{"id":1437,"date":"2023-06-20T23:03:00","date_gmt":"2023-06-20T23:03:00","guid":{"rendered":"https:\/\/magazine.omrise.org\/?p=1437"},"modified":"2023-06-20T14:27:45","modified_gmt":"2023-06-20T14:27:45","slug":"yogic-yamas-and-niyamas","status":"publish","type":"post","link":"https:\/\/magazine.omrise.net\/nl\/2023\/06\/yogic-yamas-and-niyamas\/","title":{"rendered":"Yogic Yamas and Niyamas"},"content":{"rendered":"

In this article, let us revisit the concept of yamas<\/em> en niyamas<\/em> from a\u1e63\u1e6d\u0101\u1e45ga yoga philosophy. They have the potential to inspire organizational approaches to ethical conduct that consider universal and contextual factors. This need has already been highlighted by the present challenges faced by institutionalism and organizations\u2019 struggle to preserve meaning amidst challenging situations while understanding the evolving context. With that background, and with a hope to inspire fresh approaches to guiding conduct, we revisit a relatively unexplored part of yoga philosophy \u2013 yamas <\/em>(universal restraints) and niyamas <\/em>(contextual conduct or observances). So far only the five yamas and five niyamas mentioned in Pata\u00f1jali\u2019s Yoga S\u016btras<\/em> (PYS) have attracted attention and are widely discussed. But there are other sources, such as the \u015ar\u012bmad Bh\u0101gavata Mah\u0101-pur\u0101\u1e47a<\/em> (SBM) and the B\u1e5bhan N\u0101rad\u012bya Pur\u0101\u1e47a<\/em> (BNP), which are worth exploring. This article draws from those ancient writings to present an integrative view on yogic yamas<\/em> en niyamas<\/em>, or in other words, spirituality-led ethics from a yogic standpoint.<\/p>\n\n\n\n

Achtergrond <\/strong><\/p>\n\n\n\n

A\u1e63\u1e6d\u0101\u1e45ga yoga is an integral part of yogic philosophy in the Indian tradition. Yoga is defined as the spiritual absorption and characteristic of the mind that pervades all states of mind. A\u1e63\u1e6d\u0101\u1e45ga yoga, meaning the ‘Eightfold Path of Yoga’, consists of eight limbs. These limbs aim to eliminate mental deformations and promote ethical behavior and self-realization. <\/p>\n\n\n\n

Here are some of the reference verses from selected scriptures which provide the background to this eightfold path:<\/p>\n\n\n\n

\u0935\u093f\u0935\u0947\u0915\u0916\u094d\u092f\u093e\u0924\u093f\u0930\u0935\u093f\u092a\u094d\u0932\u0935\u093e \u0939\u093e\u0928\u094b\u092a\u093e\u092f\u0903 \u0964\u0964<\/strong><\/p>\n\n\n\n

Vivekakhy\u0101tiraviplav\u0101 h\u0101nop\u0101ya\u1e25 (PYS 2.26)<\/strong><\/p>\n\n\n\n

The unwavering discriminative knowledge (discernment) is the means to avoidance of sufferings (PYS 2.26). <\/p>\n\n\n\n

\u0924\u0938\u094d\u092f \u0938\u092a\u094d\u0924\u0927\u093e \u092a\u094d\u0930\u093e\u0928\u094d\u0924\u092d\u0942\u092e\u093f\u0903 \u092a\u094d\u0930\u091c\u094d\u091e\u093e \u0964\u0964<\/strong><\/p>\n\n\n\n

Tasya saptadh\u0101 pr\u0101ntabh\u016bmi\u1e25 praj\u00f1\u0101 (PYS 2.27)<\/strong><\/p>\n\n\n\n

After one has attained this degree of discriminative knowledge, he will have access to a seven-fold intellectual vision (PYS 2.27).<\/p>\n\n\n\n

