Daily Mains Question – GS 1 – 3rd July 2025
- TPP
- Jul 3
- 4 min read
Welcome to your daily Mains Model Answer — crafted to deepen your understanding of India’s rich philosophical traditions and their evolution across time, a theme relevant to GS Paper 1 (Indian Heritage and Culture) and GS Paper 2 (Governance and Role of Philosophy in Public Life). Today’s answer traces the historical and literary journey of the term ‘yoga’, from its earliest mentions in the Vedas and Upanishads to its codification in Patanjali’s Yoga Sutra.
This topic aligns with GS Paper 1 (Art and Culture: Indian philosophy and religious movements) and helps unpack how yoga transitioned from symbolic ritual and meditative practice to a systematic philosophical discipline. With yoga now recognized globally as part of India’s intangible cultural heritage, understanding its conceptual evolution is essential for appreciating India’s intellectual legacy and its influence on modern spiritual, ethical, and wellness discourses.
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QUESTION
Discuss the evolution of the term ‘yoga’ in Indian literature—from the Vedas and Upanishads to Patanjali’s Yoga Sutra.
Answer: Yoga, one of the most significant contributions of Indian civilization to global heritage, has a long and complex evolution rooted in the Indian philosophical and spiritual traditions. While popularly understood today as a system of physical postures and breath control, the original conception of yoga was far more diverse. The term itself appears across a wide temporal span in Indian literature—from the Vedas and Upanishads to Patanjali’s Yoga Sutra—with varying connotations such as union, discipline, control, and liberation.
Evolution of the Term ‘Yoga’ in Indian Literature
1. Vedic Period (c. 1500–500 BCE): Early Symbolism and Meaning
The Rigveda, the oldest of the four Vedas, contains some of the earliest references to the root word ‘yuj’ (to yoke or unite), which later evolved into yoga.
In Vedic context, the term often referred to:
Yoking of horses to chariots, symbolizing control over the senses or the mind.
Union with the divine or a ritualistic connection with cosmic forces.
These early usages lacked the structured philosophical or meditative framework seen in later yoga traditions.
2. Upanishadic Period (c. 800–200 BCE): Philosophical Elaboration
In the Katha Upanishad, yoga is defined as “the firm restraint of the senses” (Yogah hi prabhavapyayau), introducing an early contemplative interpretation.
The Shvetashvatara Upanishad refers to yoga as a method of meditation to realize the unity of the self (Atman) with the Absolute (Brahman).
Yoga begins to be understood as a discipline for inner transformation, transcending ritual practice.
3. Epic Period (c. 300 BCE–300 CE): Consolidation in the Mahabharata
The Mahabharata employs the term yoga in multiple senses:
Philosophical: Detachment, mental discipline, and unity with the Supreme.
Practical: Describes asceticism (tapas), meditation, and self-control.
The Bhagavad Gita, part of the Mahabharata, classifies yoga into various paths:
Karma Yoga (path of action)
Jnana Yoga (path of knowledge)
Bhakti Yoga (path of devotion)
Dhyana Yoga (path of meditation)
The Gita integrates yoga as a comprehensive philosophy for ethical and spiritual life.
4. Sramana Traditions: Buddhist and Jain Contributions
Jain and Buddhist texts (6th century BCE onward) also refer to yoga as meditative and ascetic discipline.
Early Jaina texts emphasize yoga as a means of liberation through ethical conduct and austerity.
In Buddhist texts, yoga appears as part of systematic meditation practices, such as samatha (calm abiding) and vipassana (insight).
Some scholars, such as Vivian Worthington, argue that yoga practices matured significantly within these heterodox traditions, rather than purely Vedic contexts.
5. Classical Period (c. 300–500 CE): Systematization by Patanjali
The Yoga Sutra of Patanjali (c. 350 CE) is the first systematic treatise solely devoted to yoga.
It outlines the Ashtanga Yoga (Eightfold Path):
Yama (ethical restraints)
Niyama (personal observances)
Asana (posture)
Pranayama (breath control)
Pratyahara (withdrawal of senses)
Dharana (concentration)
Dhyana (meditation)
Samadhi (absorption or liberation)
Patanjali’s synthesis is dualistic, drawing from Samkhya philosophy, distinguishing between Purusha (consciousness) and Prakriti (matter).
This marks the transition from a diverse set of practices to a codified philosophical system, forming the foundation for later yoga schools.
Archaeological Evidence Supporting Antiquity
Mohenjodaro Seal (c. 2500–2400 BCE): Depicts a figure in a seated posture resembling mulabandhasana. Interpretation is speculative due to undeciphered script and uncertain cultural context.
Balathal Skeleton (c. 700 BCE): Found in Rajasthan in a posture resembling samadhi position; suggests meditative practices predate textual references.
The evolution of the term yoga reflects the gradual transformation of spiritual, philosophical, and ascetic practices in ancient India. From its earliest use in the Vedas as a metaphor for control and union, yoga grew into a profound system of thought and practice across diverse traditions. The Yoga Sutra of Patanjali serves as the first dedicated treatise, codifying centuries of accumulated wisdom. However, due to the lack of a linear historical tradition and empirical records, pinpointing a singular origin remains elusive. Instead, yoga must be understood as a dynamic, evolving tradition shaped by pluralistic cultural and philosophical currents over millennia.
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