ASTROLOGY IS THE EYES OF VEDAS

A Study Submitted to

2st DOCTORIAL COMMITTEE

In partial fulfillment for the Ph.D. Astrology programme
Under Guidance of
Prof. Dr. Sri Prathiyangira Swamy,
HOD. Dept of Astrology
&
Prof. Dr. Sundarjee. Phd (Astrology)
Research Supervisor

VISTAS
(Vels Institute of Science Technology & Advanced Studies)
Submitted by

S. VENKATESH
UP18G9962028
 (Second Six Month Report)
16-02-2019
1.History of astrology
Astrological beliefs in correspondences between celestial observations and terrestrial events
have influenced various aspects of human history, including world-views, language and many
elements of social culture.
Among Indo-European peoples, astrology has been dated to the 3rd millennium BC, with roots
in calendrical systems used to predict seasonal shifts and to interpret celestial cycles as signs of
divine communications.[1] Until the 17th century, astrology was considered a scholarly tradition,
and it helped drive the development of astronomy. It was commonly accepted in political and
cultural circles, and some of its concepts were used in other traditional studies, such
as alchemy, meteorology and medicine.[2] By the end of the 17th century, emerging scientific
concepts in astronomy, such as heliocentrism, undermined the theoretical basis of astrology,
which subsequently lost its academic standing and became regarded as a pseudoscience.
Empirical scientific investigation has shown that predictions and recommendations based on
these systems are not accurate.
In the 20th century, astrology gained broader consumer popularity through the influence of
regular mass media products, such as newspaper horoscopes.[5]
The earliest use of the term jyotiṣa is in the sense of a Vedanga, an auxiliary discipline of Vedic
religion. The only work of this class to have survived is the Vedanga Jyotisha, which contains
rules for tracking the motions of the sun and the moon in the context of a five-year
intercalation cycle. The date of this work is uncertain, as its late style of language and
composition, consistent with the last centuries BC, albeit pre-Mauryan, conflicts with some
internal evidence of a much earlier date in the 2nd millennium BC.[68][69]
The documented history of Jyotish in the subsequent newer sense of modern horoscopic
astrology is associated with the interaction of Indian and Hellenistic cultures in the Indo-
Greek period.[70] Greek became a lingua franca of the Indus valley region following the military
conquests of Alexander the Great and the Bactrian Greeks. The oldest surviving treatises, such
as the Yavanajataka or the Brihat-Samhita, date to the early centuries AD. The oldest
astrological treatise in Sanskrit is the Yavanajataka ("Sayings of the Greeks"), a versification
by Sphujidhvaja in 269/270 AD of a now lost translation of a Greek treatise
by Yavanesvara during the 2nd century AD under the patronage of the Western
Satrap Sakaking Rudradaman I.[71]
Indian astronomy and astrology developed together. The earliest treatise on jyotish, the Bhrigu
Samhita, dates from the Vedic era. The sage Bhrigu is one of the Saptarshi, the seven sages who
assisted in the creation of the universe. Written on pages of tree bark, the Samhita
(Compilation) is said to contain five million horoscopes comprising all who have lived in the past
or will live in the future. The first named authors writing treatises on astronomy are from the
5th century AD, the date when the classical period of Indian astronomy can be said to begin.
Besides the theories of Aryabhata in the Aryabhatiya and the lost Arya-siddhānta, there is
the Pancha-Siddhāntika of Varahamihira.
2.Kinds/ List of astrological traditions, types, and systems
Most human civilizations - India, China, Egypt, Mesopotamia, Maya, and Inca, among others -
based their culture on complex systems of astrology, which provided a link between the cosmos
with the conditions and events on earth.[1] For these, the astrological practice was not mere
divination because it also served as the foundation for their spiritual culture and knowledge-
systems used for practical purposes such as the calendar (see Mesoamerican calendrical
shamans and medicine. Astrological tradition even contributed to the development
of astronomy as the study of the skies provided invaluable insights about celestial bodies. For
instance, the Ptolemaic astrological tradition has already listed some of the planets in the solar
system and their movements.[3]

The following is an incomplete list of the different traditions, types, systems, methods,
applications, and branches of astrology.

Current traditions
Traditions still practiced in modern times include:

 Burmese astrology
 Chinese astrology
 Electional astrology
 Horary astrology
 Horoscopic astrology
 Natal astrology
 Indian astrology
 Sidereal astrology
 Sri Lankan Astrology (Sinhalese Astrology)
 Tibetan astrology
 Western astrology
 Tropical astrology

Historical traditions
Traditions which were once widely used but have either partly or fully fallen into disuse:

 Agricultural astrology
 Arab and Persian astrology and Islamic astrology
 Babylonian astrology
 Celtic astrology
 Egyptian astrology
 Hellenistic astrology
 Hindu astrology
 Judicial astrology
 Katarchic astrology
 Mayan astrology
 Medical astrology
 Meteorological astrology
 Mundane astrology
 Nadi astrology
 Political astrology

Recent Western developments

Traditions which have arisen relatively recently in the West:

 Cosmobiology
 Financial astrology
 Hamburg School of Astrology
 Heliocentric astrology
 Huber School of Astrology
 Locational astrology
 Astrocartography
 Psychological astrology
 Sun sign astrology
 Synoptical astrology

Esoteric systems of astrology

Astrological concepts applied to various esoteric schools of thought or forms of divination:

 Alchemy and astrology

 Astrology and the classical elements
 Chiromancy
 Christianity and astrology
 Esoteric astrology
 Geomancy
 Kabbalistic astrology
 Numerology
 Physiognomy
 Phrenology
 Rosicrucianism
 I Ching
 Tarot divination

3 The difference between astronomy and astrology

Astronomy is a science that studies everything outside of the earth's atmosphere, such as
planets, stars, asteroids, galaxies; and the properties and relationships of those celestial bodies.
Astronomers base their studies on research and observation. Astrology, on the other hand, is
the belief that the positioning of the stars and planets affect the way events occur on earth. If
you're interested in the solar system and the planets, other celestial objects like asteroids and
comets, other galaxies and the rest of the universe, what makes up space, and the possibility of
alien life or space travel, astronomy is the field you're considering.

4.Western/Foreign astrology
Western astrology is the system of astrology most popular in Western countries. Western
astrology is historically based on Ptolemy'sTetrabiblos (2nd century CE), which in turn was a
continuation of Hellenistic and ultimately Babylonian traditions.
Western astrology is largely horoscopic, that is, it is a form of divination based on the
construction of a horoscope for an exact moment, such as a person's birth, in which various
cosmic bodies are said to have an influence. Astrology in western popular culture is often
reduced to sun sign astrology, which considers only the individual's date of birth (i.e. the
"position of the Sun" at that date).
principles

Robert Fludd's 16th-century illustration of man the microcosm within the universal macrocosm
A central principle of astrology is integration within the cosmos. The individual, Earth, and its
environment are viewed as a single organism, all parts of which are correlated with each
other.[a] Cycles of change that are observed in the heavens are therefore reflective (not
causative) of similar cycles of change observed on earth and within the individual.[b] This
relationship is expressed in the Hermetic maxim "as above, so below; as below, so above",
which postulates symmetry between the individual as a microcosm and the celestial
environment as a macrocosm.[c]
At the heart of astrology is the metaphysical principle that mathematical relationships express
qualities or 'tones' of energy which manifest in numbers, visual angles, shapes and sounds – all
connected within a pattern of proportion. Pythagoras first identified that the pitch of a musical
note is in proportion to the length of the string that produces it, and that intervals between
harmonious sound frequencies form simple numerical ratios.[5] In a theory known as
the Harmony of the Spheres, Pythagoras proposed that the Sun, Moon and planets all emit
their own unique hum based on their orbital revolution,[d] and that the quality of life on Earth
reflects the tenor of celestial sounds which are physically imperceptible to the human
ear.[4] Subsequently, Plato described astronomy and music as "twinned" studies of sensual
recognition: astronomy for the eyes, music for the ears, and both requiring knowledge of
numerical proportions.[e]
Later philosophers retained the close association between astronomy, optics, music and
astrology, including Ptolemy, who wrote influential texts on all these topics. Al-Kindi, in the 9th
century, developed Ptolemy's ideas in De Aspectibus which explores many points of relevance
to astrology and the use of planetary aspects.[10][11]

The Zodiac
The zodiac is the belt or band of constellations through which the Sun, Moon, and planets move
on their journey across the sky. Astrologers noted these constellations and so attached a
particular significance to them. Over time they developed the system of twelve signs of the
zodiac, based on twelve of the constellations through which the sun passes throughout the
year, those constellations that are "Enlightened by the mind". Most western astrologers use
the tropical zodiac beginning with the sign of Aries at the Northern hemisphere Vernal
Equinox always on or around March 21 of each year. The Western Zodiac is drawn based on the
Earth's relationship to fixed, designated positions in the sky, and the Earth's seasons. The
Sidereal Zodiac is drawn based on the Earth's position in relation to the constellations, and
follows their movements in the sky.
Due to a phenomenon called precession of the equinoxes (where the Earth's axis slowly rotates
like a spinning top in a 25,700-year cycle), there is a slow shift in the correspondence between
Earth's seasons (and calendar) and the constellations of the zodiac. Thus, the tropical zodiac
corresponds with the position of the earth in relation to fixed positions in the sky (Western
Astrology), while the sidereal zodiac is drawn based on the position in relation to the
constellations (sidereal zodiac).[12]
The twelve signs
Further information: Astrological sign § Western zodiac signs
In modern Western astrology the signs of the zodiac are believed to represent twelve basic
personality types or characteristic modes of expression. The twelve signs are divided into four
elements fire, earth, air and water. Fire and air signs are considered masculine, while water and
earth signs are considered feminine.[13] The twelve signs are also divided into three
qualities, Cardinal, fixed and mutable.[14][15]

Sun signs dates

Approximate dates of
for current year 2015-
Sun signs
2016
Sign Element Quality

Start End Start End

Aries The Ram March 21 April 20 March 20 April 19 Fire Cardinal

Taurus The Bull April 21 May 20 April 20 May 20 Earth Fixed

Gemini The Twins May 21 June 20 May 21 June 21 Air Mutable

Cancer The Crab June 21 July 21 June 22 July 23 Water Cardinal

Leo The Lion July 22 August 21 July 24 August 23 Fire Fixed

September September
Virgo The Virgin August 22 August 24 Earth Mutable
21 23

September September
Libra The Scales October 21 October 23 Air Cardinal
22 24

The November November

Scorpio October 22 October 24 Water Fixed
Scorpion 21 20
 November December November December
Sagittarius The Archer Fire Mutable
22 21 21 21

The
December December
Capricorn Mountain January 20 January 17 Earth Cardinal
22 22
Sea-Goat

The Water February February

Aquarius January 21 January 18 Air Fixed
Bearer 19 20

February February
Pisces The Fish March 20 March 20 Water Mutable
20 21

 Note: these are only approximations and the exact date on which the sign of the sun
changes varies from year to year.
Zodiac sign for an individual depends on the placement of planets and the ascendant in that
sign. If a person has nothing placed in a particular sign, that sign will play no active role in their
personality. On the other hand, a person with, for example, both the sun and moon in Cancer,
will strongly display the characteristics of that sign in their make up.
Sun-sign astrology
Newspapers often print astrology columns which purport to provide guidance on what might
occur in a day in relation to the sign of the zodiac that included the sun when the person was
born. Astrologers refer to this as the "sun sign", but it is often commonly called the "star sign".
These predictions are vague or general; so much so that even practising astrologers consider
them of little to no value. Experiments have shown that when people are shown a newspaper
horoscope for their own sign along with a newspaper horoscope for a different sign, they judge
them to be equally accurate on the average.[16] Other tests have been performed on complete,
personalized horoscopes cast by professional astrologers, and have shown similarly
disappointing results,[17] contrary to the claims of professional astrologers.

The planets
In modern Western astrology the planets represent basic drives or impulses in the human
psyche. These planets differ from the definition of a planet in astronomy in that the sun, moon,
and recently, Pluto and Ceres (considered as dwarf planets in astronomy), are all considered to
be planets for the purposes of astrology.[18] Each planet is also said to be the ruler of one or two
zodiac signs. The three modern planets have each been assigned rulership of a zodiac sign by
astrologers and Ceres has been suggested as the ruler of Taurus or Virgo.[19][20] Traditionally
rulership of the signs was, according to Ptolemy, based on seasonal derivations and
astronomical measurement, whereby the luminaries being the brightest planets were given
rulership of the brightest months of the year and Saturn the coldest furthest classical planet
was given to the coldest months of the year, with the other planets ruling the remaining signs
as per astronomical measurement. It is noteworthy that the modern rulerships do not follow
the same logic.
Classical planet
The astrological 'planets' are the seven heavenly bodies known to the ancients. The sun and
moon, also known as 'the lights', are included as they were thought to act like the astronomical
planets. Astrologers call Mercury, Venus and Mars the 'personal planets', as they represent the
most immediate drives. The 'lights' symbolise respectively the existential and sensitive
fundamentals of the individuality.
The following table summarizes the rulership by the seven classically known planets[21] of each
of the twelve astrological signs,[22] together with their effects on world events, people and the
earth itself as understood in the Middle Ages.

Traditional planets with their rulership of signs and effects on people and the world

Effect on
Symb Planet[2 Rules the world Person's Effect in
1] Effect in earth[23]
ol sign[22] events[23 nature[23] life[23]
]

Wisdom,
generosity, Good
Sun Leo Gold
'sunny' fortune
disposition
 Travel,
Moon Cancer Wandering Silver
lunacy

Changeabilit
y, eagerness,
Mercur Gemini and Vir quickness, Rapid Mercury(quicksilv
Action
y go 'mercurial' change er)
temperamen
t

Libra and Tauru Fortunat Beauty, Good

Venus Copper[f]
s e events amorousness luck

Strength,
Aries, endurance, Conflicts,
Mars classically War 'martial' misfortun Iron
also Scorpio temperamen e
t

Cheerful,
Good
Sagittarius, magnanimou
times, Good
Jupiter classically s, 'jovial' Tin
prosperit fortune
also Pisces temperamen
y
t

Wisdom,
stability, Accidents
Capricorn, Disastro
persistence, , disease,
Saturn classically us Lead
'saturnine' treachery
also Aquarius events
temperamen , bad luck
t

The moon's nodes:

Also important in astrology are the moon's nodes.[24] The nodes are where the moon's path
crosses the ecliptic. The North, or Ascending Node marks the place where the moon crosses
from South to North (or ascends), while the South, or Descending Node marks where the moon
crosses from North to South (or descends). While Lunar nodes are not considered by Western
astrologers to be as important a factor as each of the planets, they are thought to mark
sensitive areas that are worth taking into account.

 - North or ascending Node. Also the ruler of Pathways and Choices.

 - South or descending Node. Also the ruler of Karma and the Past.
Essential dignity[edit]
In astrology, "essential dignity" is the strength of a planet or point's zodiac position, judged only
by its position by sign and degree, what the pre-eminent 17th-century astrologer William
Lilly called "the strength, fortitude or debility of the Planets [or] significators." [25] In other
words, essential dignity seeks to view the strengths of a planet or point as though it were
isolated from other factors in the sky of the natal chart. Traditionally, there are five dignities:
domicile and detriment, exaltation and fall, triplicity, terms, and face. However, the later two
have diminished in usage. A planet's domicile is the zodiac sign over which it has rulership.

The horoscope
Western astrology is based mainly upon the construction of a horoscope, which is a map
or chart of the heavens at a particular moment. The moment chosen is the beginning of the
existence of the subject of the horoscope, as it is believed that the subject will carry with it the
pattern of the heavens from that moment throughout its life. The most common form of
horoscope is the natal chart based on the moment of a person's birth; though in theory a
horoscope can be drawn up for the beginning of anything, from a business enterprise to the
foundation of a nation state.
The Thema Mundi
Interpretation
In Western horoscopic astrology the interpretation of a horoscope is governed by:

 The position of the planets in the astrological signs of the zodiac,

 The position of the planets in the houses of the horoscope,
 The position of the primary angles of the horoscope, namely the horizon line (called
the ascendant/descendant axis), and the prime vertical line (called
the zenith/midheaven and nadir/imum coeli axis),
 The angles formed by the planets relative to each other and the primary angles,
called aspects
 The position of deduced astronomical entities, such as the Lunar nodes.
Some astrologers also use the position of various mathematical points such as the Arabic parts.
The primary angles
There are four primary angles in the horoscope (though the cusps of the houses are often
included as important angles by some astrologers).

 - The ascendant or rising sign is the eastern point where the ecliptic and horizon
intersect. During the course of a day, because of the Earth's rotation, the entire circle of the
ecliptic will pass through the ascendant and will be advanced by about 1°. This provides us
with the term rising sign', which is the sign of the zodiac that was rising in the east at the
exact time that the horoscope or natal chart is calculated. In creating a horoscope the
ascendant is traditionally placed as the left-hand side point of the chart. In most house
systems the ascendant lies on the cusp of the 1st house of the horoscope.
The ascendant is generally considered the most important and personalized angle in the
horoscope by the vast majority of astrologers. It signifies a person's awakening consciousness,
in the same way that the Sun's appearance on the eastern horizon signifies the dawn of a new
day.[26] Due to the fact that the ascendant is specific to a particular time and place, it signifies
the individual environment and conditioning that a person receives during their upbringing, and
also the circumstances of their childhood. For this reason, the ascendant is also concerned with
how a person has learned to present him or herself to the world, especially in public and in
impersonal situations.[27]
The opposite point to the ascendant in the west is the descendant, which denotes how a
person reacts in their relationships with others. It also show the kind of person we are likely to
be attracted to, and our ability to form romantic attachments. In most house systems the
descendant lies on the cusp of the 7th house of the horoscope.
 - The midheaven or medium coeli is the point on the ecliptic that is furthest above the
plane of the horizon. For events occurring where the planes of the ecliptic and the horizon
coincide, the limiting position for these points is located 90° from the ascendant. For
astrologers, the midheaven traditionally indicates a person's career, status, aim in life,
aspirations, public reputation, and life goal. In quadrant house systems the midheaven lies
on the cusp of the 10th house of the horoscope.
The opposite point to the midheaven is known as the imum coeli. For astrologers the nadir or IC
traditionally indicates the circumstances at the beginning and end of a person's life, their
parents and the parental home, and their own domestic life. In quadrant house systems it lies
on the cusp of the 4th house of the horoscope.
The houses
The horoscope is divided by astrologers into 12 portions called the houses. The houses of the
horoscope are interpreted as being 12 different spheres of life or activity. There are various
ways of calculating the houses in the horoscope or birth chart. However, there is no dispute
about their meanings, and the 12 houses
Many modern astrologers assume that the houses relate to their corresponding signs, i.e. that
the first house has a natural affinity with the first sign, Aries, and so on.
Aspects
The aspects are the angles the planets make to each other in the horoscope, and also to the
ascendant, midheaven, descendant and nadir. The aspects are measured by the angular
distance along the ecliptic in degrees and minutes of celestial longitude between two points, as
viewed from the earth.[29] They indicate focal points in the horoscope where the energies
involved are given extra emphasis. The more exact the angle, the more powerful the aspect,
although an allowance of a few degrees each side of the aspect called an orb is allowed for
interpretation. The following are the aspects in order of importance [30][31]

 - Conjunction 0° (orb ±8°). The conjunction is a major point in the chart, giving strong
emphasis to the planets involved. The planets will act together to outside stimulus and act
on each other.[30][31]
 - Opposition 180° (orb ±8°). The opposition is indicative of tension, conflict and
confrontation, due to the polarity between the two elements involved. Stress arises when
one is used over the other, causing an imbalance; but the opposition can work well if the
two parts of the aspect are made to complement each other in a synthesis. [30][31]
 - Trine 120°(orb ±8°). The trine indicates harmony, and ease of expression, with the two
elements reinforcing each other. The trine is a source of artistic and creative talent, but can
be a 'line of least resistance' to a person of weak character.[30][31]
 - Square 90°(orb ±8°). The square indicates frustration, inhibitions, disruption and inner
conflict, but can become a source of energy and activation to a person determined to
overcome limitations.[30][31]
 - Sextile 60°(orb ±6°). The sextile is similar to the trine, but of less significance. It
indicates ease of communication between the two elements involved, with compatibility
and harmony between them.[30][31]
 - Quincunx 150°(orb ±3°). The quincunx indicates difficulty and stress, due to
incompatible elements being forced together. It can mean an area of self-neglect in a
person's life (especially health), or obligations being forced on a person. The quincunx can
vary from minor to quite major in impact.[30][31]
 - Semisextile 30° (orb ±2°). Slight in effect. Indicates an area of life where a conscious
effort to be positive will have to be made.[30][31]
 - Semisquare 45°(orb ±2°). Indicates somewhat difficult circumstance. Similar in effect
to semisextile.[30][31]
 - Sesquiquadrate 135°(orb ±2°). Indicates somewhat stressful conditions. Similar to
semisextile.[30][31]
 - Quintile 72° (orb ±2°). Slight in effect. Indicates talent and vaguely fortunate
circumstances.[30][31]
 - Biquintile 144° (orb ±2°). Slight in effect. Indicates talent and vaguely fortunate
circumstances.[30][31]
 - Retrograde: A planet is retrograde when it appears to move backwards across the sky
when seen from the earth, due to one planet moving more quickly relative to the other.
Although it is not an aspect, some astrologers believe that it should be included for
consideration in the chart. Planets which are retrograde in the natal chart are considered by
them to be potential weak points.[30][31]

Modern modifications to the Ptolemaic system[edit]

Modern planets[edit]
These are the planets discovered in modern times, which have since been assigned meanings
by Western astrologers.

