Is Yoga Religion? Is Yoga Devil ? - An Interview
Question one
According to some views, yoga is a religion and is rooted
in Hinduism. In fact, some say it is from the devil.
Is yoga a religion? If I practice yoga, will I become a Hindu or should I be
one?
“According to some views, Yoga is a religion and is rooted in Hinduism.”
Yoga certainly has its historical and philosophical roots in the ancient spiritual traditions of India, especially in what is today called Hinduism. Foundational Yogic texts such as the Yoga Sutras of Patanjali, the Bhagavad Gita, and the Upanishads emerged from this civilizational context. Therefore, it is neither accurate nor necessary to deny Yoga’s Indic or Hindu moorings.
At the same time, Yoga is not a “religion” in the narrow sense of demanding conversion, exclusive belief, or adherence to a particular prophet, creed, or institution. Traditionally, Yoga is understood more as a discipline, philosophy, and way of life aimed at self-transformation and inner harmony.
Classical definitions of Yoga themselves show this universality:
- “Yogaḥ cittavṛtti nirodhaḥ” — Yoga is the calming and mastery of the modifications of the mind.
- “Samatvaṁ yoga ucyate” — Yoga is equanimity.
- “Taṁ yogam iti manyante sthirām indriyadhāraṇām” — Yoga is steadiness and mastery of the senses.
These definitions focus on mental balance, ethical living, self-discipline, and inner awareness — values appreciated across cultures and faiths.
In the Indian tradition, Yoga and allied knowledge systems were never viewed merely as isolated religious practices. They formed part of a broader civilizational framework and way of life. Alongside Yoga emerged many other streams of knowledge such as Ayurveda (health and healing), Vyākaraṇa (grammar and linguistics), music, dance, architecture, astronomy, mathematics, logic, aesthetics, and psychology. Great scholars and practitioners often contributed simultaneously to spirituality, philosophy, language, medicine, arts, and sciences. Thus, Yoga belongs to a larger knowledge tradition that sought harmony between body, mind, society, nature, and higher consciousness.
In the modern world too, Yoga is increasingly studied not merely as a cultural practice but as a scientifically researched discipline. Thousands of research papers have been published in reputed peer-reviewed journals examining the effects of Yoga on stress reduction, mental health, cardiovascular health, diabetes management, neurocognitive function, emotional well-being, and quality of life. Yoga today is practiced and researched in universities, hospitals, wellness centers, and medical institutions across the world.
The global acceptance of Yoga is also reflected in the adoption of the International Day of Yoga by the United Nations in 2014, with overwhelming support from countries across cultures, religions, and political systems. This recognition reflects Yoga’s universal appeal as a practice promoting health, harmony, and well-being for humanity.
“In fact, some say it is from the devil.”
This concern usually arises from misunderstanding or from identifying every unfamiliar cultural practice with religious conversion. In the Yogic and Vedic traditions, however, what is considered “demonic” is not a community or a practice, but qualities such as falsehood, greed, arrogance, violence, lack of self-control, and absence of truthfulness. Chapter 16 of the Bhagavad Gita contrasts these with divine qualities such as fearlessness, compassion, self-restraint, purity, and truthfulness.
If Yoga helps a person become calmer, healthier, more balanced, compassionate, disciplined, and inwardly aware, these are universal human values and not something to be feared.
“Is Yoga a religion?”
Yoga is better understood as a philosophy, discipline, and way of life rather than a religion in the exclusivist sense. It does not require a person to abandon their own faith, nor does it insist upon conversion or membership in a religious institution. Many people practice Yoga simply for health, mental clarity, emotional balance, meditation, or spiritual growth within their own religious framework.
“If I practice Yoga, will I become a Hindu or should I be one?”
Practicing Yoga does not automatically make someone Hindu, nor is one compelled to become Hindu in order to practice Yoga. Millions of Christians, Muslims, Jews, Buddhists, secular practitioners, and others practice Yoga while remaining firmly rooted in their own faith traditions.
