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== Introduction<ref name=":0">Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref> ==

== Introduction<ref name=":0">Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref> ==

Predominantly, the term Yoga is interpreted as a particular way of doing physical exercises. Merriam-Webster’s Collegiate Dictionary defines Yoga as “a system of exercises for attaining bodily or mental control and wellbeing”<ref>Merriam-Webster (2004) Merriam-Webster’s collegiate dictionary. Merriam-Webster, Springfield</ref>. Though the yogic postures and concentrative meditation as parts of the Aṣṭānga Yoga system explained in the Pataṃjali Yoga Sūtra is arguably the most commonly known and practiced form of yoga, the ''Bhagavad-Gītā,'' the most revered and popular text of Hindu traditional wisdom recognizes well over a dozen forms of yoga.<ref name=":1">Radhakrishnan S (1948/2009) The Bhagavadgita. HarperCollins Publishers, Noida</ref> Essentially, the idea of “Yoga” as a contribution of Indic culture to the world cultural heritage is much wider and goes beyond mere physical exercises<ref>Corner PD (2008) Workplace spirituality and business ethics: insights from an eastern spiritual tradition. J Bus Ethics 85(3):377–389.</ref>. Indic traditional wisdom and literature on Yoga include paths oriented toward intellectual discernment, devotion, service, and Samādhi and each offers practices to mitigate suffering and aims at total personal transformation or attaining higher levels of consciousness<ref>Feuerstein G (2011) The Encyclopedia of Yoga and Tantra. Boston, MA: Shambhala Publications Inc</ref><ref>Gard T, Noggle JJ, Park CL, Vago DR, Wilson A (2014) Potential self-regulatory mechanisms of yoga for psychological health. Front Hum Neurosci 8:770</ref>. These techniques are based on concepts and worldview that is centered on a shared vision of spirituality in different branches and sub-branches of Hindu traditional wisdom.

Predominantly, the term Yoga is interpreted as a particular way of doing physical exercises. Merriam-Webster’s Collegiate Dictionary defines Yoga as “a system of exercises for attaining bodily or mental control and wellbeing”<ref>Merriam-Webster (2004) Merriam-Webster’s collegiate dictionary. Merriam-Webster, Springfield</ref>. Though the yogic postures and concentrative meditation as parts of the Aṣṭānga Yoga system explained in the Pataṃjali Yoga Sūtra is arguably the most commonly known and practiced form of yoga, the ''Bhagavad-Gītā,'' the most revered and popular text of Hindu traditional wisdom recognizes well over a dozen forms of yoga.<ref name=":1">Radhakrishnan S (1948/2009) The Bhagavadgita. HarperCollins Publishers, Noida</ref> Essentially, the idea of “Yoga” as a contribution of Indic culture to the world cultural heritage is much wider and goes beyond mere physical exercises<ref>Corner PD (2008) Workplace spirituality and business ethics: insights from an eastern spiritual tradition. J Bus Ethics 85(3):377–389.</ref>. Indic traditional wisdom and literature on Yoga include paths oriented toward intellectual discernment, devotion, service, and Samādhi and each offers practices to mitigate suffering and aims at total personal transformation or attaining higher levels of consciousness<ref name=":4">Feuerstein G (2011) The Encyclopedia of Yoga and Tantra. Boston, MA: Shambhala Publications Inc</ref><ref name=":5">Gard T, Noggle JJ, Park CL, Vago DR, Wilson A (2014) Potential self-regulatory mechanisms of yoga for psychological health. Front Hum Neurosci 8:770</ref>. These techniques are based on concepts and worldview that is centered on a shared vision of spirituality in different branches and sub-branches of Hindu traditional wisdom.

Etymologically, Yoga is derived from the root ''“yuj”'' that means to bind together. Yoga means binding one’s psychic power, balancing and enhancing them. The verbal root “yuj” also refers “to yoke” or “to harness”<ref name=":0" />. Even Yoga as union includes an element of yoking, for the lower Self cannot transcend into the higher Self without proper focusing of attention<ref name=":1" />.  At present, Yoga is a generic name of a large set of varied spiritual practices aimed at a total formation through Self-realization. Understanding Yoga is central to understanding spirituality in the Hindu tradition<ref name=":0" />.

