prakaar hai - saviklp aur aviklp. aviklp samaadhi mein sansaar mein vaapas aane ka koi maarg ya vyavastha naheen hoti. yeh yog paddhati ki charam avastha hai.

is sanpradaaya ke vichaar me, uchchatam praapti vishv ke anubhavi vividhta ko bhram ke roop me prakat naheen karta. yeh duniya vaastav hai. iske alaava, uchchatam praapti aisa ghatna hai jahaaain anek mein se ek vyaktitv swayam, aatm ko aavishkaar karta hai, koi ek saarvabhaumik aatm naheen hai jo sabhi vyaktiyon dvaara saajha jaata hai.^[24]

bhagavad geeta

bhagavad geeta (prabhu ke geet), bade paimaane par vibhinn tareekon se yog shabd ka upayog karta hai. ek poora adhyaaya (chhatha adhyaaya) sahit paaramparik yog ka abhyaas ko samarpit, dhyaan ke sahit, karne ke alaava^[25] is me yog ke teen pramukh prakaar ka parichay kiya jaata hai.^[26]

• karm yog: kaarravaai ka yog. ismein vyakti apne sthiti ke uchit aur kartavyon ke anusaar karmon ka shraddhaapoorvak nirvaah karta hai.
• bhakti yog: bhakti ka yog. bhagavat keertan. ise bhaavanaatmak aacharan vaale logon ko sujhaaya jaata hai.
• jnyaaana yog: gyaan ka yog - jnyaaanaarjan karna.

madhusoodana sarasvati (janm 1490) ne geeta ko teen vargon mein vibhaajit kiya hai, jahaaain pratham chhah adhyaayon me karm yog ke baare me, beech ke chhah me bhakti yog aur pichhle chhah adhyaayon me jnyaaana (gyaan) yog ke baare me gaya hai.^[27] anya tippaneekaaron pratyek adhyaaya ko ek alag 'yog' se sambandh bataate hai, jahaaain athaarah alag yog ka varnan kiya hai.^[28]

hathayog

hathayog yog, yog ki ek vishesh pranaali hai jise 15veen sadi ke Bhaarat mein hath yog pradeepika ke sankalak, yogi svatmarama dvaara varnit kiya gaya tha.

hathayog pataanjali ke raaj yog se kaafi alag hai jo satkarm par kendrit hai, bhautik shareer ki shuddhi hi man ki, praan ki aur vishisht oorja ki shuddhi lati hai.[62] [63] keval pataanjali raaj yog ke dhyaan aasan ke badle, [64] yeh poore shareer ke lokapriya aasanon ki charcha karta hai.^[29] hathayog apni kai aadhunik bhinnaroopon mein ek shaili hai jise bahut se log "yog" shabd ke saath jodte hai.^[30]

bauddh-dharm

buddh padmaasan mudra mein yog dhyaan mein.

praacheen bauddhik dharm ne dhyaanaaparaneeya avashoshan avastha ko nigmit kiya.^[31] buddh ke praarambhik upadeshon mein yog vichaaron ka sabse praacheen nirantar abhivyakti paaya jaata hai.^[32] buddh ke ek pramukh naveen shikshan yeh tha ki dhyaanaaparaneeya avashoshan ko paripoorn abhyaas se sanyukt kare.^[33] buddh ke upadesh aur praacheen brahmanik granthon mein prastut antar vichitr hai.

buddh ke anusaar, dhyaanaaparaneeya avastha ekamaatr ant naheen hai, uchchatam dhyaanaaparaneeya sthiti mein bhi moksh praapt naheen hota.

apne vichaar ke poorn viraam praapt karne ke bajaay, kisi prakaar ka maanasik sakriyta hona chaahiye:ek mukti anubhooti, dhyaan jaagrukta ke abhyaas par aadhaarit hona chaahiye. ^[34] buddh ne maut se mukti paane ki praacheen brahmanik abhipraaya ko thukaraaya.^[35] brahminik yogin ko ek gairadvisankya drashtrugat sthiti jahaaain mrutyu me anubhooti praapt hota hai, us sthiti ko ve mukti maanate hai.