\u092f\u094b\u0917\u093e\u0919\u094d\u0917\u093e\u0928\u0941\u0937\u094d\u0920\u093e\u0928\u093e\u0926\u0936\u0941\u0926\u094d\u0927\u093f\u0915\u094d\u0937\u092f\u0947 \u091c\u094d\u091e\u093e\u0928\u0926\u0940\u092a\u094d\u0924\u093f\u0930\u093e\u0935\u093f\u0935\u0947\u0915\u0916\u094d\u092f\u093e\u0924\u0947\u0903\u0964\u0964<\/strong><\/p>\n\n\n\n

Yog\u0101\u1e45g\u0101nu\u1e63\u1e6dh\u0101n\u0101da\u015buddhik\u1e63aye j\u00f1\u0101nad\u012bptir\u0101vivekakhy\u0101te\u1e25 (PYS 2.28)<\/strong><\/p>\n\n\n\n

On the destruction of impurity by the practice of the eight limbs of yoga, the illumination goes up to the discriminative knowledge (PYS 2.28).<\/p>\n\n\n\n

\u092e\u093e\u092f\u0948\u0935 \u091c\u094d\u091e\u093e\u0928\u0936\u092c\u094d\u0926\u0947\u0928 \u092c\u0941\u0926\u094d\u0927\u094d\u092f\u0924\u0947 \u092e\u0941\u0928\u093f\u0938\u0924\u094d\u0924\u092e \u0964<\/strong><\/p>\n\n\n\n

\u0924\u0938\u094d\u092e\u093e\u0926\u091c\u094d\u091e\u093e\u0928\u0935\u093f\u091a\u094d\u091b\u0947\u0926\u094b \u092d\u0935\u0947\u0926\u094d\u0935\u0948 \u091c\u093f\u0924\u094d\u092e\u093e\u092f\u093f\u0928\u093e\u092e\u094d \u0964\u0964<\/strong><\/p>\n\n\n\n

m\u0101yaiva j\u00f1\u0101na\u015babdena buddhyate munisattama<\/strong><\/p>\n\n\n\n

tasm\u0101daj\u00f1\u0101navicchedo bhavedvai jitm\u0101yin\u0101m (BNP 33,70)<\/strong><\/p>\n\n\n\n

\u0905\u091c\u094d\u091e\u093e\u0928\u0902 \u0928\u093e\u0936\u092f\u0947\u0926\u094d\u092f\u094b\u0917\u0940 \u092f\u094b\u0917\u0947\u0928 \u092e\u0941\u0928\u093f\u0938\u0924\u094d\u0924\u092e \u0964<\/strong><\/p>\n\n\n\n

\u0905\u0937\u094d\u091f\u093e\u0919\u094d\u0917\u0948\u0903 \u0938\u093f\u0926\u094d\u0927\u094d\u092f\u0924\u0947 \u092f\u094b\u0917\u0938\u094d\u0924\u093e\u0928\u093f \u0935\u0915\u094d\u0937\u094d\u092f\u093e\u092e\u093f \u0924\u0924\u094d\u0924\u094d\u0935\u0924\u0903 \u0964\u0964  <\/strong><\/p>\n\n\n\n

aj\u00f1\u0101na\u1e43 n\u0101\u015bayedyog\u012b yogena munisattama<\/strong><\/p>\n\n\n\n

a\u1e63\u1e6d\u0101\u1e45gai\u1e25 siddhyate yogast\u0101ni vak\u1e63y\u0101mi tattvata\u1e25 (BNP 33.72)<\/strong><\/p>\n\n\n\n

It is the M\u0101y\u0101 alone that is understood by the word aj\u00f1\u0101na (ignorance). Hence, only those who have conquered it, can get rid of aj\u00f1\u0101na (BNP 33.70).<\/p>\n\n\n\n

One must destroy ignorance through Yoga. Yoga is achieved through eight limbs (BNP 33.72).<\/p>\n\n\n\n