Planets discovered in modern times, with signs and effects

Claimed
Symbo Rules the Claimed effects on
Planet Representing effects on
l sign people
world events
 Letter 'H' for
Innovation,
planet's Sudden or disruptive
Uranus Aquarius technology[33
discoverer, William ] change[34]
Herschel[32]

Trident, weapon of
Neptun Confusion,
sea- Pisces[36]
e sensitivity[36]
god Neptune[35]

PL for
astronomer Perciva
Transformation,[38] fate
Pluto l Lowell who Scorpio
, death
predicted Pluto's
discovery[37]

(sometime
Sickle, Ceres being Mothering,
Ceres s taken to
goddess of corn[39] compassion[40]
be Virgo)

Sidereal and tropical astrology

There are two camps of thought among western astrologers about the "starting point", 0
degrees Aries, in the zodiac. Sidereal astrology uses a fixed starting point in the background of
stars, while tropical astrology, used by the majority of Western astrologers, chooses as a
starting point the position of the Sun against the background of stars at the Northern
hemisphere vernal equinox (i.e. when the Sun position against the heavens crosses over from
the southern hemisphere to the northern hemisphere) each year.
As the Earth spins on its axis, it "wobbles" like a top, causing the vernal equinox to move
gradually backwards against the star background, (a phenomenon known as the Precession of
the equinoxes) at a rate of about 30 degrees (one Zodiacal sign length) every 2,160 years. Thus
the two zodiacs would be aligned only once every 26,000 years. They were aligned about 2,000
years ago when the zodiac was originally established.
This phenomenon gives us the conceptual basis for the Age of Aquarius, whose "dawning"
coincides with the movement of the vernal equinox across the cusp from Pisces to Aquarius in
the star background.
Astrology and science
The majority of professional astrologers rely on performing astrology-based personality tests
and making relevant predictions about the remunerator's future. Those who continue to have
faith in astrology have been characterised as doing so "in spite of the fact that there is no
verified scientific basis for their beliefs, and indeed that there is strong evidence to the
contrary"
Astrology has not demonstrated its effectiveness in controlled studies and has no scientific
validity,[41]:85[45] and as such, is regarded as pseudoscience.[1][2][g] There is no proposed
mechanism of action by which the positions and motions of stars and planets could affect
people and events on Earth that does not contradict well understood, basic aspects of biology
and physics.
Where astrology has made falsifiable predictions, it has been falsified. The most famous test
was headed by Shawn Carlson and included a committee of scientists and a committee of
astrologers. It led to the conclusion that natal astrology performed no better than chance.[51]

5.Characteristics of planets

here are 9 known planets rotates in their orbits around the sun. These planets are different in
their names, sizes and other many characteristics which we will talk about in this article. Here
are a list of the 9 planets in their order in the solar system:
1. Mercury: It is the closest planet to the sun, so it orbits the sun very quickly just in 88 days. Its
surface is gray to orange in color and it is covered with craters. It is a small planet, just 4850
kilometers (~3000 miles) in diameter.The side of its surface which is facing the sun is extremely
hot as 700oK.
2. Venus: Its surface is a brownish-yellow color because of its thick atmosphere which is
composed of largely of sulfuric acid and CO2. Its size is a little over 12,000 kilometers (7300
miles) in diameter. It rotates the sun in 243.

3. Earth: It rotates the sun every 365 days (year) and rotates in its axis every 24 hours (day). Its
size is a little more than 12,000 kilometers in diameter. This planet is different form other
planets as it maintains life on its surface. It has a moon.
4. Mars: It takes 687 days to revolve around the sun. Its surface is covered with craters,
volcanoes, and large canyons and it has a very cold atmosphere. It has two moons.

5. Jupiter: It is the largest planet of the solar system as a diameter of 142,980 kilometers. It
orbits the sun every 12 years.
6. Saturn: It is a large planet as 120,536 kilometers. It orbits the sun in 12 years. It is well-
known for its system of three rings, it has also 47 moons.
7. Uranus: It rotates the sun in 84 years, its size is 51,118 kilometers in diameter. It is
surrounded by a system of nine rings.

8. Neptune: Its size is 49,500 kilometers in diameter. It orbits the sun every 165 years.

9. Pluto: It is known as the most distance planet from the sun. It orbits the sun in 248 years.

6. RASI – zodiacal signs

The Nirayana, or sidereal zodiac, is an imaginary belt of 360 degrees, which, like the Sāyana,
or tropical zodiac, is divided into 12 equal parts. Each part (of 30 degrees) is called a sign
or rāśi (Sanskrit: 'part'). Vedic (Jyotiṣa) and Western zodiacs differ in the method of
measurement. While synchronically, the two systems are identical, Jyotiṣa primarily uses the
sidereal zodiac (in which stars are considered to be the fixed background against which the
motion of the planets is measured), whereas most Western astrology uses the tropical
zodiac (the motion of the planets is measured against the position of the Sun on the spring
equinox). After two millennia, as a result of the precession of the equinoxes, the origin of
the ecliptic longitude has shifted by about 22 degrees. As a result, the placement of planets in
the Jyotiṣa system is consistent with the actual zodiac, while in western astrology the planets
fall into the following constellation about two-thirds of the time.

Ruling
N Sanskri Translite Represe Englis Kann Malayal Elem Astrol
Odia Telugu Tamil Quality
o. t[30] ration ntation h ada am ent ogical
Body

Chara
ಮೇ మేష மேஷ
1 ममम Meṣa Ram Aries ममम മേടം Fire (mova Mars
ಷ ము ே்
ble)
 Tauru ವೃಷ వృషభ ரிஷப Eart Sthira
2 मममम Vṛṣabha Bull ममम ഇടവം Venus
s ಭ ము ே் h (fixed)

Dvisva
मममम Gemi ಮಿ मम मममम மிதுன േിഥു Mercu
3 Mithuna twins Air bhava
म ni ಥುನ ममम ममम ே் നം ry
(dual)

ಕ Chara
Cance ममम కర్కా ట കർക്ക Wat
4 मममम Karka Crab ರ್ಕಾ கடகே் (mova Moon
r मम కము ടകം er
ಟಕ ble)

ममम సింహ சிே் ே ചി Sthira

5 मममम Siṃha lion Leo ಸಿಂಹ Fire Sun
म ము ே் ങ്ങം (fixed)

Dvisva
ममम virgin ममम Eart Mercu
6 Kanyā Virgo ಕನ್ಯಾ కన్య கன்னி കന്നി bhava
मम girl मम h ry
(dual)

Chara
ತು मम துலா
7 मममम Tulā balance Libra తుల തുല ം Air (mova Venus
ಲಾ मम ே்
ble)

വൃ
मममम Scorpi ವೃಶ್ಚಿ मम వృచ్చి விருச் Wat Sthira
8 Vṛścika scorpion ശ്ചി Mars
ममम o ಕ मम కము சிகே் er (fixed)
കം

Dvisva
bow and Sagitt ధను
9 मममम Dhanuṣa ಧನು ममम தனுசு ധനു Fire bhava Jupiter
arrow arius స్సు
(dual)

Chara
1 sea Capric ಮಕ మకర Eart
ममम Makara ममम ேகரே் േകരം (mova Saturn
0 monster orn ರ ము h
ble)

1 मममम water- Aquar ಕಿಂ मम కింభ குே் ப Sthira

Kumbha കുംഭം Air Saturn
1 म pourer ius ಭ ममम ము ே் (fixed)
 Dvisva
1 ಮಿೀ మీన్ Wat
ममम Mīna fishes Pisces ममम மீனே் േീനം bhava Jupiter
2 ನ ము er
(dual)

Nakṣatras – lunar mansions

Nakshatras
The nakshatras or lunar mansions are 27 equal divisions of the night sky used in Hindu
astrology, each identified by its prominent star(s).[29]:168
Historical (medieval) Hindu astrology enumerated either 27 or 28 nakṣatras. In modern
astrology, a rigid system of 27 nakṣatras is generally used, each covering 13° 20′ of the ecliptic.
The missing 28th nakshatra is Abhijeeta. Each nakṣatra is divided into equal quarters
or padas of 3° 20′. Of greatest importance is the Abhiśeka Nakṣatra, which is held as king over
the other nakṣatras. Worshipping and gaining favour over this nakṣatra is said to give power to
remedy all the other nakṣatras, and is of concern in predictive astrology and mitigating Karma.
The 27 nakshatras are:[31]
1. Ashvini
2. Bharni
3. Krittika
4. Rohini
5. Mrighashirsha
6. Arda
7. Punarvasu
8. Pushya
9. Aslesha
10. Magha
11. Purva Phalguni
12. Uttara Phalguni
13. Hasta
14. Chitra
15. Swati
16. Vishakha
17. Anuradha
18. Jyeshtha
19. Mula
20. Purva Ashada
21. Uttara Ashada
22. Sravana
23. Dhanishta
24. Shatabhisa
25. Purva bhadrapa
26. Uttara bhadrapa
27. Revati