buddh ne yog ke nipun ki maut par mukti paane ki puraane brahminik anyokt ("uttejanaaheen hona, kshanasthaayi hona") ko ek naya arth diya; unhein, rishi jo jeevan mein mukt hai ke naam se ullekh kiya gaya tha.^[36]

inhein bhi dekhein: praanaayaam

yogakaara bauddhik dharm

yogakaara(sanskrut:"yog ka abhyaas"^[37], shabd vinyaas yogaachaara, darshan aur manovijnyaaan ka ek sanpradaaya hai, jo Bhaarat mein 4 veen se 5 veen shataabdi me viksit kiya gaya tha.

yogakaara ko yeh naam praapt hua kyonki usane ek yog pradaan kiya, ek rooparekha jisse bodhisttv tak pahuainchane ka ek maarg dikhaaya hai.^[38] gyaan tak pahuainchane ke liye yeh yogakaara sanpradaaya yog sikhaata hai.^[39]

chh'an (sion/ jen) bauddh dharm

jen (jiska naam sanskrut shabd "dhyaana se" utpann kiya gaya cheeni "chh'an" ke maadhyam se^[40])mahaayaan bauddh dharm ka ek roop hai. bauddh dharm ki mahaayaan sanpradaaya yog ke saath apni niktata ke kaaran vikhyaat kiya jaata hai.^[31] pashchim mein, jen ko aksar yog ke saath vyavasthit kiya jaata hai;dhyaan pradarshan ke do sanpradaayon spasht parivaarik upamaan pradarshan karte hai.^[41] yeh ghatna ko vishesh dhyaan yogya hai kyonki kuchh yog prathaaon par dhyaan ki jen bauddhik school aadhaarit hai.[81]yog ki kuchh aavashyak tatvon saamaanya roop se bauddh dharm aur vishesh roop se jen dharm ko mahatvapoorn hain.^[42]

Bhaarat aur Tibet ke bauddhik dharm

yog tibbati bauddh dharm ka kendra hai. nyingama parampara mein, dhyaan ka abhyaas ka raasta nau yaanon, ya vaahan me vibhaajit hai, kaha jaata hai yeh param vyootpann bhi hai.^[43] antim ke chhah ko "yog yaanaas" ke roop me varnit kiya jaata hai, yeh hai:kriya yog, up yog (charya), yoga yaana, maha yog, anu yog aur antim abhyaas ati yog.^[44] sarama paranparaaon nemahaayog aur atiyog ki anuttaara varg se sthaanaapann karte hue kriya yog, upa (charya) aur yog ko shaamil kiya hain. anya tantr yog prathaaon mein 108 shaareerik mudraaon ke saath saans aur dil taal ka abhyaas shaamil hain.^[45] anya tantr yog prathaaon 108 shaareerik mudraaon ke saath saans aur dil taal ka abhyaas ko shaamil hain.

yeh nyingama parampara yantr yog ka abhyaas bhi karte hai. (tib. tarul khor), yeh ek anushaasan hai jisme saans kaarya (ya praanaayaam), dhyaanaaparaneeya manan aur sateek gatisheel chaal se anusaran karanevaale ka dhyaan ko ekaagrit karte hai.^[46]lukhang me dalaai laama ke sammar mandir ke deevaaron par tibbati praacheen yogiyon ke shareer mudraaon chitrit kiya jaaya hai.

chaang (1993) dvaara ek arddh tibbati yoga ke lokapriya khaate ne kandali (tib.tummo) apne shareer mein garmi ka utpaadan ka ullekh karte hue kehte hai ki "yeh sampoorn tibbati yoga ki buniyaad hai".^[47] chaang yeh bhi daava karte hai ki tibbati yoga praana aur man ko sulah karta hai, aur use tantrism ke saiddhaantik nihitaarth se sambandhit karte hai.

jain dharm

teerthankar paarsv yaugik dhyaan mein kayotsarga mudra mein.

mahaaveer ke keval gyaan mulaabandhaasana mudra mein

doosari shataabdi ke si i jain paath tattvaarthasootr, ke anusaar man, vaani aur shareer sabhi gatividhiyon ka kul yog hai. ^[48] umaasvati kehte hai ki asraava ya kaarmik pravaah ka kaaran yog hai^[49] saath hi- samyak charitra - mukti ke maarg me yeh behad aavashyak hai.

