Etymology, Meaning And Definitions Of Yoga

Introduction

It is a well-known fact that Yoga is definitely the most sublime and ‘meant for everyone’s welfare‘, heritage of our Seers which houses the complete solutions to the problems concerned with life and living. In this 21st century, the term ‘yoga’ has made its place on the tip of everybody’s tongue. ‘Yoga‘ is nourishing the entire world like the sun: the ultimate source of energy. Almost everybody – be it a child or youth, an adult or old man, a literate or an illiterate, are well aware of the term called ‘yoga’. In fact, the entire world is now considering yoga as the ultimate and most beneficial practice to lead a healthy, harmonious, and peaceful life.

The entire human fraternity has already been introduced to the physical, psychological, intellectual, social, spiritual, and moral gains from yoga; still it is true that people’s attitude towards yoga is yet to be made holistic. For some, yoga is the ultimate solution to keep away and protect oneself from the psychological [ Aadhis ] troubles and physical deformities [ Vyadhis ], of life; for some others, it is the ultimate means to build the most prolific personality and for the rest, it is only a catalyst to be completely free from the three sorrows of life.

Everybody unanimously agrees that Yoga is not associated with any specific caste, creed, custom, culture, community, or class. This wisdom of Yoga in fact carries Universal, Eternal, and Common place importance for all. Yoga does not mean merely Asana or Pranayama, besides this, it also includes – Yama, Niyama, Pratyahara, Dharana, Dhyana, and Samadhi.

In fact, it is the ultimate answer to all the curiosities, questions, and dualities of mind [ citta ] and the solution to every problem. It is not only the Prana [ essence ] of the Rishi culture, but also the prana of entire philosophy, spirituality, civilization, culture, and tradition. The entire human fraternity should be aware of this divine wisdom of yoga.

Yoga is a vast discipline aimed at integrating mind, body, and spirit to achieve a state of Enlightenment or Sakshatkar. Yoga is the science of right-living and it works wonders when integrated into our daily life. It works on all aspects of the person – physical, emotional, intellectual, and spiritual. The different branches of yoga prescribe different approaches and techniques but ultimately, they all lead to the same goal of Enlightenment.

The essence of Yoga is the practice of self-inquiry and inner exploration with an emphasis on direct experience and tangible results. It is not a religion, but a very practical and scientific approach to life and living. All yogic practices have the same goal or destination – the discovery and fulfillment of the human potential.

According to some Yoga exponents, the purpose of Yoga is to attain spiritual perfection through mastery over the body, mind, and senses.

Yoga is the discipline [ Sadhana ], or a continuous effort to attain that Supreme State of Sakshatkar [ to know a thing, in totality and as it is ] through intense concentration [ Samadhi ].

Today, Yoga is established as an applied science, a systematized discipline to end the miseries of life, all over the world!

 

Etymology And Meaning Of Yoga

According to the great Sanskrit Grammarian Maharshi Panini, the Sanskrit word “Yoga” is derived from the verbal root ‘yuj‘. When this root ‘yuj‘ is suffixed with ‘ghanya‘ then the word Yoga is formed. It has three connotations:

1. 1. ‘Yuja Samadhau’. [ Paniniya Dhatupath – 4.66 ]
   2. ‘Yujir Yoge [ Yuj connotes union or yoking ]’ [ Paniniya Dhatupath – 7.7 ].
   3. Some people consider that the word Yoga is derived from ‘Yuj Samyamane’ [ Paniniya Dhatupath – 10.2231 ], but most of the scholars do not accept this.

In common parlance, Yoga means Samadhi and/or Union. In many yogic traditions, this refers to the union of common attributes of Jeevatma [ Soul/Consciousness ] and Paramatma [ Supreme Soul/God ]. In the context of the Patanjal Yoga Tradition, the word Yoga connotes only Samadhi.

