[For some people, yoga is for bhoga (worldly enjoyment). Even for worldly enjoyment, good physical and mental health are needed. They follow all the principles of Patanjali Yoga from the fundamentals to attain both physical health and mental health so that they can deal well with materialistic things with a strong mind and enjoy all the worldly pleasures with a strong body. These people never think about the union with Lord (Īśvara)!]

[A person following the path of Patanjali to strengthen body and mind for worldly pleasures claims himself/herself as Yogi. After attaining good strength of body and mind through the path of Patanjali, they don’t divert their body and mind to the service and devotion for God and instead they dedicate their strong mind and strong body to the enjoyment of worldly pleasures only.]

[Dhāraṇam (catching Sadguru or Human Incarnation), Dhyānam (breakless meditation on Sadguru) and Samādhi (unshakable faith in Sadguru) will prove your secret of mind that whether you are interested in God or in the worldly pleasure while you are dedicated to the prior five subsequent steps i.e., Yama (controlling external senses), Niyama (controlling internal senses or mind), Āsana (posture of sitting without any inconvenience for very long time while meditating upon God), Prāṇāyāma (purification of blood by controlling respiration) and Pratyāhāra (withdrawal of mind from the worldly affairs).]

[The root meaning of Yoga is attainment. For example, Dhana Yoga means attainment of wealth. By this root meaning (Yoga), the word ‘yoga’ may also mean other objects. The attainment of any object can be described by the word ‘yoga’. Thus, attainment of the Lord is also called as yoga. By Rūḍhi (fixing a word in one meaning only), the word becomes Yoga Rūḍha (root meaning is applied and also fixation of the word in this object only is also applied). For example, the word ‘Paṅkajam’ means any object born from mud, including a lotus. But this word is fixed in the item ‘lotus’ only. Similarly, the word ‘Yoga’ becomes Yoga Rūḍha and finally fixed in the attainment of the Lord by root meaning also. Hence, Yoga (Yoga rūḍha-word) means only the attainment of God or Lord or Īśvara.]

[Therefore, only the person aspiring for the union with God alone can be called as Yogi. A person practicing the five prior steps before Dhāraṇa, Dhyāna and Samādhi cannot be called a Yogi. A person doing penance for the union with God alone is called as a Tāpasa. A person doing penance to attain some worldly boon is not called a Tāpasa, but is called as a demon.]

[Śrī Śaṅkara says that Yoga helps to attain spiritual knowledge. Śrī Rāmānuja and Śrī Madhva say that yoga helps to attain devotion and service. The yoga philosophy is respected by all because it became a theistic religion due to the introduction of Īśvara in the Sāṃkhya philosophy. Sāṃkhya is misunderstood as an atheistic religion due to not taking sufficient care to know the full biodata of Sage Kapila, who is the incarnation of God Viṣṇu and it is most unfortunate that He is misunderstood as an atheist.]

[In Sāṃkhya, Puruṣa or God was said to be detached from creation. But, due to the association of Puruṣa only, the creation is taking place and hence, Puruṣa is the creator. The creator must be maintainer and destroyer also. For the word Puruṣa, we have to take two meanings: i) Soul and ii) God. God Kṛṣṇa is a Human Incarnation appearing as a human being. Hence, Puruṣottama also looks like Puruṣa only. Hence, Sāṃkhya shall be properly understood.]

[Sāṃkhya says that the awareness (Jīva or Puruṣa) is different from inert matter (Jaḍa or Prakṛti). Exactly, this difference is mentioned in the five differences by Śrī Madhva. There is a good correlation between the philosophy of Sāṃkhya and Śrī Madhva in this aspect.]