^[50] apni niyaamasara mein, aachaarya kundaakundane yog bhakti ka varnan- bhakti se mukti ka maarg - bhakti ke sarvochch roop ke roop me kiya hai.^[51] aachaarya haribhdr aur aachaarya hemachandr ke anusaar paaainch pramukh ullekh sannyaasiyon aur 12 samaajik laghu pratijnyaaaon yog ke antargat shaamil hai. is vichaar ke vajah se kahi indolojists jaise pro Robert J jyeedenbos ne jain dharm ke baare me yeh kaha ki yeh anivaarya roop se yog soch ka ek yojana hai jo ek poorn dharm ke roop me badhi ho gayi.

^[52] dau॰ heinreech jimmar santusht kiya ki yog pranaali ko poorv aaryan ka mool tha, jisne vedon ki satta ko sveekaar naheen kiya aur isliye jain dharm ke samaan use ek vidhrmik siddhaanton ke roop mein maana gaya tha

^[53] jain shaastr, jain teerthankaron ko dhyaan me padmaasana ya kayotsarga yog mudra mein darshaaya hai. aisa kaha gaya hai ki mahaaveer ko mulaabandhaasana sthiti mein baithe kevala gyaan "aatmajnyaaan" praapt hua jo acharanga sootr me aur baad mein kalpasootr me pehli saahityik ullekh ke roop me paaya gaya hai.^[54]

pataanjali yogasootr ke paanch yaama ya baadhaaon aur jain dharm ke paaainch pramukh pratijnyaaaon mein alaukik saadrushya hai, jisse jain dharm ka ek majaboot prabhaav ka sanket karta hai.

^[55][56] lekhak viviyn vorthingatan ne yeh sveekaar kiya ki yog darshan aur jain dharm ke beech paarasparik prabhaav hai aur ve likhte hai:"yog poori tarah se jain dharm ko apna rin maanata hai aur vinimay me jain dharm ne yog ke saadhanaaon ko apne jeevan ka ek hissa bana liya".

^[57] sindhu ghaati muharon aur ikonografi bhi ek yathochit saakshya pradaan karte hai ki yog parampara aur jain dharm ke beech sanpradaayik sadrush astitv hai.

^[58] vishesh roop se, vidvaanon aur puraatatvavidon ne vibhinn tirthankaron ki muharon mein darshaai gayi yog aur dhyaan mudraaon ke beech samaanataaon par tippani ki hai: rushabh ki "kayotsarga"mudra aur mahaaveer ke mulabandhaasan muharon ke saath dhyaan mudra mein pakshon mein sarpon ki khudaai paarshvanaath ki khudaai se milti julati hai.

yeh sabhi na keval sindhu ghaati sabhyata aur jain dharm ke beech kadiyon ka sanket kar rahe hain, balki vibhinn yog prathaaon ko jain dharm ka yogadaan pradarshan karte hai.^[59]

jain siddhaant aur saahitya ke sandarbh

praacheenatam ke jain dharmavaidhaanik saahitya jaise acharangaasutr aur niymaasara, tattvaarthasootr aadi jaise granthon ne saadhaaran vyakti aur tapasveeyon ke liye jeevan ka ek maarg ke roop mein yog par kai sandarbh diye hai.

baad ke granth, jisme yog ke jain avadhaarana savistaar hai, vah nimnaanusaar hain:

• pujyapada (5 veen shataabdi si i)
  • ishtopadesh

• aachaarya haribhdr soori (8 veen shataabdi si i)
  • yogabindu
  • yogadristismuchkaaya
  • yogasataaka
  • yogavimisika

• aachaarya jondu (8 veen shataabdi si i)
  • yogasaara

• aachaarya hemaakaandr (11 veen sadi si i)
  • yogasastr

• aachaarya amitaagati (11 veen sadi si i)
  • yogasaraaprabhrta

islaam

soofi sangeet ke vikaas mein bhaarateeya yog abhyaas ka kaafi prabhaav hai, jahaaain ve donon shaareerik mudraaon (aasan) aur shvaas niyantran (praanaayaam) ko anukoolit kiya hai.^[60] 11 veen shataabdi ke praacheen samay mein praacheen bhaarateeya yog paath, amrutakund, ("amrut ka kund") ka arabi aur faarasi bhaashaaon mein anuvaad kiya gaya tha.^[61]

san 2008 mein Malaysia ke sheersh islaamik samiti ne kaha jo muslamaan yog abhyaas karte hai unke khilaaf ek fatwa lagoo kiya, jo kaanooni taur par gair baadhyakaari hai, kehte hai ki yog mein "hindu aadhyaatmik upadeshon" ke tatvon hai aur is se ish-ninda ho sakti hai aur isliye yeh haraam hai.

