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"nityo nityānām cetana /cetanānām eko bahūnām vidadhāti kāmān.
tat-kāra kam sāockhya-yogādhigamyam jlatvā devam mucyate sarvapāśai /.." “yadā pa cāvatiehante janāni manasă saha. buddhiś ca na vice gati tām āhi /paramām gatim.." "tām yogam iti manyante sthirām indriyadhāra Vām”20
In these statements, the Supreme Reality that is described in the Upani-ads is accepted to be known through the systems of Sãockhya-Yoga. To eradicate this contradiction Mahāprabhu Sri Vallabhācārya says that the Sãockhya theory is seen in various forms and all the 28 entities are treated to be part / form of the Lord that alone is to be accepted as authentic and rest of the others are inauthentic. In the same manner, the mode of Yoga is considered to be authentic which advocates the meditation of the Lord. Because, yoga basically teaches the ways for the cessation of the citta-v óttis (state of mental faculties). If yoga can be useful for meditating upon the Lord, then only it can be taken to be authentic. The system of yoga that refutes the existence of the Lord, and that teaches achieving some short of siddhis or that is applied for gaining some benefit related to the body or sense organs, such yoga should be discarded as inauthentic. Of course there is no particular way for meditating upon the Supreme Lord, still if the individual being (jīvātmā) is considered as the part of the Supreme Being and someone meditates upon Him for gaining the Self-realization, and if such a process is taught somewhere then that the yogic system) can be accepted as authentic. Because by following any one of these means namely vairāgya (detachment), jana (knowledge), yoga, prema (love) or tapa /(penance) if someone firmly prays the Lord, he / she can get the siddhi (the ultimate goal).
Yoga is a Part and Parcel of the Five-Faceted Vidyā:
It is advisable that one should constantly pray the Lord being well versed in the five faceted vidyā. Because, vairāgya (detachment) is the first amongst the five facets, and in the absence of that, complete absorption with the Lord is not possible and in that case worship of the Lord will not be possible properly. The second facet is jluna and it is all about gaining the knowledge of all manifested beings and things along with the creator. In the absence of this the sādhaka cannot decide the paths and in that case he/she cannot even start his/her course of sādhanā. In the same manner yoga also becomes an essential part because this makes the mind firm and that in turn helps for worshipping him constantly. The fourth facet prema (love) is also accepted to be part and parcel of Brahmavidyā because without that the 'worship’ looses the status of unmotivated self-rewarding character of 'human goal' (svata/ puru cartha) and that results in un-manifestation of bhakti-rasa. The fifth facet tapa/ is accepted because that regulates the due proportion of self-involvement in the body and its various functions. All these five facets cannot be practiced at once and thus if one of them is practiced at a time that is also considered to be fine. It may be pointed out here that the devotion (bhakti) and the yoga both play the subordinate role to Brahmavidyā, which are considered as facets to it and the usefulness of yoga is being taught here in a very general sense?!
The Utility of Yoga as part of Navadhā Bhakti (Nine-fold Devotion) as per the Purā la Tradition: