The Light: Fall 2020 - Winter 2021

Fall 2020 | Winter 2021

Our System – Prashant S. Iyengar Pranayama – John Schumacher Vatayanasana – Lucienne Vidah Healing Poses – Lois Steinberg Bhagavad Gita – Prakash Parameswaran Community – Aretha McKinney Blevins

VOL. 1 NO. 1

Finding New Space

“Yoga is a light, which once lit, will never dim. The better your practice, the brighter the flame” —B.K.S. Iyengar

From unfinished, raw material to a refined, final product Supporting all levels of practitioners in the tradition of B.K.S. Iyengar Propping up the Iyengar yoga community since 1995

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THE LIGHT’S MISSION The Light, the magazine of the Iyengar Yoga community in the U.S., is published twice a year by the Iyengar Yoga National Association of the U.S. (IYNAUS). The Light is designed to provide interesting, educational, and useful information to IYNAUS members to: •

TABLE OF CONTENTS Letter from the President . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Letter from the Editor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Tributes to Guruji, Part I, Prashant S. Iyengar . . . . . . . . . . . . . . . 5

Promote the dissemination of the art, science, and philosophy of yoga as taught by B.K.S. Iyengar, Dr. Geeta S. Iyengar, and Prashant S. Iyengar.

Yoga—Our system Part II, Prashant S. Iyengar . . . . . . . . . . . . . 11

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Communicate information regarding the standards and training of certified teachers.

On Pranayama: Laying the Foundation, John Schumacher . . . . . . 21

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Report on studies regarding the practice of Iyengar Yoga.

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Provide information on products and services related to Iyengar Yoga.

•

Review and present articles and books written by the Iyengars.

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Be a platform for the expression of experiences and thoughts from all members, students, and teachers about how the practice of yoga affects their lives.

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Present ideas to stimulate every aspect of the reader’s practice.

IYNAUS BOARD OF DIRECTORS CONTACT LIST Fall 2020 | Winter 2021 Amita Bhagat (Appointed) amita@amita.yoga

Christine Miyachi (Appointed) chrisyogini@gmail.com

Jerrilyn Crowley (Appointed) yogajerripublications@gmail.com

Paige Noon (IMIYA) paige.noon@gmail.com

Michele Galen (Appointed) michele.galen@gmail.com

Linda Nueva (IYANC) linda.nueva9@gmail.com

Gloria Goldberg (Appointed) yogagold2@icloud.com

Nina Pileggi (Appointed) assessment.chair@iynaus.org

Susan Goulet (Appointed) susan.irene.goulet@gmail.com

Kathleen Quinn (IYACSR) iyacsr@gmail.com

Don Gura (IYANW) don@dongura.com

Denise Rowe (IYASE) Deniserowe.IYNAUS@gmail.com

Chuck Han (IYANC) Chuck@iyanc.org

Jean Stawarz (IYANE) Jeanstawarz.iynaus@gmail.com

Lisa Henrich (IYASW) Lisa.Henrich@scottsdale.edu

Varina Whitener (IYALA) varinawhitener@gmail.com

Gretchen House (Appointed) gretchen@stretchwithgretch.com

DIRECTOR OF OPERATIONS:

Susan Johnson (IYAUM) johnsonsusiem@aol.com Randy Just (Appointed) president@iynaus.org Lisa Jo Landsberg (Appointed) lisajland@hotmail.com David Larsen (Appointed) David.larsen814@gmail.com

Yoga—Our system Part III, Prashant S. Iyengar . . . . . . . . . . . . . 16

On Asana: Vatayanasana, Lucienne Vidah . . . . . . . . . . . . . . . . 25 On Healing: Healing Seated Poses, Downward Facing and L–Shapes, Lois Steinberg . . . . . . . . . . .

On Philosophy: Bhagavad Gita Chapter Summaries, Prakash Parameswaran . . . . . . . . . . . . . . . . . . . . . . . . . . . 39 On Teaching: Collegiality and the Spirit of Community, Aretha McKinney Blevins . . . . . . . . . . . . . . . . . . . . . . . . . . 43 Classifieds . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45 Back Page: Ujjayi, by John W. Steele . . . . . . . . . . . . . . . . . . 50

THE LIGHT IS PRODUCED BY THE IYNAUS PUBLICATIONS COMMITTEE: Jerrilyn Crowley, Chair, Editor, The Light Jennie Williford, Editor, Samachar Don Gura, Art Director David Monteith, Copy Editor Sheryl Abrams, Advertising Lisa Henrich, Assistant Susan Goulet, Adviser COLUMNISTS: Aretha McKinney Blevins Prakash Parameswaran John Schumacher Lois Steinberg Lucienne Vidah POETRY: John W. Steele

Mariah Oakley director.operations@iynaus.org

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Text-only ads start at $50. A premium classified ad can be purchased for up to $125. Full-page, half-page, quarterpage, and classified advertising is available. All advertising is subject to IYNAUS board approval. Ads are secondary to the magazine’s content, and we reserve the right to adjust the placement as needed. For more information and ad rates, please contact Sheryl Abrams at (512) 571-2115 or yogabysheryl.tx@gmail.com

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Cover photo: Katie Veit (CIYT Level 2) in her home practice space. T-shirt: NinesYogaShorts

The Light | Fall 2020 – Winter 2021

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IYNAUS OFFICERS AND STANDING COMMITTEES PRESIDENT: Randy Just

Letter

FROM THE PRESIDENT

Dear Members,

VICE PRESIDENT: David Larsen SECRETARY: Michele Galen TREASURER: Christine Miyachi ARCHIVES COMMITTEE: Kathleen Quinn, Chair CERTIFICATION COMMITTEE: Nina Pileggi, Chair CONTINUING EDUCATION: Susanne Bulington, Chair ETHICS COMMITTEE: Susan Goulet, Chair EVENTS COMMITTEE: Michelle Pontrelli, Chair MEMBERSHIP AND REGIONAL SUPPORT COMMITTEE: Paige Noon, Gretchen House (incoming) OUTREACH COMMITTEE: Denise Rowe, Chair PUBLICATIONS COMMITTEE: Jerrilyn Crowley, Chair PUBLIC RELATIONS AND MARKETING COMMITTEE: Amita Bhagat, Laura Lascoe, Co-chairs IYENGAR REGISTERED TRADEMARKS COMMITTEE: Gloria Goldberg, Attorney-in-fact for the Iyengars SYSTEMS AND TECHNOLOGY COMMITTEE: Jean Stawarz, Chair YOGA RESEARCH COMMITTEE: Gwendolyn Derk, Chair PAST PRESIDENTS:

On behalf of the Executive Committee and the IYNAUS Board, I would like to congratulate the Publications Committee on the new journal of the Iyengar Yoga National Association of the U.S., The Light.

The stated purpose of IYNAUS has always been the dissemination of the teachings of B.K.S. Iyengar and the Iyengar family. The new journal will have regular columns highlighting what many of us consider to be the strengths of our system: the philosophy of yoga, our approaches to asanas, pranayama, sequencing, and therapeutics.

This benefit to our members will now provide a focused and thorough look at those ideas which stand out in our system. We recognize and appreciate the Publications Committee’s efforts to shift the journal to this new, innovative, digital format and look forward to the in-depth articles scheduled for upcoming issues.

The COVID-19 pandemic has been an inherently difficult time for us all. I am reminded of the statement by B.K.S. Iyengar in his book, Light on Life, “Do not think of yourself as a small, compressed, suffering thing. Think of yourself as graceful and expanding, no matter how unlikely it may seem at the time.”

Our community has done an outstanding job of finding graceful expansion throughout the past few months. We have connected with each other via online classes and participated in several continuing education courses addressing the real-time concerns we face as practitioners and teachers.

Abhijata Iyengar was a living example of the brilliance of Iyengar Yoga in the online seminar she taught in May. The tenderness of her teaching brought many a very real sense of peace and contentment.

May we continue to become graceful and expanded, through our own commitment to practice and self-study through “our system” of yoga.

Thank you, Guruji, for leading us from darkness to light with Iyengar Yoga.

Best wishes,

Organizational Board–1991 Mary Dunn 1992 – 1998

Dean Lerner

1998 – 2000 Karin O’Bannon

Randy Just

President IYNAUS

2000 – 2002 Jonathan Neuberger 2002 – 2004 Sue Salanuik 2004 – 2006 Marla Apt 2006 – 2008 Linda DiCarlo 2008 – 2012

Chris Beach

2012 – 2014

Janet Lilly

2014 – 2017

Michael Lucey

2017 – 2019 David Carpenter For a full list of committee members and volunteers, visit our website https://iynaus.org/board-and-staff

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The Light | Fall 2020 – Winter 2021

Letter

FROM THE EDITOR

Dear Members, Welcome to the new digital magazine, The Light!