 

Based On The Above-Mentioned Roots, ‘Yoga’ Has The Following Probable Etymological Definitions:

1. 1. “Yujyate Etad Iti Yogah”: Yoga is the state of citta [ mind ] that has attained restraint of all types of cittavrittis [ Mental Modifications ]. Here, Yoga has been used in objective sense.
   2. “Yujyate Anena Iti Yogah”: Yoga is a tool through which concentration in all kinds of cittavrittis is achieved. Based on this definition, there are various tools of Yoga like Hatha Yoga, Mantra, etc. that are developed.
   3. “Yujyate Tasmin Iti Yogah”: Yoga is that place where concentration in cittavrittis is attained.

 

Definitions Of Yoga

1- Maharshi Vyasa, the authentic commentator of Yoga Sutra, defines yoga as Samadhi:

• • ‘Yogah Samadhih’. [ Y.S. V.B.-1.1 ].

Another commentator of Yoga Sutras, Vacaspati Mishra also agrees with Vyasa, in his famous commentary ‘Tattvavaisharadi’.

2- In Patanjal Yogasutras, yoga is defined as:

• • “Yogascittavrttinirodhah” [ Y.S.-1.2 ]

Translated as ‘Yoga is the ability to calm/direct/restrain/cease the fluctuations of the Consciousness/Mind where all misconceptions that can exist in the mutable aspect of human beings [ citta ] disappear, thereby leading to Samadhi [ State where the perceiver (Person) abides in his or her own/true nature or identity ].

1. 1. Yoga – Yoga.
   2. Citta – All that is mutable in human beings; mind/thoughts.
   3. Vritti – Thought-wave; mental modification; mental whirlpool; a ripple in the Citta. A vritti is a false perception or a misconception, just as waves on the surface of the Ocean obscure or distorts one’s view of the ocean bed.
   4. Nirodha – To find tranquility; to control it means that yoga is a stage of cessation of fluctuations/thoughts [ of mind ].

Maharishi Patanjali has said that the establishment of Drashta in his/her own true nature is called Yoga, which is stated as:

• • Tada Drashtuh Svaroope’ Vasthanam. [ Y.S.-1.3 ]

3- In Mahopanishad, the essence of Yoga is beautifully defined as:

• • “Manah Prashamanopayah Yoga Ityabhidhiyate.” [ Moho. – 5.42 ].

Yoga is called a skillful trick to calm down the mind. It is a solution, a skillful subtle process, and not a brutal, mechanical gross effort to stop the thoughts in the mind.

4- According to Shrimad Bhagavad Gita – Yoga is the equanimity of the mind.

• • Yoga-Sthah Kuru Karmani Sangam Tyaktva Dhananjaya,
    Siddhiasiddhyoh Samo Bhutva Samatvam Yoga Ucyate. [ S.B.G. – 2.48 ].

When the disturbed mind attains calmness and is established in the state of serenity and is concentrated and balanced then it is called as Yoga. Normally, the mind is always in a state of bewilderment irrespective of the situation being pleasant or unpleasant. When a person identifies and nullifies the root cause of the wandering restless mind and is thus established in a state of complete neutrality and is a mere observer of everything that is happening around him/her, then it is called Yoga.

5- According to Shrimad Bhagavad Gita – Skill in action is Yoga.

• • Buddhi-Yukto Jahatiha Ubhe Sukrta-Duskrte,
    Tasmad Yogay Yujyasva Yogah Karmasu Kausalam.

6- According to Vasishtha Samhita, the union of common attributes of Jeevatma [ Soul/Consciousness ] and Paramatma [ Supreme Soul/God ] is called Yoga.

7- There is one more definition of yoga in Shrimad Bhagavad Gita:

• • Tam Vidyad Dukhasamyogaviyogam Yogasanjitam. [ S.B.G.-6.23 ]

That state of separation from Samyog (Union) with misery is known as Yoga. ln Yogsutra, the cause of misery is described as the association between Drshya (Prakriti), and Drsta (Purush) as:

• • Drashtrdrshyayoh Samyogo Heyahetuh. [ Y.S.-2.17 ]

This association is termed as ‘Haan‘ here and is the same as the term ‘Samyog‘ used in S.B.G. Patanjali states that when this association is checked i.e. when the Drsta identifies itself completely distinct from Drshya then it is eradication of all kinds of miseries and the Purush attains Kaivalya.