One may therefore honestly acknowledge:
- Yoga has its roots in Hindu/Indic traditions.
- Yoga is fundamentally a way of life and inner discipline.
- Practicing Yoga does not force religious conversion.
- The essence of Yoga is self-mastery, balance, clarity, and harmony — ideals that belong to humanity as a whole.
Thus, Yoga may be respectfully appreciated both for its authentic roots and for its universal applicability.
Second question
There are many other misunderstandings about yoga. What can we do to avoid these and not be disappointed in yoga?
There are indeed many misunderstandings about Yoga today. The best way to avoid confusion or disappointment is to approach Yoga sincerely, intelligently, and through authentic sources.
First, Yoga is best understood through authentic traditional schools and trained teachers rather than only through fragmented social media clips or unaffiliated online content. Digital platforms may provide introductory exposure, but deeper understanding requires proper guidance, observation, and sustained practice.
In the Indian knowledge tradition, learning is often encouraged through Pratyakṣa (direct observation and experience) and Anumāna (reflection and reasoning). Therefore, one should visit authentic Yoga institutions, observe the conduct and practices of practitioners, interact with teachers, and gradually form one’s understanding through both experience and thoughtful inquiry.
At the same time, one should also recognize that individual teachers — even from India or from traditional backgrounds — may sometimes express personal opinions or unbalanced views. Such experiences should not become the basis for judging the entirety of Yoga. The Yogic tradition itself is vast, diverse, and multi-layered. The very existence of multiple streams and approaches within Yoga — such as Bhakti Yoga, Jñāna Yoga, Karma Yoga, Rāja Yoga, Haṭha Yoga and others — shows that the tradition accommodates different temperaments, methods, and perspectives, all aimed ultimately at disciplining the mind, refining human conduct, and enabling a better way of life.
Therefore, it is wise to distinguish between:
- the core principles of Yoga,
- the authentic textual tradition,
- and the personal limitations or opinions of individual practitioners.
It is also important to keep an open mind. Healthy questions and thoughtful doubts are natural and beneficial. Yoga itself encourages inquiry and self-observation. However, if one approaches everything with excessive suspicion or predetermined negativity, one may miss the opportunity to benefit from a wisdom tradition that has been valued for centuries and is now globally researched and practiced.
A certain degree of Śraddhā — which may be understood as respectful openness, trust born of sincerity, or willingness to learn — is important in any field of learning. In fact, the Yoga Sutras of Patanjali itself recognizes Śraddhā as an important aid in progress.
Yoga may also be viewed as a system of healing and inner transformation. Like any healing system, the attitude of the learner or patient plays an important role. Even in modern medicine, trust in the physician, confidence in the process, and a positive mental attitude are recognized as beneficial factors in recovery and well-being. The placebo effect itself demonstrates the powerful relationship between mind, trust, and healing outcomes.
This does not mean blind belief or abandoning rationality. Rather, it means balancing inquiry with receptivity, reasoning with experience, and caution with openness.
Modern scientific research has also contributed greatly to understanding Yoga. Thousands of peer-reviewed studies now examine Yoga’s role in stress reduction, emotional balance, mental health, rehabilitation, cardiovascular health, diabetes management, and overall quality of life. Yoga’s universal acceptance is further reflected in the recognition of the International Day of Yoga by the United Nations with support from nations across the world.
Thus, the best way to approach Yoga is:
- through authentic and responsible learning,
- with observation and personal experience,
- with thoughtful inquiry rather than blind acceptance or rejection,
- with openness and discernment together,
- and with sincere practice over time.
When approached in this spirit, Yoga becomes not a source of confusion, but a profound means for balance, health, clarity, and inner growth.
3rd Question
On what basis should we choose a master, a yoga school? What are the characteristics of a good master? And what are the characteristics of a good student?
When choosing a Yoga teacher or school, one should approach the matter with both respect and discernment. Yoga is a transformative discipline, and therefore the quality of guidance becomes very important.
