Yogi

A yogi is a practitioner of yoga and meditation within the religious and philosophical traditions of India, particularly Hinduism, Buddhism and Jainism. The term broadly denotes an individual committed to spiritual discipline, self-cultivation and meditative absorption, and has historically encompassed ascetics, householders and members of established yogic orders. Since the twelfth century, the designation has also referred to members of the Nath Siddha tradition, a Shaiva-influenced movement renowned for its yogic techniques and tantric practices. Although yogi is technically a masculine term, in modern English it is frequently applied to practitioners of any gender, with yogini serving both as the feminine equivalent and as a title for revered goddesses associated with yogic power.

Etymology and Linguistic Background

In Classical Sanskrit, yogi is derived from yogin, meaning a practitioner of yoga. The feminine form is yoginī, used in reference to human practitioners as well as divine female figures representing aspects of the Goddess (Devi). While the distinction between yogi and yoginī remains linguistically valid, contemporary usage often employs yogi as an inclusive term for both male and female adherents of yogic disciplines.
In Indian religious traditions, the term has accrued layered meanings across centuries. It has been used for contemplatives dedicated to achieving mastery over mind and body, for initiates of tantric lineages, and for members of yogic sects such as the Nath Siddhas. In Hindu mythology, Shiva and Parvati are commonly depicted as the archetypal yogi–yogini pair, embodying the balance of ascetic discipline and divine creative energy.

Historical Background and Scriptural References

Early references to yogi-like figures appear in the Rigveda, where the term Keśin is used to describe mystical ascetics associated with Rudra, the deity later identified as Shiva. Vedic descriptions portray these figures as embodiments of spiritual transformation, having mastered internal opposites such as serenity and turmoil, fire and poison, and heaven and earth. Their unconventional lifestyle is highlighted through imagery of long hair, deep meditation and detachment from social norms. They are described as munis, sages who move like the wind under divine inspiration.
Classical and early post-Vedic texts further develop the concept. The Katyayana Shrautasutra and the Maitri Upanishad mention the yogin as a contemplative adept and follower of the yogic path. The term is also associated with the Nath tradition, whose practitioners, though often aligned with Shaivism, include lineages linked to Vaishnavism. Their overarching theological orientation emphasises a formless (nirguna) divine principle and exhibits influence from Advaita Vedānta, Madhyamaka philosophy and tantric methods.
By the early centuries CE, systematic yogic philosophy had emerged, culminating in the Yoga-Sūtra of Patanjali. The Yoga-Bhashya (c. 400 CE), its earliest surviving commentary, outlines a fourfold classification of yogis:

• Prathama-kalpika – neophytes engaged in devotional discipline.
• Madhubhūmika – practitioners beginning to experience spiritual pursuits without effort.
• Prajñā-jyoti – advanced practitioners possessing deep conceptual understanding.
• Atikrānta-bhāvanīya – accomplished siddhas who have surpassed formal instruction.

This typology reflects a graded path from disciplined practice to realised insight.

Yoga, Sexuality and Ethical Ideals

Central to yogic life is the principle of brahmacharya, interpreted either as celibacy or, for householders, fidelity within partnership. Classical sources such as the Yoga Yājñavalkya describe brahmacharya as sexual restraint that supports clarity of mind and conservation of spiritual energy.
Two major perspectives on sexuality appear in Hindu texts:

• A renunciatory view, promoting a celibate or minimally sexual lifestyle to redirect desire toward spiritual attainment. This approach emphasises mastery over impulses and is portrayed not as repression but as a voluntary strengthening of will and purpose.
• A tantric view, presenting sexuality as a potential vehicle for spiritual realisation. Here, ritualised union symbolises the experience of divine consciousness, exemplified in the iconography of Shiva and Parvati.

Ethical conduct is further guided by the Yamas and Niyamas, voluntary precepts that include:

• Nonviolence and compassion.
• Truthfulness and sincerity.
• Non-stealing.
• Forgiveness and endurance.
• Moderation in diet and lifestyle.
• Purity, austerity and perseverance.
• Contentment and acceptance.
• Generosity and charitable giving.

These ethical commitments shape the moral framework within which yogic practice unfolds.

The Nath Siddha Tradition

The Nath Siddhas constitute a prominent yogic movement associated with figures such as Gorakhnath and Matsyendra. These practitioners emphasise haṭha yoga, austerities and esoteric bodily techniques designed to cultivate spiritual power and achieve siddhis—superhuman abilities or realisations. The ultimate aim in many Nath traditions is jīvanmukti, or liberation while alive.
Historical evidence indicates that the Nath yogis enjoyed considerable social presence. Inscriptions from the thirteenth century record grants of land to yogis, including a village donated by a general of the Yadava king Ramachandra. By the tenth century, monasteries and temples dedicated to yogis had developed in regions such as Mangalore. Folklore across the Deccan, northern India and Nepal preserves stories of Nath masters, highlighting their widespread cultural influence.
However, the term yogi could also acquire pejorative connotations. Medieval elites occasionally used it dismissively to refer to wandering siddhas who lay outside established social hierarchies. Over time, siddha itself expanded into a broad label applied to Shaiva devotees in the Deccan.

Yogi Identity in Hinduism and Beyond

Within Hinduism, the yogi is primarily an adherent of yoga philosophy and practice, but the concept extends across several Indian religions. In Buddhism, yogis have historically been linked to advanced meditation practitioners and esoteric tantric lineages. In Jainism, the term has been applied to ascetics and contemplatives whose practices parallel those of yogic traditions.