Yoga has eight divisions - Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana of Hari in the middle of the eyebrows, and Samadhi (the equipoised condition).

​Hatha yoga constitutes the twelve subdivisions - Mahamudra, Mahabandha (Jalandhara, Uddiyana and Mulbandha), Mahavedha, Khechari, Dirghapranava-samadhana, Siddhantashravana, three aspects (Vajiroli, Amaroli and Sahajoli).
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1. Of Yama, light food is most important;
2. of Niyama, non-violence is most important;
3. of Asana, four are most important – Siddha, Padma, Simha and Bhadra.
4. While practising Pranayama, Rechaka, Kumbhaka & Puraka are done in the ratio of 16:64:32 respectively. Gradually, yogi should practice eight Kumbhaka it four times every day – dawn, noon, dusk & mid-night. By practising this for three months, the purification of the Nadis will result. Lightness of the body, lustre, the rousing of the Jatharagni (increase of digestive power and slimness of the body, these will result then.
5. The withdrawal of the organs of perception and action from the objects of pleasure is Pratyahara of the plain variety; but for the yogi, the withdrawal through the performance of Kumbhaka is Pratyahara.
6. Dhyana – Yogi should practice meditation for 24 hours, restraining the vital air in Ether, on the deity which would grant his desires. This is known as Saguna Dhyana or meditation of the qualified kind which has the power of bestowing Yogic Powers, such as Anima or attenuation and the like.
7. Samadhi – thereafter Samadhi will be attained by the yogi who resorts to meditation of the unqualified kind. In the course of 12 days will he surely attain Samadhi.

Yogi should sit in secluded place and utter Pranava as Japa. The Pranava-mantra removes all obstacles and destroys all defects.

Then, the stage of Ghata comes, wherein the Yogi brings about the union of Prana, Apana, Manas and Buddhi and of the Jivatman and Parmataman, without detriment to the mutual relationships.   

Clairaudience, clairvoyance, transportation across vast distances in a short time, yogic vocal powers, yogic power of transforming one’s self into any form desired, yogic method of making oneself invisible and the power of transmuting iron and other baser metals into gold by smearing with the Yogi’s urine and excreta these will be acquired by the yogi. By intermittent practice for a sufficient time, in him will be generated the power of moving through Akasa or ethereal space. The yogi should not demonstrate his sagacity to anyone. Out of the incessant practice of Yoga, will the Ghata stage be attained.
The vital air, intimately associated with the Agni of the Svadhisthana by means of the Yogi’s effort, assuming the power of the Kundalini, will than enter, along with the fire, the Susumna Nadi without any obstruction. Along with the vital air, the Chitta (mind) will also enter the Great Path through the Susumna door. When the Chitta of the yogi enters the Susumna along with the vital air, at this stage is attained what is known as the Paricayavastha.

Six Angas –
Wherein one can transport his mind to the supreme Atman comfortably for long time without discomfort –

1. Right posture
2. Puraka (Inspiration), Kumbhaka (Stabilization of breath) and Rechaka (Expiration), of 16:64:32 matras lengths in duration respectively, is Pranayama.
3. Withholding of the mind from the objects wherein the senses indulge in functioning, is Pratyahara.
4. Firmly implementing the Chitta (mind) by inhibiting it from the objects of desire encompassing it, finally in the supreme Consciousness is Dharana.
5. Contemplating on the Supreme Consciousness abiding in all, (even as the Akasa concentrated in the pots and pans, which becomes one with the expense of Ether, when the pots and pans are broken) is Dhyana.
6. The state of absorption brought on by one’s being lost in Dhyana is Nirvikalpa Samadhi.

Different Yoga -

1. Mantra – Yoga – “Hamsa Hamsa” is uttered by all the Jivas involuntarily. In the case of Yogis, on account of the precept of the Guru and during Susumna Yoga the Japa will become reversed. That which becomes viz. So Ham, So Ham, is known as the Mantra-yoga.
2. Laya – Yoga - The mind gets dissolved and the vital air attains firmness, when Laya yoga takes its rise.
3. Raja Yoga - Rajas (female vital fluid) resembling the Japa and Bandhuka flowers in colour, well protected and representing the Devi principle. By conjunction of the Rajas with Retas (male vital fluid i.e., Shiva and Shakti) there is what is known as Raja Yoga.