What a year 2020 has been. With change comes opportunity. As yoga practitioners, we have the opportunity to deepen our understanding of ourselves through introspective practice and by connecting with the wisdom and diversity in our community. As B.K.S. Iyengar said, “Yoga does not just change the way we see things; it transforms the person who sees.”

We are on the path of transformation. The mission of the IYNAUS Publications Committee is to educate, inform and inspire your practice—to be a light on the path.

In the new biannual digital publication, The Light, you will have the opportunity to delve more deeply into Iyengar Yoga with recurring columns on yoga philosophy, Asana, Pranayama, therapy, and teacher support. In the first issue, we are honored to share the work of these committed and thoughtful teachers: Lois Steinberg, John Schumacher, Lucienne Vidah, Aretha McKinney Blevins, and Prakash Parameswaran. This issue also includes an inspiring tribute to Guruji written by Prashant S. Iyengar.

Enjoy our inaugural issue and let us know what you think. You can email me with comments, suggestions, and ideas for future articles at yogajerripublications@gmail.com. Archived issues will be available in our upcoming redesigned IYNAUS webpage. Thank you for supporting IYNAUS and our Iyengar Yoga community.

Warmest wishes, Jerrilyn Crowley

Editor-in-Chief

Under the direction of Abhijata Iyengar, participants explore Utthita Parsva Konasana at the 2019 IYNAUS National Convention in Dallas.

The Light | Fall 2020 – Winter 2021

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IN THESE TIMES

EVERYDAY YOU MUST WALK THAT FINE LINE BETWEEN COURAGE AND CAUTION.— B.K.S. Iyengar (Guruji’s advice the day I met him when I told him of my obstacles living with MS.)

In these times of COVID-19 and the pandemic shuffle, the need for adaptability and vigilance is vital for many of us. As we bid 2020 goodbye and venture into the new year, may your inner effulgent light burn brightly and reflect Guruji’s radiance to inspire your practice. Let’s move forward...alone yet still together...with courage and caution!

Offering online intermediate, remedial, pranayama classes, private sessions and consultations. VISIT MY WEBSITE

A NEW BOOK! Released Nov. 2020

My hope is that this book may serve as an additional resource for ambulatory people with MS to help ease their situation and for the yoga teachers who help guide.

By providing an overview of key yoga postures and basic breathing techniques, this book demonstrates how people with Multiple Sclerosis can manage symptoms, and create a regular yoga practice in order to enhance physical and mental wellbeing.

Available on Amazon worldwide and through IYNAUS This book is honest, clear and straightforward. It creates channels of hope, courage and confidence for those affected by MS. —Abhijata Iyengar Underpinned with yogic philosophy, this exciting resource transcends the physical practice, offering any student of yoga hope in times of uncertainty. —Patricia Walden ADDITIONAL REVIEWS ON AMAZON

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The Light | Fall 2020 – Winter 2021

Tributes to Guruji PART I

BY PRASHANT S. IYENGAR

I

Originally published in Yoga Rahasya 5.4, 1998

begin with my humble respects, reverence, and prostrations to our Guruji, on your behalf as well as mine, on this auspicious day of Guru Purnima.

Today, Guru Purnima has a special significance as we are observing the year of Guruji’s eightieth birthday celebrations. It is almost a launching day of these celebrations. I feel honoured and privileged to have the opportunity to say a few words about Guru Purnima and our dear Guruji.

As the very name Guru Purnima suggests, it is a day to worship and offer our humble prostrations to Guruji.

Guru Purnima has been observed in our parampara (tradition) as Vyasa Purnima. Veda Vyasa was a great sage who appeared on this planet with the advent of Kali Yuga, the present era. Veda Vyasa, therefore becomes the Guru, the first Guru of our era, Kali Yuga. Sage Veda Vyasa was a noble sage and his greatness was also recognized and acknowledged by no less than Bhagavan Sri Krishna. In the tenth chapter of The Bhagavad Gita, Krishna says “Amongst the munis, the sages, the seers, I’m Vyasa.” In other words he means Veda Vyasa was the incarnation of Lord Krishna himself.

Veda Vyasa was the source of all wisdom. His name suggests he was the organizer of Vedas. He was the one who rearranged the Vedas, which are the source of all knowledge, all vidyas, all wisdoms, for this particular eon, the Kali Yuga. Vyasa arranged the Vedas for our access. Since the Vedas are the source of the ultimate knowledge, and Vyasa is the bestower and the giver of this Vidya, he becomes our adhyatamik father. Vyasa was a prolific writer. He wrote the great epic poem Sri Mahabharata, which contains 100,000 verses and is just a small fragment of his prolific writing. Vyasa was also author of the 18 Puranas of which, the Skanda Puranam has 80,000 verses. There are other Puranas which have 18,000–60,000 verses. Every philosophy, every sect traces its parentage to Veda Vyasa. He is the parental head of all the Vidyas, all the philosophies of India. For us yoga sadhakas, students of yoga, Vyasa has a very significant place, almost equal to that of Sage Patanjali.

The Light | Fall 2020 – Winter 2021

Prashant S. Iyengar, Photo: Archives

Patanjali’s Yoga Sutras have come within our grasp and comprehension because of the lucid commentary of Veda Vyasa who divulges for us what Patanjali wanted to tell us. The Yoga Sutras would seem like Latin to us without Vyasa’s commentary. Vyasa divulges the meaning and purport of the Yoga Sutras. Veda Vyasa becomes our Adhyatma Guru since Yoga Shastra is an Adhyatma Shastra, and it is Veda Vyasa who initiated us in yoga through the Yoga Sutras. You may wonder what is this Adhyatma Shastra? Some of you might be having, (hopefully you don’t), an apathy for Adhyatma Shastra.

We might claim we have nothing to do with Adhyatma Shastra on account of our temporal behaviourism, materialism, carnality, cupidity and sensuality. Let me tell you, however temporal, materialistic, cupid,

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TRIBUTES TO GURUJI CONTINUED

We students of Iyengar Yoga are very fortunate to have Prashant S. Iyengar as our guide to understanding more fully what Guruji contributed to the field of yoga. Not only does he help us better understand the hallmarks of Iyengar Yoga, he urges us to go deeper into our studies of yoga as a science, philosophy, and technology to eliminate our sufferings. In a talk Prashant gave in September, 2019, he said Iyengar’s yoga is not the same as Iyengar Yoga.

Out of Guruji’s practice came the concepts that together came to be known as hallmarks of Iyengar Yoga: intricacies of techniques, sequencing, and timing. But he went on to say Guruji taught what had to be taught, which was not what he practiced.

In these three articles, Prashant helps the students of Iyengar Yoga appreciate that, while very important, the three aspects of our system he speaks of are only a small part of Iyengar’s yoga. What Guruji gave to yoga lies in how he practiced all the aspects of yoga, with moment to moment awareness resulting in mental culturing. Through clear examples and questions to the reader, Prashant urges us to

and sensual we might be, we still cannot divorce from Adhyatma. You may wonder as to why am I making this enigmatic statement?

Everyone looks for an end of sorrows.

First, let me tell you what Adhyatma is? Adhyatma basically, and very importantly, means a science, a philosophy, a technology to overcome, terminate, or at least lessen or attenuate our sorrows and sufferings.

Can you find even one person—from a lunatic to a pandit, from a brute to a saint—who is not concerned with his sorrow? Is there even one person who does not want to escape, avoid, end, terminate, destroy sorrows?

Everyone, invariably everyone, without exception, under any condition would like sorrows to come to an end.

The person in any era, any cultural background, any ethnic background, any religious background would like the sorrows to come to an end. All persons like sorrows to come to an end irrespective of whether one is philosophical- or religious-minded or temporal- or 6

fully understand why we practice yoga and how we approach our practice. He urges us to think about our actions and our perceptions, so that rather than doing yoga, we might someday reach the state of yoga.

In reprinting these articles, we pay our respects to Prashant as our teacher and guide who continues to deepen our understanding of Guruji, his work, and his contribution to yoga.

With his help we may learn to deepen our practice and understand the vast connections between the body, mind, breath, emotions, awareness, consciousness, intelligence, and volition (Prashant would certainly be able to add to this list), so we may begin the journey inwards toward “soulwardness.”

Reprinted with permission from RIMYI Part One: Yoga Rahasya 5.4 Part Two: Yoga Rahasya 6.1 Part Three: Yoga Rahasya 6.2 Christine Saudek (CIYT Level 4)

materialistic-minded. Everyone looks for an end of sorrows. Therefore, all of us are aiming for Adhyatmatik solace because end of sorrows itself means Adhyatmik solace. So we are all aiming for Adhyatmik gains.