• • Tadabhavatsamyogabhavo Hanam Tad Drsheh Kaivalyam. [ Y.S.-2.25 ]

Hence, it can be concluded that the severance from union with misery is yoga.

8- According to Maitrayanyupasahad – Yoga is that state where unity is attained between Mana, Indriya, and Prana.

• • Yunakti Jujyate Vaapi Tasmad Yoga Iti Smrtah.
    Ekatvam Pranamasarendriyanam Tathaiva Ca.
    Sarvabhavaparityago Yoga Ityabhidhiyate. [ Maitra. U.-6.25 ]

9- According to Kathopanishad – When the five Jyanendiryas and Mana are firmly established in Atma, then the Buddhi is devoid of any action, this state is called Parama Gati. That stable Indriya Dharana is called Yoga. In this state, the Sadhaka is devoid of any Alasya (Physical Indolence) and Pramada (Mental Indolence) because Yoga propels auspicious Samskaras and hinders inauspicious Samskaras.

• • Yada Panchavatisthante Jnanani Manasa Saha.
    Buddhishcha Na Vichesthati Tamahuh Paramam Gatim.
    Tam Yogamiti Manyante Sthiramindriyadharanam.
    Apramattastada Bhavati Yogo Hi Prabhavapyayau. [ K.U.-2.3.10-11 ]

10- According to Mahopanishad – All those practices (Physical or Mental) that are adopted to calm the mind are included under Yoga.

• • Te Sthita Bhoomikasvasu Svatmalaabhaparayanah.
    Manah Prashamanapayo Yoga Ityabhidhiyate. [ M.U.-5.42 ]

11- According to Kaivalyopanishad – Knowing the Atma by Shraddha-Bhakti-Dhyan is called Yoga.

• • Shraddhabhaktidhyanayogadeva Hi. [ K.U. ]

12- According to Garbhopanishad – Yoga is the greatest medicine to be free from the bondage of birth and death.

• • Yadi Yonyah Pramuchye ‘Ham Tatsamkhyam Yogamabhyase. [ G.U.-16 ]

13- According to Yogasikhopanishad – To combine Apana with Prana, Kundalini with Atmatattva, Soorya i.e. Pingala with Chandra i.e. Ida Svar and Paramatma with Atma is Yoga.

• • Yo ‘Panpranayoraikyam Svarajoretasastatha.
    Sooryachandramasoryogo Jeevatmaparamatmanoh.
    Evam Hi Dvandvajalasya Samyogo Yoga Uchyate.
    Yasmadyauga Evam Prabhavavan Tasmat. [ Y.S.U.-1.68-69 ]

14- According to Yogayajanvalkya – To know Atma and Paramatma as they truly are, is called Yoga.

• • Samyogo Yoga Ityukto Jeevatmaparamatmanoh. [ Y.Y.-1.44 ]

15- According to Vaishesikadarshana – When the Mana is established in the Atma, then the activities of the Mana is ceased, this is called Yoga.

• • Tadanarambha Aatmasthe Manasi Sharirasya Duhkhabhavah Sa Yogah. [ Vai.S.-5.2.16 ]

16- According to Samkhyadarshana – Yoga is the process of clearly separating Prakrti and Purusha i.e. causing their Viyoga and establishing the Purusha in its Svaroopa (true form).

• • Pumprakrtyorviyoge ‘Pi Yoga Ityabhidhiyate.

17- According to Buddhism.

In the literature concerned with Buddhism both the terms ‘Dhyan’ and ‘Samadhi’ are used to refer to Yoga. In Buddhism, the process of Dhyan is called Samadhi. Hence, in Buddhism Yoga means Samadhi. Visuddhimagga, the famous treatise concerned with Buddhism written by Acharya Buddhagosha, describes Shil, Samadhi, and Prajna in detail. The meaning of the term ‘Vivekakhyati’ from Yogasutra and ‘Prajna’ from Buddhism have sufficient similarities in their meanings. According to the commentary of Upadhyay Amar Muni on Visuddhimagga the concept of Yoga described in various Buddhist treatises carries resemblance to similar concepts from other traditions either in terminology, meaning, or the process. Yogachar, propounded by Acharya Vasubandhu, is among one of the famous Buddhist communities. [ See- Visuddhimagga, Vyakhyakar-Upadhyay Amar Muni ].