Benefits to Yogi

1. Diseases perish even at the commencement of the practice, the dullness born of the body perishes next, then becoming equipoised (by conjunction with Prana, Agni, Surya, Shakti and Shiva) the moon showers nectar incessantly.
2. When individuality is destroyed by the fire of Yoga where will be scope for inflexibility in the body? The body will become either soft or ethereal in consequence.

Obstacles to the practice of Yoga and remedies –

1. During the practice of yoga, the most important obstacles are – laziness, bragging, bad company, practising necromancy, dabbling with minerals, and longing for women & others, which are of character of a mirage.
2. The practitioner should abstain from food which would prove harmful to Yoga such as salt, mustard, acid, hot, astringent and pungent dishes, all vegetables, asafoetida and the like, proximity to fire, sexual intercourse and travel. He should desist from early morning baths, fasting and all kinds of bodily exertion. At first, during practice, a diet rich in milk and ghee is appropriate.
3. Sleeping during day-time;
4. constant obstruction to the passing of urine and faeces;
5. irregular postures spring out of the practitioner’s anxious thought;
6. when the practitioner with due restraint holds his breath & disease is generated soon etc., these are the first obstacle.
7. Doubt as to its efficacy.
8. Another obstacle is the state of confusion.
9. Sloth.
10. The form of sleep.
11. Cessation.
12. Delusion.
13. Concern with worldly affairs.
14. Non aptitude for the understanding of the truth of Yoga. 

 

Sankalp means "a solemn vow or resolution" made before starting any Hindu ritual or puja. It is the spiritual commitment or intention behind performing a ritual — a way of declaring to the deity, the priest, and oneself why the ritual is being done and for whom.
 
Why Is Sankalpa Done?

1. To Define Purpose - It sets a clear intention for the ritual — such as for health, peace, prosperity, thanksgiving, or fulfilment of a vow.
2. To Personalize the Ritual - It includes your name, gotra (lineage), place, time, and the deity — making the puja specific to you.
3. To Spiritually Commit - It is a verbal and mental offering to God, showing sincerity and devotion.
4. To Begin the Ritual Formally - Sankalp is the first official step in most pujas, homas, and vratas. It signifies the start of the sacred act.
5. To define the person, place, cosmic specifications & purpose

 
How Is Sankalpa Done?

1. Sit Facing East or North – with clean hands and mind.
2. Take water in the right hand (palm folded like a cup).
3. Place kusa grass or flowers if available.
4. The sankalpa is stated by keeping the hands in a specific mudra called the “sankalpa mudra”.  The left palm facing up is placed on the right thigh and it is covered by the right palm to represent the solemn vow.
5. Mentally focus on the deity.
6. Chant the Sankalpa Mantra (or say your intention in simple words).
7. Release the water into a plate or at the base of the deity’s image — symbolizing offering the vow to the Divine.