Daśās – planetary periods

The word dasha (Devanāgarī: ददद, Sanskrit,daśā, 'planetary period') means 'state of being'
and it is believed that the daśā largely governs the state of being of a person. The Daśā system
shows which planets may be said to have become particularly active during the period of the
Daśā. The ruling planet (the Daśānātha or 'lord of the Daśā') eclipses the mind of the person,
compelling him or her to act per the nature of the planet.
There are several dasha systems, each with its own utility and area of application. There are
Daśās of grahas (planets) as well as Daśās of the Rāśis (zodiac signs). The primary system used
by astrologers is the Viṁśottarī Daśā system, which has been considered universally applicable
in the kaliyuga to all horoscopes.
The first Mahā-Daśā is determined by the position of the natal Moon in a given Nakṣatra. The
lord of the Nakṣatra governs the Daśā. Each Mahā-Dāśā is divided into sub-periods
called bhuktis, or antar-daśās, which are proportional divisions of the maha-dasa. Further
proportional sub-divisions can be made, but error margins based on accuracy of the birth time
grow exponentially. The next sub-division is called pratyantar-daśā, which can in turn be
divided into sookshma-antardasa, which can in turn be divided into praana-antardaśā, which
can be sub-divided into deha-antardaśā. Such sub-divisions also exist in all other Daśā systems.
Grahas – planets
The Navagraha (nine graha; Devanāgarī: दददद, Sanskrit: graha, 'seizing, laying hold of,
holding')[32]) describe nine celestial bodies used in Hindu astrology.[29]:38–51
The Navagraha are said to be forces that capture or eclipse the mind and the decision making of
human beings, thus the term graha. When the grahas are active in their Daśās or periodicities
they are said to be particularly empowered to direct the affairs of people and events.
Gemstones are considered of use in strengthening the favourable influence of planets in the
horoscope. The benefic planets of a horoscope are the lords of the kendra (first, fourth, seventh
and tenth house) and the trikonas (first, fifth and ninth house).
The Navagraha, their corresponding astronomical bodies (when such exist), and their
associated gemstones are:[33]

 Surya, the Sun – ruby

 Chandra (a.k.a. Soma), the Moon – pearl
 Mangala, Mars – red coral
 Budha, Mercury – emerald
 Guru (a.k.a. Bṛhaspati), Jupiter – yellow sapphire
 Shukra, Venus – diamond
 Shani, Saturn – blue sapphire
 Rahu – hessonite
 Ketu – cat's eye
Rahu and Ketu do not correspond to real astronomical bodies. They are described as "shadow
planets" with an orbital cycle of 18 years and are always 180 degrees from each other, being
diametrically opposed twins. Rahu's cycle approximates the pattern of solar and lunar eclipses
for which Rahu is believed to be the cause.[citation needed]

7. 1 to 12 bhavas

Overview
In almost all traditional practice, the twelve houses (bhāva) of a chart have the same
boundaries as the twelve signs in the chart; in other words, each sign is a house in the chart.
The beginning of each house is the 0th degrees of the sign and the end is the 30th degree of the
sign. What varies from chart to chart is the enumeration of these houses, i.e., which sign is the
first house, which is the second, and so forth. This is determined by the position of the Lagna
(the Ascendant, or the longitudinal point of the zodiac that was rising in the East at birth.) The
house in which the Lagna falls is usually the first house of the chart, and the other houses
follow it, counter-clockwise, in the sequence of the zodiac. It is possible, however, for the
houses to be defined relative to some other factor, such as a planet, a sign, or any other factor.
Each of the twelve houses signifies a region of the concerns of life, and the identity of the sign
of that house colors what may be expected from that life.
More than one system to align houses with signs are recognized in Jyotisha. The most common
method is described above, a method that Western astrologers call the whole sign house
system; another is Sripathi, introduced by Sripati, akin to a Porphyry house system. The
modern Krishnamurti Paddhati also incorporates a Placidus house system.
The principle of House Division introduced in Sripathi Bhāva System is described as follows: "In
the Sripathi system the 1st house cusp is the Lagna, and the 7th house cusp is the Descendant
opposite it, the 10th house cusp is at the MC (Medium Coeli or Madhya Lagna), i.e. Zenith, and
the 4th house cusp is at the IC (Imum Coeli or Patala Lagna) i.e. Nadir. The four quarters divided
thus should be divided into three equal parts each, and thus we find the 12 house cusps in
Sripathi system. To find the Bhava Sandhis (meeting points of houses) we should divide the
distance between the house cusps into halves."[2]

The houses
The names of the 12 houses and the areas of life represented by them are:[3]

1. Lagna - Nature of Native, Appearance, Health, Character, Purpose of Life,

behavior,[4] birth,[5] limbs,[6] head[7]
2. Dhana - Wealth, Family, Domestic Comforts, Early Education, Inheritance,
Speech,[8] moveable asssets[9]
3. Parakrama - Younger Brothers and Sisters, Communication (Talking, Writing, Business
Documents),[10] Intelligence, fine arts[11] Short Journeys, "great prowess (physical and
mental)," [12] hands, arms, shoulders [13]
4. Suhṛda - Mother, Emotions, Education, Home, Property and Land, Surrounding in Old
Age, vehicles,[14] the chest[15]
5. Suta - Children, Lovers, Recreation[16] Devotion,[17] Speculation and Gambling,[18] the
belly,[19] accumulated karma[20]
6. Ripu/Roga - Diseases,[21] Maternal uncle and aunt, Litigation, Servants, Mental Worries,
Enemies, Foreigners, small intestine,[22]
7. Kāma - Spouse, Business Partner, Death,[23] Respect,[24] passion,[25] groin [26]
8. Mṛtyu - Death & Longevity, Obstacles,[24] Suffering, Sexual organs and sexual
attractiveness,[27] Occult, Dowry, Inheritance, Imprisonment, Excretory
organs,[28] accidents[29]
9. Bhāgya - Father, Luck, Higher learning, Philosophy & Religion, Mentor or Guru,
Prosperity, Travel, "deeds of virtue"[30]
10.Karma - Profession, Status & fame, Power, Father, Mother-in-law, Government,
Clothes,[31] Commerce,[32] knees[33]
11.Āya - Friends, Hopes, Earnings, Club or Social Activities, Elder Brothers and Sisters,
Daughter/Son-in-law, calves, shins and ankles[34]
12.Vyaya - Expenses, Sleep (and convalescence), Sexual pleasures,[35] Spirituality, Travel &
Pilgrimage, Secret Enemies, Imprisonment, Hospitals, Asylums, Liberation,
loss[36]foreign residency,[37] feet[37]

Classifications[edit]
In general, houses are classified into four categories:

 Kendra: the angular houses, that is the first, fourth, seventh and tenth houses. (kendra,
from Greek κἐντρα,[38] also describes the relationship between any houses or grahaswhich
are about 90 degrees apart.) These are very strong houses for grahas to occupy.
 Trikona: the houses forming a triangle within the chart with the first house, about 120
degrees apart from one another, that is the first, fifth and ninth. These are the most
auspicious houses. (From Greek τρἰγωνα.[38])
 Dusthāna: the less fortunate houses which tend to rule unhappy areas. These houses make
no clear geometric connection to the Lagna. Dusthanas include the sixth, eighth and twelfth
houses.
 Upachaya: "growth" or "remedial" houses, where malefic planets tend to improve, include
the third, sixth, tenth and eleventh houses.
Succedent houses are called pāṇaphara (from Greek ἐπαναφοραἱ), and cadent houses are
called āpoklima (Gk. ἀποκλἰματα).[38]
In Indian Vedic astrology, also, the twelve houses are called Bhava and have meanings very
similar to their Western counterparts. The houses are divided into four 'bhavas' which point to
'mood' or what the house stands for. These four bhavas are Dharma (duty), Artha (resources),
Kama (pleasure) and Moksha (liberation). These bhavas are called 'purusharthas or 'aims in life.'
The ancient mystics of India realized that the austere path of the yogi was not for everyone.
They found that each human existence has four worthwhile goals in life:

 Dharma – 1st, 5th and 9th Bhavas/Houses – The need to find our path and purpose.
 Artha – 2nd, 6th and 10th Bhavas/Houses – The need to acquire the necessary resources
and abilities to provide for ourselves to fulfill our path and purpose.
 Kama – 3rd, 7th and 11th Bhavas/Houses – The need for pleasure and enjoyment.
 Moksha – 4th, 8th and 12th Bhavas/Houses – The need to find liberation and
enlightenment from the world.
Theses 4 aims of life are repeated in above sequence 3 times through the 12 bhavas/houses:

 The first round, bhavas/houses 1 through 4, show the process within the Individual.
 The second round, bhavas/houses 5 through 8, show the alchemy between relating to
Other people.
 The third round, bhavas/houses 9 through 12, show the Universalization of the self.

10. Veda eye of Astrology

Following is the picture of Vedic chart of a human being.

The Houses are always fixed and are shown below:

Concerning the body, the significations of each house generally correspond to the significations
of the equivalent sign of the zodiac in seriatim i.e. whenever we want to examine the condition
of any part of the body, the concerned house and the same number of sign should both be
examined. Afflictions to houses likewise cause diseases of the connected parts.

I House

: Represents the person, his innate nature and state of health, vitality, longevity, happiness,
personality, appearance, prosperity, general disposition in life, reputation and status, desires
and their fulfillment and the body parts - complexion, head (cranium and forehead) and brain,
hair, pituitary glands, etc. For example, weakness of the first house and/or afflictions to the first
house or its lord result in a sickly constitution, causing vulnerability to headache, mental
tension, paralysis, giddiness, wounds, scars, erratic activity of endocrine glands, derangement,
brain fever, stupidity, nose bleeding, etc. A strong Sun and Mars, as significators for vitality and
energy respectively, help as a protective cover.