Malaysia mein muslim yog shikshakon ne "apamaan" kehkar is nirnaya ki aalochna ki.^[62] Malaysia mein mahilaaon ke^[62] samooh, ne bhi apna niraasha vyakt ki aur unhonne kaha ki ve apni yog kakshaaon ko jaari rakheinge.^[63] is fatwa mein kaha gaya hai ki shaareerik vyaayaam ke roop mein yog abhyaas anumeya hai, par dhaarmik mantra ka gaane par pratibandh laga diya hai,^[64] aur yeh bhi kehte hai ki Bhagwan ke saath maanav ka milaap jaise shikshan islaami darshan ke anuroop naheen hai.^[65]

isi tarah,ulemas ki parishad, Indonesia mein ek islaami samiti ne yog par pratibandh, ek fatwe dvaara laagoo kiya kyonki ismein "hindu tatv" shaamil the.^[66] kintu in fatavon ko daarul uloom deoband ne aalochna ki hai, jo deobandi islaam ka Bhaarat mein shikshaalaya hai.^[67]

san 2009 May mein, Turkey ke nideshaalaya ke dhaarmik maamalon ke mantraalaya ke pradhaan shaasak Ali bardaakogloo ne yog ko ek vyaavasaayik udyam ke roop mein ghoshit kiya- yog ke sambandh mein kuchh aalochanaaye jo isalaam ke tatvon se mel naheen khaateen.^[68]

isaai dharm

san 1989 mein, vaitikn ne ghoshit kiya ki jen aur yog jaise poorvi dhyaan prathaaon "shareer ke ek gut mein badajaat" ho sakte hai.

vaitikn ke bayaan ke baavajood, kai roman Catholic unke aadhyaatmik prathaaon mein yog , bauddh dharm aur hindu dharm ke tatvon ka prayog kiya hai.^[69]

tantr

tantr ek pratha hai jismein unke anusaran karanevaalon ka sambandh saadhaaran, dhaarmik, saamaajik aur taarkik vaastavikta mein parivartan le aate hai.

taantrik abhyaas mein ek vyakti vaastavikta ko maaya, bhram ke roop mein anubhav karta hai aur yeh vyakti ko mukti praapt hota hai.^[70]hindu dharm dvaara prastut kiya gaya nirvaan ke kai maargon mein se yeh vishesh maarg tantr ko bhaarateeya dharmon ke prathaaon jaise yog, dhyaan, aur saamaajik sannyaas se jodta hai, jo saamaajik sambandhon aur vidhiyon se asthaayi ya sthaayi vaapasi par aadhaarit hain.^[70]

taantrik prathaaon aur adhyayan ke dauraan, chhaatr ko dhyaan takaneek mein, vishesh roop se chakr dhyaan, ka nirdesh diya jaata hai. jis tarah yeh dhyaan jaana jaata hai aur taantrik anuyaayiyon evam yogiyon ke tareeko ke saath tulana mein yeh taantrik prathaaon ek seemit roop mein hai, lekin sootrapaat ke pichhle dhyaan se jyaada vistrut hai.

ise ek prakaar ka kundalini yog maana jaata hai jiske maadhyam se dhyaan aur pooja ke liye "hrudaya" mein sthit chakr mein devi ko sthaapit karte hai.^[71]

vaise to yog hamesha se hamaari praacheen dharohar rahi hai. samay ke saath-saath yog vishv prakhyaat to hua hi hai saath hi iske mahatva ko jaanane ke baad aaj yog logon ki dincharya ka abhinn ang bhi ban gaya hai. lekin yog ke prachaar-prasaar mein vishv prasiddh yogaguruon ka bhi yogadaan raha hai, jinmein se ayangar yog ke sansthaapak bi ke S ayangar aur yogaguru raamadev ka naam adhik prasiddh hai.^[72]