 
Simple Sankalpa Statement in English:
“I, [your name], of [your gotra], residing at [your place], am performing this puja today, on [date], for the blessings of [deity name], with full devotion, for the fulfilment of [mention purpose, like peace, health, success].”
Sanskrit & Transliteration of Sankalpa Mantra –
Om Vishnurvishnurvishnuh। Shrimadbhagavato Mahapurushashya Vishnoragyaya Pravartamanasya Adyaitasya Brahmanohni Dwitiye Parardhe Shrishvetavarahakalpe Vaivasvatamanvantare Ashtavimshatitame Yuge Kaliyuge Kali Prathamacharane Bhurloke Bharatavarshe Jambudvipe Bharatakhande Aryavartantargatabrahmavartasya India
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……………………. Kshetre NCT …………………………..Mandalantaragate New Delhi …………………………Namninagare (Grame Va) Shrigangayah ............ …….(Uttare/Dakshine) Digbhage
Devabrahmanam Sannidhau Shrimannripativiravikramadityasamayatah ............ Sankhya-Parimite Pravarttamanasamvatsare Prabhavadishashthi-Samvatsaranam Madhye Kalayukta Namasamvatsare, Uttarayana ……………………….Ayane, Grishma ……………..Ritau, Jyeshtha …………………………..Mase, Krishna Paksha …………………………Pakshe, Panchami …………………………..Tithau, Shaniwara ……………………………….Vasare, Purva Ashadha ……………………………………Nakshatre, Shubha Yoge, Kaulava Karane, Dhanu ……………………….Rashisthite Chandre, Vrishabha ………………………………..Rashisthite Shrisurye, Mithuna ……………………..Rashisthite Devagurau Shesheshu Graheshu Yathayatha Rashisthanastheshu Satsu Evam Grahagunavisheshanavishishtayam Shubhapunyatithau ............ Gotrotpannasya ............ Sharmanah (Varmanah, Guptasya Va)
Aham ............ Shruti-Smriti-Puranokta-Punya-Phalapraptyartham Mama Sakutumbasya Saparivarasya Kshemastairyayurarogyaishwaryabhi-Vriddhyarthamadhibhautikadhi-Daivikadhyatmikatrividhitapashamanartham Dharmarthakamamokshaphalapraptyartham Nityakalyanalabhaya Bhagavatprityartham 


ॐ विष्णुर्विष्णुर्विष्णुः। श्रीमद्भगवतो महापुरुषस्य विष्णोराज्ञया प्रवर्तमानस्य अद्यैतस्य ब्रह्मणोह्नि द्वितीये परार्धे श्रीश्वेतवाराहकल्पे वैवस्वतमन्वन्तरे अष्टाविंशतितमे युगे कलियुगे कलि प्रथमचरणे भूर्लोके भारतवर्षे जम्बूद्विपे भरतखण्डे आर्यावर्तान्तर्गतब्रह्मावर्तस्य भारत ………….क्षेत्रे राष्ट्रीय राजधानी………….. क्षेत्र मण्डलान्तरगते नई दिल्ली ……………………नाम्निनगरे (ग्रामे वा) श्रीगड़्गायाः ............ (उत्तरे/दक्षिणे) दिग्भागे
देवब्राह्मणानां सन्निधौ श्रीमन्नृपतिवीरविक्रमादित्यसमयतः ............ संख्या-परिमिते प्रवर्त्तमानसंवत्सरे प्रभवादिषष्ठि-संवत्सराणां मध्ये कालयुक्त नामसंवत्सरे, उत्तरायण …………..अयने, ग्रीष्म ………………ऋतौ, ज्येष्ठ……………… मासे, कृष्ण………………….पक्ष पक्षे, पञ्चमी ………………….तिथौ, शनिवार …………………….. वासरे, पूर्वाषाढा …………………………नक्षत्रे, शुभ योगे, कौलव ……………….करणे, धनु राशिस्थिते चन्द्रे, वृषभ ……………………राशिस्थितेश्रीसूर्ये, मिथुन राशिस्थिते देवगुरौ शेषेशु ग्रहेषु यथायथा राशिस्थानस्थितेषु सत्सु एवं ग्रहगुणविशेषणविशिष्टायां शुभपुण्यतिथौ ............ गोत्रोत्पन्नस्य ............ शर्मणः (वर्मणः, गुप्तस्य वा) सपरिवारस्य ममात्मनः
अहं ............ श्रुति-स्मृति-पुराणोक्त-पुण्य-फलप्राप्त्यर्थं मम सकुटुम्बस्य सपरिवारस्य क्षेमस्थैर्यायुरारोग्यैश्वर्याभिवृद्ध्यर्थमाधिभौतिकाधि-दैविकाध्यात्मिकत्रिविधतापशमनार्थं धर्मार्थकाममोक्षफलप्राप्त्यर्थं नित्यकल्याणलाभाय भगवत्प्रीत्यर्थं ............ देवस्य पूजनं करिष्ये।

Swasti Vachan (स्वस्तिवाचन) is a Sanskrit invocation of peace, blessings, and well-being, traditionally recited at the beginning of Hindu religious rituals and ceremonies. It sets a sacred and auspicious tone for the ritual that follows.
 