The eight limbs of yoga (PYS 2.29, BNP 33.73-74):<\/p>\n\n\n\n

External: yama<\/em> (restraint), niyama<\/em> (observances), \u0101sana<\/em> (physical postures), pr\u0101\u1e47\u0101y\u0101ma<\/em> (breath-control), <\/p>\n\n\n\n

Bridge between external and internal: praty\u0101h\u0101ra<\/em> (abstraction or physical), <\/p>\n\n\n\n

Internal: dh\u0101ra\u1e47\u0101<\/em> (concentration or fixed attention\/ retention), dhy\u0101na<\/em> (meditation or internal focus) and sam\u0101dhi<\/em> (spiritual absorption, revelation or blissful state)<\/p>\n\n\n\n

\u092f\u092e\u0928\u093f\u092f\u092e\u093e\u0938\u0928\u092a\u094d\u0930\u093e\u0923\u093e\u092f\u093e\u092e\u092a\u094d\u0930\u0924\u094d\u092f\u093e\u0939\u093e\u0930\u0927\u093e\u0930\u0923\u093e\u0927\u094d\u092f\u093e\u0928\u0938\u092e\u093e\u0927\u092f\u094b\u093d\u0937\u094d\u091f\u093e\u0935\u0919\u094d\u0917\u093e\u0928\u093f \u0964\u0964<\/strong><\/p>\n\n\n\n

Yamaniyam\u0101sanapr\u0101\u1e47\u0101y\u0101mapraty\u0101h\u0101radh\u0101ra\u1e47\u0101dhy\u0101nasam\u0101dhayo’\u1e63\u1e6d\u0101va\u1e45g\u0101ni (PYS 2.29)<\/strong><\/p>\n\n\n\n

\u092f\u092e\u093e\u0936\u094d\u091a \u0928\u093f\u092f\u092e\u093e\u0936\u094d\u091a\u0948\u0935 \u0906\u0938\u0928\u093e\u0928\u093f \u091a \u0938\u0924\u094d\u0924\u092e \u0964 \u092a\u094d\u0930\u093e\u0923\u093e\u092f\u093e\u092e\u0903 \u092a\u094d\u0930\u0924\u094d\u092f\u093e\u0939\u093e\u0930\u094b \u0927\u093e\u0930\u0923\u093e \u0927\u094d\u092f\u093e\u0928\u092e\u0947\u0935 \u091a \u0964\u0964 \u0938\u092e\u093e\u0927\u093f\u0936\u094d\u091a \u092e\u0941\u0928\u093f\u0936\u094d\u0930\u0947\u0937\u094d\u0920 \u092f\u094b\u0917\u093e\u0919\u094d\u0917\u093e\u0928\u093f \u092f\u0925\u093e\u0915\u094d\u0930\u092e\u092e\u094d \u0964<\/strong><\/p>\n\n\n\n

Yam\u0101\u015bca niyam\u0101\u015bcaiva \u0101san\u0101ni ca sattama \u0964 pr\u0101\u1e47\u0101y\u0101ma\u1e25 praty\u0101h\u0101ro dh\u0101ra\u1e47\u0101 dhy\u0101nameva ca \u0964\u0964 sam\u0101dhi\u015bca muni\u015bre\u1e63\u1e6dha yog\u0101\u1e45g\u0101ni yath\u0101kramam \u0964 (BNP 33.73-74)<\/strong><\/p>\n\n\n\n

Yoga assumes individuals possess inherent honesty, compassion, and ambition. Unethical behavior arises in adverse circumstances, leading to mental deformations. Yoga provides practices to eliminate these deformations, akin to cleaning dirty glasses for clear vision. Regular and prolonged yogic practice transcends unethical behavior, sharpens perception, and reduces material attachments. It enables individuals to rediscover their authentic selves. Towards this end, the eightfold path begins with the first two of the external limbs, yamas<\/em> en niyamas<\/em>, the disciplinary restraints and observances. Without self-restraint, the mind falls prey to initiating actions that go against the very purpose of yoga.<\/p>\n\n\n\n

