I SSN 0975-4067

KIRAVAL
Journal of Sanskrit Research Foundation
The New Trivandrum Sanskrit Series
Vol.III. Book.III & IV
July-December
2011
SANSKRIT RESEARCH FOUNDATION
T.C 39/37
THIRUVANANTHAPURAM-36
KIRAVAL
Journal of Sanskrit Research Foundation
Editor
Dr.M. Manimohanan
Sree Sankaracharya University of Sanskrit,Kalady
dr.m.manimohanan@gmail.com
Executive Editor
Dr.C.S.Sasikumar
Sree Sankaracharya University of Sanskrit,Kalady
drsasikumarcs@yahoo.co.in
Managing Editor
Dr.G.Narayanan
Sree Sankaracharya University of Sanskrit,Kalady
dr.g.narayanan@gmail.com
Editorial Board
Dr.V.Sisupalapanikkar,Professor of Sanskrit(Rtd.) Uty. of Kerala
Dr.R.Vijayakumar, Professor of Vyakarana, S.S.U.S.Kalady
Dr.K.Muthulakshmi, Associate professor in Vedanta, S.S.U.S. Kalady
Dr.K.K.Sundaresan, Registrar, Kalamandalam
Editorial Advisory Board
Dr.T.Devarajan, Professor of Sanskrit(Rtd), University of Kerala
Dr.P.Chithambaran, Professor&Head, Dept.of Vedanta,S.S.U.S. Kalady
Dr.P.K.Dharmarajan, Professor of Sahitya, S.S.U.S. Kalady
Dr..S.Sobhana, Associate professor in Vedanta, S.S.U.S.Kalady
Dr.K.Sekharan, Professor of Sanskrit, University of Calicut
Associate Editor
Prof.R.Jinu
jichelnu@yahoo.co.in
Views expressed in the articles are those of the authors and not
necessarily those of the publishers
Contents
Editors note -5
abda and Dhvani: Grammatic
and Philosophic Perspectives. -Dr.M.Manimohanan -7
Development of form in painting:
Modern period in Kerala K.Babu -16
The Hegemonic Discourse in
Kalidasas Play Vikramorvasiya Dr. Raji B. Nair -45
Vision of the Ultimate Truth in the
City and the River Dr. P. Chandra Mohan -53
Indian Philosophical Overtones
in the Theistic Existentialism
of Karl Jaspers Dr.Bindu -63
The Concept of Yoga in
Bhagavad Gita Dr. P. Sheela -70
Contemporary Yoga Dr.G.Narayanan -83
Legitimisation of Illegitimate
Children in Anciant Indian
Jurisprudence Dr K.Viswanathan -91
Astika and nastika darsanas
A genealogical approach Dr.S.S.Vivekanandan -99
Ecology in Buddhism Dr. S. Sureshkumar -104
A Philosophical Approach
to Service in The Light of
Upaniadic Thought Dr. Nishad T.S -113
The Six Rpakas of Vatsarja Dr.C.S.Sasikumar -119
The Imagination of Klidasa
and the Place Description in
Meghasandea Dr.R.S.Sheeja -131
Philosophy of BhadranykaUpaniad-
Bhuvaneswary Kunjamma.V.R -139
Vision of Ranganthnanda on the
Limitations of Logical Reason Mahima.T -147
Interpretation of the Epic Character Irvn
By Pantalam Kerala Varma Smitha.J -156
Special Features in
Manuscript Writing Ushas K.Unnikrishnan -163
Numeral Adverbs in Sanskrit
A Grammatical Approach Vineeth.S -175
Indra in gveda and
Later Puraic Literature Smitha . K -185
: -- - : : . .|: . |--+ -189
+|-+ . |--
|-+.. : .+ . -+ - -205
-+ - .|-+ : .| .| . -- |-- -214
+|-+ . -: + | : . |.|- . |-+ -220
- + - : .|- . -+ -225
u -|- + .+ -- +- |-+ ., -226
- : |u -- -- . |. |. . -231
+ .|- : .|.+ - -238
Submission and subscription -242
News -244
Our contributers -246
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 (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.
Sanskrit Research Foundation : Kiraval- ISSN 0975-4067
Vol III Book III&IV July-December 2011
84 Kiraval
Dr.G.Narayanan
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 (Yyasabhashya I-2).
Etimology of yoga also supports this view
1
. 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
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Contemporary Yoga
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 I-2)
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
86 Kiraval
Dr.G.Narayanan
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 (Maharshi 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 and 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
87 Kiraval
Contemporary Yoga
philosophical and mystic touch to their teachings and activities.
Vivekananda excellently used it 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 the others followed
the same way.
Ethics
The foundation of classical yoga and its religious versions were
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 yoga
6
(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
88 Kiraval
Dr.G.Narayanan
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 and References
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
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Contemporary Yoga
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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Church of the East . Church of the East. 2007. 2010 December
2007 <http://church-of-the-east.org/; http://www.churchofthe
east.ca/>.
Frawley, Dr. David. Real Freedom:if you want it, seek it.
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