Historically, several major streams of modern Yoga education emerged in different parts of India through respected teachers and institutions. For example:
- East India – the Ramakrishna Mission and the tradition inspired by Swami Vivekananda and Ramakrishna Paramahamsa
- West India – the Kaivalyadhama tradition founded by Swami Kuvalayananda
- North India – the Divine Life Society tradition of Swami Sivananda
- South India – the tradition of T. Krishnamacharya, from which several influential Yoga streams later emerged
In more recent times, institutions such as S-VYASA Deemed to be University have attempted to combine the “best of the East and the best of the West” by integrating traditional Yogic wisdom with modern scientific research methodologies. Such institutions view Yoga not merely as an individual spiritual pursuit, but also as a socially relevant science contributing to health, education, emotional well-being, rehabilitation, and human excellence. Through its extensive research output, S-VYASA has contributed significantly to global Yoga research literature and evidence-based Yoga studies.
Institutions and teachers emerging from such authentic traditions and their responsible branches may generally be approached with confidence, while still applying personal observation and discernment.
At the same time, one should remember that individual teachers — even within traditional settings — may sometimes hold personal opinions or limitations. Therefore, one should not judge the entirety of Yoga based on isolated experiences with particular individuals. The Yogic tradition itself is broad and diverse, containing multiple valid approaches for disciplining the mind and enabling a healthier and more meaningful life.
Characteristics of a Good Teacher
Traditional Yoga literature gives beautiful guidance regarding the qualities of a teacher. The Yoga Rahasya says:
deśa-kāla-vayo-vṛtti-śaktir vikṣya viśeṣataḥ ।
yoga-prayogaṁ kurvīta jñānī maunī jitātmavān ॥
A good teacher is one who carefully considers:
- place (deśa),
- time (kāla),
- age (vayaḥ),
- lifestyle and disposition (vṛtti),
- and the capacity (śakti) of the student,
before prescribing Yogic practices.
Such a teacher is described as:
- jñānī — knowledgeable and wise,
- maunī — inwardly calm and restrained in speech,
- jitātmavān — self-controlled and non-indulgent.
Thus, a genuine teacher is not merely one who demonstrates postures, but one who teaches responsibly, compassionately, and according to the needs of the student.
Characteristics of a Good Student
Traditional texts equally emphasize the qualities required in a student.
The Bhagavad Gita says:
tad viddhi praṇipātena paripraśnena sevayā
Knowledge is approached through:
- praṇipāta — humility and reverence,
- paripraśna — sincere and thoughtful questioning,
- sevā — willingness to serve and learn with dedication.
Similarly, the Upanishadic tradition says:
tasmai sa vidvān upasannāya samyak
praśānta-cittāya śamānvitāya…
The deeper knowledge is imparted to one who approaches properly, with:
- a calm mind,
- self-restraint,
- sincerity,
- and preparedness.
Vedantic and Yogic traditions also speak of qualities such as:
- śama — mental quietude,
- dama — control of the senses,
- titikṣā — endurance and patience,
- śraddhā — respectful openness and trust,
- samādhāna — steadiness and focus.
Thus, a good student is not merely intellectually curious, but also disciplined, patient, reflective, and willing to grow through sustained practice.
Ultimately, Yoga flourishes best when:
- the teacher is wise, balanced, and responsible,
- and the student is sincere, humble, observant, and committed.
When these two come together, Yoga becomes not merely an exercise system, but a profound means for inner refinement, healing, clarity, and harmonious living.
Question 4
It is common to underestimate the importance of karma yoga. What do yoga scriptures say about this? Is it really not important and enough if someone only focuses on meditation?
It is common to underestimate Karma Yoga and assume that meditation alone is sufficient. However, the Yoga scriptures repeatedly emphasize that meditation becomes deep and natural only when the mind has been sufficiently prepared and calmed through the right lifestyle, attitude, and action.
When we sit for meditation, the mind is expected to become quiet and steady. But how will the mind suddenly calm down if one’s entire lifestyle and mindset throughout the day are filled with agitation, anxiety, comparison, attachment, competition, and emotional disturbance?
