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ind after he attains it the remaining part of his life is also yoga. Thu: word al is used in the sense of discipline in the first case and in the sens Ax on with Linga in the second case.
sthala-yoga necessarily presupposes that other forms of yoga do not le: hic ori blissful union of arga and Linga. Some of them involve more effort, r astoni take a longer tim e to produce the desired effect, whereas Sat-sthala-you here compressed, direct, easier and shorter. What makes it more attractive is its na of synthesising different systems of yoga, such as Karma-yoga, Bhakti-yoga, Jn duga, intra.yoga, Hatha-yoga and Rāja-yoga. This does not mean that a Siva:
ketis.. the different form s of yoga successively. Şat-sthala-yoga is no cambiation, but a harmonious synthesis of these forms of yoga.
It has become almo st a universal traditional dictum that God and persi Bippines are exclusive of each other such that a serious devotee who chooses ist Scrifice his personal happiness and one who chooses personal happiness n Anget God. Şaț-sthala-yoga instead of rejecting one for the sake of the ot yuthesses the two harmoniously. It insists that one must work and enjoy the fruit wsåda of Linga, without being immoral. Similarly, it rejects the idea that one wh Spiritually interested must turn his back on the society and vice versa. According
ngāya ism, no yoga can b e a satisfactory synthesis of different yoga forms unles svathesis es individual, social and spiritual life or inner experiences and outer activit mitt sthalu yoga not only con demns people who renounce their social and family a retire lo the forest to lea d spiritual life there, but also holds that spiritual life car
in society and family.
The time and energy spent by Hatha-yogis are enormous compared to maller results they produce. L ingāyatism involves very few Hatha-yogic processes advocates a few asanas and prāņāyāma forms, not to achieve robust youthfuln wungevity or occult powers, b ut to purify the vital airs, cakras and other constitue tch that the practitioner a chieves meditation on Linga easily. It synthesises worship of iştalinga with āsanas and prāņāyāma.
By introducing the concepts of prasáda, käyaka and dāsõha it synthesi Karma-yoga, Bhakti-yoga, Jñāna-yoga. By treating everything as prasāda of God spirant develops equanimity towards all objects of his experience. One must earn neself and one's family an d m ust distribute the excess to the needy, with a sense
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