Adhyatma is universal but rarely does one recognize this subject as one of universal appeal. It is felt that an isolated few go after Adhyatma. But strangely, you will have noticed sorrow antagonizes every human being, whether stupid or wise, brute or saint, spiritual- or temporal-minded, spiritual or carnal, spiritual or profane, and everyone cherishes redemption from sorrows. So, in that sense Adhyatma has a universal appeal. Another important aspect of Adhyatma is realization of the soul.

It is felt there are an isolated few who go after realization of the soul naturally. The temporal fellows, the profane people, do not go after soul-realization, but if they feel sorrows should be terminated, it implies they are going after soul-realization unknowingly. Because adhyatma conclusively proves the attenuation or termination of the sorrows is only by soul-realization. So understand that, even though not all of us are concerned, nor are all of us going after soul realization, strangely enough everyone The Light | Fall 2020 – Winter 2021

is concerned with it as everyone is concerned with the end of sorrows.

As students of yoga and philosophy, you should know there is a conclusive postulation in the Adhyatma Shastra that soul realization is the only means for termination of sorrows. Atmajnana is the only way for attenuating or terminating or overcoming the sorrows.

Thus, theoretically every one of us is keen in going after the eradication of sorrows and therefore going on the path of Adhyatma, although soul realization is trillions and trillions of miles away from us. We should all make a note that the science of yoga is the science of eradication of sorrows. It deals with the sorrows commencing from the pains here and there, sprains in the ankles, to all the infinite pains in this finite body. Know that pain is only one of the symptoms of sorrows. If you think for a moment, you will know that apart from body pains, physical pains, there are many, many, many sorrows.

The science of yoga is concerned with your redemption of the pains and redemption of the sorrows at every level of the neophyte plane of sadhaka, that is you and me, to the accomplished yogi of highest level. So needless to tell you how yoga works for you and me on our physical pains and psychological, mental turmoils. Coming to the other aspect of adhyatma which is soul realization or “soulwardness.” The practical aspects of yoga are so framed, are so schematized, that you objectify your body, your mind, your intelligence, your emotions, your will and all the various faculties and facets you have in you. And that is the gateway for “soulwardness.”

Let me explain what objectification of your body, mind, intelligence, emotions is. All our sciences objectify something—some phenomenon, some principle—and study, investigate and examine that. For example, the physicist takes any physical phenomenon and objectifies it, studies it, investigates it, and examines it.

All the various sciences make something as an object and then evolve all study, investigation, examination around that object. But in the practical aspects of the science of yoga, in its psychological approach, you make your body as an object, and you study, investigate and examine it. You make your mind as an object and you study, describe, define and articulate the mind, and also your emotions, the intelligence and various other faculties of consciousness, awareness, emotions, and volition. Everything is objectified in the psychological, mental approach in the practical studies of yoga. That is how you come to know they are all objects and they are not you. You come to know you are not the body with the The Light | Fall 2020 – Winter 2021

objectified study of the body. You come to know you are not the mind with the objectified study of the mind—so also with your emotions, awareness, consciousness, and intelligence. That is how you start making a journey inwards from these various sheaths, from the head towards the core, the soul. That is the “soulwardness.”

That is the aspect of Adhyatma which is Atmajnanam.

So, yoga is an Adhyatma Shastra.

We should all make a note that the science of yoga is the science of eradication of sorrows.

It is no exaggeration when I say your mind is put in a test tube and you are helped to examine your own mind—so also your intelligence, your emotions, your consciousness, your awareness. That is the beginning of the study of the self.

The point is yoga is Adhyatma Shastra from both these perspectives. It works on redemption, attenuation, or termination of the sorrows. It also gives the journey from the exterior sheath of the body which is skin, flesh, muscles, bones, marrow, towards the core. With that conclusion, what I am trying to tell you is yoga is a thorough and comprehensive Adhyatma Shastra in the complete sense of the term. Vyasa, who is the father of all the shastras as well as Adhyatma Shastra, is rightly considered as our father, the source in Adhyatma Vidya and Yoga Vidya.

You all know what yoga was before our Guruji appeared on this planet. You know what Guruji has done for yoga.

You have heard about it several times. On one hand, you know. On the other hand, if I may say so, you do not know. Because if I were to ask you what Guruji did for yoga, you will not be able to explain it precisely. I will tell you what Guruji has done for yoga. In the process I will be able to pay my humble reverence, my humble respects to Guruji. I will be telling you what glorious contributions our Guruji has done for yoga, particularly as an Adhyatma Shastra—the science which works to redeem and attenuate our sufferings and the science of soul understanding which you usually call ‘penetration.’

Many of the beginners come to the Institute for redemption from pain. Yoga therapy, which Guruji has evolved, doesn’t just work to redeem you from the pains but also to redeem you from the sufferings. Redemption 7

TRIBUTES TO GURUJI CONTINUED

from the pains and sorrows is only possible with the qualities such as wisdom, a philosophic mind, and endurance that comes through the culturing of the mind. An interesting thing you should notice is we can get painkillers (drugs)—there are pain killing drugs—but there are no sorrow killers. It is only adhyatma, yoga, wisdom, religiosity, spiritualism which is a sorrow killer.

Yoga therapy, which Guruji has evolved, doesn’t just work to redeem you from the pains but also to redeem you from the sufferings.

Before Guruji came into the arena of yoga, the primary aspects of yoga, the asana and pranayama which we practice, were dubbed as exercises. Asanas particularly could not be related to adhyatmik sadhana. They were merely considered as physical exercises. The main purpose of asanas, which Patanjali himself mentions, is not only physical and bodily gains and physical wellbeing, but a greater thing remains as a veiled import, veiled purport of asanas. There is not even a remote possibility of relating asanas to adhyatmic sadhana apart from the way Guruji has taught us. It is only Guruji who discovered the purport and import of asanas which are adhyatmika Apart from Guruji’s books and his system, no other book or system can provide a rationale—through any amount of pedantics—to prove that asanas are spiritual in their approach and spiritual in their end. It is only in our system, the system Guruji has evolved, that we can trace the Adhyatmikization, if I may say so, of asanas, which is the true purport of asanas in Patanjali’s system. It was a travesty until Guruji expounded the system of asanas and pranayama, that asanas were dubbed as exercises, deprecated as exercises or perhaps slightly glorified by saying they were yogic exercises.

As I told you, the important characteristic of adhyatma is to objectify oneself, objectify various instruments around our being: the body, the mind, the intelligence, the senses, the awareness, the consciousness, the emotions. The process of self-analysis, self-investigation, which is the outcome of objectification, is the hallmark of our system. All of you, as students of our system, have experienced this aspect which is characteristic of Iyengar Yoga. That is the objectification of the 8

body, mind, intelligence, emotions, awareness, and consciousness which results in intercession and “soulwardness.” That is the adhyatma and you can definitely get the essence of asanas when you practice and learn in the classes.

To tell you in one word what Guruji has done is a glorious ‘scientification’ of asanas, whereby our system is well systematized. The books do say yoga is a science and is scientific, but what Guruji has done, if I may say so as there is no such word in English, is “scientification” of the practical aspect of yoga. It is only in our system that asanas have become intrinsically yogic. In all the other systems, asanas are considered physical exercises and yogic practices for them are light years away. Guruji put in a lot of hard work and toiled for decades. He applied his intelligence, his awareness, his sensitivity, and his rationale in his practices. A lot of thinking went into his practices, and that is how he evolved his own system, as we claim. It is not actually his own system but is the import of Patanjali’s induction of asanas in Ashtanga Yoga. So Patanjali’s purport of asanas is divulged and opined by Guruji.

When we call it “our” system, the Iyengar system, it is only to identify it and distinguish it from the other systems. Actually, our system is the original yogic one which has been divulged in the yoga sutras. In that sense it is not our own system. Vyasa, the commentator of yoga sutras divulged Patanjali’s Yoga Sutras to us. It is no exaggeration to say Guruji, the Vyasa of our time, divulged the practical aspects of yoga to us.

As I mentioned to you earlier, I will divulge to you certain aspects of our system which are either unknown to you or which you are unable to articulate. There are three unique aspects in our system by which it can be distinguished from the other systems.

THE FIRST IS THE TECHNICALITIES INVOLVED IN OUR ASANA PRACTICES. The technical aspects of asanas

are very meticulously observed by the Iyengars, by Iyengar teachers and by lyengar students. One often tends to feel and remark that our system is very complicated because of the technical details. They are not complexities, but they are intricacies. The student is given access to the body and inside the body, beyond the peripheral, skeletal and muscular body because of intricacies in our practice. All other exercises work with, and work for, and deal with the skeletal-muscular system. And there is no way for those exercises to penetrate beyond the skeletal musculature of the body.

