Yoga (derived from the Sanskrit for “joining” or “yoking”) is not limited to any one religious tradition but crosses a number of boundaries. It is used in Hinduism, Buddhism, and Jainism, as well as in more recent spiritualities and religious movements in the world today.

See What is an Avatar? (Hinduism)
See What is the concept of Brahman in Hinduism?
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It is, however, difficult to clearly distinguish the boundaries between religions, both ancient and contemporary, regarding the practice of yoga. Instead, the “fuzzy” boundaries give the practice an ambiguous place in various traditions, leading some to interrogate how “Hindu” yoga really is (Nicholson 2013). This insight also raises the academic discussion regarding whether or not one can justifiably use the term “Hinduism” to designate a particular religion itself.

Nonetheless, in Hinduism, associated with the school of Samkhya, yoga is the practical method for achieving the understanding of the eternal true self and escaping samsara, which is the process of continual birth, death, and rebirth, by attaining liberation (moksha).

An Ancient Religious Practice

Yoga is an ancient practice, perhaps originating in shamanic visions paving the way for later refined ancient forms of yoga (Smart 1998, 40-41). Archeological evidence suggests its presence in the Indus Valley civilization (BCE 3300–1300 BCE), where it was perhaps associated with the deity who became Rudra-Shiva.

In Hindu scriptures, ancient concepts about yoga are found in the Upanishads of the sixth century BCE and the Bhagavad Gita of the third century CE. In the latter text, Krishna becomes the object of meditation for the practitioner, suggesting that yoga can be a form of devotion (bhakti), or worship.

The Bhagavad Gita presents three types of yoga, namely karma-yoga (the performance of action without attachment to its result), jnana yoga (knowledge of God), and bhakti yoga (devotion to God).

See What is the Bhagavad Gita?

According to historian of religion Ninian Smart, yoga’s “inward search is to discover the true Self or to attain liberation. It has been one of the main preoccupations of the Indian spiritual tradition” (1998, 46). The one who practices yoga is called a yogi, or yogin (master of yoga), or who, in a more general sense, is a Hindu ascetic.

The Yoga Sutra

There is the Yoga Sutra, dating to the second to third centuries CE, which is the first systematic exposition of yoga. Although traditionally attributed to philosopher Patanjali (d. 150 BCE), most scholars view these sutras as produced by various writers over time. The Yoga Sutra is divided into 195 aphorisms (sutras) in four sections (pada).

The purpose of yoga is the “cessation of mental fluctuation” (Yoga Sutra 1.2), which is attainable via techniques for breath control, posture, obtaining mental calmness, and concentration necessary for gaining deep spiritual insight. These techniques assist practitioners to avoid mental afflictions, such as delusion, greed, egocentrism, ignorance, and extremes of emotions like anger.

The first 51 sutras deal with samadhi (“absorbed concentration”) and the general means for attaining it in the context of Samkhya metaphysics. The following 55 sutras deal with sadhana (“practice”), namely the specific means to attainment. Pada iii (54 or 55 sutras) enunciates vibhuti, or magical powers, and pada iv (34 sutras) the condition of isolation or freedom.

The Yoga Sutra further outlines eight steps for practicing yoga: first is the practice of morality that involves restraint and non-violence; second, personal observance, which includes focusing on God and studying philosophical works to gain inspiration; third, adopting physical postures; fourth, controlling breathing; fifth, withdrawing attention from the senses; sixth, concentrating the mind on a single object; seventh, meditating on this object; and, finally, arriving at the stage of absorbed concentration.

If the eight steps are followed successfully, the practitioner will free himself from the awareness of afflictions, the mundane things of the world, and of the self, and into a state of higher consciousness.

Once high or true consciousness is restored to its natural condition free from the entanglements of matter (prakriti), the practitioner has realized his identity with the Absolute or Supreme Reality called Brahman and/or “joins” with Brahman. 

Recent Religious Practice

Yoga continues to be an integral part of Hinduism, which has led more recent influential Hindu teachers to advocate various kinds of the practice.

Sri Aurobindo (1872-1950) advocated a form of Tantric yoga, calling it Integral Yoga; Ramakrishna (1836-1886) practiced bhakti yoga; and Ramana Mahaṛshi (1879-1950) elucidated the yoga of knowing the identity of the self and God. 

Many new religions that incorporate Indian religious philosophy and thought encourage the practice of yoga. For example, the Vedanta Society practices jnana yoga, the Hare Krishna movement emphasizes bhakti yoga, and the 3HO (Healthy, Happy, Holy Organization) promotes a form of Tantric yoga.

Hatha yoga has become very popular in the West, although it is more for health than as a soteriology or religious practice.

References

Ambalu, S. 2013. The Religions Book. London: DK.

Bowker, John. 2000. The Concise Oxford Dictionary of World Religions. Oxford University Press.

Johnson, W. J. 2009. A Dictionary of Hinduism. Oxford University Press.

Newcombe, Suzanne. 2009. “The Development of Modern Yoga: A Survey of the Field.” Religion Compass 3(6):986-1002.

Nicholson, Andrew J. 2013. “Is Yoga Hindu?: On the Fuzziness of Religious Boundaries.” Common Knowledge 19(3):490–505.

Smart, Ninian. 1998. The World’s Religions. Cambridge University Press.