beekees anyagar

ayangar ko vishv ke agrani yog guruon mein se ek maana jaata hai aur unhonne yog ke darshan par kai kitaabein bhi likhi theen, jinmein 'laait on yoga', 'laait on praanaayaam' aur 'laait on the yog sootraaj of patanjali' shaamil hain. ^[73] ayangar ka jan‍aam 14 dism‍aabar 1918 ko bel‍aaloor ke ek gareeb parivaar mein hua tha. bataaya jaata hai ki ayangar bachapan mein kaafi beemaar raha karte the. theek naheen hone par un‍aahein yog karne ki salaah di gayi aur tabhi se vah yog karne lage. ayangar ko 'ayangar yog' ka jan‍aamadaata kaha jaata hai. unhonne is yog ko desh-duniya mein failaaya. pichhle saal saans ki takaleef ke chalte 20 August 2014 ko unka nidhan ho gaya.^[74]

Baba raamadev

Baba raamadev bhaarateeya yog-guru hain, unhonne yogaasan va praanaayaamayog ke kshetr mein yogadaan diya hai. raamadev swayam jagah-jagah jaakar yog shiviron ka aayojan karte hain.

21 June 2015 ko pratham antarraashtreeya yog diwas manaaya gaya. is avsar par 192 deshon aur 47 muslim deshon mein yog diwas ka aayojan kiya gaya. Delhi mein ek saath 35985 logon ne yog ka pradarshan kiya.ismein 84 deshon ke pratinidhi maujood the. is avsar par Bhaarat ne do vishv record bana 'gineej book of world rikaurds' mein apna naam darj kara liya hai. pehla record ek jagah par sabse adhik logon ke yog karne ka bana, to doosra ek saath sabse adhik deshon ke logon ke yog karne ka. ^[75]

vartamaan samay mein apni vyast jeevan shaili kaaran log satosh paane ke liye yog karte hain. yog se na vyakti ka tanaav door hota hai balki man aur mastishk ko bhi shaanti milti hai.^[76] yog bahut hi laabhakaari hai. yog na keval hamaare dimaag, mas‍aatish‍aak ko hi taakat pahunchaata hai balki hamaari aat‍aama ko bhi shuddh karta hai. aaj bahut se log motaape se pareshaan hain, unke liye yoga bahut hi faayademand hai. yog ke faayde se aaj sabhi jaante hai, jis vajah se aaj yog videshon mein bhi prasiddh hai. ^[77]

yog ka lakshya svaasthya mein sudhaar se laakar moksh praapt karne tak hai.^[78] jain dharm, advait vedaant ke monist sanpradaaya aur shaiv samradaaya ke antar mein yog ka lakshya moksh ka roop leta hai, jo sabhi saansaarik kasht evam janm aur mrutyu ke chakr (sansaar) se mukti praapt karna hai, us kshan mein param brahman ke saath samaroopata ka ek ehsaas hai. mahaabhaarat mein, yog ka lakshya brahma ke duniya mein pravesh ke roop mein varnit kiya gaya hai, brahm ke roop mein, athva aatman ko anubhav karte hue jo sabhi vastueain me vyaapt hai.^[79]

meercha eleeyaade yog ke baare mein kehte hain ki yeh sirf ek shaareerik vyaayaam hi naheen hai, ek aadhyaatmik takaneek bhi hai. ^[80] sarvapalli Radhakrishnan likhte hain ki samaadhi mein nimnalikhit tatv shaamil hain: vitrk, vichaar, aanand aur asmita.^[81]

yog ko vikshanari,
ek mukt shabdakosh mein dekhein.

• Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary. Delhi: Motilal Banarsidass Publishers. aai॰aऍsa॰abee॰aऍna॰ 81-208-0567-4. (chautha sanshodhit aur vistrut sanskaran).
• Patañajali (2001). Yoga Sutras of Patañajali. Studio 34 Yoga Healing Arts. http://www.studio34yoga.com/yoga.php#reading.
• chaang, ji si si (1993). tibbati yog. new jersey: kairal pablishing group . ISBN 0-8065-1453-1
• Chatterjee, Satischandra; Datta, Dhirendramohan (1984). An Introduction to Indian Philosophy (Eighth Reprint Edition san॰). Calcutta: University of Calcutta.
• Donatelle, rebeka J hailth: di besiks. 6. Ed. sain Francisco: piyrsan edookeshan, ink 2005.
• fayooerstein, jorj . di shambhaala guide tu yog. 1. Ed. Boston end landan: shambhaala publikeshans 1996.
• Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. aai॰aऍsa॰abee॰aऍna॰ 0-521-43878-0.
• Gambhirananda, Swami (1998). Madhusudana Sarasvati Bhagavad_Gita: With the annotation Gūaḍahāartha Dīapikā. Calcutta: Advaita Ashrama Publication Department. aai॰aऍsa॰abee॰aऍna॰ 81-7505-194-9.
• Harinanda, Swami. Yoga and The Portal. Jai Dee Marketing. aai॰aऍsa॰abee॰aऍna॰ 0978142950.
• Jacobsen, Knut A. (Editor); Larson, Gerald James (Editor) (2005). Theory And Practice of Yoga: Essays in Honour of Gerald James Larson. Brill Academic Publishers. aai॰aऍsa॰abee॰aऍna॰ 9004147578. (stadeej in di history of rilijnas, 110)
• Keay, John (2000). India: A History. New York: Grove Press. aai॰aऍsa॰abee॰aऍna॰ 0-8021-3797-0.
• maarshal, John (1931). moheinjodaaro end di indus sivilaijeshan:varsh 1922-27 ke beech moheinjodaaro mein Bhaarat sarkaar dvaara kiye ek sarkaari khaata puraatatv khudaai ke hone ke naate. Delhi:indologikl book house.
• Michaels, Axel (2004). Hinduism: Past and Present. Princeton, New Jersey: Princeton University Press. aai॰aऍsa॰abee॰aऍna॰ 0-691-08953-1.
• mitra, dharm shri. aasan: 608 yoga mudra. 1. Ed. California: nai world laaibreri 2003.
• Müaller, Max (1899). Six Systems of Indian Philosophy; Samkhya and Yoga, Naya and Vaiseshika. Calcutta: Susil Gupta (India) Ltd.. aai॰aऍsa॰abee॰aऍna॰ 0-7661-4296-5. [129] pustak ka naya sanskaran; moolat: yeh di six sistams of Indian filosofi ke antargat prakaashit kiya gaya hai.
• Possehl, Gregory (2003). The Indus Civilization: A Contemporary Perspective. AltaMira Press. aai॰aऍsa॰abee॰aऍna॰ 978-0759101722.
• Radhakrishnan, S.; Moore, CA (1967). A Sourcebook in Indian Philosophy. Princeton. aai॰aऍsa॰abee॰aऍna॰ 0-691-01958-4.
• sarasvati, svaami satyaananda. November 2002 (12 vein sanskaran). "aasan praanaayaam mudra bandha" ISBN 81-86336-14-1
• Taimni, I. K. (1961). The Science of Yoga. Adyar, India: The Theosophical Publishing House. aai॰aऍsa॰abee॰aऍna॰ 81-7059-212-7.
• ushaaraabudh, aarya pandit. filosofi of hath yoga. 2. Ed. penneesilveniya

himaalayan insteetyut press 1977, 1985.

• Vivekananda, Swami (1994). Raja Yoga. Calcutta: Advaita Ashrama Publication Department. aai॰aऍsa॰abee॰aऍna॰ 81-85301-16-6. 21 riprint edishn
• Zimmer, Heinrich (1951). Philosophies of India. New York, New York: Princeton University Press. aai॰aऍsa॰abee॰aऍna॰ 0-691-01758-1. bollingein series XXVI; Joseph kaimbel dvaara sanpaadit.
• Weber, Hans-Jöarg L. (2007). Yogalehrende in Deutschland: eine humangeographische Studie unter besonderer Berüacksichtigung von netzwerktheoretischen, bildungs- und religionsgeographischen Aspekten. Heidelberg: University of Heidelberg. http://archiv.ub.uni-heidelberg.de/savifadok/volltexte/2008/121/

• yog ka itihaas
• yog darshan
• yogasootr
• hathayog
• antararaashtreeya yog diwas

• yog vishvakosh
• yog ka itihaas (aniruddh Joshi 'shataayu')
• naath sampradaaya ke granth
• yogaviki (jarman bhaasha mein)
• devanaagari mein yog sambandhi pramukh granth
• yog-granth sangrah (Great Books of Yoga)