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It was with this need to save human beings from the ocean of desires that yoga w
as discovered and its light of knowledge uncovered. They did not find its varyin
g definitions at first. These came later after the subject matter was discovered
with persistent practices and scrutinizing each experience with certain methodo
logies. Therefore, we have to look back over its history to trace yoga's origins
and definitions.
Some of the early definitions can be found in the Veda-s, Upanisad-s, Aranyaka-s
, Samhita-s and Yoga Sutra-s as well as in the Mahabharata and Bhagavad Gita. Wh
en we see these definitions and reflect on them, we realise how the definitions
of yoga changed in accordance with the needs of the society of those times and t
he ways as understood by the sadhaka-s. As the needs changed, the capacity of ma
n's discriminative intelligence changed and the definition also changed. Let us
look at these changes.
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The Ahirbudhnya Samhita gives a clear and complete difinition of yoga, Samyoga y
oga ityukto jivatma paramatmanah||
It explains that yoga is the union between the individual soul and the Universa
l Soul.
At the time of the veda-s and samhita-s the intelligence of human beings had re
ached a culmination point. Man's needs at that time were also less and greed was
rare. The sadhaka-s were mature, their religiosity in sadhana was strong, hence
, they could think at the level of the soul. Therefore, in the Ahirbudhaya samhi
ta, soul - and paramatman - the Universal Soul. In fact, the Ahirbudhnya Samhita
has its origin in Pancaratra - panca = five, ratra = nights. It is said that Lo
rd Narayana taught spiritual knowledge as well as Yoga to nitya suri-s - eternal
souls, for five days and five nights, hence the word Pancaratra.
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Later, in the Bhagvad Gita, Lord Krishna realised that the intellectual capacity
of the yoga practitioner, the sadhaka, had lessened from what it had been at th
e time of the Veda-s. Naturally, He had to soften the path and make it understan
dable. Lord Krishna, showing His 'mother heart' towards His devotees, defined yo
ga on two levels: jnana and karma - knowledge and action. He defined,
"Samattvam yoga ucchayate" - Equanimity is yoga.
"Yogah karma-su kausalam" - Yoga is skillfulness in action.
Let us look at the first explanation on yoga from Gita: "Equanimity is yoga". Th
is equanimity is not just external, to show off. This equanimity has to come fro
m the heart - the core and one's being. There should be a thorough understanding
between the intellingence of the soul and the intelligence of the consciousness
, karmendriya-s - organs of action, jnanendriya-s - senses of perception, ahamka
ra - ego, buddhi - intelligence and manas - mind, have to be unified and integra
ted so that one realise the pureness of the soul. When one realises this pure so
ul, then one knows that the soul in everyone is the same and consequently one tr
eats each and everyone with equanimity. The practitioner who is a jnani, experie
nces this sense of equanimity.
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It was with this need to save human beings from the ocean of desires that yoga w
as discovered and its light of knowledge uncovered. They did not find its varyin
g
definitions at first. These came later after the subject matter was discovered w
ith persistent practices and scrutinizing each experience with certain methodolo
gies.
Therefore, we have to look back over its history to trace yoga's origins and def
initions.
As the needs changed, the capacity of man's discriminative intelligence changed
and the definition also changed. Let us look at these
changes.
<a href="http://www.indianyogaassociation.com">Yoga Meditation</a>