II House

Represents wealth, family, livelihood, nourishment, male child, higher education, professional
position, spouse, second marriage, continuance of married life, possession of precious stones
and metals, money in cash, earning capacity, financial status, fortune, prosperity, movable
properties, speech, vision and the body parts - face and its organs (nose, throat, mouth, tongue,
teeth and eyes, especially the right one), facial bones, upper neck and its bones, gullet, larynx,
cerebellum, trachea, cervical region and cervical bones, tonsils, etc. For example, weakness of
the second house and/or afflictions to the second house or its lord cause vulnerability to poor
digestion, disorders of speech, throat, cervical, gums, eyes, teeth, etc., and diseases mainly
arising out of a weak venous system. A strong Mercury, as a significator of speech, helps as a
protective cover.

III House

Represents younger brothers or sisters, neighbors, courage, physical strength, sports, initiative,
entrepreneurial nature, the power of understanding (learning), communications, short
journeys, initiation into spiritual techniques, writing and communicative capability and the body
parts - lower neck, shoulders, arms and ears (especially the right ones), hands, shoulders and
collar bones, thyroid gland, respiratory and nervous systems, etc. For example, weakness of the
third house and/or afflictions to the third house or its lord cause vulnerability to problems of
respiratory canal, disorders of thyroid, imbalances in the nervous system, depression resulting
in partial paralysis, stammering, shoulder pains, fracture in the collar bone region, partial
deafness, respiratory diseases, asthma, tuberculosis, etc. A strong Mercury, as a significator of
communicative capability, helps as a protective cover.

IV House

Represents mother, happiness, upbringing, relatives, friends, supporters, basic education,

vehicles and conveyances, domestic peace, mind, mental peace, spiritual life (ATMA),
confidence, righteous conduct, close of life, comforts, luxuries, country of birth, immovable
properties, real estate, land, wells and tanks, house, home, assets and the body parts - the rib
cage, heart, chest, lungs and breasts. For example, weakness of the fourth house and/or
afflictions to the fourth house or its lord cause vulnerability to coronary problems, physical
ailments of breast, chest, heart and epigastric region, lungs' disorders, mental disorders, lunacy
and the problems connected to the circulatory systems. A strong Moon as a significator of
mother, Venus as significator of comforts and Mars as significator of immovable properties help
as a protective cover.

V House

Represents intelligence, emotions, discernment and discrimination, intellectual and mental

talents, memory, creative intelligence, emotional happiness, love, romance, lover, speculative
gains from investments, organizational ability, success, progeny, children, knowledge, wisdom,
higher learning/education, training, fall from position, social life, inclinations, spiritual pursuits,
disciples and students, devotion, ISHTA Devata, mantras, yantras, amulets, resources and
merits we bring into life, future, digestion, etc., and the body parts - upper belly, stomach, liver,
gall bladder, pancreas, spleen, colon, diaphragm, spine and spinal cord, pregnancy, etc. For
example, weakness of the fifth house and/or afflictions to the fifth house or its lord cause
vulnerability to diabetes, peptic ulcers, anemia, colic pains, stones in gall bladder, acidity, spinal
cord disorders, dyspepsia, diarrhea, pleurisy, heart problems, etc. A strong Sun, as significator
of digestion - nourishing agent of the body, helps as a protective cover.

VI House

Represents disputes, diseases and injuries, debts, enemies, opponents, competitors, thieves,
fears, doubts, worries, vices, weaknesses, sound financial position, maternal uncles, service,
employees, good health and protection against losses through theft, fire and cheating,
misunderstandings, confrontation, litigation and the body parts - waist, navel, lower abdomen,
kidneys, small intestine, upper part of large intestine, intestinal function, appendix, etc. For
example, weakness of the sixth house and/or afflictions to the sixth house or its lord cause
vulnerability to problems of appendicitis, poisoning, colics, constipation, hernia, blood urea,
psychiatric problems, exhaustion and nervous breakdown. In other words, health, financial
position and the position with reference to the opponents is identified through this house. A
strong Mercury and Mars, as significators for health, help as a protective cover.

VII House

Represents long term relationships, legal ties, spouse, partners in life and partners in business,
vitality, potency, fertility, passion, outgoing nature, adultery, moral conduct, pleasures,
comforts and life in foreign lands, success in love affairs, conjugal life, home abroad, travel,
trade or business, expansion and the body parts - pelvic girdle, lumbar region, bladder, lower
part of large intestine, inner sexual organs such as ovaries, uterus, cervix, testicles and prostate
gland, etc. For example, weakness of the seventh house and/or afflictions to the seventh house
or its lord cause vulnerability to generative organs, venereal diseases, arthritis, gout pains,
urination problems, impotency, sterilization, renal problems, etc. A strong Venus, as significator
for marital relationship, helps as a protective cover.

VIII House

Represents longevity, research, interest in mystical sciences, occult, MOKSHA, inner and outer
transformations, past and future events, inheritance, death, will and testament, insurances,
easy gains, marital-tie, vulnerability, fear, accidents, obstructions, litigation, bankruptcy, theft,
losses, misfortunes, disgrace, disappointments and the body parts - scrotum and anus, outer
sexual organs, excretory organs, pelvic bones, etc. For example, weakness of the eighth house
and/or afflictions to the eighth house or its lord cause vulnerability to hidrocele, fissure,
impotency, piles, urinary infections, boils, chronic diseases, etc. A strong Saturn, as significator
for longevity, helps as a protective cover.

IX House
Represents father, preceptor, spiritual learning, spiritual inclinations, intuition, charity, virtue,
duty, destiny on the basis of past lives and resultant happiness, meditation, foreign travel, long
journeys of short duration and life in foreign lands, education abroad, grace, luck, general
fortune, sudden and unexpected gains, religion, pilgrimages, philosophy, law, medicine,
remedies, past, etc., and the body parts - thighs, left leg, thigh bones, bone marrow, hips, hip
joints and the arterial system. For example, weakness of the ninth house and/or afflictions to
the ninth house or its lord cause vulnerability to anemia, low productivity of blood, talassemia,
leukemia, high fevers, diabetes, rheumatism and troubles in hips and thighs, etc. A strong
Jupiter, as significator for general fortune, and a strong Sun, as significator for father, help as a
protective cover.

X House

Represents profession, career, vocation, promotion, livelihood, power, fame, public esteem,
status, position, honor, karma in life, character, authority, government, employer, living
abroad, ambition, next birth, happiness from male progeny, debts and the body parts - knee
and kneecaps, joints and bones. For example, weakness of the tenth house and/or afflictions to
the tenth house or its lord cause vulnerability to arthritis, broken knees, inflammation of joints,
general weakness, skin diseases and allergies, emaciated body, etc, besides giving setbacks in
professional matters. A strong Sun, as significator for organizational capability, helps as a
protective cover.

XI House

Represents income, prosperity, gains, profit, friends, elder brother or sister, hopes and
aspirations and their fulfillment, etc., and the body parts - shanks, ankles, shin bone, right leg,
left ear and left arm. For example, weakness of the eleventh house and/or afflictions to the
eleventh house or its lord cause vulnerability to circulatory problems, fracture of the lower
portion of legs, pain in legs, problems of low productivity of blood, cancer of leg, etc. A strong
Saturn, as significator for easy sources of income, helps as a protective cover.

XII House
Represents expenses, losses, expenditures for charity, end of life, exile, life in foreign lands,
obstructions in life, separation from family, going astray, withdrawal into retreat,
transcendence, enlightenment, seclusion, imprisonment, hospitalization, pleasures of bed,
sound sleep and work behind the scenes, as work in a hospital, asylum, prison, military
quarters, or monastery, etc., and the body parts - left eye, lymphatic system and feet. For
example, weakness of the twelfth house and/or afflictions to the twelfth house or its lord result
in problems to the body parts governed by this house, sleep disturbances and weaken the
immunization power. A strong Moon, as significator for immunization power and mental peace,
and a strong Venus, as significator for happy marital relationship and comforts, help as a
protective cover. Planets in the twelfth house give inclinations for going to foreign lands or
distant places.

11. Vargottama

The term Vargottama means that the Planet is in the Same sign in the Navamsa in which it was
in the D-1 chart.

Along with exaltation and debilitation , Vargottama is one concept which must be analysed to
understand the results a planet will give in an Individual’s chart.

Vargottama means that the planet has become very powerful in the chart of the native.
Whenever a Planet is Vargottama the qualities of that planet will become the part of
Individual’s characteristics. Now let us look at how individual planet influence the life of an
Individual when they become Vargottama:-

Sun :- When Sun is Vargottama then the native has a spark about his personality. He/she also
has very good leadership qualities.

Moon :- A vargottama moon will make the Individual very emotional, but at the same time
impart him/her with a strong mind.

Mercury:- It gives the individual a very good speech, amazing ability to grasp things quickly
and very good communication skills.

Jupiter:- When Jupiter is Vargottama in someone’s chart, then he/she has a lot of wisdom.
Please note here that Knowledge and wisdom are different things and wisdom is about
having the right knowledge and ability to use it to make right decisions and choices in life.

Rahu:- Rahu can make someone break boundaries and go beyond conventional means to get
things done. On the positive side it can make someone a researcher. If negative , it can make
someone do all kinds of negative deeds.
Ketu:- Gives amazing intuition and mathematical abilities.

Saturn:- Gives the ability to withstand huge degrees of troubles in life.

Venus:- Gives tremendous will power and beauty to the individual.

Ascendant :- It gives the individual a long and healthy life.

12.Yoga
This article is about the umbrella term "yoga" which includes religion, philosophy, and practices.
For modern postural yoga, see asana. For other uses, see Yoga (disambiguation).
"Yog" redirects here. For other uses, see Yog (disambiguation).

