Philosophy of Contemporary Yoga Dr.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 of purusha and prakrti will lead to moksha, the cessation of birth cycle. Meditation and ethics of yoga were acceptable to all schools of Indian thought. Sankaracharya, who rejected the metaphysics of yoga accepted ashtanga yoga and samadhi saying they were Vedic. Yoga became known in the west with the rise of indology, which opened Indian culture to the west. Orientalism, an attitude of approach towards the Asian culture and values, preserved a general view that east is mystic. Even today, orient is a land of super naturals, mystics and occult practices to the western mind. Some built a theory that Europeans found their other in the mystic east. (Sardar 17) This discovery of mystic east provided an opportunity for the practitioners of occult and mystic systems to globalize them. This transformed 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 business corporate, it is a tool for increasing productivity (Yogi, The Transcendental Meditation chap-5). It is presented and treated as a science, a religious science (Chidananda). This multi faceted development of yoga raises some doubts whether contemporary yoga is the same yoga of Patanjali? Moreover, has it compromised its spiritual and ethical values? An attempt is made in this paper to evaluate the ethics and philosophy of contemporary yoga.

Meaning of Yoga
As millenniums passed, for being a living system of thought, yoga acquired different definitions. Patanjali defined it as the cessation of the transformations of chitta (Patanjali I-2). His commentator vyasa described it as samadhi (Yyasabhasya I2). Etimology of yoga also supports this view1. Vacaspati Misra rejected the meaning of samyoga (Tatvavaisaradi-I-2). Vijnanabhikshu though divided yoga into two, accepted the traditional meaning of samadhi (Rajavartika I-2). Spiritual leaders like Vivekananda contributed much to the popularise yoga. However, his interest was rather religious than commercial. Yet, in Vivekananda a change in the perspective is clear. He said that different yoga systems that are existing in India are not contradictory (Vivekananda 388). His enthusiasm for universal religion lead him to re-define yoga. He says, This religion is attained by what we in India called yoga- union. To the worker it is the union between men and the whole of humanity. To the mystic it is the union between his lower and higher self. To the lover it is the union between himself and the god of love, and to the philosopher it is the union of all existence. This is what is meant by yoga. (Vivekananda) Here the transition is clear and complete that the classical yoga embraced the metaphysics of advaitavedanta. Paramahamsa Yogananda, another well-known exponent of yoga in the west, defined yoga as kriya yoga. This kriya yoga is the union with the infinite through a certain rite or action (Yogananda 243). This also reflects the ideology of advaitavedanta. Almost all teachers of new generation yoga follow the idea union as the meaning of yoga. They all repeat vedantised yoga as the philosophy of their school.

Philosophy of contemporary yoga

The original philosophy of yoga is dualist as it adapts the metaphysics of samkhya. From time immemorial, it was in practice and different systems adapted the yogic method of meditation into their system. In Buddhism yoga have an important role especially in Yogachara School (Oldenberg 106). A theist version is found in the sixth chapter of Bhagavad-Gita. Though Upanishads deals with different methods of meditation, they are only means of devotion. In mandukya karika, Gaudapada presented the advaitic version of yoga called asparsa yoga. Sankara in his commentary on the sixth chapter of Bhagavad-Gita, dhyanayoga, perfected and integrated it with Patanjalayoga.2 Later theist vedantins added further modifications which gave yoga an inferior status (sreenivasacharya 136-144).3 Still Further development is visible in the interpretation of Vijnanabhikshu (Rajavartika on YS I2)4. These may be treated as adaptations to satisfy the metaphysical positions where the ethics of yoga is maintained without any lose or compromise. The Modern yoga aims worldly results. Dr.David Frawly (Now Vamadeva Sastri), an advocate of Indian wisdom, observes that modern commercial yoga is self indulgent, bodily based and it could not release the ego and body consciousness. He describes contemporary yoga as trendy, sensate and branded. The sacred dimension of true yoga and its deeper spiritual seeking has lost and forgotten in the process (Frawley). This is evident in the kriya yoga of Paramahamsa Yogananda. He presented kriya yoga as a simple psychological method, which can de-carbonize the human blood and re charge it with oxygen and these extra oxygen atoms will lead to rejuvenation of brain and spinal centers (243). Sri Sri Ravisankar, the exponent of sudarshanakriya, repeats the same. His official website described sudarshanakriya as a unique rhythmical breathing process which allows a healthy and pleasant mind to produce chemical messages that travel from nervous system to the immune system and ultimately result 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 a life style (Yogi, Transcendental Meditation at a Glance). It is a systematic technique that allows mental activity to settle down to a silent state of awareness where mind is calm, collected yet fully expanded, fully awake. In the words of maharshi T.M. opens the awareness of the infinite reservoir of energy, creativity, and intelligence that lies deep within every one. T.M. is the one simple procedure which can raise the life of every individual and every society to its full dignity, in which problems are absent and perfect health, happiness and rapid pace of progress are natural features of life (Maharishi Foundation USA). For being an Indian system, many doubted it as Hindu ideology and this remained as the only hurdle for the commercial expansion of branded yoga. The propagators thus argued that their brand is secular and anyone irrespective of their religion can practice yoga. Yogananda explained to westerners, as the advice of Babaji to his teacher Lahiri Mahasay, that kriyayoga, his brand of yoga, is the revival of the same science that Krishna gave millenniums ago to Arjuna; and that was later known to Patanjali, and to Christ and his disciples (244). He further emphasizes that, as any other science yoga 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 yoga is materialistic because they aim material benefits. Though the exponents of these systems are spiritual figures, their systems aim material results like physical fitness, mental pleasure. Some people pursue yoga classes, conferences or yoga paraphernalia like any other commodity designed to bring pleasure to our outer being and popularity in the external world; observes Frawly (Real Freedom:if you want it, seek it.). Not all spiritual personalities are promoters of commercial yoga. They are using yoga to provide a philosophical and mystic touch to their teachings and activities. Vivekananda used it excellently in this dimension. His intention was to give an ideological support to his social and charity activities. His idea of karma yoga had a good impact and many others followed the same.

