The business of yoga: A bending of meaning?

Despite its worldwide popularity, the evolution of yoga presents a paradox. Social media yoga not only hyper-focuses on white, able-bodied, and youthful people but also objectifies human bodies. While some believe practices such as 'beer yoga' and 'rage yoga' violate yoga's foundational principles, others disagree. Is there a middle ground, wonders Priyamvada Mangal.

In a dimly lit studio somewhere in the world, the sound of clinking beer bottles mingles with Sanskrit chants. In another, practitioners hurl abuses during ‘rage yoga’ sessions. Today, social media influencers showcase complex poses in designer activewear. These scenes represent the concerning devaluation of yoga into a billion-dollar global industry that experts say is increasingly disconnecting from its roots.

While yoga has evolved into a global phenomenon, much of what we see today is different from its traditional roots. “What we’re witnessing today often represents a complete deviation from yoga’s fundamental principles,” says Dr Umashankar Kaushik, Assistant Professor of Yogashastra at Somaiya Vidyavihar University, Mumbai. “When practices like ‘beer yoga’ emerge, they don’t just modify yoga—they contradict its very essence.” Dr Kaushik emphasises that traditional yoga requires practising on an empty stomach and maintaining mental clarity. “As per Guru Gorakhnath in Gorakhbani (a yoga text), yoga practitioners should not intake wine, beer, tobacco, etc. These substances harm the body and create obstacles in nadis (energy channels), ultimately hindering Prana sadhana (practice).”

The foremost yogi who garnered worldwide respect for yoga and India was, of course, Swami Vivekananda. Subsequently, yoga was popularised by stalwart yogis like Shri Aurobindo, Swami Sivananda, Krishnamacharya, Paramhansa Yogananda, BKS Iyengar, Pattabhi Jois, Neem Karoli Baba, Mahesh Yogi, Swami Rama, and Osho. Under British rule in India, misconceptions about yoga and yogis being thugs or rookies prevailed. Yoga only gained worldwide respect when embraced by the West, particularly America. These yogis, who popularised yoga, underwent rigorous training and developed proficiency in English, viewing it as essential for transmitting yogic knowledge globally.

According to Patanjali’s Yoga Sutra, an important yogic text, yoga was never intended to solely be a body-focused practice. The eight limbs of yoga as per Patanjali — Yama, Niyama, Asana, Pranayama, Pratyahar, Dharna, Dhyana, and Samadhi — were meant to help transcend the body, breath, and senses to eventually go beyond the mind.

The perks of adaptability

Sangeeta Singh, a yoga teacher and studio owner, vouches for its adaptability. “In the past, people would walk 10-15 kilometres. They also had strength for household chores without too much automation. Today’s sedentary lifestyle has made yoga popular for building basic strength and flexibility. Yoga has evolved, from Patanjali to forms like Ashtanga Vinyasa and other contemporary styles. With each generation, yoga has quickly adapted to the changing lifestyle.”

Chantelle Hiley, an Australian yoga teacher, has been practising yoga since 2010 and has completed nearly 1,000 hours of yoga study in various modalities like ​pranayama, pre-and postnatal, restorative, ​yin, and utility. She believes that adapting yoga to different environments and audiences can make yoga more accessible. “I’ve seen the benefits of ​beer yoga firsthand, making it accessible to people who might not otherwise practice yoga. For some, like my brother or father, walking into a yoga studio or an outdoor community class can be intimidating, especially if they’re not confident in their bodies or unsure about the spiritual aspects of yoga.”

Hiley thinks that a brewery setting is a comfortable and familiar environment to introduce people (who might not feel at ease in a traditional yoga studio) to basic postures, breathing techniques, and mindfulness practices. “I believe that yoga is for everyone, and by adapting our approach, we can reach a broader audience. Just as kids’ yoga classes use storytelling and animal poses to engage young minds, we can use alternative settings and approaches like beer yoga to make yoga more accessible and appealing to those who might not otherwise give it a try.”

The global yoga market was valued at around USD 107.1 billion in 2023. It is expected to grow at a compound annual growth rate (CAGR) of 9.4% from 2024 to 2030. Today, most yoga we see on social media not only hyper-focuses on white, able-bodied, and youthful people, but it also objectifies human bodies. It is heavily commercialised and clubbed with practices that violate the foundational principles of yoga for sellability, rue some practitioners.

Double-edged sword

Indeed, the evolution of yoga presents a paradox. Traditional Indian yogis intentionally kept yoga practices free from trademarks and copyrights, ensuring universal accessibility. However, some practitioners have copyrighted specific sequences in modern variations that draw heavily from traditional foundations. This commercialisation stands in contrast to yoga’s original spirit of open accessibility and shared wisdom.

