HV - Yoga - Benefits - Rigveda

Yoga or Union: Benefits in Hymns of Vaisvamitra

The term Yoga appears only once in these verses of Vaisvamitra. In this line, the verse reads:

स घा नो योग अ भुवत्स राये स पुरंध्याम् |  (1.005.3)[1]

Being together indeed with the wealth of yoga, Fie on thinking of producing offspring, (Indra) bestows union together with meditation on Visnu/Siva (स पुरंध्याम्).

The relevant part of the line reads: Together with (स) indeed (घा) wealth (नः = नो) yoga (योग) Fie (अ) produced offspring (भु-वत्स), i.e, being together with the wealth of Yoga (योग) fie on thinking of begetting children.

This is the only direct use of the word Yoga. Most of the time, and indeed even in this verse, it is rendered by यः, यो, ये etc., and once as युजा. The interpretation has to be contextual.

Benefits of Yoga and Meditation

Vaisvamitra attaches great importance to Yoga or Union (with the divine). It is a concept wider than meditation, although meditation could be intrinsic to it.

In various verses, he identifies its benefits and advantages. As (1.010.1) suggests, Union yields self-realization and possession of the ‘breath of Brahman’. The knowledge of Brahman confers several advantages. The first is that it reveals the three fold knowledge that shines in its bright lightning, which was discussed in verse 1.010.1 above (op. cit.).

 These are elaborated in the following verse:

अथा ते अन्तमानां विद्याम सुमतीनाम् | मा नो अति ख्य आ गहि || (1.004.3)[2]

Rather, you should push your will to utmost to ascertain the spiritual knowledge of Brahman (विद्याम), be called wise (सुमतीनाम्); (This gives ) knowledge/authority, prosperity, renown even to the family.

Another advantage of Yoga or Union is that it aborts addiction to drink. The relevant verse reads:

यः कुक्षिः सोमपातमः समुद्रइव पिन्वते |  ऊर्वीरापो न् काकुदः || (1.008.7)[3]

Union from the womb as it were discharges water (aborts) addiction to Soma. It kills the desire, it is said, by eliminating the taste.

This verse suggests that immersion in the divine can metamorphose the personality. It can cure addiction to drink. It is said (रापो) that it kills the desire (ऊर्वी) by eliminating the palate (न् काकुदः) or taste. In this sense, it aborts addiction, likened to a womb discharging a collection of water. 

The efficacy of Yoga to cure psychological ailments seems to extend to all kinds of desire. In another verse pleading with Indra, he says: May we conquer this knowledge that fights desire (जयेम सं युधि स्प्रुधः;[4]  1.008.3). 

Two more benefits are claimed to accrue from yoga, resulting from the inner knowledge that it yields. The relevant verse reads:

परि त्वा गिर्वणो गिर इमा भवन्तु विश्वतः |   वृद्धायुमनु वृद्धयो जुष्टा भवन्तु जुष्टयः || (1.010.12)[5]

More than making you rejoice in praise, speech sprung from knowledge (गिर इ-मा), becomes strong on all sides, i.e. is heard universally; A fully grown up man’s mental faculty, one who is adept in yoga (Union), also becomes strong on the practice of Yoga (Union).

This means that the words of a realised person acquire a depth and power and are heard universally.  That this power springs from yoga is revealed by the second line which refers to the adept at or eminent in Union (वृद्ध-यः = वृद्धयो).

The other benefit is that the mental faculties of an adult (वृद्धायुमनु) who is adept at yoga (वृद्धयो) also become strong on practicing yoga (भवन्तु जुष्टयः).

In one verse, meditation is described as taking delight in one’s own self: मत्स्वा. The verse reads:

मत्स्वा सुशिप्र मन्दिभिः स्तोमेभिर्विश्वचर्षणे | (1.009.3.1)[6]

Delight in one’s own self (i.e., meditate) to have the power to be very attentive (मत्स्वा सुशिप्र).. (In contrast) the intoxicated is reduced to delusions. I praise the man who observes the world.

In another hymn, the sage says that meditation stimulates Union: Meditation (सं) stimulates Union (चोद-य) (1.009.5)

To sum up, the benefits of practicing yoga seem to be: self-realization, possession of the breath of Brahman, and three fold knowledge (1.010.1).  Knowledge of Brahman leads to one being called wise. This apart, knowledge, prosperity, and great renown flow to him and his family (1.006.3). Yoga aborts addiction to drinks, and other desires (1.008.7, 3). It gives depth to words of the yogi, which are then universally listened to. Further, it strengthens the mental powers of an adept, on practice (1.010.12). Meditation is said to increase the power of attention (1.009.3). It also stimulates Union or Yoga (1.009.5).

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[1]  स घा नो योग अ भु - वत्स रा - ये स पुरं - ध्याम् ||

Together with (स) indeed (घा) wealth (नः = नो) yoga (योग) Fie (अ) produced (भु) offspring (वत्स) bestowing (रा) Union (यः = ये) together with (स) Visnu/Siva (पुर, Apte)  meditation (ध्या= ध्याम्)

[2] अथा ते अन्त – मान - अम् विद्या - मः सुमती - नाम् | मा नो अति ख्य आ गहि || :

Rather (अथा) you (ते) extreme point (अन्त) will (मान) to ascertain (अम्) spiritual knowledge - Brahman (विद्या-मः = विद्याम) wise called (सुमति-नाम = सुमतीनाम्) | Knowledge (मा) prosperity (नः = नो) exceedingly (अति) renown (ख्या = ख्य) also (आ) family (गहि) ||

[3] यः कुक्षिः सोमपातमः समुद्र-इव पिन्वते |  ऊर्व – ई - रापो न् काकुदः ||

Union (यः) womb (कुक्षिः) drinking much Soma/addiction (सोमपातमः) collection of waters (समुद्र) as it were (इव) discharge (पिन्व् = पिन्वते) |  Kill (ऊर्व्) desire (ई) to be talked (राप्य = रापो) no (न) palate (काकुद् = काकुदः)

[4] Conquering  this (जय-इम = जयेम) knowledge (सं) fighting (युधि) desire (स्प्रुध् = स्पृधः)

[5] परि त्वा गिर्वणो गिर इमा भवन्-तु विश्वतः |   वृद्ध-आयु-मनु वृद्ध-यो जुष्टा भवन्-तु जुष्ट-यः ||

More than (परिं) you (त्वा) rejoicing in praise (गिर्वणः = गिर्वणो) speech (गिर) spring from (इ) knowledge (मा) becoming  (भवन् = भवत्) strong  (तु) on all sides (विश्वतस् = विश्वतः). Fully grown up (वृद्ध) man (आयु) mental faculty (मनु) eminent in (वृद्ध) Union (यः = यो) also   (जुष्टा) becoming  (भवन्) strong (तु) practiced (जुष्ट) Union (यः)

[6] मद् - स्वा सु – शि - प्र मन्द – इ - भिः स्तोमे – भिर् – र्विश्व - चर्षणे |

Delight in (मद्) one’s own self (स्वः = स्वा) to possess power (सु) to be attentive (शि) very (प्र) intoxicated (मन्द्) is reduced to (इ) delusions (भः = भि) praise (स्तोम = स्तोमे) man (भिर् = भिरु) world (विश्व) observing (चर्षण = चर्षणे)