\u0935\u093f\u0924\u0930\u094d\u0915\u092c\u093e\u0927\u0928\u0947 \u092a\u094d\u0930\u0924\u093f\u092a\u0915\u094d\u0937\u092d\u093e\u0935\u0928\u092e\u094d \u0964\u0964 \u0935\u093f\u0924\u0930\u094d\u0915\u093e \u0939\u093f\u0902\u0938\u093e\u0926\u092f\u0903 \u0915\u0943\u0924\u0915\u093e\u0930\u093f\u0924\u093e\u0928\u0941\u092e\u094b\u0926\u093f\u0924\u093e \u0932\u094b\u092d\u0915\u094d\u0930\u094b\u0927\u092e\u094b\u0939\u092a\u0942\u0930\u094d\u0935\u0915\u093e \u092e\u0943\u0926\u0941\u092e\u0927\u094d\u092f\u093e\u0927\u093f\u092e\u093e\u0924\u094d\u0930\u093e \u0926\u0941\u0903\u0916\u093e\u091c\u094d\u091e\u093e\u0928\u093e\u0928\u0928\u094d\u0924\u092b\u0932\u093e \u0907\u0924\u093f \u092a\u094d\u0930\u0924\u093f\u092a\u0915\u094d\u0937\u092d\u093e\u0935\u0928\u092e\u094d \u0964\u0964<\/strong><\/p>\n\n\n\n

vitarkab\u0101dhane pratipak\u1e63abh\u0101vanam (PYS 2.33) Vitark\u0101 hi\u1e43s\u0101daya\u1e25 k\u1e5btak\u0101rit\u0101numodit\u0101 lobhakrodhamohap\u016brvak\u0101 m\u1e5bdumadhy\u0101dhim\u0101tr\u0101 du\u1e25kh\u0101j\u00f1\u0101n\u0101nantaphal\u0101 iti pratipak\u1e63abh\u0101vanam (PYS 2.34)<\/strong><\/p>\n\n\n\n

The mind should be habituated to counter thoughts to overcome the evil ideas that inhibit the self-restraint (PYS 2.33). Actions stemming from wicked thoughts are carried out, induced, or endorsed by others. These actions, driven by greed, anger, or delusion, may vary in intensity, ranging from mild to moderate to severe. It is crucial to nurture opposing inclinations within the mind to comprehend that engaging in such malevolent actions, thoughts, and speech leads to endless suffering and obscurity (PYS 2.34).<\/p>\n\n\n\n

Yamas<\/em><\/strong> en <\/strong>niyamas<\/em><\/strong> in the eightfold path<\/strong><\/p>\n\n\n\n

As the name itself suggests (yama<\/em> literally means something that can’t be changed), yamas<\/em> are <\/p>\n\n\n\n

considered as ‘universal vows’ or disciplinary restraints. Their practice is mandatory irrespective of variability in context, medium (thought, speech & action), and doership (by self or through someone).<\/p>\n\n\n\n

\u091c\u093e\u0924\u093f\u0926\u0947\u0936\u0915\u093e\u0932\u0938\u092e\u092f\u093e\u0928\u0935\u091a\u094d\u091b\u093f\u0928\u094d\u0928\u093e\u0903 \u0938\u093e\u0930\u094d\u0935\u092d\u094c\u092e\u093e \u092e\u0939\u093e\u0935\u094d\u0930\u0924\u092e\u094d \u0964\u0964<\/strong><\/p>\n\n\n\n

J\u0101tide\u015bak\u0101lasamay\u0101navacchinn\u0101\u1e25 s\u0101rvabhaum\u0101 mah\u0101vratam (PYS 2.31)<\/strong><\/p>\n\n\n\n

