IX. Origin of Yoga in the Vedas.
Project Gutenberg EPUB edition
Valmiki and Mitra, Viharilala
Not in the Vedic Period. The origin of yoga meditation is placed at a period comparatively less ancient than the earliest Sanhita or hymnic period of vedic history, when the Rishis followed the elementary worship of the physical forces, or the Brahmanic age when they were employed in the ceremonial observances.
Some Traces of it.There are however some traces of abstract contemplation “dhyána yoga” to be occasionally met with in the early Vedas, where the Rishis are mentioned to have indulged themselves in such reveries. Thus in the Rig Veda—129. 4. सतो वन्धुमसति निरविन्दन् हृदि प्रतीष्य कवयो मनीषा ।
“The poets discovered in their heart, through meditation, the bond of the existing in the non-existing.” M. Müller. A. S. Lit. (p. 19.)
The Gáyatrí Meditation. We have it explicitly mentioned in the Gáyatrí hymn of the Rig Veda, which is daily recited by every Brahman, and wherein its author Viswámitra “meditated on the glory of the Lord for the illumination of his understanding” भर्गो देवस्य धीमहि । But this bespeaks a development of intellectual meditation “jnana yoga” only, and not spiritual as there is no prayer for (मुक्ति) liberation.
Áranyaka Period. It was in the third or Áranyaka period, that the yoga came in vogue with the second class of the Atharva Upanishads, presenting certain phases in its successive stages, as we find in the following analysis of them given by Professor Weber in his History of Ancient Sanskrit Literature. This class of works, he says, is chiefly made up of subjects relating to yoga, as consisting in divine meditation and giving up all earthly connections. (Ibid p. 163).
Yoga Upanishads. To this class belong the Jábála, Katha—sruti, Bhallavi, Samvartasruti, Sannyása, Hansa and Paramhansa Upanishads, Srimaddatta, the Mándukya and Tarkopanishads, and a few others, (Ibid. p. 164). It will exceed our bounds to give an account of the mode of yoga treated in these treatises, which however may be easily gathered by the reader from a reference to the Fifty two Upanishads lately published in this city.
Their different modes of yoga. Beside the above, we find mention of yoga and the various modes of conducting it in some other Upanishads, as given below by the same author and analyst. The Kathopanishad or Kathavallí of the Atharva Veda, treats of the first principles of Deistic Yoga. Ibid. p. 158.
The Garbhopanishad speaks of the Sánkhya and Pátanjali yoga systems as the means of knowing Náráyana. (Ibid. p. 160). The Brahmaopanishad, says Weber, belongs more properly to the yoga Upanishads spoken of before. (Ibid. p. 161).
The Nirálambopanishad exhibits essentially the yoga stand point according to Dr. Rajendra Lala Mitra (Notices of S. Mss. II 95. Weber’s Id. p. 162). The yoga tatwa and yoga sikhá belong to yoga also, and depict the majesty of Átmá. (Ibid. p. 165).
Among the Sectarian Upanishads will be found the Náráyanopanishad, which is of special significance in relation to the Sánkhya and Yoga doctrines (Ibid. p. 166).
Sánkhya and Pátanjala Yogas. It is plain from the recurrence of the word Sánkhya in the later Upanishads of the Taittiríya and Atharva vedas and in the Nirukta and Bhagavad Gítá, that the Sánkhya Yoga was long known to the ancients, and the Pátanjala was a further development of it. (Ibid. p. 137).
Yoga Yájnavalkya. Along with or prior to Pátanjali comes the Yoga Sástra of Yogi Yájnavalkya, the leading authority of the Sátapatha Bráhmana, who is also regarded as a main originator of the yoga doctrine in his later writings. (Ibid. p. 237). Yájnavalkya speaks of his obtaining the Yoga Sástra from the sun, ज्ञेयञ्चारण्यकमहं यदादित्यादबाप्तबान । योगशास्त्रञ्च मत् प्रोक्तं ज्ञेयं योगमभीप्सता ॥
“He who wishes to attain yoga must know the Áranyaka which I have received from the sun, and the Yoga sástra which I have taught.”