Contemporary Yoga

ISSN 0975-4067

KIRA¤ÀVALÃ

Journal of Sanskrit Research Foundation

The New Trivandrum Sanskrit SeriesVol.III. Book.III & IV

July-December2011

SANSKRIT RESEARCH FOUNDATIONT.C 39/37

THIRUVANANTHAPURAM-36

KIRA¤ÀVALÃ

Journal of Sanskrit Research FoundationEditorDr.M. ManimohananSree Sankaracharya University of Sanskrit,[email protected] EditorDr.C.S.SasikumarSree Sankaracharya University of Sanskrit,[email protected]

Managing EditorDr.G.NarayananSree Sankaracharya University of Sanskrit,[email protected]

Editorial BoardDr.V.Sisupalapanikkar,Professor of Sanskrit(Rtd.) Uty. of KeralaDr.R.Vijayakumar, Professor of Vyakarana, S.S.U.S.KaladyDr.K.Muthulakshmi, Associate professor in Vedanta, S.S.U.S. KaladyDr.K.K.Sundaresan, Registrar, Kalamandalam

Editorial Advisory BoardDr.T.Devarajan, Professor of Sanskrit(Rtd), University of KeralaDr.P.Chithambaran, Professor&Head, Dept.of Vedanta,S.S.U.S. KaladyDr.P.K.Dharmarajan, Professor of Sahitya, S.S.U.S. KaladyDr..S.Sobhana, Associate professor in Vedanta, S.S.U.S.KaladyDr.K.Sekharan, Professor of Sanskrit, University of Calicut

Associate [email protected]

Views expressed in the articles are those of the authors and notnecessarily those of the publishers

ContentsEditor’s note -5áabda and Dhvani: Grammaticand Philosophic Perspectives. -Dr.M.Manimohanan -7Development of form in painting:Modern period in Kerala K.Babu -16The Hegemonic Discourse inKalidasa’s Play Vikramorvasiya Dr. Raji B. Nair -45Vision of the Ultimate Truth in theCity and the River Dr. P. Chandra Mohan -53Indian Philosophical Overtones in the Theistic Existentialismof Karl Jaspers Dr.Bindu -63The Concept of Yoga inBhagavad Gita Dr. P. Sheela -70Contemporary Yoga Dr.G.Narayanan -83Legitimisation of IllegitimateChildren in Anciant IndianJurisprudence Dr K.Viswanathan -91Astika and nastika darsanasA genealogical approach Dr.S.S.Vivekanandan -99Ecology in Buddhism Dr. S. Sureshkumar -104A Philosophical Approachto Service in The Light ofUpani¿adic Thought Dr. Nishad T.S -113The Six R£pakas of Vatsar°ja Dr.C.S.Sasikumar -119The Imagination of K°lidasaand the Place Description inMeghasandeøa Dr.R.S.Sheeja -131

Philosophy of B§had°ranykaUpani¿ad-Bhuvaneswary Kunjamma.V.R -139

Vision of Rangan°th°nanda on theLimitations of Logical Reason Mahima.T -147Interpretation of the Epic Character Ir°v°nBy Pantalam Kerala Varma Smitha.J -156Special Features inManuscript Writing Ushas K.Unnikrishnan -163Numeral Adverbs in SanskritA Grammatical Approach Vineeth.S -175Indra in Œgveda andLater Pura∏ic Literature Smitha . K -185

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Contemporary YogaDr.G.Narayanan

Among Indian systems of thought, especially orthodox systems,the yoga system of patanjali emphasized the importance of ethics.The philosophy of yoga says that realization of the true nature ofpurusha and prakrti will lead to moksha, the cessation of birth cycle.Meditation and ethics of yoga were acceptable to all schools ofIndian thought. Sankaracharya, who rejected the metaphysics ofyoga accepted ashtanga yoga and samadhi saying they were Vedic.

Yoga became known in the west with the rise of indology, whichopened Indian culture to the west. Orientalism, an attitude ofapproach towards the Asian culture and values, preserved a generalview that east is mystic. Even today, orient is a land of super naturals,mystics and occult practices to the western mind. Some built atheory that Europeans found their ‘other’ in the mystic east. (Sardar17) This discovery of ‘mystic east’ provided an opportunity for thepractitioners of occult and mystic systems to globalize them. Thistransformed yoga into product with different brand names.

