When we decolonize our understanding of Patanjali’s Yoga Sutra, we know Yoga is more than physical poses and breathwork. We understand Yoga is an ethical theory and we see how social justice’s roots tie to the practice. A decolonized understanding allows us to free ourselves from oppression while simultaneously freeing others, respecting diversity.
Two texts by Dr. Shyam Ranganathan will inform this piece: his translation of Patanjali’s Yoga Sutra and his newest release, Yoga – Anticolonial Philosophy. Dr. Ranganathan is a professional philosopher, research leader in Translating Philosophy and the study of Indian Ethics and Moral Philosophy, member of the Department of Philosophy and York Center for Asian Research at York University, Toronto, and owner of YogaPhilosophy.com.
Philosophy is the love of wisdom and Yoga is a dharma (ethical) theory that states right (action) produces good (outcome). Yoga’s philosophy encourages us to become conscious of options so we might understand and responsibly order them to respect Ishvara: the ideal of Sovereignty, Lordliness, Independence, or Autonomy. Right action is Ishvara pranidhana (devotion to the ideal of Autonomy) – what it is to be a functional individual. This procedure brings clarity. It respects the autonomy of all.
Yoga’s central thesis – “Yoga is the control of the (moral) character of thought.” (YS 1.2) – is about responsibly differentiating between belief (interpretation) and thinking (explication). Yoga is a practice of solving problems. When we space what we think about from what we believe, we become conscious of options. This is how we abide in our essence as seers (YS 1.3). Together, YS 1.2 and YS 1.3 are explication, or logical thinking. Logic and ethics are synonymous in Yoga. Logic encourages us to act in ways that respect our own and others’ autonomy.
The tendency to identify our sense of self with beliefs (YS 1.4) encourages harm by way of samskara-s (subjective interpretative tendencies). Without Yoga, we default to samskara-s. We believe everyone must conform to our beliefs – a method of narcissism – which makes understanding others and empathy impossible. This oppression doesn’t allow us or others to exist outside of our beliefs. It undermines everyone’s autonomy.
Philosophically, to practice asana (YS 2.46) is to occupy the space of our practice in the public world by implementing the Yamas (YS 2.30) – ahimsa (disrupting the harm of interpretive beliefs), satya (attending to the facts arising after disruption), asteya (respecting other’s needs), brahmacharya (respecting others’ boundaries), and aparigraha (not hoarding or appropriating) – to preserve autonomy.
Ishvara is the heart of Yoga and the ideal of what it is to be a person. Persons have cetana (consciousness, knowledge, and will). They are responsible for what they are conscious of (YS 4.18), and when there are problems people ought to act responsibly (YS 2.23). This is being an effective person. Patanjali prescribes people as intricately bound to Ishvara.
As YS 1.24 explains, Ishvara is a special kind of person, untouched by afflictions, action, effects of actions, and samskara-s. This is the byproduct of practicing YS 2.1, Ishvara pranidhana and its two traits: tapas (unconservatism in relationship to past action) and svadhyaya (self-governance). As YS 2.44 explains, self-governance requires us to observe and accept responsibility for the Yama values we determine, meaning the ideal of autonomy is diverse. In fact, Patanjali includes nonhuman animals and the Earth as persons.
Yoga, thus, is radical and just. To practice Ishvara pranidhana is to be in a state of solidarity with all persons who must be appreciated for their interest in Ishvara, not their ability. Activism and ethical philosophy – social justice – become a part of Patanjali’s Yoga Sutra through Ishvara. When we disrupt harmful beliefs to work on our boundaries, we give back boundaries to others. Yoga allows for an ethical, structured approach to understanding. It accepts diverse persons with diverse perspectives can come together by encouraging logic and rejecting oppression personally, socially, systemically, and colonially.
Mandi King embraces life’s intricacies, navigating its complexities with a caring blend of empathy and humor. She lives and teaches both the philosophical and physical aspects of Yoga. As a committed wife and mother of two sons, she finds joy in her family, including her boxer Ursa. With a personal Yoga practice spanning two decades, Mandi began teaching eight years ago, always considering herself a student first and foremost. Mandi has a moxie for movement, but with a Master’s degree in English Literature, she discovered a profound interest in the ethical theory of Yoga philosophy found in Patanjali’s Yoga Sutra. Mandi holds a Level 2 – 200hr certification in Yoga Philosophy, complementing her 200hr E-RYT and YACEP credentials.
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