The Roles, Path and Founders of Yoga

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From the many different spiritual and philosophical teachings of India, yoga occupies a very important place amongst them.

IT IS AN AGE OLD TRUTH, and a WELL KNOWN PATH that all of the different teachings and wisdom of India lead to one high targeted goal: freedom from all kinds of suffering.

Yoga comes from the Sanskrit origin of ‘Yuj’:

💠Samyoge – union

💠Samyaman – control

💠Samadhau – integration.

‘Samadhau Dhauta’ means controlling the root equanimity of the intellect. Sanyaman/controlling, can be of the body, the senses, the mind, and can also be of the breath. That is why asanas are also known as yoga, because it involves control, which brings stillness to the body.🧘‍♂️

Pranayama can also be called yoga because one uses the art and study of breathing to deepen the inflow and outflow of breath, controlling the breath and pranic flow, THE LIFE GIVING ENERGY.

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Pratyahaar or withdrawal of the senses is also known as yoga because one learns to control the senses, freeing them from the holds of the sensory world, and thus controlling the mind. By freeing the mind from the turbulent thoughts that reign freely and from the habit of the mind jumping from one thought to another, the practitioner tries to use these same senses to turn the mind inwards, towards the inner wisdom or the soul.💠

Dharana dhyana and samadhi…

…are also known as yoga because with this, the mind and the consciousness come into control, the mind becomes steady, and the consciousness becomes free from restlessness, merging into the state of QUIETNESS AND STEADINESS. 

In the Bhagavad Gita, while explaining the role of yoga, Shri Krishna says to Arjuna, “Yoga: Karmasu Kaushalam”, meaning: Doing your duties skilfully is the other meaning of yoga; because with the practice of yoga one can achieve the skilfullness required to perform one’s duties correctly and sincerely, with the complete detachment of results, thereby creating the mind of a Yogi – freedom from attachment of results.


Through his teachings of the Yoga Sutras, Patanjali is considered to be the Teacher showing the path of yoga utilising two states of yoga:



However, he is not considered to be the original ancient teacher of yoga. According to Yogi Yagyavalkya, it is Hiranyagarbha who is considered and accepted as the first founder of Yoga.

Hiranyagarbh / Kapil:

The question is who was Hiranyagarbha? Where and when did he originate? This topic has been discussed in the Vedic texts, Upanishads, Mahabharata and other ancient texts, and they have all come to the same conclusion that the first felicitator or promoter of yoga is Hiranyagarbha Maharishi Kapil.

“Kapiloyagraj in Puranvachnaat Kapilo Hiranyagarbho va Vyapdishyate”(Shweta Upanishad, Shankarbhashya) The Great Lord Shankarachaarya and Vaachaspati Mishra give verification of the fact that it is indeed Hiranyagarbha or Kapil, who are one and the same, who was the first to present the teachings of the Sankhya Yoga.

Sankhya and Yoga are the fundamental and functional aspects of the same one path

They are not two different paths.


The two main paths of Yoga Sadhana are – Abhyaas and Vairagya.

Abhyaas – Practice.To consistently with continuity remain on the positive path or direction is Abhyaas; to still the mind or consciousness, to still the thoughts, intellect and feelings etc, while keeping the mind free from distractions and continuing with the discipline of yoga is Abhyaas.

Vairagya – Detachment.To keep rejecting the negative path or points is Vairagya, of which there are two kinds:

🔴Apara Vairagya

To let go of all needs, to let go of attachment, to come into a desireless state is Apara Vairagya. The state of Apara Vairagya is what allows one to become a Siddha (the perfect being) in Sampragyaat Samadhi.

🔵Para Vairagya

This is the HIGEST AND PUREST FORM of detachment. To be detached from mental matters, far away from afflictions of the mind is Para Vairagya; this state allows one to become Siddha in Samadhi.

To attain Samadhi, of the five states of the mind (ignorance, dullness, agitated, fixed and annihilated), only the fixed and annihilated states are considered as useful. Ignorance and dullness create a state of fluctuation in the mind, making one caught up in external subjects.😌

And so these states are useless for Samadhi

In the agitated state, the mind or consciousness gets drawn into the inner mind and becomes fixed but then gets continuously drawn into its agitations; and is therefore an obstacle to become established in Samadhi, and for this reason is considered as unuseful.

With the strength of Abhyaas and Vairagya, one can DRAW THE MIND inwards from any kind of external mental thoughts, and allow the mind or consciousness to enter the state of Sampragyaat Samadhi. In Sampragyaat Samadhi, the Rajasic and Tamasic modes of behaviour of citta are destroyed, allowing just the illuminated Sattvic mind to shine forth.

Ignorance, instability, anger, hatred and destruction, the five afflictions, are destroyed, allowing one to become free from the bounds of karma. 🌀

Sampragyaat Samadhi or Sampragyaat Yoga are divided into four parts. It is said in the Yoga Sutras:

Vitarca vikara ananda asmitarupa anugamat sampnatah (1/17)

When the mind remains in self-analysis, insight, bliss and consciousness of the pure self, then one is experiencing the state of Sampragyaat Samadhi, which is gained through Apar Vairagya.

When the Saadhak (practitioner, student) continues his sadhana in Sampragyaat Samadhi, his citta and its forms move from that one fixed level or sphere, and GO BEYOND THE FIVE OBSTRUCTED LEVELS. His consciousness comes into a seedless form – mindless.

The state where there is no beginning and no end.

This state is called Asampragyaat Samadhi, also known as the seedless or obstructionless Samadhi (nirbheej evam nirodha). In this state, the Saadhak is able to check and restrain between merits (gunh) and demerits (vrittiyon) and becomes true to his own pure form i.e. ‘Tadaa Drishtu Swarupesvasthanam; meaning in the language of yoga, ‘then the seer dwells in his own splendour:

And thus, with the disciplines of practice (abhyaas) and detachment (vairagya) we are able to shine forth in our own true pure light.

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