The Light | Fall 2020 – Winter 2021

But our system, as you have experienced, has incredible abilities to penetrate well beyond the skeletal-muscular body. These penetrations are very, very deep and very extensive, because the psycho-mental purport, the purport on consciousness is to be struck. That requires penetration, and penetration requires intricacies, and intricacies require technicalities. Without intricacies, you can’t touch the subtleties, and without subtleties you cannot get the penetrations, and you cannot strike the purport of asanas or pranayama. So, in other words, you cannot really escape the outer layer of practice, the grosser layer of practice. If you want to have further access, you must have subtleties and subtleties are only possible with intricacies in technicalities. Therefore, intricacies are there in the technicalities of our system.

Take the example of Tadasana. It is a pose with minimum contortions but if you decide to write an essay on Tadasana and describe it, you certainly know it will be a volume. You can recall how many intricacies are in Tadasana, the first pose. The intricacies are very, very extensive and intensive. This is unique to our system.

These intricacies are not to show the intellectual ability, intellectual fineness, intellectual re-fineness. The intricacies are there only to strike the subtle and the essential aspects of the postures. It is not an outcome of intellectual gymnastics.

In short, the technical intricacies are there in our system for the sake of penetrations and to strike the purport of asanas, the psychological mental benefits of asanas, the benefits on the plane of consciousness in asanas. Let us nirodha. The culturing of the mind, the restraint of the mind, the sublimation of the mind, all sorts of essential aspects which are there in yoga for the mind. Guruji’s penetrations help us make an inward journey towards the adhyatmik realm of practices.

THE SECOND ASPECT OF IYENGAR YOGA IS SEQUENCING, WHICH IS ALSO AN INVALUABLE AND INCREDIBLE CONTRIBUTION OF GURUJI’S TOWARDS ASANAS. In all other systems any asana can be done

before or after any asana. The travesty is there is even a ridiculous concept of counter asanas, counter poses.

Counter asanas will not endanger the practices which are gross, peripheral without any penetrations. There is no question or problem of subversion as the gross practices do not do any mental culturing. The counter asanas can be very, very counterproductive when the asanas are done with such tremendous involvement and intricacies. They can subvert the psycho-mental The Light | Fall 2020 – Winter 2021

development that previous asanas have done. Of course, in our intricate practices we definitely do the mental culturing; therefore, we have got to take care as to what should follow a particular asana. Or what should follow a particular set of asanas.

You have experienced in our classes the efficacy of sequencing. How does a particular sequence of asanas give you better intricacies in technicalities? Sequencing helps you attain greater penetrations. It also helps you explore and discover yourself. Most important of all, it helps you evolve a psycho-mental state, which is very conducive to yoga psychology. The yogic state of mind is serene, quiet, sublime, sedate, clear, passive—and these attributes can be evolved with the sequencing of the postures. We can culture and desirably modify and tune our mind with the help of sequencing. You cannot even imagine the effect of asanas without performing them in a sequence.

Sequencing itself is a system whereby you develop the psychomental structure required and desirable for yoga. Just doing one asana with all penetrations and accomplished intricacies instead of a proper set of asanas in a proper sequence has a limited efficacy, because you can get collective and accumulated benefits, collective and accumulated reaps from asanas properly sequenced. That is why, after the end of practice, or after the end of a class, you get a state of mind which is the result of the whole sequence of asanas performed. You experience the equilibrium and sublimation, a quietude. It’s a sort of transpersonal or impersonal state you experience after a class. You also experience that state of poise, equilibrium, quietude, virginity, purity, sublimity, transcendence. This is all because of proper sequencing in a class.

What is this transcendence? The state of transcendence means you transcend, you go beyond and get past the limitations which are set by class, by caste, by creed, by gender, by status, by stature, so on and so forth. You experience an impersonal or transpersonal state after a class. You go beyond your social personality, closer to your essential state and that is transcendence. You are generally known by caste, class, creed, gender, status, stature, etc., but after the class, you don’t remain with those attributes. All this is because of the sequencing of the asanas which are done with intricacies. That is intermingling. The experience you have after class is an intermingling of the two aspects of Iyengar Yoga: intricacies and sequencing.

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TRIBUTES TO GURUJI CONTINUED

Sequencing is not just performing this asana after that asana. It is not just sequencing this set of asanas after that set of asanas. To be more precise, in sequencing, this asana comes after that asana only when that asana is done in a particular manner, with particular intricacies.

Then its effectiveness is felt. It is not just Sarvangasana after Sirsasana.

THE THIRD IMPORTANT ASPECT IN IYENGAR YOGA IS “TIMING.” Guruji understood it is the timing aspect with

which one can carry out and accomplish a process. The timing aspect is not merely to display one’s will that I can do this posture for this long. The timing aspect just for the sake of will may be potential pride. The timing aspect helps the effect of asanas to build up, to develop and to surface. Timing is an important factor if anything has to evolve. You might call this a gestation period. It is the time between input and output. Output will be as expected only sometime after the input. The timing is not for the display of will.

These three aspects were unknown to other systems.

In the other systems, Sarvangasana is done for a couple of seconds, Sirsasana is done for a couple of seconds.

If the asanas have to work for some psycho-mental effect you certainly can’t expect the effects to happen with a snap of the fingers. Nothing can be expected in a second or two, or even some tens of seconds.

The timing aspect in our system is to create a circulation within us which is peculiar to that asana so that a particular biochemistry can be developed, which is very important for the evolution of consciousness or for change in the state of mind. A change in the mind is a biochemical change itself.

The timing is not just going by the chronometer—how many minutes, how many tens of minutes, and how many half hours? We should not become the slaves of our stopwatches and timers. The timing here is not the chronological timing counted by a chronometer. You may wonder then, “What is it?” It is the metabolic timing in an asana. Timing means the posture in its metabolism and its physiology is carried out for that length of time.

So whatever length of time the pose is carried out metabolically, cellularly, with all the inner interactions— that is the timing. For example, if you stay in Viparita Dandasana on the chair for half an hour by a timer, it doesn’t mean you have done it for half an hour. You may not have effectively stayed even for five minutes or 10 minutes in your half an hour stay! For various reasons, 10

starting from digression of your mind, disintegration of your mind to physical and physiological ineffectiveness.

How long are you keeping the cellular system effective in that asana? So, the metabolical and not your stopwatch is the timing! That is why, your teachers shout for your every-moment awareness, advertence, and attention.

It is to observe meticulously the technical intricacies of a posture.

These three aspects are so integrated that they won’t work in an isolated manner. Our system has understood this and our system has applied the integration of these three, which is again a fourth marvel! The integration of the three, the commingling of the three, the blend of the three, the conjunction of the three, which gives accumulative benefits is in itself a fourth marvel.

Thus, asanas can contribute to help us travel a long way in the path of Adhyatma. The yogic efficacy of asanas is only because of three aspects working in an integrated manner. It’s a great, great ‘scientification,’ which Guruji has done. It’s a great ‘scienticalization.’

Well, all this was developed by our dear Guruji with his tremendous strive, effort, integration and will power. You can imagine what he must have applied in his practice.

But the most supreme thing that has scored over all those other factors is the Grace, the Grace with which he worked.

Well, we cannot rule out the possibility of somebody working as hard as Guruji or perhaps even harder! It is possible that an isolated few might work even harder than Guruji or at least as hard as Guruji. But then they will not still attain what Guruji has attained. Just for that one reason: the Grace. Guruji had tremendous Grace behind him, inside him, around him. It is the Grace which was the input for all his faculties which were invested in his practice. All those faculties you know worked for him. His hardness, his intent, his diligence, his sincerity, his faithfulness. All those factors were triggered just because of this Grace. Even his thoughts, his analysis, his synthesis, his conclusions, the aspect of intelligence also worked on account of the Grace. Ultimately, it is because of the Grace of Guruji that our system is what it is today. Because of all these aspects, accept that it is highly dangerous to enter a laboratory without any knowledge of that subject.

Then, how does it start? We are required to do our practices with greater diligence, with greater observations, with greater perceptions, with greater The Light | Fall 2020 – Winter 2021

sensitivities, with greater analysis, with greater synthesis and with greater discernment. It demands greater advertence, greater application, greater integration.

That is what we owe our Guruji. I have tried to divulge the salient features, the high points, the essence of our

system and at the same time I have tried to make you understand that our Guruji is our Vyasa.

I offer humble prostration to Guruji on behalf of all of you.