Only when life itself gradually becomes calmer does meditation begin to settle naturally.
The Yogic tradition gives beautiful examples for this.
If one wants to cross the ocean during a violent storm, the journey may still be possible by chance or great effort — but it will be extremely difficult and turbulent. On the other hand, if one crosses when the weather is calm and favorable, the journey becomes smooth and pleasant.
Meditation is similar. Karma Yoga helps reduce the “inner storms” before one sits for meditation.
Likewise, the Bhagavad Gita compares the mind of a Yogi to a lamp in a windless place:
- in a windy region the flame flickers constantly,
- but in still air the flame remains steady and bright.
Karma Yoga is that calming lifestyle and mindset which gradually reduces the winds of agitation, making meditation more natural, deep, and beautiful.
The Gita presents several practical models of Karma Yoga that help calm the mind:
1. Reducing Attachment to Results
karmaṇy evādhikāras te mā phaleṣu kadācana (2.47)
Perform actions sincerely, but avoid excessive attachment to outcomes. Much of human agitation comes not from action itself, but from anxiety about results, recognition, comparison, and expectation.
2. Acting as a Responsible Role Model
yad yad ācarati śreṣṭhas tat tad evetaro janaḥ (3.21)
One should act responsibly, recognizing that one’s conduct influences others. Ethical and mindful living creates inner dignity and psychological steadiness.
3. Performing Action as Yajña
yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ (3.9)
Actions performed in a spirit of contribution, service, and sacred offering reduce selfishness and possessiveness, thereby calming the mind.
4. Working for Lokasaṅgraha (Collective Welfare)
karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ … loka-saṅgraham evāpi (3.20)
Acting for social harmony and collective welfare expands the mind beyond narrow self-centeredness.
5. Following One’s Svadharma
śreyān svadharmo viguṇaḥ (3.35)
Living according to one’s nature, responsibilities, and authentic role reduces inner conflict, comparison, and psychological strain.
6. Offering Actions to the Divine
mayi sarvāṇi karmāṇi sannyasya (3.30)
Dedicating actions to a higher principle reduces egoistic burden and emotional tension.
Swami Vivekananda explained Karma Yoga very powerfully as the purification of the mind through work. He points out that every action inevitably produces consequences. Bad actions strengthen ignorance and bondage, while good actions strengthen the moral powers and help purify the mind.
According to him, Karma truly belongs not to the Ātman (Self), but to the body and mind. The Self is ever pure; however, selfish actions create veils of ignorance that obscure this truth. Selfless action, on the other hand, weakens selfishness and gradually removes these veils.
Swami Vivekananda therefore emphasizes that:
- work done merely for enjoyment or selfish gain binds the mind further,
- whereas work performed without craving for reward purifies the Chitta (mind-stuff).
The essence of Karma Yoga is therefore not inactivity, but non-attachment.
He beautifully says that the watchword of the Karma Yogi is:
“Not I, but Thou.”
The Karma Yogi acts:
- without obsession for reward,
- without craving for heaven,
- without anxiety for fame,
- and without selfish expectation.
Such action slowly destroys egoism, which is the real source of bondage and agitation.
Swami Vivekananda also insightfully observes that many people become deeply bound by attachment to wealth, possession, status, and accumulation. Karma Yoga becomes especially important in such cases because selfless action helps break this “crystallization” around possessiveness and selfish living.
Thus Karma Yoga is not merely social work, nor merely duty. It is a profound psychological and spiritual discipline that:
- purifies emotions,
- reduces selfishness,
- calms desires,
- harmonizes personality,
- and prepares the mind for meditation and higher wisdom.
Meditation without Karma Yoga may sometimes become difficult because the mind remains restless and agitated. Karma Yoga gradually prepares the inner climate necessary for stillness.
In this sense, Karma Yoga is not separate from meditation — it is the preparation for meditation. It is the art of living, acting, and thinking in a manner that slowly transforms life itself into a pathway toward inner peace, freedom, and spiritual growth.
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