athāto yogaśāstram
“Now, therefore, Yoga is the science of union.”
Structure
athāto yoga-śāstram
athā (now) ato (from here) yoga-śāstram (the science of yoga)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| athā | athā | indeclinable | — | then, therefore, now |
| to | tō | indeclinable | — | to, in addition |
| yoga | yōga | noun | nominative · singular · masculine | union, connection, yoga |
| śāstram | śāstram | noun | nominative · singular · masculine | treatise, scripture, śāstra |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, athāto yogaśāstram, sets the tone for the pursuit of knowledge that leads to the realization of the non-dual nature of reality. According to Shankara, the term 'yoga' here signifies the union of the individual self (ātman) with the ultimate reality (Brahman). This union is not a temporal event but an eternal fact that needs to be uncovered through the removal of ignorance (avidyā). In his commentary on the Taittirīya Upaniṣad, Shankara explains that this union is not something to be achieved but rather recognized as the fundamental nature of existence. Thus, the science of yoga, as mentioned in this verse, is essentially the science of understanding and realizing the ātman-Brahman identity, which is the core teaching of Advaita Vedānta.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the devotional aspect of yoga, where the union is between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Brahma Sūtras, emphasizes the importance of bhakti (devotion) as the means to achieve this union. For Rāmānuja, yoga is not just a philosophical concept but a practical means to cultivate love and devotion towards God. This verse, therefore, marks the beginning of a systematic approach to understanding and realizing the relationship between the individual and the Divine, with the ultimate goal of attaining liberation through devotion and self-surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interprets this verse as a call to the universal application of yoga, beyond sectarian or dogmatic boundaries. In his lectures, Vivekānanda emphasized the practical and inclusive nature of yoga, which aims at the union of the individual with the universal consciousness. This union is not merely theoretical but is to be realized in everyday life through the cultivation of qualities such as compassion, self-discipline, and wisdom. S. Radhakrishnan, echoing this thought, suggests that the science of yoga, as introduced by this verse, is a holistic approach to life that integrates the physical, mental, and spiritual dimensions of human existence. Thus, the modern interpretation of this verse highlights its relevance to contemporary life, encouraging individuals to embark on a journey of self-discovery and universal harmony.