The yamas are the \u201cUniversal Great Vows\u201d, as they are not limited by class; type of birth, place, time and circumstance (PYS 2.31).<\/p>\n\n\n\n

Different scriptures mention different types of yamas<\/em> varying from five to thirteen in number, with all largely conforming to a foundational structure similar to the eightfold path. <\/p>\n\n\n\n

\u0905\u0939\u093f\u0902\u0938\u093e\u0938\u0924\u094d\u092f\u093e\u0938\u094d\u0924\u0947\u092f\u092c\u094d\u0930\u0939\u094d\u092e\u091a\u0930\u094d\u092f\u093e\u092a\u0930\u093f\u0917\u094d\u0930\u0939\u093e \u092f\u092e\u093e\u0903 \u0964\u0964<\/strong><\/p>\n\n\n\n

Ahi\u1e43s\u0101saty\u0101steyabrahmacary\u0101parigrah\u0101 yam\u0101\u1e25 (PYS 2.30)<\/strong><\/p>\n\n\n\n

\u0905\u0939\u093f\u0902\u0938\u093e \u0938\u0924\u094d\u092f\u092e\u0938\u094d\u0924\u0947\u092f\u092e\u0938\u0919\u094d\u0917\u094b \u0939\u094d\u0930\u0940\u0930\u0938\u091e\u094d\u091a\u092f: \u0964 <\/strong><\/p>\n\n\n\n

\u0906\u0938\u094d\u0924\u093f\u0915\u094d\u092f\u0902 \u092c\u094d\u0930\u0939\u094d\u092e\u091a\u0930\u094d\u092f\u0902 \u091a \u092e\u094c\u0928\u0902 \u0938\u094d\u0925\u0948\u0930\u094d\u092f\u0902 \u0915\u094d\u0937\u092e\u093e\u092d\u092f\u092e\u094d \u0965<\/strong><\/p>\n\n\n\n

ahi\u1e41s\u0101 satyam asteyam asa\u1e45go hr\u012br asa\u00f1caya\u1e25<\/strong><\/p>\n\n\n\n

\u0101stikya\u1e41 brahmacarya\u1e41 ca mauna\u1e41 sthairya\u1e41 k\u1e63am\u0101bhayam (SBM 11.19.33)<\/strong><\/p>\n\n\n\n

\u0905\u0939\u093f\u0902\u0938\u093e \u0938\u0924\u094d\u092f\u092e\u0938\u094d\u0924\u0947\u092f\u0902 \u092c\u094d\u0930\u0939\u094d\u092e\u091a\u0930\u094d\u092f\u093e\u092a\u0930\u093f\u0917\u094d\u0930\u0939\u094c \u0964 <\/strong><\/p>\n\n\n\n

\u0905\u0915\u094d\u0930\u094b\u0927\u0936\u094d\u091a\u093e\u0928\u0938\u0942\u092f\u093e \u091a \u092a\u094d\u0930\u094b\u0915\u094d\u0924\u093e\u0903 \u0938\u0902\u0915\u094d\u0937\u0947\u092a\u0924\u094b \u092f\u092e\u093e\u0903 \u0964\u0964 <\/strong><\/p>\n\n\n\n

ahi\u1e43s\u0101 satyamasteya\u1e43 brahmacary\u0101parigrahau <\/strong><\/p>\n\n\n\n

 akrodha\u015bc\u0101nas\u016by\u0101 ca prokt\u0101\u1e25 sa\u1e43k\u1e63epato yam\u0101\u1e25 (BNP 33.75)<\/strong><\/p>\n\n\n\n

