Many decades ago, under a tree at Sri Kambaliswamy Madam in Puducherry, our beloved Ammaji wove a tale of the three Gunas: Tamasika, Rajasika, and Satvika. She beautifully described about Trigunas to all of us eager children who were learning under her at Ananda Ashram. As she concluded, she posed a question to the hundreds of children gathered: “Who among you believes they are Tamasika?” No hands stirred. Then she asked, “How many consider themselves Rajasika?” A few hesitant hands rose. And finally, Ammaji inquired, “How many of you believe yourselves to be Satvika?” In an instant, a forest of hands erupted, reaching towards the sky. The lesson: Everybody wants to be the ideal Satvika, nobody wishes to accept they are Tamasika.
This incident reflects the current scenario among Yoga practitioners, with many seeking the title of ‘Yogi’. However, there is a need to understand the true significance of this title. We must also ponder upon the deeper meaning of yoga as a Vedic tradition and ask ourselves – “Am I truly a Yogi?”
Yoga, which has its deep roots seeded in the glorious timeless Vedic traditions of Bharata Desha, has evolved into a global movement that brings people together to pursue physical, mental, social and spiritual harmony. Over millennia, this profound practice has evolved to cross cultural and geographical boundaries, converting from an intensely personal discipline to a global phenomenon. Along the way, Yoga practitioners and teachers have received titles that reflect their dedication, wisdom, and advancement on the Yogic path. These titles are more than just labels; they represent the living heritage of Yoga and the aspirational values it generates. Thus, there are some qualifications to be acquired to be become a Yogi.
In the present world, it is increasingly rare to find individuals who can truly be entitled as a ‘Yogi’. Many individuals may claim the title of ‘Yogi’ based on their ability to perform advanced Asanas or their participation in Yoga classes, but they often fall short of the deeper, transformative journey that is required to truly embody the yogic way of life.
Param Pujya Swamiji Gitananda Giri Guru Maharaj often described the evolutionary journey of humanity. He used to say, “Initially, we were Homo Erectus, humans who learned to stand upright. Then we became Homo Sapiens, the wise humans, and later proclaimed ourselves Homo Sapiens Sapiens, the very wise humans. Swamiji suggested that the next stage of human evolution is to become Homo Nobilis — the noble humane being. This stage of evolution aligns with the essence of being a yogi.
“… a Yogi is a noble human being.”
In today’s world, the term “Yogi” is often used casually, sometimes by individuals who merely buy a Yoga mat and attend a few classes. This trivialization undermines the profound essence of being a Yogi. A Yogi is more than someone who practices Yoga. A Yogi is a noble human being who embodies wisdom, compassion, and self-mastery. The Bhagavad Gita emphasizes this by stating:
Tapasvibhyo ’dhiko yogi jñānibhyo ’pi mato ’dhikaḥ
Karmibhyaśh chādhiko yogi tasmād yogī bhavārjuna – Bhagwat Geeta 6/46
A Yogi is superior to the Tapasvī (ascetic), superior to the Jñānī (a person of learning), and even superior to the Karmī (ritualistic performer). Therefore, O Arjuna, strive to be a Yogi.
Before calling ourselves a Yogi, we need to first ask ourselves whether we are yet there in reality?