Why Is Swasti Vachan Recited?

1. To Invoke Auspiciousness (Shubhta) - It calls upon divine forces and cosmic energies for blessings, protection, and prosperity.
2. To Purify the Atmosphere - The sound vibrations of Vedic mantras purify the mind, space, and spiritual environment.
3. To Seek Universal Peace- Swasti Vachan wishes well-being not only for the individual or the yajman (host) but for all living beings and the entire universe.
4. To Begin with Divine Grace - It is a spiritual "greeting" that invokes blessings from deities like Indra (King of Gods), Pusha (Sun God), Tarkshya (Garuda), and Brihaspati (Guru of Gods).

 
How Is Swasti Vachan Recited?

1. Recited at the start of pujas, yajnas, weddings, housewarming, or any Vedic ceremony. Also used at the end of some rituals for closing with peace.
2. Usually chanted by a priest (purohit), but devotees can recite it too.
3. Sit with focus and devotion - Face east or north if possible.
4. Can be accompanied by ringing of bell, sprinkling of holy water, or burning of incense.
5. Popular Swasti Vachan Verse -
6. Swasti na Indro Vṛddhaśravāḥ (स्वस्ति न इन्द्रो वृद्धश्रवाः)  
7.  Swasti naḥ Pūṣā Viśvavedāḥ (स्वस्ति नः पूषा विश्ववेदाः।) 
8. Swasti naḥ Tārkṣyo Ariṣṭanemiḥ (स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः) 
9. Swasti no Bṛhaspatir Dadhātu॥ (स्वस्ति नो बृहस्पतिर्दधातु॥)

Meaning:

• May Indra, (the lord of strength), bless us with well-being.
• May Pūṣan, (the all-knowing Sun God), protect us.
• May Tārkṣya (Garuda), the divine eagle, guard us from harm.
• May Bṛhaspati, (the teacher of the gods), bestow peace and wisdom.

 
Benefits of Swasti Vachan -

1. Mental peace - Calms the mind before worship.
2. Spiritual preparation - Prepares the devotee to connect with divine forces.
3. Cosmic alignment - Invokes harmony between individual and universal forces.
4. Blessings - Seeks grace for health, knowledge, and prosperity.

 
Rules for Swasti Vachan Mantra

1. Swasti should be recited at the beginning of any puja.
2. After recitation of Swasti, the water used in puja should sprinkled in all the ten directions.
3. It is auspicious to recite Swasti while doing any important event such as entering new house, marriage & ceremonies.

 
Complete Swasti Vachan Mantra
Mantra 1
Om Aa No Bhadrah Kratavo Yantu Vishvatoadabdhaso Aparitasa Udbhidah।
Deva No Yatha Sadamidvridhe Asannaprayuvo Rakshitaro Dive-Dive॥ (1)
 
Meaning – May powers auspicious come to us from every side, never deceived, unhindered, and victorious. The Gods may ever be with us for our gain, our guardians day by day, unceasing in their care.
 
Mantra 2
Om Devanam Bhadra Sumatirrijuyatam Devanam Ratirabhi No Nivartatam।
Devanam Sakhyamupasedima Vayam Deva Na Ayuh Pratirantu Jivase॥ (2)
 
Meaning: May the auspicious favor of the Gods be ours. On us descends the bounty of the righteous Gods. We have devoutly sought the friendship of the Gods, so may the Gods extend our lives that we may live.
 
Mantra 3
Om Tan Purvaya Nivida Humahe Vayam Bhagam Mitramaditim Dakshamasridham।
Aryamanam Varunam Somamashvina Saraswati Nah Subhaga Mayaskarat॥ (3)
 
Meaning– We call them hither with a hymn of olden time, Bhaga, the friendly Daksha, Mitra, Aditi, Aryaman, Varuna, Soma, and the Ashvins. May Saraswati, auspicious, grant felicity.
 
Mantra 4
Om Tanno Vato Mayo Bhuvatu Bheshajam Tanmata Prithivi Tatpita Dyauh।
Tad Gravanah Somasuto Mayobhuvastadashvina Shrinutam Dhishnya Yuvam॥ (4)
 
Meaning – May Vayu waft to us the felicitous medicament, May Mother Earth, Father Heaven, bring it; May the felicitous Stones distilling Soma secure it. May ye Ashvins, with understanding, hearken to our prayers.
 