Yoga—Our System PART II Originally published in Yoga Rahasya 6.1, 1999

My obeisance to Guruji and friends,

I

have been given this privilege to give the opening talk on Yoga which is on ‘Our System.’ This talk is a sequel to the talk that has been transcribed and published in the previous issue of Yoga Rahasya and in the handbook. There I highlighted the three main aspects, the pillars, of our system which are technicalities—intricacies, sequencing, and timing. You may recollect I said the technicalities in our system are not complicacies but intricacies. These technicalities are not only for the limbs, muscles, and joints but also the finer aspects, which I will also highlight today.

Every asana has three stages—upakrama (commencement), sthiti (state), and upasamvhara (conclusion). Our technique consists of three aspects in an asana—how to go into the pose; how to do the pose, as well as maintain the pose; and how to come out of the pose. To give you an example on the importance of upakrama, suppose Guruji announces Trikonasana, and after you spread your legs, he says Parivrtta Parsvakonasana. The result would be total confusion.

Your mind, your intelligence and all your faculties are prepared for Trikonasana when the teacher says Trikonasana, but you get disoriented if the teacher suddenly says Parivrtta Trikonasana. Upakrama (commencement) of asana conditions your body, your mind, your intelligence, your awareness to go into that pose. You all take the beginning as a grace aspect. The technicalities of asanas are also threefold, like the three stages of asanas. Upakrama, sthiti and upasamvhara— The Light | Fall 2020 – Winter 2021

the commencement, the state, and the conclusion.

Technique means “how to do.” The moment the question of HOW arises, the answer depends on WHY are you doing it.

Every part of the body should be coordinated with all other parts: your mind, your awareness, your perception and your sensation.

To give you an example, if you are to have some guests for a party, you decide the menu and then decide—what to do, and how to do, and also on why are you doing it?

Whether the guest is wanted or unwanted, you may prepare the same dish, but the preparation depends upon why you are doing it and for whom you are doing it.

Here also the technique of HOW to do depends on WHY you are doing it. Sirsasana can be done at the beginning of the class, or as an orientation for backbends, or as an orientation for forward bends, or as a preparation for pranayama. So, the commencement technique of an asana also depends upon why you are doing it.

Is it to generate energy, is it for relaxation, or is it for recuperation, or is it for learning?

The second stage of asana is sthiti which implies staying and not doing. The etymological definition of an asana is “astyate aneniti asanam.” You are supposed to 11

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be staying in an asana and not constantly doing. Asana must come to a state of having done. It must come to a full stop. You must stay in the pose, and at that point your pose commences. Many times I have said in classes that your poses end before they commence because you are doing, and doing, and doing—here, there, and everywhere. And in the process and in your techniques, you are exhausted. Nothing more is known or can be done, and you end your pose where it is supposed to start. Technically and scientifically speaking, this state of asana has subdivisions the moment you go into the pose. Today Guruji said, you do at one place and lose at 1001 places. You work on the knees—you lose in the back. You work on the back—you lose on the legs.

Therefore, the moment you go into the pose, what begins is the orientation to all the cells, to all the joints, to all the muscles, to the skin, flesh, bones, and whatever you can identify in your body, in your awareness. You know the moment you go down into Trikonasana it is not the final pose and it takes some time, some breaths to reach your final pose. So, until you reach the final pose, you are giving the orientation, and then if you do with just orientation, then you do in one place, you lose in 100 places. What is then required is coordination.

The second phase of sthiti comes without any lapse of time, without any delay. Every part of the body should be coordinated with all other parts: your mind, your awareness, your perception and your sensation. Action goes on for that coordination to come. The third stage is the coordinated stage of asana. You are coordinated in the asana and there the asana commences. This is the reflection aspect of asana. The reflection will not be proper if the surface of the water is disturbed. If you drop a small pebble into the water, you will not get a proper reflection. Reflection requires a steady and clean surface. If your actions constantly give jerks and jolts to your consciousness, the consciousness becomes like disturbed water. The consciousness is like a crystal clear state of water when you come to the coordinated state of asana.

There are ways of practice.

Practicing to learn, practicing to consolidate, and practicing for maturity.

The aspect of timing begins when you are in the coordinated state. If you go into further details of this, 12

then it can be further subdivided as far as dynamics are concerned. From the word go, there are dynamics and dynamics. For example in Tadasana, you adjust your ankles, your shin, your knees, your thighs, and then you proceed to your trunk, the arms, the elbows.

Everywhere you create movement in the way the asana requires. This is called dynamics of dynamics. Even after you are in the pose, you are in the ‘doing’ state all along, which is the dynamics of dynamics. Once you reach the pose, what you reach is the dynamics of statics. You are supposed to be static in the pose. You are animate, you are living, and therefore, even if you are static, there would constantly be inner movements as long as you breathe. Then how can you be static?

You know you do not have to hold your breath. If the breathing is going on, then the internal movements are constantly going on. Therefore, what you need to know is in what way the internal movements should be going on so as to maintain a steady pose. So the movement is for steadiness. There is constant movement with the in-breath and out-breath, but the movement should be such that you will hold the body, you will hold the pose, you will hold the mind in the state of steadiness. For example, if a film is being projected, then frames are constantly moving. Every moment there is an arriving frame and a departing frame from the projecting lens.

And this is true even when there is a still shot. The film is moving on the projector, but you have a static picture on the screen. Similarly in the asanas, you come to the ‘done’ state, but the internal movements are taking place. The cells are moving, but they should do so in such a way that there is a continuum of Trikonasana or whatever asana you are doing. There should be no wavering in your Trikonasana. The movements in every aspect of your being, your in-breath and out-breath, which go on, should be like the film which is moving, but depicts the still shots. That is the dynamics of statics while before that everything is for dynamics of dynamics.

Now, both the dynamics of dynamics and dynamics of statics depend on WHY you are doing the pose. The technique of the asana depends on WHY you are doing the asana. You might be doing it for what might be called a “practice to learn.” There are ways of practice.

Practicing to learn, practicing to consolidate, and practicing for maturity.

If you are doing the asana for learning, then you can endeavor and endeavor and endeavor till you perspire and perspire, but don’t wait till you expire! You can go on and on when you are learning. Pull, push, stretch, The Light | Fall 2020 – Winter 2021

contract, you can create Guruji in every single cell. This aspect of practicing to learn is important if you want to progress. You can be actionoholic when you are practicing to learn. Therefore, the technique will depend upon whether you are practicing for the sake of learning.

Then you have to practice for the sake of consolidation.

Guruji has said several times when you come for the intensives, “I have taught you for 10 years—you have to consolidate.” Have you ever questioned what it means to consolidate and what you have to do for it?

What is consolidation? The word is known, but the meaning is not known. Or the meaning is known, but the concept is not known. What are we supposed to do if we are to consolidate? In what way should my practice be directed? Have you ever bothered to ask what is to be done to consolidate? Obviously, consolidation means not to proceed further. Have you ever practiced in such a way as to not to proceed further. If you are trying to do more and more, then you are proceeding further and, therefore, you are learning. That is not consolidation.

What is consolidation? How to get it? How to do it?

Consolidation means you have to measure what is the effort that has been put in when you are doing the pose for the particular degree of the pose where the external and internal geometry of the pose is not disturbed. So, if you are in Trikonasana, if you are on your fingertips—do not go to your palms. If you are on your palms, don’t take your palm farther down on the floor. If your palm is reaching the floor, some of you may think, I should do the pose on the platform and take the palm a little lower!

If you are doing it that way where you are constantly manipulating the external and internal geometry of the pose, you are learning. You are not consolidating.

To understand consolidation, you have to visualize the mathematics of it. How much effort have I put in the pose, and in order to consolidate, can I withdraw the efforts but still do the same pose internally and externally by abstraction of the inputs. In other words, can I do the same pose with lesser efforts. This leads you towards maturity. If you are constantly learning you are not reaching the plateau to mature. You are constantly going up and down depending upon your state of health.

You are constantly, wavering, you are not stable.

To mature you must come to a stable plane.

What is maturity? Maturity is skill in coordination which means you are able to maintain a coordinated pose more easily and more comfortably. Therefore, the practice for The Light | Fall 2020 – Winter 2021

maturity can be possible only if you consolidate. The results are not always upwards every time you intensify the degree of your pose. If you want to mature in the pose, then you must come to a plane, like “A” degree, “B” degree Trikonasana. And then there is the “BK” point. And then you can aim for the “BKS” point! There is graduation. You must be stable at B point, and then mature at B point. Then proceed to “BK” point, and then scale towards BKS point. But every stage has to be assimilated. We just want to gulp the points because we are very “sincere” students! How many points do I have in my diary on Trikonasana? They must grow from 150 to 250 in one year. If they come to Guruji, then they must leap to 1000 points. But this takes time. Every point has to be assimilated. Every point needs a gestation period. Gestation period is required for everything in this universe. Even if it is a microwave, it takes millions of microseconds! Nothing is instant. Even the snap of the fingers is not instant. It is a process where the fingers pressurize, pressurize further, then slip, and then you get a snap of the fingers. Everything is a process. Every stage of your practice must be assimilated. That brings us to the mathematics of effort and effect. Am I getting the same effect on the external and internal geometry of the pose with lesser effort? You get maturity in the pose if you work in this way. And then you get the skill.

