Yuga Philosophy - An Analysis

Notes of 13 lectures on “LIVING THE yama – NIyama” given by Yogacharya Dr Ananda Balayogi Bhavanani during the Summer Intensive Yoga Classes at Yoganjali Natyalayam, Pondicherry, India in May 2013. Yoganjali Natyalayam, (the premier institute in Pondicherry, teaching the ancient Indian arts such as Yoga, Bharatanatyam and Carnatic music) conducts Summer Intensive Sessions in the month of May every year for the young students. This year (2013) in the theory session (usually conducted by our beloved Ammaji), Dr. Sir (Ananda Balayogi Bhavanani) taught the importance of “Living the yama and Niyama” in our day-to-day existence. Excerpts from those sessions were compiled by Meena Ramanathan and are presented here.

1991

Short Essay prepared in 2013 for the Course Philosophy of Yoga dictated by the Oxford Center for Hindu Studies (OCHS).

Yoga is described as a self study (svadhyaya) which ultimately means that we learn about ourselves through practice. Learning to practice is the aim of attending classes and this includes the routines and habits that support a practice. Yoga Mandir offers a range of learning pathways such as Yogasana courses, Led practices and material for home practice including sequences and study material. Teachers communicate an experience of Yogasana based upon their own practice experience and through the practitioner program levels we offer courses rather than classes, endeavouring to be systematic in this communication. Teachers therefore seek to develop students as practitioners of yoga, rather than just encouraging attendance at classes. While it may appear that technical details of asana are a focus, over time the aim is for students to develop a capacity to focus on swadhyaya (self study). Swadhyaya is an aspect of Kriya yoga (tapas, swadhyaya and isvara pranidhana). Kriya yoga is one of Patanjali's key approaches to the practice of yoga. Yoga as Meditative practice Yoga is classed as a meditative practice because it is concerned with the effects upon the mind. Whilst we work within a physical discipline both highly structured and refined ultimately the body is the vehicle to use the mind in a specific way. As we progress in our understanding of the techniques and in our application within the practice we develop concentration and we can begin to examine the behaviour of the mind. It is possible to think of our practice as directed towards performance outcomes in the body and therefore distinct from meditation but this misses its effects on the mind. In the practitioner program at Yoga Mandir we identify the practices (3 of the 8 disciplines of astanga Yoga) as being conducted to effect our inner state. Yoga is described as a culture of consciousness and the study of the mind. Observances, practices and outcomes Iyengar divides the astanga (8 disciplines) of Patanjali into 3 groups below ...yoga is divided into three parts. Yama and niyama are one part. Asana, pranayama and pratyahara are the second part. Dharana, dhyana and samadhi are the third part. Yama and niyama are the discipline of the organs of action and the organs of perception. They are common to the whole world. They are not specifically Indian, nor are they connected to yoga alone. They are something basic which has to be maintained. In order to fly, a bird needs two wings. Similarly, to climb the ladder of spiritual wisdom, the ethical and mental disciplines are essential. Then, from that basic starting point, evolution has to take place. In order for the individual to evolve, the science of yoga provides the three methods of asana, pranayama and pratyahara. These three methods are the second stage of yoga, and involve effort. The third stage comprises dharana, dhyana and samadhi, which can be simply translated as concentration, meditation and union with the Universal Self. These three are the effects of the practice of asana, prana and pratyahara, but in themselves do not involve practice. 1 This third stage noted above is referred to as an outcome. When our practices (asana, pranayama & pratyahara) are conducted effectively they generate the outcomes of concentration (dharana), meditation (dhyana) and surrender (samadhi). In his book Tree of Yoga Iyengar uses the image of a tree to arrange the 8 limbs and uses the fruit to refer to the outcomes. Another term for the outcomes is samyama.

Philosophy East and West, 2009

Journal of management, spirituality & religion, 2022

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ABSTRACT The paper discusses the issue of psychophysical agency in the context of Indian philosophy, focusing on the oldest preserved texts of the classical tradition of Sāṃkhya­-Yoga. the author raises three major questions: What is action in terms of Sāṃkhyakārikā (ca. fifth century CE) and Yogasūtra (ca. third century CE)? Whose action is it, or what makes one an agent? What is a right and morally good action? the first part of the paper reconsiders a general idea of action — including actions that are deliberately done and those that 'merely' happen — identified by Patañjali and Ῑśvarakṛṣṇa as a permanent change or transformation (pariṇāma) determined by the universal principle of causation (satkārya). then, a threefold categorization of actions according to their causes is presented, i.e. internal agency (ādhyātmika), external agency (ādhi­ bhautika) and 'divine' agency (ādhidaivika). the second part of the paper undertakes the prob­ lem of the agent's autonomy and the doer' s psychophysical integrity. the main issues that are exposed in this context include the relationship between an agent and the agent's capacity for perception and cognition, as well as the crucial Sāṃkhya­-Yoga distinction between 'a doer' and 'the self '. the agent's self­-awareness and his or her moral self­-esteem are also briefly examined. moreover, the efficiency of action in present and future is discussed (i.e. karman, karmāśaya, saṃskāra, vāsanā), along with the criteria of a right act accomplished through meditative in­ sight (samādhi) and moral discipline (yama).

ABSTRACT

2012

In this paper, we discuss similarities between the psychosomatics in yoga, and contemporary medicine and psychology. Psychosomatics of yoga offers practices which can serve either as prevention of certain disorders, or as therapy for certain diseases. While psychosomatics in medicine mostly serves as an explanation for certain diseases, and as orientation in choosing the best therapy, psychosomatics in yoga mostly serves prevention. Prevention is also important for medicine, but it is kept aside in it, i.e. in most case medicine is called upon when you have an obvious disorder, although prevention is more emphasized in modern times. In this paper we point to the influence of yoga on development of transpersonal psychology, as a particular orientation within the personality theories, and psychotherapies. In particular it was influential in articulation of certain concepts, like "peak experience" and its meaning in life.