Etymologically, Yoga is derived from the root ''“yuj”'' that means to bind together. Yoga means binding one’s psychic power, balancing and enhancing them. The verbal root “yuj” also refers “to yoke” or “to harness”<ref name=":0" />. Even Yoga as union includes an element of yoking, for the lower Self cannot transcend into the higher Self without proper focusing of attention<ref name=":1" />.  At present, Yoga is a generic name of a large set of varied spiritual practices aimed at a total formation through Self-realization. Understanding Yoga is central to understanding spirituality in the Hindu tradition<ref name=":0" />.

=== Cosmic Purpose of Work: Hindu Perspective ===

=== Cosmic Purpose of Work: Hindu Perspective ===

The notion of ''Ṛṇa'' or pious obligations is befitting to be brought here to explain why and how the day to day action in life can attain spiritual significance and can even be considered as the ways and means of one’s ''Sādhana''. A notion of “pious obligations” called ''Ṛṇas'' given in the ancient Indian wisdom tradition still remains a popular notion in Hinduism. The notion of ''Ṛṇa'' suggests that all human beings must discharge certain obligations. Among these obligations are ''Pitṛ-ṛṇa'', ''Ṛṣi-ṛṇa'', ''Deva-ṛṇa,'' and ''Bhūta-ṛṇa'' The notion of ''paJca-yajña'' [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#Fn8 ⁸] further explicated in the notion of pious obligations in ''Taitarīya Araṇyaka'' and are prescribed for the householders. The five sacred duties are ''Deva-yajña'' '''–''' to the Lord- ''Īśvara''; ''Pitr'' '''-''' ''Yajna'' '''–''' to the family and ancestors; ''Brahma-yajña'' '''–''' to our Vedic culture; ''Manuṣya-yajña'' '''–''' to our fellow human beings, and ''Bhūta-yajña'' '''–''' to the Eco-system.

The notion of ''Ṛṇa'' or pious obligations is befitting to be brought here to explain why and how the day to day action in life can attain spiritual significance and can even be considered as the ways and means of one’s ''Sādhana''. A notion of “pious obligations” called ''Ṛṇas'' given in the ancient Indian wisdom tradition still remains a popular notion in Hinduism. The notion of ''Ṛṇa'' suggests that all human beings must discharge certain obligations. Among these obligations are ''Pitṛ-ṛṇa'', ''Ṛṣi-ṛṇa'', ''Deva-ṛṇa,'' and ''Bhūta-ṛṇa'' The notion of ''pancha-yajña'' further explicated in the notion of pious obligations in ''Taitarīya Araṇyaka'' and are prescribed for the householders. The five sacred duties are ''Deva-yajña'' '''–''' to the Lord- ''Īśvara''; ''Pitr'' '''-''' ''Yajna'' '''–''' to the family and ancestors; ''Brahma-yajña'' '''–''' to our Vedic culture; ''Manuṣya-yajña'' '''–''' to our fellow human beings, and ''Bhūta-yajña'' '''–''' to the Eco-system<ref name=":0" />.

==== Deva-yajña ====

==== Deva-yajña ====

The first sacred obligation is called ''Deva-ṛṇa'' which denotes to what human beings owe to the Gods (devas), who control nature and its various phenomena. As all creation is nonseparate from ''Īśvara'', the ''paJca-mahābhūta'', the five great elements that comprise all creation, are worshipped as ''Īśvara''. In the Vedic vision, ''Īśvara'' is both the intelligent and material cause of creation. ''Deva-yajña'' is an acknowledgment of the manifestation of Īśvara in the form of all creation and expressing our gratitude for all that is given to us. Offerings to the Gods ( ''Deva-yajña'') are made through spiritual ceremonies ( ''Yajña'') and prayers ( ''Prārthanā'') to express one’s gratitude for the great gifts of nature such as water, light, and air .