What is skill? There is a misconception about skill. You think you are doing skillfully if you are doing a thing beautifully and if it is worthy of applause. Skill has more mathematics than art. Skill is the ability to do the same thing with lesser effort. What can also be called effort management. You might do a beautiful pose with a bad face! The photographer may ask you to relax the face, and you may do so, but internally there would have been no change. In the modem world, you have a social face, a family face. The family members know what we are.

Do not always try to do more and more in an asana.

The more you will try, the worse it becomes. It is possible the pose gets worse when you try more twisting, more turning, more stretching because “more” is a quantitative term. Today, Guruji asked you whether you wanted quantity or quality. Therefore, you should not do more if you want to do a better pose. You will not do more if you TRY to do more. Qualitatively, if you want to do more than you should, know that, today, I am qualified to do a particular degree, and in that I will do better and not go for more.

Or to put in other words, doing bad under the worst 13

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circumstance is the best. Doing the best under the best circumstances is not the best. If you are given an oily floor for standing poses, and if there you have done badly, you have still done your best. Conceptualize what is best. What is the best asana? None of us has mastered Tadasana, but do you mean to say we have not gained anything? We can’t even dream of BKS point, but still we have achieved a great deal. So every degree of asana is going to grant you something and not just something, it is going to grant you more than much.

We as students of yoga, have to develop the faculty of coordinating action with perception so we can reflect while acting.

Patanjali has pointed out an important aspect of prayatna saithilya when you are in a “state” of asana.

You don’t have to wait to master the pose for prayatna saithilya. The input has to be minimized at every degree of asana, and yet you should be able to maintain the pose effectively. You must effectively bring in effort management. That is why I said when you are practicing for consolidation, you are not supposed to perspire. It should be just inspiration but no perspiration. But if you are learning, then you must perspire but you should not cross the threshold and expire!

As you bother about the techniques of Tadasana, you start with the toes, but the technique does not end with skin, flesh, bones, joints, and cartilage. If you recall, there is a technique of how the pelvic abdominal organs should be in Tadasana, how the lungs should be in Trikonasana. Technique also includes how your brain should be, how your eyes should be, how your ears should be, how your neurons should be. Ultimately, there is a beautiful definition of the state of prayatna saithilya which is sthira sukham asanam. This should all reflect in your body, in your face, in your mind. You must at least feel it even if it does not reflect. If it does not reflect, you must feel it.

Withdrawal of effort implies there is input and that input is slowly abstracted—drawn backwards. That is prayatna saithilya. In simple words, every pose is savasana. You have all experienced what Savasana is.

Don’t think savasana should be done only when you are lying down to do it. Every pose should be like being 14

in Savasana even if you are doing Kapotasana. You have to know the concept that Savasana in every pose is not the same. The Savasana of Janu-Sirsasana and Viparita Dandasana would be different. When you start working like this, you will certainly have mental peace and tranquility.

Guruji has said that asana, or any practice of any aspect of yoga or Ashtanga, is for citta prasadam. For every asana, you must know there are certain techniques which are working to bring about certain effects of the asana. When you are in that state, then only you will have the probability of reflection because the cellular turmoil would have abated. The way you get reflective in Savasana, you must try to strike that in all the asanas.

That is why you must know what is your qualitative state in Trikonasana. Is it B, B minus 1, B minus 2, B minus 3, or 3K? You will not get Savasana by reaching your maximum pose. You must channelize your practice sometimes to experience Savasana in that pose. We shout in the classes: relax your brain, relax your face.

One face, one pose, not one pose and 1000 faces. Every pose has its internal and external face.

Now to give you an example of what is the ‘state’ of asana.

You have watched Guruji do Viparita Dandasana for 20–30 minutes. He comes up upright after finishing it as if he has not done it at all, but we come up with a curved back even if we do it for five minutes. You think he did Viparita Dandasana, but to put it technically, he has not done Viparita Dandasana. For us, the same Viparita Dandasana has another meaning—a severe punishment.

Viparita Dandam (dandam means punishment). For Guruji, the meaning of Viparita Dandasana is as given in Light On Yoga. It is reverse prostration, humbleness, humility, and tranquility. So, if Guruji has done 30 minutes of Viparita Dandasana, you see it as Viparita Dandasana, but what he has done is 30 minutes of Savasana in Viparita Dandasana. His Viparita Dandasana is different from our Viparita Dandasana.

Therefore, we come to analysis of action, as his actions would be different from ours. Externally, we try to do what he does: lock the knees, stretch the spine, extend the shin, lift the pelvis. The techniques are the same but there is a vast difference between his action and ours.

What is that action? Just as he said today—it is action and reflection, which are two poles. We do not reflect when we act, and when we reflect we do not act. It is psychologically impossible to do both simultaneously.

We come to the statics of the pose, i.e., the dynamics Yoga Samachar Spring | Summer 2019

The actions depend upon the degree to which you want to do the asana. You think there are only three degrees of practice: mild, middle, and intense. You know only about the mild and intense degrees. Your practice is mild when you are menstruating, recuperating, or tired, or you do intensely. There are many sub-degrees even in the mild and intense degrees. Do not think you always need an intensive practice, you have to do an intense pose, and you require intensive teaching. You have to be more extensive than intensive while doing an asana. When Patanjali says sthira sukham asanam, he does not say do the asana for a moment. He does not say the tranquility, the ease should be for a moment. He just says: be quiet, be at ease, but he does not imply we should be at ease only for a minute.

Statue of Patanjali draped with a floral garland. Photo: Archives

of statics. You are in the pose, the cells are working to maintain the pose, and there is a replication of the pose in every moment and every breath. You must replicate the pose like the film running through the projector every moment, although it gives a stationary image.

Then you are in the pose and you are in a done state and not a doing state. Only when there is that replication will it be possible to have reflection while acting. It is only possible in yoga where you can be reflecting while acting. So, as a general law, action means no reflection; reflection means no action. We as students of yoga, have to develop the faculty of coordinating action with perception so we can reflect while acting.

Let me analyze the word “action.” Action and asana go together. What is action? There are three aspects to “action”: doing, non-doing, and un-doing. Technical aspects of asanas comprise not only doing, but also non-doing and undoing. The doing aspect seems simple to understand, but along with it there are non-doing aspects, also, such as, “Don’t tense the brain.” You must also understand what these non-doing techniques are. While you are doing an asana, there are so many things taking place simultaneously where you require undoing. For example, you may clinch your jaws in Parivrtta Trikonasana and you have to undo that. In order to come up from Parsvakonasana, you have to undo the bent of the front leg to come up. The undoing aspect is very important while coming out of the pose.

Commencement, state, and conclusion are all actions, non-actions, and un-actions, respectively.

The Light | Fall 2020 – Winter 2021

When you are doing an asana intensively, it is an exercise. Yogasanas are not exercises. They are ex-exercises. Asana is the state that comes after exercising, therefore they are ex-exercises. According to the modern pragmatism, exercises are isometric, isokinetic, and isotonic. Any gym instructor can explain these terms to you. Isometric is doing the movements like weight lifting. Isokinetics is fast movements, and isotonic is developing muscles. Asanas are isostatic— external as well as mental statism. Every pose has its own psychology and physiology. You must stay in that psychology and physiology for some length of time, be it some seconds, some minutes, some tens of minutes depending upon the pose.

Coming to action of asana. The actions are subdivided.

There are actions, which we create volitionally, there are non-actions, un-actions, and complementary actions where you do one thing, and certain things complement it. For example, in Trikonasana, if you place your thumb on the inner ankle, you get access to the sacroiliac, the pelvis. Then there are supplementary actions, reactions, counter-actions, e.g., in Tadasana if you act on your tailbone, there is counter action on the inner thigh. You should analyze what is the unaction, complementary action, supplementary action, counteraction, and what is the reaction when you do an action. Then you know that though you do only one unit—what happens is 100 units. These analyses are important in your practices.

What am I doing and what is happening?

