In this context, we attempt to understand the significance of yoga as described in various texts and philosophies.
In the Vedic philosophies, one of the most ancient is the Sāṅkhya Yoga philosophy. It is believed that other philosophies developed after Sāṅkhya. The founder of Sāṅkhya philosophy is considered to be Kapila Muni. The subject matter of Sāṅkhya philosophy is the attainment of the importance of 24 elements through proofs. Because of the number of these 24 elements, this philosophy is referred to as Sāṅkhya. The word ‘Sāṅkhya’ has another meaning: knowledge through discrimination. According to this, liberation is achieved through the discriminative knowledge of nature and the purusha (consciousness).
In Sāṅkhya philosophy, three proofs are accepted: direct perception (pratyakṣa), inference (anumāna), and scripture (āgama). Ancient Sāṅkhya teachers did not accept the existence of God, but later some teachers acknowledged it. Therefore, there are two distinctions between the Sāṅkhya with God and the Sāṅkhya without God. The former is called Yoga philosophy.
The eight limbs of yoga, namely Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi, are presented in Yoga philosophy with the acceptance of the existence of God.
Similarly, in the Śrīmad Bhāgavata Gita, which is a part of the Mahabharata written by Sage Vedavyasa, yoga is described in detail. In this text, the term yoga is used in various meanings. Sometimes it is associated with knowledge, referred to as Gyana Yoga, at other times it is linked with action, referred to as Karma Yoga, and sometimes it is connected with devotion, called Bhakti Yoga.
In the Shankara Bhashya, Adi Shankaracharya writes that the Gita presents Gyana Yoga.
In Gita Rahasya, Tilak mentions that the Gita presents Karma Yoga, as it is established that the term yoga in the Gita is used in the context of the path of action (Karma Yoga). From this perspective, it would not be incorrect to refer to the Gita as a scripture of Karma Yoga.
In the Gita, the term yoga is primarily used in two meanings.First,
“योगः कर्मसु कौशलम् “
which means that skill in performing specific actions is yoga.
The second meaning of yoga in the Gita is
“समत्वं योग उच्यते”
which translates to equanimity being yoga.
We now understand that in today’s era, if anyone deserves credit for modernizing yoga, it is Maharishi Patanjali. Even today, many saints, schools, colleges, and universities are propagating the yoga of Maharishi Patanjali. Through tireless efforts, Maharishi Patanjali refined the yoga practices mentioned in the Vedic scriptures, Brahmanas, and Upanishads, giving yoga a new form. His major work related to yoga is the “Yoga Sutras.” Although many commentaries have been written on the Yoga Sutras, the Vyasa Bhashya is considered the most authentic and renowned.
The Yoga Sutras are divided into four padas(chapter). In the first pada(chapter), the characteristics and nature of yoga are defined; in the second pada, the causes of suffering are explained; in the third pada, the techniques of Dharana, Dhyana, and Samadhi are discussed; and in the fourth pada, the nature of liberation is presented, which is known as the Kaivalya Pada.
Defining yoga, Maharishi Patanjali writes,
“योश्चित्तवृत्तिनिरोधः”
which means that the restraint of the fluctuations of the mind is yoga.
In the first sutra of “Yoga Darshana,Maharishi Patanjali says,
“अथयोगानुशासनम”
meaning, “Now we begin the traditional teachings regarding yoga with discipline..”