Singh reflects on the impact of commercialisation on yoga. “Today, yoga has also turned into a competitive, profit-driven business. The focus has shifted from its core essence to personal branding and follower counts. Social media, in particular, has amplified this trend, emphasising picture-perfect poses and eye-catching aesthetics over yoga’s deeper, spiritual purpose. The pressure to create Instagrammable moments has led to the emergence of hybrids like Yogalates, Yoga HIIT, and even pet yoga. While these might be fun or trendy, they, more often than not, pull attention away from yoga’s meditative and transformative heart.”

With the spread of unconventional yoga deviations, such as ‘goat yoga’ and ‘dog yoga,’ traditional practitioners warn that the practice’s authenticity is getting diluted. “Goat yoga involves using animals in yoga practices, which is not only unnecessary but also potentially harmful to the animals,” says Dr Kaushik. “Yoga should not disturb any sentient beings.”

“Yoga’s commercialisation is a double-edged sword. While it has introduced new challenges and distractions, it has also created opportunities for growth and connection. If we can balance the business side with a commitment to yoga’s authentic essence, this practice will continue to serve as a powerful tool for personal transformation, cultural understanding, and spiritual growth in a modern world,” reflects Singh.

Another worrying trend in modern yoga is the excessive emphasis on physical postures, often pushing practitioners beyond the natural limitations of their bodies. This misguided approach frequently results in serious injuries, including dislocations, muscle tears, and joint damage. It’s crucial to remember that Patanjali’s Yoga Sutras, one of the most ancient and authoritative texts on yoga, primarily addresses the mind and its fluctuations, not physical contortions.

Obsession with hyperflexibility

The emphasis on performative yoga has led to concerning trends in physical and psychological well-being. Dr Kaustubh Das, a PhD scholar in Tantra and long-time Iyengar yoga practitioner, offers a critical perspective on how capitalism has transformed the purpose of doing yoga. “Within the capitalist context, yoga isn’t about the harmony of the body-mind; rather, it’s about ‘mastery’ and ‘control’ of the body-mind to meet productivity goals and deadlines. Naturally, the result is either physical injury or psychological breakdown. Yoga seeks a balanced integration of body, mind, and prana, while capitalism wants to control and extract value.”

He also believes that a typical short course in yoga is inadequate training to become a teacher because these teachers haven’t had enough time to understand the practice at a deeper level. This is the primary precursor to injuries. “There is also a lack of awareness about how these sequences can be adapted to different body types and age groups,” he adds.

The current obsession with hyperflexibility and hypermobility in the name of yogasanas has led to widespread physical deterioration among practitioners, sometimes even manifesting as digestive problems. A particularly troubling development is the confusion between genuine yogasanas and mere contortionism. True yogasanas are built upon balanced muscular strength, refined nervous system control, integration of breath and movement, and inner body awareness.

In contrast, contorted postures often result in flaccid muscles and skin, compromised joint stability, reduced functional strength, and potential long-term physical damage.

No shortcuts, please!

The term ‘Tantric sex’ has become a popular buzzword on social media, representing one of the most significant misappropriations of ancient yogic wisdom.

Tantra, at its core, is a spiritual practice that uses the physical body as a means of connecting with the divine, according to Acharya Shiv, a yoga expert in the Gayatri Upasana Dakshinachaar Parampara (lineage). He critiques the commercialisation of tantra, particularly its widespread association with sex. “People are selling tantra as a shortcut to enlightenment, often tying it to mystique and sexual practices. This is largely market-driven, where people try to sound profound or esoteric through podcasts for fame,” he says.

Accessibility with authenticity

According to ancient systems of the Guru-Shishya parampara (teacher-disciple tradition), one had to learn under a guru for 12 years to be able to be qualified to start teaching. While corporate professions require high-level qualifications, some institutes claim to create yoga teachers within a month. The lack of a regulatory body allows commercial schools to thrive, often neglecting tradition, philosophy, and texts. This makes the yoga practice very skin-deep and superficial. However, traditional schools such as the Iyengar system maintain rigorous standards, requiring 8-14 years of practice before teaching.

According to Dr Das, “In traditional yoga, new lineages emerge in two ways: a guru reveals a new scripture and practice, or a teacher offers a new interpretation of an existing text. This new interpretation isn’t just a philosophical reading but also a new way of practising the scripture. For instance, Patanjali’s Yoga Sutras have over 10 different interpretations, each with its unique perspective, such as Advaitic or Buddhist. Traditionally, these interpretations are considered valid within their own frameworks, as long as they are logically consistent with the underlying philosophy.”

The journey of yoga from an ancient spiritual practice to a global phenomenon demonstrates both its universal appeal and the challenges of maintaining its integrity. As we move forward, balancing accessibility with authenticity remains crucial for preserving yoga’s true essence.