(This is the first part of the transcript of the talk given

by Sri Prashant S. Iyengar at the Iyengar Yoga Festival, 1998)

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Our System PART III

Originally published in Yoga Rahasya 6.2, 1999

D

on’t think that all that is happening is because of you. If you have an actionoscope (if something like this can be made), then you will know even when you do something worth one rupee, you get something worth 1000 rupees because so many things work along with what you actually do. You might just work on the kneecap, but so many things might happen on the quadriceps, the calf muscles, your feet. So, there are many effects of one action and there it is not just one effect. The word itself suggests that even non-action is action, un-action is action. The action is very much integrated with the word, so action, non-action, unaction, counteraction, complementary action, supplementary action, reaction are all actions. Your perception in the pose will increase when you start analyzing this, and also your sensitivity in the pose. Unless you improve your perceptions, you will not improve your pose. The chance of improving it by fluke is also very little. You must be sensitive in what you are doing and what is happening and in that happening, what is not wanted. If you open your chest while your legs are bent, you must know that while I am opening the chest, the legs should not be bent.

When I stretch my legs, my chest should not be caved in. It is the coordination of so many things. It is not just stretching your shin, locking your knees, opening and lifting your sternum. So many things have to be done to open the sternum. You have to move all the back ribs, the latissimus dorsi. Without moving that, you cannot open the sternum.

preceded by standing poses or nothing. Sirsasana may be preceded by backbends or twistings, or the twistings may follow Sirsasana or forward bends or backbends or just Sarvangasana. The technique will depend on this aspect too.

You should define what sort of action is to be created.

And with these analysis, you will know that to open the chest, you don’t chest open the chest, but you move your back in, you stick in your back ribs. You should know what are causal techniques and what are effectual techniques. You should know if I do one thing, what are the several other things that happen.

First remove from your mind the concept that hatha yoga is something physical. When you are offended by someone who says, “You are doing hatha yoga,” find out the tone of this statement. The tone is that your yoga is nothing mental but only physical for the flesh, skin, muscles and bones. It is not an abuse when they say you are doing hatha yoga, but they are abusing you by their interpretation of the meaning of hatha, which according to them means “physical.” The first question is whether what we practice is hatha yoga.

It also depends upon why are you doing it, what is to follow, and what has preceded it? Sirsasana can be 16

Then there is a technique to come out of the pose too.

How to come out is not for the sake of grace because you are not demonstrating when you are practising.

As you make notes about Trikonasana, also take down notes on how to come out of it. Because the pose doesn’t end until you have come to samasthiti, from where you started. Thus, when Guruji teaches how to come out of the pose gracefully, it is not only for the sake of grace but to strike the purport of it.

Unless you improve your perceptions, you will not improve your pose.

Now coming to another important aspect about Iyengar Yoga. There are people, particularly in the West, who brand our yoga as hatha yoga. All the teachers have their backs to the wall when they are attacked in this manner. When they say, “Hatha Yoga,” what is implied is not hatha yoga, but what is implied as yours is very gross and physical.

The Light | Fall 2020 – Winter 2021

not hatha yoga, but then what is hatha yoga?

The important attributes, characteristics, salient features of hatha yoga are shat kriyas—dhauti, neti, bhasti, kapalabhati, trataka, bhastrika. And without these there is no hatha yoga. Bandhas, kriyas, mudras, shat chakras, ida, pingala are all concepts of hatha yoga. How much do you practice dhauti, neti, bhastrika or nauli? We don’t do neti, dhauti, etc., etc. Therefore, the important features, or foundation stone, of hatha yoga are not the elements in our practice.

The next question that arises is what is raja yoga? They say Patanjali’s yoga is raja yoga. Some of the scholars and neo-vedantis say raja yoga is different from hatha yoga and what we do is not raja yoga. Raja yoga primarily means it is a mental condition, mental restraint, mental evolution where all the principles such as ahimsa, satya, asteya can be practised.

Raja yoga is culturing of the mind, which is required for abhyasa and vairagya.

Guruji explaining the intricacies of an asana, while Prashant demonstrates. Photo: Archives

At the outset, we need to understand that hatha yoga and raja yoga are distinct as well as identical. Hatham yoga vina raja yogam, rajayoga vina hatha. Without raja there is no hatha, without hatha there is no raja. It implies these two are separate and independent. They are not synonymous. When the author of Hatha Yoga Pradipika himself says, “Without hatha yoga, there is no raja yoga; without raja yoga, there is no hatha yoga.” It means the two are different and what is required is the blend of the two. Therefore, they say Patanjali’s yoga is The Light | Fall 2020 – Winter 2021

If you are culturing your mind in asanas, then that is raja yoga. You are certainly not doing Viparita Dandasana for your tailbone, but you are doing it for your mind. You do not do Sirsasana to supply blood to your brain, but you are doing for the mind. You do not stretch your legs for your legs alone, but you are doing so for your mind. You are trying to use these aspects as a sledgehammer to culture and shape your mind. When the practice is for mental culturing then that is raja yoga.

Then the question is, “Are we or are we not doing hatha yoga?” The answer is unequivocally NOT. The classical texts, like Hatha Yoga Pradipika clearly say there must be a blend of the two. Without this that is not there; without that this is not there.

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OUR SYSTEM CONTINUED

You are certainly not doing Viparita Dandasana for your tailbone, but you are doing it for your mind.

We definitely have in our system certain aspects of hatha yoga like bandhas, mudras and shat chakras.

The access to shat chakras is very important because without that you cannot culture your mind. Definitely asanas and pranayamas work on chakras, which is a concept from hatha yoga. This concept has been borrowed by Patanjali—nabhi chakre kaya vyuhjnanam.

He refers to the chakras here. So whatever is conducive and complimentary to raja yoga is taken from hatha yoga. Without hatha yoga there is no raja yoga, and without raja yoga there is no hatha yoga.

As students of “Iyengar Yoga,” we do not take up principles of hatha yoga alone or principles or raja yoga but also those of mantra yoga, laya yoga, hatha yoga and raja yoga. Guruji has said several times asanas are my mantras. Today, he referred to artha bhavanam.

That is the principle of mantra yoga.

What is mantra? Mantra is absolutely high tech. You do one thing and a thousand other things happen. Guruji just moves his tailbone and things happen from the face to the toes, from tips of his right to the left fingers.

You move the tailbone or when beginners move their tailbone—only the tailbone is moved. Guruji moves his tailbone, and everything is moved. Rather, whatever is required moves and whatever is not required does not move. Guruji’s tailbone is like a switch where he does one thing but several things happen. But for you and me, we do one thing and perhaps one thing happens or perhaps even that does not happen.

compressed in the mantras. It has a great effect if it explodes or implodes. The mantra may be small but its effect will be so large that, even if you decide to use the sky as your paper, you will not be able to complete the thesis on it. The aspects of mantra yoga have also to be understood.

Laya yoga comes in Savasana. Total absorption of the mind is the principle of laya yoga. Every pose has its peculiar absorption, and you must strike it. Don’t think the mental state of Sirsasana and Sarvangasana is the same. It will not be and it should not be. Sarvangasana has its own effect while Sirsasana has a different effect. The effect will be struck in the pose only if that absorption takes place in the pose. The effect will strike you only in the cream of the pose, the butter of the pose. Laya yogic aspects are important and; therefore, I stressed the aspect of Savasana, the cortical techniques, the nervine techniques, the psychological and mental techniques of the pose. The techniques of asana are not just skeletal, muscular.

Now we come to the last question, which really puts your back to the wall: your yoga is physical. What answer do you have?

The best way to answer a question is to counterquestion. What is physical? The moment someone says this is physical, you have to ask, “What is your concept of physical?” According to the philosophical dialectics, or the philosophical forensics, philosophical logic? What is physical, mental, or spiritual is not as we understand.

Guruji has the mantra of asana; mantra of pranayama.

In kumbhaka pranayama, he says lift your sternum, roll your chin, elongate your neck, and bring your throat down for Jalandhara Bandha, while we just lock our chin. In him, there are so many psychological, mental things happening. That is mantra.

Do you know what the forensic language is? Imagine two friends who enter into an agreement. They agree on certain things, then they go to an attorney, who drafts the agreement. These two persons read it—they follow nothing. They totally, implicitly depend upon the attorney, such that the interests of both the parties are protected. You will not follow a deed as a statutory document. You will not follow any statutory document in that language. Is it meant to be such that you do not follow it or is it meant to be such that your interest is protected comprehensively? That is why a peculiar language is used which only the attorneys follow.

Similarly, there is also philosophical forensics.

Mantra means something that is compressed.

Therefore, mantras are very short as all the powers are

The question we ask again is: what is physical? Have you got an answer? The answer is very, very simple. What is

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The Light | Fall 2020 – Winter 2021

done for the body is physical. What is done by the body is not necessarily physical. Even if you do something mentally for your body, it is physical. You might do it intellectually, you might do it emotionally, you might do it mentally. Still it will be physical. Anything you do for the body is physical.

What is mental doing? Anything done by the mind is not necessarily mental. Just now, we have concluded that what you have done for the body through the mind is not mental but physical. What is done for the mind is mental.