The first sacred obligation is called ''Deva-ṛṇa'' which denotes to what human beings owe to the Gods (devas), who control nature and its various phenomena. As all creation is nonseparate from ''Īśvara'', the ''pancha-mahābhūta'', the five great elements that comprise all creation, are worshiped as ''Īśvara''. In the Vedic vision, ''Īśvara'' is both the intelligent and material cause of creation. ''Deva-yajña'' is an acknowledgment of the manifestation of Īśvara in the form of all creation and expressing our gratitude for all that is given to us. Offerings to the Gods ( ''Deva-yajña'') are made through spiritual ceremonies ( ''Yajña'') and prayers ( ''Prārthanā'') to express one’s gratitude for the great gifts of nature such as water, light, and air .

==== Pitṛ-yajña ====

==== Pitṛ-yajña ====

==== Bhūta-yajña ====

==== Bhūta-yajña ====

This obligation is toward the all nonhuman forms of life. Human beings have a duty toward all nonhuman species because they contribute to the quality and sustenance of life. ''Bhūta-yajña'' is a sacrifice mainly to the plants, animals, and birds by protecting them or feeding them and a mark of reverence to nature steeped in Hindu culture where our planet is addressed as mother earth . [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#Fn9 ⁹]

This obligation is toward the all nonhuman forms of life. Human beings have a duty toward all nonhuman species because they contribute to the quality and sustenance of life. ''Bhūta-yajña'' is a sacrifice mainly to the plants, animals, and birds by protecting them or feeding them and a mark of reverence to nature steeped in Hindu culture where our planet is addressed as mother earth.  

== Four Paths of Yoga ==

== Four Paths of Yoga ==

As mentioned in the introduction '', Bhagavad-Gītā'' the most revered and popular text of Hindu traditional wisdom recognizes well over a dozen forms of yoga. Chiefly, Yoga includes paths oriented to intellectual discernment, devotion, service, and Samādhi, and each offers practices to mitigate suffering and aims at total personal transformation or attaining higher levels of consciousness (Feuerstein [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#CR63 ''2011'']; Gard et al. [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#CR20 ''2014'']). Vivekanand, the sage of modern India who first popularized the Hindu perspective of spirituality to the Western world in modern times, also gives fourfold classification which leads to unity of the self and the Self.

As mentioned in the introduction'', Bhagavad-Gītā'' the most revered and popular text of Hindu traditional wisdom recognizes well over a dozen forms of yoga. Chiefly, Yoga includes paths oriented to intellectual discernment, devotion, service, and Samādhi, and each offers practices to mitigate suffering and aims at total personal transformation or attaining higher levels of consciousness<ref name=":4" /><ref name=":5" />. Vivekanand, the sage of modern India who first popularized the Hindu perspective of spirituality to the Western world in modern times, also gives fourfold classification which leads to unity of the self and the Self.

The scheme of ''paJca koza'' (or five sheaths) conceptualizes a person as an individual who thinks, feels, and acts. This model of personhood is important in understanding the major paths of spiritual pursuit or paths of Yoga in the Hindu tradition since the three major forms of yoga are based primarily on the processes of thinking, feeling, and volition. ''Jñāna Yoga'' denotes the path of knowledge, ''Bhakti Yoga'' denotes the path of devotion, and ''Karma Yoga'' denotes the path of action. In the next section, we first present these pathways to spiritual development emphasizing cognitive processes, emotion, and volition followed by a similar account of Ashtang Yoga (also known as Pataṃjali’s Yoga), which focuses on controlling the mind as a composite of all these processes taken together.

The scheme of ''[[Five Koshas (पञ्च कोष)|panca kosa]]'' (or five sheaths) conceptualizes a person as an individual who thinks, feels, and acts. This model of personhood is important in understanding the major paths of spiritual pursuit or paths of Yoga in the Hindu tradition since the three major forms of yoga are based primarily on the processes of thinking, feeling, and volition. ''Jñāna Yoga'' denotes the path of knowledge, ''Bhakti Yoga'' denotes the path of devotion, and ''Karma Yoga'' denotes the path of action. In the next section, we first present these pathways to spiritual development emphasizing cognitive processes, emotion, and volition followed by a similar account of Ashtang Yoga (also known as Pataṃjali’s Yoga), which focuses on controlling the mind as a composite of all these processes taken together.

=== Jñāna Yoga: The Path of Knowledge ===

=== Jñāna Yoga: The Path of Knowledge ===