The problem of emotional content of words cannot be ignored as an insignificant one, and even if we no longer lose our sleep over nirodha it will still come before us in all its charm as we start to comprehend the two fundamental concepts of yoga and the Indian philosophy as a whole – the moksha and kaivalya. Though in terms of dealing with some simpler categories that we will come across very soon - like klesha and samskara - the shades of their understanding do dependent upon the emotional content as well.
Curiously, but even the possibility of a more or less correct reasoning upon this topic appeared in human mentality only half a century ago owing to the idea of Osgood’s test of semantic differential and psychosemantics in general, as well as due to those concepts that simultaneously appeared in other sciences (philology), Gachev’s idea of the national "images of the world" (culturology), etc. Without false modesty I should say that I have also “left my footprints” here by having set forth the concept of basic existential myths that underlie the way the particular person perceives the world and that "tint" such world perception in some certain mode. Of course prior to all these scientific breakthroughs there were poets like Velemir Khlebnikov who had caught the same thing but were as per usual ignored by “serious” people J.
But let us come back to nirodha.
The problem of emotional content of the practice is tightly intertwined with another problem which nature is already deeply philosophical but that nevertheless preserves its actual topicality from practical point of view. I mean here the problem of motivation.