For many people today, yoga begins and ends with a fitness class, a sequence of stretches, balance postures, and breathing exercises aimed at improving flexibility or losing weight. But beneath the physical practice lies an ancient science that views every individual as unique, where healing is not about mastering difficult poses but understanding the body, the mind, and the stories they carry.
“It is important to integrate personalised yoga therapy with mainstream healthcare,” says Harshita Soni, yoga therapist and Vedic chanting teacher. According to her, yoga therapy is not intended to replace medical treatment but to work alongside it by addressing the physical, emotional, and psychological aspects of healing.
One of the biggest misconceptions surrounding yoga is that the same routine works for everyone. “Yoga therapy modifies the practice for the individual. The individual does not have to modify themselves to fit the practice,” she explains.
Unlike group sessions or online classes where participants perform identical sequences, yoga therapy begins with understanding a person’s medical history, emotional state, lifestyle, and specific challenges before designing a practice.
Recalling one such experience, Harshita shares the story of a young breast cancer survivour in her thirties who approached her after surgery. Beyond physical pain and restricted arm movement caused by lymph node removal, the woman struggled with fatigue, frequent infections, anxiety, disturbed sleep, and the emotional burden of concealing her illness.
According to Harshita, yoga therapy extends far beyond physical rehabilitation. “The relationship between the therapist and the care seeker itself becomes a component of healing,” she says. She believes that modern healthcare often overlooks the importance of simply listening. “In today’s world, people are told to ‘be positive’, ‘stay strong’, or ‘don’t cry’. But that often leaves no space for honest emotions,” she explains.
Even when two people share the same diagnosis, their treatment may differ significantly depending on age, occupation, lifestyle, medical history, and emotional experiences. “Back pain isn’t always just about posture. Sometimes it reflects chronic stress, unresolved emotional conflicts, unhealthy work environments, or difficult relationships,” she says.
While yoga is popularly associated with physical postures, Harshita points out that the ancient yoga sutras devote surprisingly little attention to asanas. Out of the 195 sutras, only a handful discuss physical practices. The overwhelming majority explore the workings of the human mind. “The yoga sutras are really about understanding human psychology,” she says.
As lifestyle diseases, mental health challenges, and chronic stress continue to rise, yoga therapy is increasingly finding its place alongside conventional healthcare. Ultimately, Harshita believes yoga was never intended to be a performance. “It isn’t about looking a certain way or achieving the perfect pose. It is about creating a practice that helps each individual heal, understand themselves, and return to balance,” she concludes.
Yoga sutra 2.3 state that the root cause of our dukham (suffering) is avidya — incorrect comprehension or misperception of reality
asmitā (ego) - Over identifying with a role we play - parent, partner, business owner
abhiniveśā (fear) - Fear of growing old, fear of being alone, fear of being rejected, fear of suffering from an illness, fear of moving to a new city, new job, etc
dveṣā (aversion) - Expectations turns into disappointment and that turns into aversion, avoiding difficult conversations, holding unnecessary grudges
rāga (attachment) - Chasing achievements
Yoga sutra 1.30 talks about Antarāyas (Impediments) — obstacles that come in our way and this is something everyone can relate to very easily
Vyādhi: Disease or illness
Styāna: inertia, heaviness
Saṁśaya: Doubt or indecision
Pramāda: Carelessness or negligence
Ālasya: Laziness, sluggishness
Avirati: Overexcited, hyperactive, restless
Bhrānti-darśana: delusion, or mistaken notion
Alabdha-bhūmikatva: Failure to attain a stable stage of practice
Anavasthitatvāni: Inability to maintain the state