Today, yoga is applied in many fields. Physical medicine,psychiatry, etc. use it as a alternative medicine. To businesscorporate, it is a tool for increasing productivity (The TranscendentalMeditation chap-5). It is presented and treated as a science, areligious science (Chidananda). This multi faceted development ofyoga raises some doubts whether contemporary yoga is the sameyoga of Patanjali? Moreover, has it compromised its spiritual andethical values? An attempt is made in this paper to evaluate theethics and philosophy of contemporary yoga.

© Sanskrit Research Foundation : Kira∏°val¢- ISSN 0975-4067

Vol III Book III&IV July-December 2011

84 Kira∏°val¢ Dr.G.Narayanan

Meaning of YogaAs millenniums passed, for being a living system of thought,

yoga acquired different definitions. Patanjali defined it as thecessation of the transformations of chitta (Patanjali I-2). Hiscommentator vyasa described it as samadhi (Yyasabhashya I-2).Etimology of ‘yoga’ also supports this view1. Vacaspati Misrarejected the meaning of samyoga (Tatvavaisaradi-I-2).Vijnanabhikshu though divided yoga into two, accepted thetraditional meaning of samadhi (Rajavartika I-2).

Spiritual leaders like Vivekananda contributed much to thepopularise yoga. However, his interest was rather religious thancommercial. Yet, in Vivekananda a change in the perspective isclear. He said that different yoga systems that are existing in Indiaare not contradictory (Vivekananda 388). His enthusiasm foruniversal religion lead him to re-define yoga. He says,

“ This religion is attained by what we in India calledyoga- union. To the worker it is the union between menand the whole of humanity. To the mystic it is the unionbetween his lower and higher self. To the lover it is theunion between himself and the god of love, and to thephilosopher it is the union of all existence. This is what ismeant by yoga.” (Vivekananda).

Here the transition is clear and complete that the classical yogaembraced the metaphysics of advaitavedanta.

Paramahamsa Yogananda, another well-known exponent ofyoga in the west, defined yoga as ‘kriya yoga’. This ‘kriya yoga’ isthe union with the infinite through a certain rite or action (Yogananda243). This also reflects the ideology of advaitavedanta. Almost allteachers of new generation yoga follow the idea ‘union’ as themeaning of yoga. They all repeat vedantised yoga as the philosophyof their school.Philosophy of contemporary yoga

The original philosophy of yoga is dualist as it adapts the

85Kira∏°val¢Contemporary Yoga

metaphysics of samkhya. From time immemorial, it was in practiceand different systems adapted the yogic method of meditation intotheir system. In Buddhism yoga have an important role especiallyin Yogachara School (Oldenberg 106). A theist version is found inthe sixth chapter of Bhagavad-Gita. Though Upanishads deals withdifferent methods of meditation, they are only means of devotion.In mandukya karika, Gaudapada presented the advaitic version ofyoga called asparsa yoga. Sankara in his commentary on the sixthchapter of Bhagavad-Gita, dhyanayoga, perfected and integratedit with Patanjalayoga.2 Later theist vedantins added furthermodifications which gave yoga an inferior status (sreenivasacharya136-144).3 Still Further development is visible in the interpretationof Vijnanabhikshu (Rajavartika on YS I-2)4. These may be treatedas adaptations to satisfy the metaphysical positions where the ethicsof yoga is maintained without any lose or compromise.

The Modern yoga aims worldly results. Dr.David Frawly (NowVamadeva Sastri), an advocate of Indian wisdom, observes thatmodern commercial yoga is self indulgent, bodily based and it couldnot release the ego and body consciousness. He describescontemporary yoga as trendy, sensate and branded. The sacreddimension of true yoga and its deeper spiritual seeking has lost andforgotten in the process (Frawley).

This is evident in the kriya yoga of Paramahamsa Yogananda.He presented kriya yoga as a simple psychological method, whichcan de-carbonize the human blood and re charge it with oxygenand these extra oxygen atoms will lead to rejuvenation of brain andspinal centers (243). Sri Sri Ravisankar, the exponent ofsudarshanakriya, repeats the same. His official website describedsudarshanakriya as a unique rhythmical breathing process whichallows a healthy and pleasant mind to produce chemical messagesthat travel from nervous system to the immune system and ultimatelyresult in the overall betterment of both body and mind. This kriya,which involves certain yogic asanas and pranayama, can silence


inner turmoil;he claims (The Art of Living Foundation).