Statue of Shiva performing yogic meditation in lotus position

Hinduism

Orthodox schools

 Samkhya
 Yoga
 Nyaya
 Vaisheshika
 Mimamsa
 Vedanta

Denominations
Shaivism

 Siddhanta
 Kashmir
 Veera
 Nath
Vaishnavism
 Sri
 Brahma
 Nimbarki
 Pushti
Shaktism

 Kalikula
 Shrikula
Smartism

 Dashanami
 Neo-Advaita
Other Traditional Hindus

 Nusantara
 Balamon
 Adivasi
Neo-Hinduism

 Neo-Vedanta
 Revivalism

Male and female yogis from 17th- and 18th-century India

Yoga Sanskrit: योग; pronunciation) is a group of physical, mental, and spiritual practices or
disciplines which originated in ancient India. Yoga is one of the six orthodox schools of Hindu
philosophical traditions.[2] [3] There is a broad variety of yoga schools, practices, and
goals[4] in Hinduism, Buddhism, and Jainism.[5][6][7] The term "yoga" in the Western world often
denotes a modern form of Hatha yoga, which includes the physical practice of postures
called asanas.
The origins of yoga have been speculated to date back to pre-Vedic Indian traditions; it is
mentioned in the Rigveda,but most likely developed around the sixth and fifth centuries BCE, in
ancient India's ascetic and śramaṇa movements. The chronology of earliest texts describing
yoga-practices is unclear, varyingly credited to Upanishads.[The Yoga Sutras of Patanjalidate
from the first half of the 1st millennium CE, but only gained prominence in the West in the 20th
century.[14] Hatha yoga texts emerged around the 11th century with origins in tantra

Etymology
The Sanskrit noun ददद yoga is derived from the root yuj "to attach, join, harness,
yoke".[23] The word yoga is cognate with English "yoke".[24]
The spiritual sense of the word yoga first arises in Epic Sanskrit, in the second half of the 1st
millennium BCE, and is associated with the philosophical system presented in the Yoga Sutras of
Patanjali, with the chief aim of "uniting" the human spirit with the Divine.[25] The
term kriyāyoga has 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.[26]
According to Pāṇini, the term yoga can be derived from either of two roots, yujir yoga (to yoke)
or yuj samādhau ("to concentrate").[27] In the context of the Yoga Sutras of Patanjali, the
root yuj samādhau (to concentrate) is considered by traditional commentators as the correct
etymology.[28] In accordance with Pāṇini, Vyasa who wrote the first commentary on the Yoga
Sutras,[29] states that yoga means samādhi (concentration).[30]
According to Dasgupta, the term yoga can be derived from either of two roots, yujir yoga ("to
yoke") or yuj samādhau ("to concentrate").[27] 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 (a woman).[31]

Definition in classic Indian texts

The term yoga has been defined in various ways in the many different Indian philosophical and
religious traditions.

Source Text Definition of Yoga[32]

"When the five senses, along with the mind, remain

still and the intellect is not active, that is known as the
Katha Upanishad highest state. They consider yoga to be firm restraint of
the senses. Then one becomes un-distracted for yoga is
the arising and the passing away" (6.10-11)

"Yoga is said to be equanimity" (2.48); "Yoga is skill in

Bhagavad Gita action" (2.50); "Know that which is called yoga to be
separation from contact with suffering" (6.23).

"Yoga is fourfold: faith, aspiration, perseverance and

Yogacarabhumi - Sravakabhumi
means" (2.152)
 "Yoga is the suppression of the activities of the
Yoga Sutras of Patanjali
mind" (1.2)

"Pleasure and suffering arise as a result of the drawing

together of the sense organs, the mind and objects.
Vaisesika sutra When that does not happen because the mind is in the
self, there is no pleasure or suffering for one who is
embodied. That is yoga" (5.2.15-16)

Kaundinya's Pancarthabhasya on "In this system, yoga is the union of the self and the
the Pasupatasutra Lord" (I.I.43)

"By the word 'yoga' is meant nirvana, the condition of

Linga Purana
Siva." (I.8.5a)

Brahmasutra-bhasya of Adi "It is said in the treatises on yoga: 'Yoga is the means of
Shankara perceiving reality." (2.1.3)

"The union of apana and prana, one's own rajas and

semen, the sun and moon, the individual soul and the
Yogabija
supreme soul, and in the same way the union of all
dualities, is called yoga. " (89)

Goals
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 Yoga has five principal meanings:[33]

1. a disciplined method for attaining a goal;

2. techniques of controlling the body and the mind;
3. a name of a school or system of philosophy (darśana);
4. with prefixes such as "hatha-, mantra-, and laya-, traditions specialising in particular
techniques of yoga;
5. the goal of Yoga practice.[33]
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:[34]

1. 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 Mahāyāna works, as well as Jain texts;[35]
2. 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 Mahābhārata, Jainism Praśamaratiprakarana, and Buddhist
Nikaya texts;[36]
3. 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
Mādhyamaka texts, but in different ways;[37]
4. a technique for entering into other bodies, generating multiple bodies, and the
attainment of other supernatural accomplishments; these are, states White, described
in Tantricliterature of Hinduism and Buddhism, as well as the Buddhist
Sāmaññaphalasutta;[38] 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.[39]
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.[40]

Schools
Yoga is practised with a variety of methods, including by Jains and Buddhists. In Hinduism,
practices include Jnana Yoga, Bhakti Yoga, Karma Yoga, Laya Yoga and Hatha Yoga.
Raja yoga originally denoted the ultimate goal of yoga, samadhi,[41] but was popularised by
Vivekananda as the common name for Ashtanga Yoga, the eight limbs to be practised to
attain samadhi, as described in the Yoga Sutras of Patanjali.[42][43]
Hinduism
Classical yoga
Main article: Yoga (philosophy)
Yoga is considered as a philosophical school in Hinduism.[44] Yoga, in this context, is one of the
six āstika schools of Hinduism (those which accept the Vedas as source of knowledge).[45][46]
Due to the influence of Vivekananda, the Yoga Sutras of Patanjali have since the 20th century
been considered the foundational scripture of classical yoga.[43] Before then, other works such
as the Bhagavad Gita and the Yoga Vasistha were considered the most central,[43] while Tantric
Yoga and Hatha Yoga prevailed over Ashtanga Yoga.[43]
Ashtanga yoga
Main articles: Yoga Sutras of Patanjali and Rāja yoga

Swami Vivekananda equated raja yoga with the Yoga Sutras of Patanjali.[47]
Yoga as described in the Yoga Sutras of Patanjali refers to Ashtanga yoga.[43] The Yoga Sutras of
Patanjali is considered as a central text of the Yoga school of Hindu philosophy,[48] It is often
called "Rāja yoga", "yoga of the kings," a term which originally referred to the ultimate, royal
goal of yoga, which is usually samadhi,[41] but was popularised by Vivekananda as the common
name for Ashtanga Yoga.[43]
Ashtanga yoga incorporates epistemology, metaphysics, ethical practices, systematic exercises
and self-development techniques for body, mind and spirit.[49] Its epistemology (pramanas) is
same as the Samkhya school. Both accept three reliable means to knowledge – perception
(pratyākṣa, direct sensory observations), inference (anumāna) and testimony of trustworthy
experts (sabda, agama). Both these orthodox schools are also strongly dualistic. Unlike the
Sāṃkhya school of Hinduism, which pursues a non-theistic/atheistic rationalist
approach,[50][51] the Yoga school of Hinduism accepts the concept of a "personal, yet essentially
inactive, deity" or "personal god".[52][53] Along with its epistemology and metaphysical
foundations, the Yoga school of Hindu philosophy incorporates ethical precepts
(yamas and niyamas) and an introspective way of life focused on perfecting one's self
physically, mentally and spiritually, with the ultimate goal being kaivalya (liberated, unified,
content state of existence).[49][54][55]
Hatha yoga
Main article: Hatha yoga

A sculpture of Gorakshanath, a celebrated 11th century yogi of Nath tradition and a major
proponent of Hatha yoga.[56]
Hatha yoga, also called hatha vidyā, is a kind of yoga focusing on physical and mental strength
building exercises and postures described primarily in three texts of Hinduism:[57][58][59]

1. Hatha Yoga Pradipika, Svātmārāma (15th century)

2. Shiva Samhita, author unknown (1500[60] or late 17th century)
3. Gheranda Samhita by Gheranda (late 17th century)
Many scholars also include the Goraksha Samhita by Gorakshanath of the 11th century in the
above list.[57] Gorakshanath is widely considered to have been responsible for popularizing
hatha yoga as we know it today.[61][62][63]
Vajrayana Buddhism, founded by the Indian Mahasiddhas,[64] has a series of asanas and
pranayamas, such as tummo (Sanskrit caṇḍālī)[65] and trul khor which parallel hatha yoga.
Shaivism
Main articles: Shaivism, Shaiva Siddhanta, and Nath
In Shaivism, yoga is used to unite kundalini with Shiva.[66] See also 'tantra' below.
Buddhism
Main articles: Buddhist meditation, Dhyāna in Buddhism, Yogacara, and Vajrayana

16th century Buddhist artwork in Yoga posture.

Buddhist meditation encompasses a variety of meditation techniques that aim to
develop mindfulness, concentration, supramundane powers, tranquility, and insight.
Core techniques have been preserved in ancient Buddhist texts and have proliferated and
diversified through teacher-student transmissions. Buddhists pursue meditation as part of the
path toward Enlightenment and Nirvana.[note 3] The closest words for meditation in the classical
languages of Buddhism are bhāvanā[note 4] and jhāna/dhyāna.[note 5]
Jainism
Main article: Jain meditation
Jain meditation has been the central practice of spirituality in Jainism along with the Three
Jewels.[67] Meditation in Jainism aims at realizing the self, attain salvation, take the soul to
complete freedom.[68] It aims to reach and to remain in the pure state of soul which is believed
to be pure conscious, beyond any attachment or aversion. The practitioner strives to be just a
knower-seer (Gyata-Drashta). Jain meditation can be broadly categorized to the
auspicious Dharmya Dhyana and Shukla Dhyana and
inauspicious Artta and Raudra Dhyana.[citation needed]
Tantra
Main articles: Tantra, Yogi, and Siddhi
Samuel states that Tantrism is a contested concept.[69] Tantra yoga may be described, according
to Samuel, as practices in 9th to 10th century Buddhist and Hindu (Saiva, Shakti) texts, which
included yogic practices with elaborate deity visualizations using geometrical arrays and
drawings (mandala), fierce male and particularly female deities, transgressive life stage related
rituals, extensive use of chakras and mantras, and sexual techniques, all aimed to help one's
health, long life and liberation.[69][70]