Ethics
The foundation of classical yoga and its religious versions was their adherence to moral values. Patanjali advised physical and mental fitness for yogi as an auxiliary means for samadhi. He shows the importance of maintaining a balanced and disinterested approach towards the conflicting duals. In ashtanga yoga, he described how a yogi should live. Among the eight limbs yama, niyama, and pratyahara suggests that yoga is not intended for a householder.5 As seen in the explanation of yogananda, contemporary yoga is built for a multicultural society and it shows signs of hybridity. The ethics of contemporary yoga seem to be based on the concept to err is human, to forgive is divine. Since confession and repentance can dissolve all the sins expiation is not necessary. Physical and mental benefits lead people to seek branded yoga. Now it is well integrated with the interests of modern consumer society.

New trends
The popularity of yoga produced different reactions in west. Christian yoga is one of them. Since the philosophy of yoga is entirely different and contradictory to the ideology of Christianity, they opposed expansion of yoga6 (ACFnewsource). Still they could not ignore its growing popularity. Hence, somebody introduced new packages, which they claimed does not contradict Christian ideology. The yoga of Jesus is a Christian version of yoga promoted by church of the east (Church of the East ). Praise Move is another brand presented as a Christian alternative to yoga (PraiseMoves). Scripture yoga is another Christian yoga, which imitates the ideology of yoga in a Christian background. It aims to teach and practice yoga in a Christian environment and it is a Christ centered alternative to secular yoga (Neal). Another new school is Green yoga, which is a reaction against the commodified yoga. It is a blend of the karma yoga of Hinduism and bodhisattva ideal of Mahayana school of Buddhism (Green Yoga Association) (Tomasko).

Conclusion
Today yoga is a multi million business. One has to pay for yoga classes. He must spend a good amount of money for purchasing auxiliary equipments. Teaching of yoga is a profession. It has sacrificed the values that classical yoga followed and maintained as 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 of globalization and it is in full agreement with the ideology of contemporary competitive consumer society.

Notes
1. The term yoga is derived from the root yuj samadhau which means real knowledge. The meaning union is derived from the root yujr yoge. This second meaning was not accepted by prominent traditional exponents of the system. 2. The sixth chapter of bhagavad-Gita is exclusively devoted for the discussion of dhyanayoga. The term comes also in katha upanisad. In his commentary , Sankara uses the technical terms that patanjali had uesd in YS. 3. In theist vedanta, bhakti is the highest means for moksha. The yoga etc. are accepted as auxiliary means which help the devotee to attain bhakti yoga, the highest yoga. 4. Vijnanabhikshu divided yoga into two: the cause of knowledge and the result of knowledge that provide ultimate libaration. See Rajavartika on YS, 1-2 5. In its true sence, astanga yoga is meant for ascetics who had already renounced. Hence Buddhists and jains, who also admitted yama and niyama as part of their system, instructed anuvrta for laymen and mahavrata for monks. 6. Dr. Russell Bush, says Christian yoga is a superficial connection and 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 means attaining a meditative state, which empties the mind, whereas Christian prayer is a conscious interchange with God

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