The Ancient History of Yoga
Yoga is one of India’s most outstanding contributions to the world. A living tradition that has flourished in its complete form, Yoga has a rich history of almost 2000 years. But perhaps the seeds of the doctrine can be traced to even earlier epochs.
Origins
Probably the earliest hint of the doctrine can be traced back to a rare seal found in the Mohenjodado excavation bearing the imprint of a Siva-like Yogi. This Pashupati seal is dated back to circa 2350–2000 BCE.
Patanjali’s “Yogasutra” is the first composite text on Yoga. Today we find little information on Patanjali, and his chronology remains a matter of conjecture. Late Shri M.R. Yardi, in his book “The Yoga of Patanjali,” suggests that Patanjali belonged to the 1st century C.E.
However, various ideas of the Yoga philosophy appear separately and sometimes in unison in various ancient texts.
The word Yoga appears in Vedanta literature. Especially the Shvetashvatara Upanishad (a Hindu text belonging to circa 5th-6th Century BCE ), known as the locus classics of Yoga, gives a vivid description of Yoga. The famous Bhagavadgità elaborates on the same. Non-Vedic traditions of Jainism and Buddhism also have their Yogic traditions. Their terms sometimes differ from the Pätañjala vocabulary. Yet, in doctrine, they are akin to what is known later as Rajayoga/Räjavidya/Räjaguhya.
Yoga shares many ideas with Buddhism and even more so with the Samkhya philosophy. Samkhya philosophy is one of the pre-eminent schools of Hindu philosophy, which likely predates Buddha.
It differentiates from Samkhya on two main grounds. 1) Yoga accepts Ishwara, and 2) it defines Avidya as incorrect knowledge, as opposed to ignorance.
In the Yajnavalkya-Smriti, another ancient Hindu text, it is said that the highest dharma lies in the realization of the self through Yoga.
Meaning of the Word “Yoga”
The word “Yoga” originates from the Sanskrit word “Yuj,” which means “to join,” “unite,” “yoke,” “attach,” and “harness’. Thus, Yoga means the union of two entities, which implies the method that can help Jivatman unite with the Paramatman. Late M. R. Yardi proposes another point of view in which the word “Yuj” denotes contemplation. The term Yoga conveys a range of meanings. It goes much beyond the current limitation of postures and breathing techniques. Patanjali himself defines Yoga as “Chitta-Vritti-Nirodha,” i.e., the restraints of the function of the mind.
An ancient Hindu text, Agni Mahapurana, gives various (372.1–2) alternate definitions of Yoga, such as -
1) knowledge of Brahma-enlightenment, 2) one-pointedness of mind, 3) the restraint of the fluctuations of the mind, and 4) the union of Jivatman (Self) and Paramâtman (the supreme consciousness)
In the Yajnavalkya-Smriti, another ancient Hindu text, it is said that the highest dharma lies in the realization of the self through Yoga.
Scope and Types of Yoga
History of the word “Yoga” shows that as early as in the Bhagavad-Gita the scope of the term Yoga transcended meditation (Dhyana) and included practices aligned to spiritual goals such as action (Karman), devotion (Bhakti), renunciation (Sannyasa) and knowledge (Jnana).
Ancient texts such as Puranas, Gita, and Yogasutra mention various types of Yoga —
Karma-yoga, Kriya-yoga, maha-yoga, Jnana-yoga, Raja-yoga, Dhyana-yoga, and the Ashtanga-Yoga.
The ashtangas of Yoga are:
1) Yamas (restraint), 2) Niyama (observances), 3) Asana (postures), 4) Pranayama (control of vital airs), 5) Pratyahara (withdrawal), 6) Dharana (fixation), 7) Dhyana (contemplation) 8) Samadhi (concentration).
Most of the Maha-Puranas, Hindu Texts from the first millennium C.E., agree with the Yogasutra in that Yoga comprises eight (Ashtangas) or six (Shadanga) aspects, the latter without counting the Yamas and Niyamas. They not only refer to Ashtangas in the same order adopted by Patanjali but also generally agree on the number of Yamas and Niyamas being five and mention the same Yamas and Niyamas. The terminology used in these texts doesn’t differ from that of the Patañjala Yogasûtra. The traditions and the doctrine have continued unchanged ever since.
It is incredible that, for the last 2000-plus years, Yoga has remained a tightly-knit doctrine that revolves around the conscious construction of both Body and Mind.
Two thousand years later, millions turn to Yoga to heal themselves. There cannot be a more incredible testimony to the relevance and influence of Yoga.