History
The origins of yoga are a matter of debate.[71] There is no consensus on its chronology or
specific origin other than that yoga developed in ancient India. Suggested origins are the Indus
Valley Civilization (3300–1900 BCE)[72] and pre-Vedic Eastern states of India,[73] the Vedic
period (1500–500 BCE), and the śramaṇa movement.[74] According to Gavin Flood, continuities
may exist between those various traditions:
[T]his dichotomization is too simplistic, for continuities can undoubtedly be found between
renunciation and vedic Brahmanism, while elements from non-Brahmanical, Sramana traditions
also played an important part in the formation of the renunciate ideal.[75][note 6]
Pre-philosophical speculations of yoga begin to emerge in the texts of c. 500 – c. 200 BCE.
Between 200 BCE and 500 CE, philosophical schools of Hinduism, Buddhism, and Jainism were
taking form and a coherent philosophical system of yoga began to emerge.[77] The Middle Ages
saw the development of many satellite traditions of yoga. Yoga came to the attention of an
educated western public in the mid 19th century along with other topics of Indian philosophy.
Pre-Vedic India
Main article: Indus Valley Civilization

Yoga may have pre-Vedic elements.[72][73] Some state yoga originated in the Indus Valley
Civilization.[78] Marshall,[79] Eliade[11] and other scholars note that the Pashupati sealdiscovered
in an Indus Valley Civilization site depicts a figure in a position resembling an asana used for
meditation, Mulabandhasana. This interpretation is considered speculative and uncertain by
more recent analysis of Srinivasan[11] and may be a case of projecting "later practices into
archeological findings".[80]
Vedic period (1700–500 BCE)
Main article: Vedic period
According to Crangle, some researchers have favoured a linear theory, which attempts "to
interpret the origin and early development of Indian contemplative practices as a sequential
growth from an Aryan genesis",[81][note 7] just like traditional Hinduism regards the Vedas to be
the ultimate source of all spiritual knowledge.[82][note 8] Thomas McEvilley favors a composite
model where pre-Aryan yoga prototype existed in the pre-Vedic period and its refinement
began in the Vedic period.[85]
Ascetic practices, concentration and bodily postures described in the Vedas may have been
precursors to yoga.[86][87] According to Geoffrey Samuel, "Our best evidence to date suggests
that [yogic] practices developed in the same ascetic circles as the early sramana movements
(Buddhists, Jainas and Ajivikas), probably in around the sixth and fifth centuries BCE."[10]
According to Zimmer, Yoga philosophy is reckoned to be part of the non-Vedic system, which
also includes the Samkhya school of Hindu philosophy, Jainism and Buddhism:[73] "[Jainism]
does not derive from Brahman-Aryan sources, but reflects the cosmology and anthropology of a
much older pre-Aryan upper class of northeastern India [Bihar] – being rooted in the same
subsoil of archaic metaphysical speculation as Yoga, Sankhya, and Buddhism, the other non-
Vedic Indian systems."[88][note 9]
Textual references
The first use of the root of word "yoga" is in hymn 5.81.1 of the Rig Veda, a dedication to rising
Sun-god in the morning (Savitri), where it has been interpreted as "yoke" or "yogically
control".[91][92][note 10]
The earliest evidence of Yogis and Yoga tradition is found in the Keśin hymn 10.136 of the
Rigveda, states Karel Werner.[8]
The Yogis of Vedic times left little evidence of their existence, practices and achievements. And
such evidence as has survived in the Vedas is scanty and indirect. Nevertheless, the existence of
accomplished Yogis in Vedic times cannot be doubted.
— Karel Werner, Yoga and the Ṛg Veda[8]
Rigveda, however, does not describe yoga and there is little evidence as to what the practices
were.[8] Early references to practices that later became part of yoga, are made
in Brihadaranyaka Upanishad, the earliest Hindu Upanishad.[note 11] For example, the practice
of pranayama (consciously regulating breath) is mentioned in hymn 1.5.23 of Brihadaranyaka
Upanishad (c. 900 BCE), and the practice of pratyahara (concentrating all of one's senses on
self) is mentioned in hymn 8.15 of Chandogya Upanishad (c. 800–700 BCE).[95][note 12]
Vedic ascetic practices
Ascetic practices (tapas), concentration and bodily postures used by Vedic priests to
conduct yajna (sacrifice), might have been precursors to yoga.[note 13] Vratya, a group of ascetics
mentioned in the Atharvaveda, emphasized on bodily postures which may have evolved into
yogic asanas.[86] Early Samhitas also contain references to other group ascetics such as munis,
the keśin, and vratyas.[98] Techniques for controlling breath and vital energies are mentioned in
the Brahmanas (texts of the Vedic corpus, c. 1000–800 BCE) and
the Atharvaveda.[86][99] Nasadiya Sukta of the Rig Veda suggests the presence of an early
contemplative tradition.[note 14]
Preclassical era (500–200 BCE)
Yoga concepts begin to emerge in the texts of c. 500–200 BCE such as the Pali Canon, the
middle Upanishads, the Bhagavad Gita and Shanti Parva of the Mahabharata.[102][note 15]
Upanishads
The first known appearance of the word "yoga", with the same meaning as the modern term, is
in the Katha Upanishad,[11][105] probably composed between the fifth and third century
BCE,[106][107] where it is defined as the steady control of the senses, which along with cessation
of mental activity, leading to a supreme state.[98][note 16] Katha Upanishad integrates the monism
of early Upanishads with concepts of samkhya and yoga. It defines various levels of existence
according to their proximity to the innermost being Ātman. Yoga is therefore seen as a process
of interiorization or ascent of consciousness.[109][110] It is the earliest literary work that highlights
the fundamentals of yoga. White states:
The earliest extant systematic account of yoga and a bridge from the earlier Vedic uses of the
term is found in the Hindu Katha Upanisad (Ku), a scripture dating from about the third century
BCE[…] [I]t describes the hierarchy of mind-body constituents—the senses, mind, intellect,
etc.—that comprise the foundational categories of Sāmkhya philosophy, whose metaphysical
system grounds the yoga of the Yogasutras, Bhagavad Gita, and other texts and schools
(Ku3.10–11; 6.7–8).[111]
The hymns in Book 2 of the Shvetashvatara Upanishad, another late first millennium BCE text,
states a procedure in which the body is held in upright posture, the breath is restrained and
mind is meditatively focussed, preferably inside a cave or a place that is simple, plain, of silence
or gently flowing water, with no noises nor harsh winds.[112][110]
The Maitrayaniya Upanishad, likely composed in a later century than Katha and Shvetashvatara
Upanishads but before Patanjali's Yoga Sutra, mentions sixfold yoga method – breath control
(pranayama), introspective withdrawal of senses (pratyahara), meditation (dhyana), mind
concentration (dharana), philosophical inquiry/creative reasoning (tarka), and
absorption/intense spiritual union (samadhi).[11][110][113]
In addition to the Yoga discussion in above Principal Upanishads, twenty Yoga Upanishads as
well as related texts such as Yoga Vasistha, composed in 1st and 2nd millennium CE, discuss
Yoga methods.[114][115]
Sutras of Hindu philosophies
Yoga is discussed in the ancient foundational Sutras of Hindu philosophy. The Vaiśeṣika Sūtra of
the Vaisheshika school of Hinduism, dated to have been composed sometime between 6th and
2nd century BCE discusses Yoga.[116][117][note 17] According to Johannes Bronkhorst, an Indologist
known for his studies on early Buddhism and Hinduism and a professor at the University of
Lausanne, Vaiśeṣika Sūtra describes Yoga as "a state where the mind resides only in the soul
and therefore not in the senses".[119] This is equivalent to pratyahara or withdrawal of the
senses, and the ancient Sutra asserts that this leads to an absence of sukha (happiness)
and dukkha (suffering), then describes additional yogic meditation steps in the journey towards
the state of spiritual liberation.[119]
Similarly, Brahma sutras – the foundational text of the Vedanta school of Hinduism, discusses
yoga in its sutra 2.1.3, 2.1.223 and others.[120] Brahma sutras are estimated to have been
complete in the surviving form sometime between 450 BCE to 200 CE,[121][122] and its sutras
assert that yoga is a means to gain "subtlety of body" and other powers.[120] The Nyaya sutras –
the foundational text of the Nyaya school, variously estimated to have been composed
between the 6th-century BCE and 2nd-century CE,[123][124] discusses yoga in sutras 4.2.38–50.
This ancient text of the Nyaya school includes a discussion of yogic
ethics, dhyana (meditation), samadhi, and among other things remarks that debate and
philosophy is a form of yoga.[125][126][127]
the heel, similar to even modern postures used to stimulate Kundalini.[142]
Uncertainty with chronology
Alexander Wynne, author of The Origin of Buddhist Meditation, observes that formless
meditation and elemental meditation might have originated in the Upanishadic
tradition.[143]The earliest reference to meditation is in the Brihadaranyaka Upanishad, one of
the oldest Upanishads.[98] Chandogya Upanishad describes the five kinds of vital energies
(prana). Concepts used later in many yoga traditions such as internal sound and veins (nadis)
are also described in the Upanishad.[86] Taittiriya Upanishad defines yoga as the mastery of
body and senses.[144]
Bhagavad Gita

Krishna narrating the Gita to Arjuna

Main article: Bhagavad Gita
The Bhagavad Gita ('Song of the Lord'), uses the term "yoga" extensively in a variety of ways. In
addition to an entire chapter (ch. 6) dedicated to traditional yoga practice, including
meditation,[145] it introduces three prominent types of yoga:[146]

 Karma yoga: The yoga of action.[147]

