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Who is a Yogi?

By Yogi Baba Prem Yogacharya, Veda Visharada

The term yogi and yoga are amongst the most common words from the Hindu

tradition to penetrate the western vocabulary. But, it is still somewhat rare that

one gives thought to what these terms actually mean, their proper application,

and what they are actually referring to; as yoga is commonly confused withstretching or some other form of acrobatic activity. On some levels, the

confusion is easy to understand, as there are a variety of different meanings

given and associated with Yogi.

Yogi, like yoga, comes from the root yuj literally meaning to join. This is not

literally an act of joining, as in joining a class, but rather is a joining of the finite

consciousness with the infinite consciousness. But yuj has a great deal more

complexity than these meanings and does not translate well into English. Other

qualities associated with yuj would be to harmonize and to harness. This

would be to harmonize the rhythms between the Sun and Moon, the mind and

body, ego and soul to name a few examples. Likewise, it is to harness the

emotions, so that they drive the body in a healthy direction towards Dharma

and self-realization.

Commonly the term Yogi, or Yogini for a female, is becoming used for anyone

that practices yoga and often includes someone that has just started the

practice of yoga, to students that have practiced for many years. This is most

likely not the best application of the term; it might be more correct to use the

term Yogin to describe a practitioner of yoga, as this is the common correct

usage within parts of India. But Yogin is rarely used within western society.

Examining the traditional teachings, we do not find a great deal of support for

current and common application of yogi to just anyone that practices

yoga. The Shiva Samhita (2.1-5) states that a Yogi is someone that that is ableto see that the beings existing in the three worlds (earth, atmosphere and

heavens) are found within the body as well. This is often referred to as

Brahmanda, which is a reference back to Hiranyagarbha; a reference to the

cosmic egg or source of the universe. Hiranyagarbha is viewed as the source of

yoga and the experience of yoga. Additionally, Hiranyagarbha is found within

the Vedic Yoga tradition, the oldest recorded yoga in the world, and is

considered the founder of yoga.

Within some Siddha traditions, a Yogi is one that knows the 9 chakras, the goal,

and the ethers along with a few other qualities. Of course, knowing the 9

chakras is not merely a simplistic understanding of their locations, but ratherhaving merged with and having developed a complete understanding of the

purpose, form and function of the chakra. Within the Yoga Bhayasa of Yogin,

there are also four classifications of yogis, as in practitioners of yoga:

1. Neophyte (prathama-kalpika). This is a beginner.

2. Madhubhumika. One who has reached the honey level (madhu) of

consciousness on earth (bhumi).

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3. Prajnajyoti. One who has reached the light (Jyoti) of wisdom (prajna),

sometimes viewed as enlightenment.

4. Atikrantabhavaniya. One who transcended.

The modern usage of Yogi as a generic term does fit more within the view of

the Yoga Bhayasa of Yogin, but regrettably there is little attention paid to the

remaining three classifications, and there is little awareness that the term yogiis being used to refer to a neophyte.

Within the renunciation traditions of some swami orders, Yogi is often used for

the entry levels of those following a path toSannyasin. Some renuciates begin

with the title yogi, as this is commonly used in some south Indian Shaivite

traditions. It may also appear at various levels within some Vedantic traditions,

as well.

The term Yogini is an even more complex term, as this term is associated with

the Divine mother and female saints. It would be correct to use the term

Yogini to describe an incarnation of the sacred feminine form, as

well. Grammatically, Yogini is the feminine form of the noun Yogi. Making it

correct to use Yogi in reference to males, and Yogini in reference to

females. The term can also refer to groupings of forms of Durga, an important

Goddess. Yogini also has important meanings within the various tantric

traditions; most importantly, is that the term Yogini is strongly associated

with Shaktism and worship of the Goddess and feminine expression and

relationship with Divinity, especially forms of Durga and Kali.

There are numerous additional titles from within the Hindu tradition associated

with Yogi and Yoga; these include Yoga-rajor king/lord of yoga. This is often an

honorific title given to yoga masters. There is Yoga-yukta which is a term for a

practitioner that has brought their senses and mind under control. Yoga-vid is

a knower of yoga. There is also Yogacharyawhich is commonly viewed as ateacher of yoga, but this should not be construed as just a mundane teacher,

as the term yogacharya is often incorrectly used to refer to someone that has

focused primarily on asana; rather a true yogacharya would be an expert in all

8 limbs of yoga, having experienced the higher levels of consciousness to some

degree at a minimum. Within some traditions, yogacharya is commonly used

as preceptor. Additionally, some systems define three different types of

yogacharya:

1. Codaka-meaning the prompter.

2. Bodaka-meaning the awakener.

3. Mokshada-the liberator.Yogi does appear within the Buddhist tradition, as Buddhism was born out of

Hinduism. It is here that we see the most common or liberal usage of the term,

as Yogi can be commonly used to refer to a renunciate or a householder that

practices meditation. It is the Buddhist usage that has most likely influenced

modern day practitioners of yoga and their usage of the term yogi, but

ironically, often these teachers do not teach within a Buddhist tradition or

structure, rather they combined Buddhist views with the afore mentioned

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Neophyte classification; revealing the popular, but incorrect,

merging together of Hinduism and Buddhism that has commonly influenced

yoga in the modern age, and, at times, generated much confusion regarding

the meaning of important terms.

For the modern yogin, certainly to become a yogi or yogini begins with ones

ability to connect with the earth. Connecting with the earth involves cultivatingthe ability to see the Divine principles manifest within the earthly form. This

can include recognizing the sacredness of rivers, the power points of mountain

tops, the peace within the valley, and nourishment from trees, plants and

grasses. All of nature is but a physical manifestation of the lofty physical

principles, jargon, and concepts that we eagerly throw around as modern

yogins. Likewise, one must cultivate the ability to see the universal principles

of light, air and heavens in their myriad of manifestations within the earthly

realm. Seeking enlightenment is only for the recognition of the truth that

resides within our hearts and is reflected in nature. Those that seek

enlightenment as only an escape from the earthly realm are under one of the

greatest illusions.

Cultivating the ability to perceive Divinity in a variety of forms is quite

important. For example, seeing a storm or lightening, and organically thinking

of Indra (Vedic God of the Gods, also associated with storms) illustrates a

deeper understanding of Divinity within the world that is beyond mere book

study or attending a class; likewise, this organic process serves to remind us of

our own higher mind, which Indra represents as well, which frees one from the

limiting and contracting thoughts of the ego. It is through this connection via

nature that the finite realizes it connection with the infinite.

As practitioners of yoga, it is important to understand the tradition that ones

particular teachings come from; likewise, it is important to use the terms ofyoga within their proper context. The current tendency of forcing words to

mean what we want them to mean, or what we think they mean, only degrades

yoga and the sacred teachings of yoga, as well as propagating ignorance. We

have only grazed the surface of the meaning of yogi and yogini, as these words

and meanings are quite expansive and eventually transcend language, as they

express something that is beyond limited language.

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