The yamas (restraints) are Ahi\u1e43s\u0101 (non-violence), Satya (truthfulness), Asteya (not stealing), Brahmacharya (continence), Aparigraha (non-possessiveness) (PYS 2.30). Apart from PYS, SBM 11.19.33 adds: Asa\u00f1caya (not collecting mindlessly), Asa\u1e45gta (detachment), Hr\u012b (humility), \u0100stikya (belief or trust in higher self or \u0101tman), Mauna (silence), Sthairya (steadiness), K\u1e63am\u0101 (forgiveness); Abhaya (fearlessness). Further BNP 33.75 adds: Akrodha (absence of fury\/anger) and Anas\u016by\u0101 (absence of fault finding).<\/p>\n\n\n\n

In contrast to yamas<\/em>, niyamas<\/em> are considered as contextual self-discipline observances, yet they have the same spiritual orientation.<\/p>\n\n\n\n

\u0936\u094c\u091a\u0938\u0928\u094d\u0924\u094b\u0937\u0924\u092a\u0903\u0938\u094d\u0935\u093e\u0927\u094d\u092f\u093e\u092f\u0947\u0936\u094d\u0935\u0930\u092a\u094d\u0930\u0923\u093f\u0927\u093e\u0928\u093e\u0928\u093f \u0928\u093f\u092f\u092e\u093e\u0903 \u0964\u0964<\/strong><\/p>\n\n\n\n

\u015aaucasanto\u1e63atapa\u1e25sv\u0101dhy\u0101ye\u015bvarapra\u1e47idh\u0101n\u0101ni niyam\u0101\u1e25  (PYS 2.32)<\/strong><\/p>\n\n\n\n

\u0936\u094c\u091a\u0902 \u091c\u092a\u0938\u094d\u0924\u092a\u094b \u0939\u094b\u092e: \u0936\u094d\u0930\u0926\u094d\u0927\u093e\u0924\u093f\u0925\u094d\u092f\u0902 \u092e\u0926\u0930\u094d\u091a\u0928\u092e\u094d \u0964<\/strong><\/p>\n\n\n\n

\u0924\u0940\u0930\u094d\u0925\u093e\u091f\u0928\u0902 \u092a\u0930\u093e\u0930\u094d\u0925\u0947\u0939\u093e \u0924\u0941\u0937\u094d\u091f\u093f\u0930\u093e\u091a\u093e\u0930\u094d\u092f\u0938\u0947\u0935\u0928\u092e\u094d \u0965<\/strong><\/p>\n\n\n\n

\u015aauca\u1e41 japas tapo homa\u1e25 \u015braddh\u0101tithya\u1e41 mad-arcanam. t\u012brth\u0101\u1e6dana\u1e41 par\u0101rtheh\u0101 tu\u1e63\u1e6dir \u0101c\u0101rya-sevanam (SBM 11.19.34)<\/strong><\/p>\n\n\n\n

\u0924\u092a\u0903 \u0938\u094d\u0935\u093e\u0927\u094d\u092f\u093e\u092f\u0938\u0902\u0924\u094b\u0937\u093e\u0903 \u0936\u094c\u091a\u0902 \u091a \u0939\u0930\u093f\u092a\u0942\u091c\u0928\u092e\u094d \u0964<\/strong><\/p>\n\n\n\n

\u0938\u0902\u0927\u094d\u092f\u094b\u092a\u093e\u0938\u0928\u092e\u0941\u0916\u094d\u092f\u093e\u0936\u094d\u091a \u0928\u093f\u092f\u092e\u093e\u0903 \u092a\u0930\u093f\u0915\u0940\u0930\u094d\u0924\u094d\u0924\u093f\u0924\u093e\u0903 \u0964\u0964 <\/strong><\/p>\n\n\n\n

tapa\u1e25 sv\u0101dhy\u0101yasa\u1e43to\u1e63\u0101\u1e25 \u015bauca\u1e43 ca harip\u016bjanam<\/strong><\/p>\n\n\n\n

sa\u1e43dhyop\u0101sanamukhy\u0101\u015bca niyam\u0101\u1e25 parik\u012brttit\u0101\u1e25 (BNP 33.87)<\/strong><\/p>\n\n\n\n