 Bhakti yoga: The yoga of devotion.[147]
 Jnana yoga: The yoga of knowledge.[148][149]
The Gita consists of 18 chapters and 700 shlokas (verses),[150] with each chapter named as a
different yoga, thus delineating eighteen different yogas.[150][151] Some scholars divide
the Gita into three sections, with the first six chapters with 280 shlokas dealing with Karma
yoga, the middle six containing 209 shlokas with Bhakti yoga, and the last six chapters with 211
shlokas as Jnana yoga; however, this is rough because elements of karma, bhakti and jnana are
found in all chapters.[150]
Mahabharata
Description of an early form of yoga called nirodhayoga (yoga of cessation) is contained in the
Mokshadharma section of the 12th chapter (Shanti Parva) of the Mahabharata. The verses of
the section are dated to c. 300–200 BCE[citation needed]. Nirodhayoga emphasizes progressive
withdrawal from the contents of empirical consciousness such as thoughts, sensations etc.
until purusha (Self) is realized. Terms like vichara (subtle reflection), viveka (discrimination) and
others which are similar to Patanjali's terminology are mentioned, but not described.[152] There
is no uniform goal of yoga mentioned in the Mahabharata. Separation of self from matter,
perceiving Brahman everywhere, entering into Brahman etc. are all described as goals of yoga.
Samkhya and yoga are conflated together and some verses describe them as being
identical.[153] Mokshadharma also describes an early practice of elemental meditation.[154]
Mahabharata defines the purpose of yoga as the experience of uniting the
individual ātman with the universal Brahman that pervades all things.[153]
Classical era (200 BCE – 500 CE)
This period witnessed many texts of Hinduism discussing and systematically compiling yoga
methods and practices. Of these, Patanjali's Yoga Sutras are considered as a key work.
Classical yoga
Yoga as a philosophy is mentioned in Sanskrit texts dated to be completed between 200 BCE–
200 CE. Kauṭilya's Arthashastra in verse 1.2.10, for example, states that there are three
categories of anviksikis (philosophies) – Samkhya (nontheistic), Yoga (theistic)
and Cārvāka (atheistic materialism).[155][156]
Samkhya
Further information: Samkhya
Many traditions in India began to adopt systematic methodology by about first century CE. Of
these, Samkhya was probably one of the oldest philosophies to begin taking a systematic
form.[157] Patanjali systematized Yoga, building them on the foundational metaphysics of
Samkhya. In the early works, the Yoga principles appear together with the Samkhya ideas.
Vyasa's commentary on the Yoga Sutras, also called
the Samkhyapravacanabhasya (Commentary on the Exposition of the Sankhya Philosophy),
describes the relation between the two systems.[158] The two schools have some differences as
well. Yoga accepted the conception of "personal god", while Samkhya developed as a
rationalist, non-theistic/atheistic system of Hindu philosophy.[50][159][160] Sometimes Patanjali's
system is referred to as Seshvara Samkhya in contradistinction to Kapila's Nirivara Samkhya.[161]
The parallels between Yoga and Samkhya were so close that Max Müller says that "the two
philosophies were in popular parlance distinguished from each other as Samkhya with and
Samkhya without a Lord."[162]
Yoga Sutras of Patanjali
Main articles: Raja Yoga and Yoga Sutras of Patanjali

Traditional Hindu depiction of Patanjali as an avatar of the divine serpent Shesha.

Yoga Sutras of Patanjali[163]

Pada (Chapter) English meaning Sutras

Samadhi Pada On being absorbed in spirit 51

Sadhana Pada On being immersed in spirit 55

Vibhuti Pada On supernatural abilities and gifts 56

Kaivalya Pada On absolute freedom 34

In Hindu philosophy, yoga is the name of one of the six orthodox (which accept
the testimony of Vedas) philosophical schools.[164][165] Karel Werner, author
of Yoga And Indian Philosophy, believes that the process of systematization of
yoga which began in the middle and Yoga Upanishads culminated with the Yoga
Sutras of Patanjali.[note 19]
There are numerous parallels in the concepts in ancient Samkhya, Yoga and
Abhidharma Buddhist schools of thought, particularly from 2nd century BCE to 1st
century AD, notes Larson.[167] Patanjali's Yoga Sutras is a synthesis of these three
traditions. From Samkhya, 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.[167] From
Abhidharma Buddhism's idea of nirodhasamadhi, suggests Larson, Yoga Sutras
adopt the pursuit of altered state of awareness, but unlike Buddhist's concept of
no self nor soul, Yoga is physicalist and realist like Samkhya in believing that each
individual has a self and soul.[167] The third concept Yoga Sutras synthesize into its
philosophy is the ancient ascetictraditions of meditation and introspection, as
well as the yoga ideas from middle Upanishads such as Katha, Shvetashvatara and
Maitri.[167]
Patanjali's Yoga Sutras are widely regarded as the first compilation of the formal
yoga philosophy.[168] The verses of Yoga Sutras are terse. Many later Indian
scholars studied them and published their commentaries, such as the Vyasa
Bhashya (c. 350–450 CE).[169] Patanjali's yoga is also referred to as Raja
yoga.[170] Patanjali defines the word "yoga" in his second sutra:
योगश्‍चित्तवृचत्तचिरोधः
(yogaś citta-vṛtti-nirodhaḥ)
- Yoga Sutras 1.2
This terse definition hinges on the meaning of three Sanskrit terms. I. K.
Taimni translates it as "Yoga is the inhibition (nirodhaḥ) of the modifications (vṛtti)
of the mind (citta)".[171] Swami Vivekananda translates the sutra as "Yoga is
restraining the mind-stuff (Citta) from taking various forms (Vrittis)."[172] Edwin
Bryant explains that, to Patanjali, "Yoga essentially consists of meditative
practices culminating in attaining a state of consciousness free from all modes of
active or discursive thought, and of eventually attaining a state where
consciousness is unaware of any object external to itself, that is, is only aware of
its own nature as consciousness unmixed with any other object."[49][173][174]
If the meaning of yoga is understood as the practice of nirodha (mental control),
then its goal is "the unqualified state of niruddha (the perfection of that
process)",[175] according to Baba Hari Dass. In that context, "yoga (union) implies
duality (as in joining of two things or principles); the result of yoga is the nondual
state", and "as the union of the lower self and higher Self. The nondual state is
characterized by the absence of individuality; it can be described as eternal peace,
pure love, Self-realization, or liberation."[176]
Patanjali's writing also became the basis for a system referred to as "Ashtanga
Yoga" ("Eight-Limbed Yoga"). This eight-limbed concept is derived from the 29th
Sutra of the Book 2 of Yoga Sutras. They are:

1. Yama (The five "abstentions"): Ahimsa (Non-violence, non-harming other

living beings),[177] Satya (truthfulness, non-falsehood),[178] Asteya (non-
stealing),[179] Brahmacharya(celibacy, fidelity to one's
partner),[179] and Aparigraha (non-avarice, non-possessiveness).[178]
2. Niyama (The five "observances"): Śauca (purity, clearness of mind, speech
and body),[180] Santosha (contentment, acceptance of others and of one's
circumstances),[181]Tapas (persistent meditation, perseverance,
austerity),[182] Svādhyāya (study of self, self-reflection, study of
Vedas),[183] and Ishvara-Pranidhana (contemplation of God/Supreme
Being/True Self).[181]
3. Asana: Literally means "seat", and in Patanjali's Sutras refers to the seated
position used for meditation.
4. Pranayama ("Breath exercises"): Prāna, breath, "āyāma", to "stretch,
extend, restrain, stop".
5. Pratyahara ("Abstraction"): Withdrawal of the sense organs from external
objects.
6. Dharana ("Concentration"): Fixing the attention on a single object.
7. Dhyana ("Meditation"): Intense contemplation of the nature of the object
of meditation.
8. Samadhi ("Liberation"): merging consciousness with the object of
meditation.
Yoga and Vedanta
Yoga and Vedanta are the two largest surviving schools of Hindu traditions. They
share many thematic principles, concepts and belief in self/soul, but diverge in
degree, style and some of their methods. Epistemologically, Yoga school accepts
three means to reliable knowledge, while Advaita Vedanta accepts six
ways.[184] Yoga disputes the monism of Advaita Vedanta.[185] Yoga school believes
that in the state of moksha, each individual discovers the blissful, liberating sense
of himself or herself as an independent identity; Advaita Vedanta, in contrast,
believes that in the state of moksha, each individual discovers the blissful,
liberating sense of himself or herself as part of Oneness with everything,
everyone and the Universal Self. They both hold that the free conscience is aloof
yet transcendent, liberated and self-aware. Further, Advaita Vedanta school
enjoins the use of Patanjali's yoga practices and the reading of Upanishads for
those seeking the supreme good, ultimate freedom and jivanmukti.[185]
Yoga Yajnavalkya
Main article: Yoga Yajnavalkya
मममममम ममम ममममममममम मममममममममममममममममम
saṁyogo yoga ityukto jīvātma-paramātmanoḥ॥
Yoga is union of the individual self (jivātma) with the supreme self (paramātma).
—Yoga Yajnavalkya[186]
The Yoga Yajnavalkya is a classical treatise on yoga attributed to the Vedic
sage Yajnavalkya. It takes the form of a dialogue between Yajnavalkya and Gargi,
a renowned philosopher.[187] The text contains 12 chapters and its origin has been
traced to the period between the second century BCE and fourth century
CE.[188] Many yoga texts like the Hatha Yoga Pradipika, the Yoga Kundalini and
the Yoga Tattva Upanishads have borrowed verses from or make frequent
references to the Yoga Yajnavalkya.[189] The Yoga Yajnavalkya discusses eight
yoga Asanas – Swastika, Gomukha, Padma, Vira, Simha, Bhadra, Mukta and
Mayura,[190] numerous breathing exercises for body cleansing,[191] and
meditation.[192]
Bhakti movement
Main article: Bhakti Yoga
The Bhakti movement was a development in medieval Hinduism which advocated
the concept of a personal God (or "Supreme Personality of Godhead"). The
movement was initiated by the Alvars of South India in the 6th to 9th centuries,
and it started gaining influence throughout India by the 12th to 15th
centuries.[202]Shaiva and Vaishnava bhakti traditions integrated aspects of Yoga
Sutras, such as the practical meditative exercises, with devotion.[203] Bhagavata
Purana elucidates the practice of a form of yoga
called viraha (separation) bhakti. Viraha bhakti emphasizes one pointed
concentration on Krishna.[204]
Tantra
Tantra is a genre of yoga that arose in India no later than the 5th century
CE.[205][note 21] George Samuel states, "Tantra" is a contested term, but may be
considered as a school whose practices appeared in mostly complete form in
Hindu texts by about 10th century CE.[69] Over its history, some ideas of Tantra
school influenced the Hindu, Elements of Tantric yoga rituals were adopted by
and influenced
Postural yoga has been studied and may be recommended to promote relaxation,
reduce stress and improve some medical conditions such as premenstrual
syndrome.[247] This form of yoga is considered to be 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 promoted as a physical
therapy routine, and as a regimen to strengthen and balance all parts of the
body.[247]
The practice of asanas may improve psychological health during cancer
treatment, although more evidence is needed to confirm this possible
benefit.[20] Other research indicated that postural yoga could be useful in addition
to other treatments in schizophrenia,[21] and may have positive effects on mental
health, although the quality of research to define these effects is low.