Maharshi Mahesh yogi, exponent of transcendental Meditation,openly admitted that T.M is neither a religion nor a philosophy or alife style (Yogi, Transcendental Meditation at a Glance). It is asystematic technique that allows mental activity to settle down to asilent state of awareness where mind is calm, collected yet fullyexpanded, fully awake. In the words of maharshi “ T.M. opens theawareness of the infinite reservoir of energy, creativity, andintelligence that lies deep within every one. T.M. is the one simpleprocedure which can raise the life of every individual and everysociety to its full dignity, in which problems are absent and perfecthealth, happiness and rapid pace of progress are natural featuresof life” (Maharshi Foundation USA).

For being an Indian system, many doubted it as Hindu ideologyand this remained as the only hurdle for the commercial expansionof branded yoga. The propagators thus argued that their brand issecular and anyone irrespective of their religion can practice yoga.Yogananda explained to westerners, as the advice of Babaji to histeacher Lahiri Mahasay, that kriyayoga, his brand of yoga, is therevival of the same science that Krishna gave millenniums ago toArjuna; and that was later known to Patanjali, and to Christ andhis disciples (244). He further emphasizes that, as any other scienceyoga is applicable to the people of every clime and time. He says“yoga cannot know a barrier of east and west (232).

All these facts suggest that the philosophy of contemporary yogais ‘materialistic’ because they aim material benefits. Though theexponents of these systems are spiritual figures, their systems aimmaterial results like physical fitness and mental pleasure. Somepeople pursue yoga classes, conferences or yoga paraphernalialike any other commodity designed to bring pleasure to our outerbeing and popularity in the external world; observes Frawly (RealFreedom:if you want it, seek it.). Not all spiritual personalities arepromoters of commercial yoga. They are using yoga to provide a


philosophical and mystic touch to their teachings and activities.Vivekananda excellently used it in this dimension. His intention wasto give an ideological support to his social and charity activities.His idea of karma yoga had a good impact and the others followedthe same way.

EthicsThe foundation of classical yoga and its religious versions were

their adherence to moral values. Patanjali advised physical andmental fitness for yogi as an auxiliary means for samadhi. He showsthe importance of maintaining a balanced and disinterested approachtowards the conflicting duals. In ashtanga yoga, he described howa yogi should live. Among the eight limbs yama, niyama, andpratyahara suggests that yoga is not intended for a householder.5

As seen in the explanation of yogananda, contemporary yoga isbuilt for a multicultural society and it shows signs of hybridity. Theethics of contemporary yoga seem to be based on the concept ‘toerr is human, to forgive is divine’. Since confession and repentancecan dissolve all the sins expiation is not necessary. Physical andmental benefits lead people to seek branded yoga. Now it is wellintegrated with the interests of modern consumer society.

New trendsThe popularity of yoga produced different reactions in west.

Christian yoga is one of them. Since the philosophy of yoga isentirely different and contradictory to the ideology of Christianity,they opposed expansion of yoga6 (ACFnewsource). Still they couldnot ignore its growing popularity. Hence, somebody introducednew packages, which they claimed does not contradict Christianideology. The yoga of Jesus is a Christian version of yoga promotedby church of the east (Church of the East ). ‘Praise Move’ is anotherbrand presented as a Christian alternative to yoga (PraiseMoves).Scripture yoga is another Christian yoga, which imitates the ideologyof yoga in a Christian background. It aims to teach and practice


yoga in a Christian environment and it is a Christ centered alternativeto secular yoga (Neal).

Another new school is Green yoga, which is a reaction againstthe ‘commodified’ yoga. It is a blend of the karma yoga of Hinduismand bodhisattva ideal of Mahayana school of Buddhism (GreenYoga Association) (Tomasko).