The niyamas are \u015aauca (purification), Santo\u1e63a (contentment), Tapa\u1e25 (austerity), Sv\u0101dhy\u0101ya (self-study) and \u012a\u015bvarapra\u1e47idh\u0101na (faith or surrender to higher consciousness, offering the fruits of one’s actions to the Divine) (PYS 2.32). SBM 11.19.34 adds: japa\u1e25 (chanting the holy names), homa\u1e25 (sacrifice), \u015braddh\u0101 (faith), \u0101tithyam (hospitality), arcan\u0101 (worship), t\u012brtha-a\u1e6danam (pilgrimages), para-artha-\u012bh\u0101 (desiring for the divine), tu\u1e63\u1e6di\u1e25 (satisfaction), \u0101c\u0101rya-sevanam (serving the spiritual guru). Additional as per BNP 33.87, Harip\u016bjana (worship of divine) and Sa\u1e43dhyop\u0101sana (offering daily prayers).<\/p>\n\n\n\n

Yamas and niyamas in organizations <\/strong><\/p>\n\n\n\n

The application of yamas<\/em> en niyamas<\/em> in organizations promotes behaviors such as respecting cultural values, maintaining friendly relationships, and being in harmony with the environment. The yama<\/em> of \u0101stikya<\/em>, or belief in a higher order, can enhance creative problem-solving and coping with the complex and volatile business environment. Other yamas<\/em> like absence of anger, absence of jealousy, humility, and forgiveness can potentially contribute to fostering a trustful environment within organizations.<\/p>\n\n\n\n

The niyamas<\/em>, or observances, provide further guidelines for organizations. They emphasize purification, contentment, austerity, self-study, surrender to a higher power, worship, visiting holy places, serving the spiritual master, and hospitality. These observances promote discipline, contentment, growth, learning, surrender, and a supportive environment within organizational contexts. Violations of the yamas<\/em> en niyamas<\/em> lead to unethical actions and speech, highlighting the importance of upholding these principles.<\/p>\n\n\n\n

Especially during times of crisis, the application of yamas<\/em> en niyamas<\/em> becomes crucial in the management context. Studies have explored the application of yamas<\/em> en niyamas<\/em> in management, highlighting their potential to enhance shared value creation, authentic leadership, social entrepreneurship, workplace spirituality, and business ethics. By following these principles, organizations can continually improve and strive for ethical excellence.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Conclusie<\/strong><\/p>\n\n\n\n

The article focused on three ancient scriptures to explore the concepts of yamas<\/em> en niyamas<\/em>, which offer spiritual and ethical guidance for decision making. The integration of yamas<\/em> en niyamas<\/em> can inspire holistic ethical approaches in organizations, emphasizing both universal spiritual values and context-specific ethical values. Further, due to their yogic grounding, this approach also highlights <\/p>\n\n\n\n

the importance of embodying spirituality and ethics in all aspects of functioning. We hope this article encourages further exploration of the potential of yogic philosophy in ethics management and encourages the adoption of yamas<\/em> en niyamas<\/em> as natural behavior. Further research is recommended to deepen the understanding and application of yamas<\/em> en niyamas<\/em> in the management context.<\/p>\n\n\n\n

Referenties<\/strong><\/p>\n\n\n\n

Bindlish, P. K., & Nandram, S. (2017). Leadership and authenticity: The case of Buurtzorg Nederland. In leadership today (pp. 89-109). Springer, Cham.<\/p>\n\n\n\n

Corner, P. D., 2009. Workplace Spirituality and Business Ethics: Insights from an Eastern Spiritual Tradition. Journal of Business Ethics 85 (3), 377-389. doi:10.1007\/s10551-008-9776-2.<\/p>\n\n\n\n