18- According to Agnipurana – Yoga is a distinctive state of the mind. When the mind is able to know itself and the Atma as it is then the mind attains Samyoga with Brahma. The term Samyoga here means that Samaroopata [ those qualities that are similar between both Brahma and mind ] start to increase in the mind. This state of Samaroopta or the state of development of similar qualities in the mind is called Yoga.

• • Atmamanasapratyaksha Vishista Ya Manogatih.
    Tasya Brahmani Samyogo Yoga Ityabhidhiyate. [ A.P.-379.25 ]

19- According to Skandapurana – The non-duality between Atma and Paramatma is described as the Yoga of the highest order. It directly means that Samadhi is Yoga. Only in the state of complete ceasement of Vrttis non-duality between Atma and Paramatma is possible.

20- According to Devibhagvatpurana and Koormapurana – Yoga is the pathway to attain unity between Jeevatma and Paramatma.

21- According to Maharshi Charaka – The detachment of mind from Indriyas [ Senses ] and Vishayas [ the subject of the senses ] and its establishment in Atma is called Yoga.

22- According to Gaumitiya-Tantra – The tool to be free from Samsara [ Material World ] is Yoga.

23- According to Sharadatilaka and Kularnava-Tantra – The union of Jeevatma and Paramatma is called Yoga.

24- According to Hathapradeepika – All the Sankalpa [ Actions ] of the Sadhaka come to a standstill when the Jeevatma is united with the Paramatma, this is called as the state of Samadhi or Yoga.

• • Yada Samkshiyate Prano Manasam Ca Praliyate.
    Tada Samarastvam Ca Samadhirabhidhiyate. [ H.P.-4.6 ]

25- According to Gurugrantha Sahib – True dharma lies in performing Nishkama Karma, this is true Yoga. To unite the self soul with the eternal and indestructible light of the Paramatma is called Yoga.

26- According to Jainism – As per the masters belonging to Jainism all those tools that lead to the accomplishment of Atma and pave the way to moksha are called Yoga. All kinds of religious activities that lead to moksha are called Yoga. This definition is very similar to ‘Yogashittavrttinirodhah’, the definition of Yoga as stated by Maharshi Patanjali. In Gabindu, Yogadrshtisamuchchya, Yogavimshika, and Yogashataka treatises were written by Acharya Haribhadra, Yoga is defined as the tool to reach moksha. Even Acharya Hemachandra agrees with Acharya Haribhadra and says all those tools that result in alienating the fruits of actions and lead to moksha are called Yoga.

It is worth noting here that in Jain Agamas, the connotation of the word Yoga is not Samadhi as described by Maharshi Patanjali, instead, it is the inclination of one’s thoughts, words, and deeds to attain Moksha.

27- Shri. Rangeya Raghav, a very great yogi of the Nathyoga Tradition defines Yoga in his reputed Hindi book ‘Gorakhnath Aur Unka Yug‘, as the union of Shiva and Shakti.

28- According to Maharshi Aurobindo – The entire life is yoga. In the exact perspective of life and Yoga the entire life is Yoga, whether one lives consciously or subconsciously. Yoga is practical psychology.

29- Swami Ramdev, the most celebrated personality in Yoga at present, describes Yoga as Samadhi. Yoga is the spiritual perspective to self-realization [ Atma-Darshan, Atma-Sakshatkar, Atma-Bodh ]. It is a new window to see and manage life. It is the science of self-control. It is not merely a physical exercise but is complete lifestyle.

Yoga is a spiritual practice to cleanse the mind from all sorts of evils. Yoga is a complete medical science. It is the science of life. Yoga is the ultimate solution to all the problems of an individual, society, nation, and the entire world.

 

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