ConclusionToday yoga is a multi million business. One has to pay for yoga

classes. He must spend a good amount of money for purchasingauxiliary equipments. Teaching of yoga is a profession. It hassacrificed the values that classical yoga followed and maintainedas an integral part of it. As David Frawly shows contemporary,yoga is ‘a yoga without’ dharma, which is the soul of the system.Contemporary yoga shares the ethics and philosophy ofglobalization and it is in full agreement with the ideology ofcontemporary competitive consumer society.Notes and References1.The term yoga is derived from the root ‘yuj samadhau’ whichmeans real knowledge. The meaning union is derived from the root‘yujr yoge’. This second meaning was not accepted by prominenttraditional exponents of the system.2.The sixth chapter of bhagavad-Gita is exclusively devoted forthe discussion of dhyanayoga. The term comes also in kathaupanisad. In his commentary , Sankara uses the technical termsthat patanjali had uesd in YS.3.In theist vedanta, bhakti is the highest means for moksha. Theyoga etc. are accepted as auxiliary means which help the devoteeto attain bhakti yoga, the highest yoga.4.Vijnanabhikshu divided yoga into two: the cause of knowledgeand the result of knowledge that provide ultimate libaration. SeeRajavartika on YS, 1-25.In its true sence, astanga yoga is meant for ascetics who hadalready renounced. Hence Buddhists and jains, who also admitted


yama and niyama as part of their system, instructed anuvrta forlaymen and mahavrata for monks.6.“Dr. Russell Bush, says Christian yoga is a superficial connectionand a form of syncretism, or the combination of two different beliefs.If such trends continue Christianity will lose its distinguishing features,he says. Yoga is incompatible with Christianity because it meansattaining a meditative state, which empties the mind, whereasChristian prayer is a conscious interchange with GodWorks CitedACFnewsource. Christian Yoga. 18 8 2003. 18 11 2011 <http://acfnewsource.org.s60463.gridserver.com/religion/christian_yoga.html>.Chidananda, Swami. “Yoga and Christianity.” 17 October 2004.The Devine life society. 21 August 2011 <http://www.dlshq.org/religions/yogachristian.htm>.Church of the East . Church of the East. 2007. 2010 December2007 <http://church-of-the-east.org/; http://www.churchoftheeast.ca/>.Frawley, Dr. David. “Real Freedom:if you want it, seek it.”November 2006. LA Yoga Ayurveda & Health Magazine. 22 102011 <http://www.layogamagazine.com/issue30/departments/realfreedom.htm>.Green Yoga Association. Green Yoga Association - Spiritual activismfor the planet. 2009. 20 november 2011 <http://www.greenyoga.org/>.Maharshi Foundation USA. the Transcendental MeditationPrograme. 25 10 2011. 18 11 2011 <http://www.tm.org/meditation-techniques>.Neal, Susan. SCRIPTURE YOGA. December 2011, 2 December2011 <http://www.christianyoga.com/>.Oldenberg, Hermann. Buddha: His life, His doctrine, His order .Delhi: Low prise publications, 2003.


Patanjali. Patanjala Yogadarsanam. Varanasi: ChaukhambaAmarbharati Prakashan, 1984.PraiseMoves. Praise Moves. november 2010. 15 November 2010<http://www.praisemoves.com/>.Sardar, Ziauddin. Orientalism. New Delhi : viva books , 2002.sreenivasacharya. yatindramata deepika. Ed. Siv Prasad Dvivedi.Varanasi: chaukhamba surbharati prakasan, 1989.The Art of Living Foundation. Art of Living . 2011. 10 12 2011<http://www.artofliving.org/sudarshan-kriya>.Tomasko, Felicia M. “The Greening of Yoga.” may 2005. la yogamagazine. 15 november 2011 <http://www.layogamagazine.com/issue17/Feature/greeningofyoga.htm>.Vivekananda, Swami. Complete works of Swami Vivekananda.Vol. 2. Kolkata: Advaita Ashrama, 1993. 8 vols.Yogananda, Paramahamsa. Autobiography of a yogi,. New York:The Philosophical Library, 1946.Yogi, Maharshi Mahesh. “The Transcendental Meditation.” 12December 2007. The Transcendental Meditation Programme. 12December 2007 <http://www.tm.org/book/chap_5.html>.—. “Transcendental Meditation at a Glance.” 10 12 2007. TheTranscendental Meditation program . 20 December 2011 <http://archive.tm.org/book/chap_1.html>.

Contemporary Yoga

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