Dutt, P., Bindlish, P., Nandram, S., & Jain, N. (2013). Natural leadership-everest climber in everyone: Story of youngest everest climber from North East Tine Mena. Amity Case Research Journal, 3(1), 31-43.<\/p>\n\n\n\n

Nandram, S.S. (2009). Synchronizing leadership style with integral transformational yoga principles. In S.S. Nandram & M.E. Borden (Eds.). Spirituality and business: Exploring possibilities for a new management paradigm. (pp. 183-204). Heidelberg: Springer. ISBN 978364202667. doi: 10.1007\/978-3-642-02661-4_16<\/p>\n\n\n\n

Nandram, S., & Bindlish, P. (2019). Social Entrepreneurship Leading Towards Sustainable \\Welfare (Shubh Laabh). The Routledge Companion to Management and Workplace Spirituality.<\/p>\n\n\n\n

Nandram, S. S., Bindlish, P. K., & Shrestha, A. K. (2022). Spirituality Led Ethical Decision Making with Yogic Yamas and Niyamas. Journal of Management, Spirituality & Religion, 19 (3), 237-257.<\/p>","protected":false},"excerpt":{"rendered":"

In this article, let us revisit the concept of yamas and niyamas from a\u1e63\u1e6d\u0101\u1e45ga yoga philosophy. They have the potential to inspire organizational approaches to ethical conduct that consider universal and contextual factors. This need has already been highlighted by the present challenges faced by institutionalism and organizations\u2019 struggle to preserve meaning amidst challenging situations […]<\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"nf_dc_page":"","_uag_custom_page_level_css":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[169],"tags":[166,168,10,62],"class_list":["post-1437","post","type-post","status-publish","format-standard","hentry","category-spirituality-issue-12-june-2023","tag-issue-12","tag-june-2023","tag-spirituality","tag-yoga"],"jetpack_featured_media_url":"","uagb_featured_image_src":{"full":false,"thumbnail":false,"medium":false,"medium_large":false,"large":false,"1536x1536":false,"2048x2048":false,"trp-custom-language-flag":false,"newsportal-magazine-tab-thumbnail":false,"eggnews-slider-large":false,"eggnews-featured-medium":false,"eggnews-featured-long":false,"eggnews-block-medium":false,"eggnews-carousel-image":false,"eggnews-block-thumb":false,"eggnews-single-large":false},"uagb_author_info":{"display_name":"Puneet Bindlish","author_link":"https:\/\/magazine.omrise.net\/nl\/author\/puneetbindlishgmail-com\/"},"uagb_comment_info":0,"uagb_excerpt":"In this article, let us revisit the concept of yamas and niyamas from a\u1e63\u1e6d\u0101\u1e45ga yoga philosophy. They have the potential to inspire organizational approaches to ethical conduct that consider universal and contextual factors. This need has already been highlighted by the present challenges faced by institutionalism and organizations\u2019 struggle to preserve meaning amidst challenging situations…","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/magazine.omrise.net\/nl\/wp-json\/wp\/v2\/posts\/1437","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/magazine.omrise.net\/nl\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/magazine.omrise.net\/nl\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/magazine.omrise.net\/nl\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/magazine.omrise.net\/nl\/wp-json\/wp\/v2\/comments?post=1437"}],"version-history":[{"count":2,"href":"https:\/\/magazine.omrise.net\/nl\/wp-json\/wp\/v2\/posts\/1437\/revisions"}],"predecessor-version":[{"id":1484,"href":"https:\/\/magazine.omrise.net\/nl\/wp-json\/wp\/v2\/posts\/1437\/revisions\/1484"}],"wp:attachment":[{"href":"https:\/\/magazine.omrise.net\/nl\/wp-json\/wp\/v2\/media?parent=1437"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/magazine.omrise.net\/nl\/wp-json\/wp\/v2\/categories?post=1437"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/magazine.omrise.net\/nl\/wp-json\/wp\/v2\/tags?post=1437"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}