Mantra 5
Om Tamishanam Jagatastasthushaspatim Dhiyanjinvamavase Humahe Vayam।
Pusha No Yatha Vedasamasad Vridhe Rakshita Payuradabdhah Swastaye॥ (5)
 
Meaning – We worship Him, the Lord of the universe of the inanimate and animate creation, for He is the blesser of our intellect and our protector. He dispenses life and good among all. Him do we worship, for as He is our preserver and benefactor, so is He our way to bliss and happiness also.
 
Mantra 6
Om Swasti Na Indro Vriddhashravah Swasti Nah Pusha Vishwavedah।
Swasti Nastarkshyo Arishtanemih Swasti No Brihaspatirdadhatu॥ (6)
 
Meaning – May Indra, who is provided with great speed, do well to us; May Pushan, the knower of the world, do good to us, and May Tarkshya, who devastates enemies, do good to us! May Brihaspati, the Lord of the Vedic knowledge or speech, give us spiritual delight from the light of knowledge and wisdom.
 
Mantra 7
Om Prishadashva Marutah Prishnimatarah Shubham Yavano Vidatheshu Jagmayah।
Agnijihva Manavah Surachakshaso Vishve No Deva Avasa Gamanniha॥ (7)
 
Meaning – The Maruts, sons of Prishni, with spotted steeds, of happy gait, frequenters of sacrifices, the Gods whose tongue is Agni, knowers, radiant as the Sun, May all come hither for our protection.
 
Mantra 8
Om Bhadram Karnebhih Shrinuyama Devah Bhadram Pashyemakshabhiryajatrah।
Sthirairangaistushtuva Sastanubhirvyashema Devahitam Yadayuh॥ (8)
 
Meaning – Gods, May we with our ears listen to what is good, and with our eyes see what is good, ye Holy Ones. With firm limbs and bodies, May we extol you to attain the term of life appointed by the Gods.
 
Mantra 9
Om Shataminnu Sharado Anti Deva Yatra Nashchakrajarasam Tanunam।
Putraso Yatra Pitaro Bhavanti Mano Madhyaririshatayurgantoh॥ (9)
 
Meaning – A hundred autumns stand before us, O ye Gods, within whose space ye bring our bodies to decay; Within whose space our sons become fathers in turn. Break ye not in the midst our course of fleeting life.
 
Mantra 10
Om Aditirdyauraditirantarikshamaditirmata Sa Pita Sa Putrah।
Vishvedeva Aditih Pancha Jana Aditirjatamaditirjanitvam॥ (10)
 
Meaning: Aditi is Heaven; Aditi is mid-air; Aditi is the Mother, the Father, and the Son. She is all the Gods, she is the five-classed men, and Aditi is all that hath been born and shall be born.
 
Mantra 11
Prithivi Shantirantarikshagam Shantirdyaushshantirdishah
Shantiravantara Dishashshantir Agnishshantirvayuh
Shantiradityashshantish Chandramashshantir Nakshatrani
Shantirapashshantir Oshadhayashshantir Vanaspatayashshantirgauh
Shantiraja Shantirashvashshantih Purushashshantirbrahma
Shantirbrahmanashshantih Shantireva Shantishshantirme Astu Shantih। (11)
 
Meaning – May the Prithviloka be peaceful, may the Antarikshaloka be peaceful. May the Dyuloka be peaceful. May all directions be peaceful, and may fire and air be peaceful. May the Surya, Chandra, and the entire Nakshatra Mandala provide peace, and may water, medicines, and plants provide peace. Animals like cows, horses, etc., should be peaceful. Men should be peaceful. May Brahma, i.e., the great God, grant us peace. The knowledge given by Brahmins should give peace, and Vedas should give peace. The entire living world should be filled with peace; there should be peace everywhere. May I attain such peace, and may it always increase. The intention is that every particle of the universe should provide us with peace. The entire environment should be pleasant and peaceful.