Long
before the time when the compositions of Vedas began, Yoga was known to the
Samana (equanimity or Jin) thinkers as Vrata (vow) which was used to purify the
soul to attain salvation. This system was founded by a historical figure, the first
Ford Maker Rishabhnatha. The Vratas he gave to mankind was the beginning of modern yoga. Ahimsa (non-violence), Satya (truthfulness),
Asteya (not stealing), Aparigraha (non-acquisition), and Brahmacharya (chaste
living) were the vratas (vows) coupled with sitting or standing postures (asanas)
for meditation to know the inner self. those were essential to begin the path of emancipation. These were adapted by Patanjali as yama and secondary vows as
niyamas. The concept of the Asanas (bodily postures) was developed during the Indus
civilisation era (2600 BC) which can be seen on various excavated seals. There
is no doubt that the Vrata system developed by the Jain philosophers of ancient
times was later renamed Yoga by the Vedic community.
When Vedic Aryans arrived in India, indigenous folk religion was
thriving. Vedic Aryans borrowed freely many local deities adorning Vedic
characteristics. At the same time, the Samana (Equanimity) culture of thinkers
and ascetics was flourishing almost everywhere. The ultimate aim of these
thinkers was to win over the bad qualities of the mind, thus, the movement was
also named Jina, victors over inner disorders and to see the world with
equanimity, thus called Samana. The ultimate aim of yoga, though divided into
many sects, remains the same as was determined by the ancestors. The spiritual
quests of ascetics had invented means to attain ultimate bliss; Vrata (Yoga)
was one, though they might have decided on spiritual destinations differently. The
Samana ascetics were not interested in mundane pleasures, instead, they strived
to get answers to the questions, such as what is the meaning of life, whether
there is a creator or not, what are the sorrow and how to get rid of them and
how to solve ethical problems faced by the world thus acquiring true knowledge
by defeating the inner foes to become Jina. (Bhagavati Sutra, 4.160)
It is clear from Rigveda
and Atharvaveda that the Vedics came across new identities like the Yatis, the
Vratyas, the Munis, and the Keshis. (10.136.1-2) when they arrived in the
Indian sub-continent around 1200 and 1000 BC. These personalities would wander renouncing
the householder’s life in search of the ultimate truth. Vratyas (including
Munis, and Keshis) were the people who strictly followed the principles of the
vratas (Vows). Vratyakanda of Atharvaveda clearly shows how the mystic Vratyas
had impressed the Vedic Aryans who settled in the region of Magadha. They
learned many aspects of their philosophy and way of life forcing them to
abandon the previously held perspective to look at the world. A historical
figure Jaina Tirtankar Parshvanath’s time is estimated to be ninth to eighth
century BC, which coincides with the movement of the Vedic Aryans from the Aryavarta towards further east.
Upanishadik philosophy
arose under the influence of Samana philosophy. While embracing their philosophy previously unknown to the Vedic Aryans, they gave new terms to the
original. Before the word "Brahma" appeared in the Upanishads, the
word "Yaksha was used as a synonym for Brahma. Brahma was the name of the protector Yaksha of the tenth Tirthankar Shitalnath. Though with similar sounds, Indigenous words Brahma and Vedic Brahma had different connotations. Moreover, the
word Brahman (ब्रह्मन) in the Upanishads is neither related to
the word Brahman (ब्राह्मण) nor to the Vedic word "Brahma" (ब्रह्म). The Vedic word Brahma comes in the sense
of mantra (chant), while in the Upanishads it comes in the sense of the cause
of creation. Thus "Vrata" term was changed to Yoga, though the original Vedic meaning
of Yoga was just harnessing the horses. However, the spiritual usage of this
word first appears in a late Taittiriya Upanishad, which especially elaborates
on the necessity of meditation and Brahmvidya, to remove the cause
which leads to recourse to Karmas. According to scholars, the Taittiriya
Upanishad was composed in 6th to 5th BCE. We
find further expansion of the term in Shvetashvatar and Maitri Upanishads which
are dated by the scholars to be about fifth to second century BCE. Though the
terminology was changed, the original essence of the term Vrata remained the
same.
Vrata
(vow) was used to purify the soul. Ahimsa (non-violence), Satya (truthfulness), Asteya (not
stealing), Aparigraha (non-acquisition), and Brahmacharya (chaste living) were
the vows were essential Vratas were adapted by Patanjali as yama
and secondary vows as niyamas. The asana system of the samana tradition was
elaborated by Patanjali under different titles. The ultimate aim of Vrata was
emancipation that too remained unchanged though the new title “Yoga” was
applied.
When Upanishada says “Aham Brahmasmi” (Brihadaranyaka
Upanishad 1.4. 10), it clearly echoes Samanik or Jain thought. When inner foes
are defeated, the person's soul dissolves in the supreme cosmic entity, thus,
such a person is called Jina.