Even if you are doing something with your body for your mind, it is mental exercise, a mental endeavour. If you are doing with the mind but for a physical end, then it is physical although mentally done.

The neo-vedantis say, “Ours is a spiritual science.” Then the question arises, “What is spiritual?” It is something that is done for the soul. They will argue that, because you do with your body, what you are doing is physical, but we do with our spirit, and therefore our practice is spiritual. It implies the spirit does their practice, their soul practices. This is not possible. The soul is not a doer. The soul does not do ontologically. The soul has no senses. It is a substrate of all the senses. The soul does not have hands, legs or brain. Soul does not do anything, and that is why it is eternal. We all do and die. Soul does not do anything, and it is eternal. If our practice is physical because it is done by the body and their practice is spiritual because it is done by the soul, it contradicts this philosophy, the reality. The soul does not do anything, then what are they practising? Obviously, spiritual means what is done for the soul. This logic is also not valid. Why do you require to do something for something? I do something for you because you require it. You do something for me because I require it. Soul requires nothing because it is self-sufficient. The soul does not require food, water, activity, rest. It requires nothing. If nothing is required by the soul, then what are you doing for it?

Spiritual practice does not mean something done for the soul because the soul does not require anything because it is a particle, a fragment of the cosmic being. Mamai vansho jeeva Joke jevabhuth sanatanah. It is my part in this living world so it is a divine particle. What help does it require? There is nothing like a spiritual practice.

If their concept of physical practice is something that is done by the body, then there is nothing like spiritual practice because the soul does not need anything.

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Therefore, you must answer such questions by counterquestioning as what is their concept of physical with a logic of philosophy, the pedantic of philosophy, the forensic language of philosophy. What is done for the body is physical even if you do it mentally, intellectually, or using any of your faculties. Something done physically for the mind is mental. This way you will have the questioner’s back to wall.

Most of the teachers have had this problem that other schools criticise our practices in this manner. I do not need to tell you now as to what is physical and what is mental. When Guruji speaks of moment to moment awareness, awareness is obviously not something physical.

To summarize do we practice hatha yoga? No. We do not practice hatha yoga. Here too, you may have to counterquestion as to what is hatha yoga. The important pillars of hatha yoga are the shat kriyas, which do not form a part of our practices. What we practice is Patanjali Yoga, Ashtanga yoga, and whatever is intrinsic to it has come in and should be coming into our system. This is the authentic yoga, where there is a blend of hatha and raja.

As students we must study all the aspects of yoga. We are like kindergarten students or primary students. If you ask a doctor, “What have you studied?” He says, “I did my MD, my FRCS,” but then you ask him further and he says, “I started from geography to science and languages to mathematics.” Why are geometry, geography and history required for a medical man?

He still needs to study it. Unless he goes through the alphabets, he will not be able to specialize into anything.

There is no question of specialization—hyper- or superspecialization—in us who are beginners. Our practices must be general, comprehensive and complete. We have to build our foundation with hatha yoga, raja yoga, mantra yoga, laya yoga, karma yoga, jnana yoga and bhakti yoga. Everything must be there. This is what dhyana yoga is. In Patanjali’s system, if you dissect the statements, you will see there is bhakti yoga, there is jnana yoga, there is karma yoga in it. Of course, it is profusely raja yoga because it is mental culturing. The hatha yogic aspects are also not absent. When it comes to mental culturing—that is there and that is here.

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ON

Pranayama

Laying the Foundation

BY JOHN SCHUMACHER

W

hen I was asked to write a series of articles on pranayama, my first thought was: What can I say about pranayama that hasn’t already been said? Or can’t be learned by reading Light on Pranayama (the best book available on the subject), Geeta’s and Prashant’s masterful and unique teachings, or the myriad of other books and articles on pranayama? Probably not much.

What I intend to do then, is tell you about my own experience with pranayama in the hope it will persuade you to take up this practice in a serious way. The articles will include some how-to’s, but mostly they are about my journey with pranayama, which over the years has become the heart of my yoga practice.

the breath is a key to reducing stress and calming and clarifying the mind; and because many of us have been doing yoga long enough to be truly ready for the practice.

WHAT MAKES ONE “READY” FOR PRANAYAMA? For most, a confluence of factors come into play in beginning and maintaining a daily practice. I emphasize maintaining because it’s relatively easy to start pranayama. I know. I did it many times. It took me several years to begin and maintain my practice. Among the factors are an already established regular asana practice, a conducive lifestyle, and an inspiring teacher.

WHY ALREADY HAVE A REGULAR ASANA PRACTICE?

By the way, as I discuss pranayama in these articles, please understand I am presenting my understanding of the Iyengar approach to pranayama. Each of us takes the teachings we receive and processes them in our own way.

WHY ME? I don’t claim to be THE expert on pranayama. There are certainly those who know more than I do. What I bring to the discussion are nearly 50 years of practicing pranayama, almost 40 of them every day, six days a week; many years of direct study of pranayama with B.K.S. Iyengar, including what may be the best workshop I ever took—the one-week pranayama intensive he taught in 1995; over 30 years of teaching a weekly pranayama class at Unity Woods as part of a year-long pranayama course I developed based on my study and practice and from observing and guiding hundreds of students as they explored the mystery and beauty of the breath; and a deep love, respect, and passion for the practice.

WHY NOW? Anytime is a good time for starting pranayama. This may be a particularly auspicious time because the coronavirus pandemic, which can seriously affect our breathing and lungs, has elevated awareness of the importance of respiratory health; because stress envelopes us these days in a cloud of worry and fear beyond the usual demands of hectic modern life, and The Light | Fall 2020 – Winter 2021

‘Cause Patanjali says so. As many of you know, Pranayama is the fourth limb of the eight-limbed (Ashtanga) path of yoga; Asana is the third. As part of the description of Ashtanga yoga, the first words in the first sutra about pranayama Yoga Sutra II.49 are: Tasmin sati—”This having been accomplished.”

In Light on Pranayama, B.K.S. Iyengar translates this as, “[Pranayama] is to be practiced after perfection in asana is attained.” Asana, therefore, is a prerequisite for practicing pranayama (the only one of the eight limbs with a clearly stated prerequisite).

Asana practice prepares the sadhaka (practitioner) for pranayama in several ways. With a regular asana practice, the body becomes familiar, mobile, and stable.

Familiarity may seem an odd requirement, but to learn the subtleties of breathing, a finely tuned knowledge of the body on the physical, physiological, and practical levels is essential. The sadhaka should know (be familiar with) the anatomical structures of the body and know how to bring intelligence to the various parts of the body. This is a key, and unique, element of asana in the Iyengar method.

We learn to become aware of the parts of the body, their movements, and their actions in exquisite detail and with great precision. As granular as that approach is, it becomes much more refined in pranayama.

Asana practice increases mobility in the rib cage, shoulders, and spine. Without that freedom of movement in the body, movement of the breath is 21

ON PRANAYAMA CONTINUED

restricted. Asanas also increase mobility in the hips, legs, and feet which allows us to sit properly.

We learn to become aware of the parts of the body, their movements, and their actions in exquisite detail and with great precision.

Yoga Sutra II.46 tells us stability (sthira) is an important aspect of asana practice. Asanas tone the spinal muscles so the sadhaka can sit straight and keep the chest open. Guruji tells of his early days attempting to practice pranayama. Because he loved and practiced back bends extensively and excessively, when he attempted to practice pranayama, his spine was so unstable that he found it impossible to sit properly for any amount of time. Asanas also tone the diaphragm muscle so the movements of the breath can be controlled, soft, and steady.

Toning the nervous system is another way in which asana prepares the sadhaka for pranayama.

Pranayama is a combination of two words: prana and ayama. In Light on Pranayama, Guruji says, “Prana is the energy permeating the universe at all levels. It is physical, mental, intellectual, sexual, spiritual, and cosmic energy. All vibrating energies are prana…It is the prime mover of all activity… ‘Ayama’ means stretch, extension, expansion, length, breadth, regulation, prolongation, restraint, or control. ‘Pranayama,’ thus, means the prolongation of breath and its restraint.”

That having been said, pranayama is much more than breathing deeply and holding the breath. Pranayama is the art of tuning in to, and adjusting the flow of the life force. We live and function in a sea of prana, surrounded and permeated by it in the same way a fish is immersed in the ocean. Pranayama is the study and refinement of our interaction with prana.

In pranayama, we are accessing and regulating as powerful a force as exists in the universe. Our nervous system is the primary conduit for this energy. Asana helps us strengthen our nervous system which enables us to handle the powerful energy that pranayama amplifies. The Hatha Yoga Pradipika 2:16 says, “Just as 22

lions, elephants, and tigers are gradually controlled, so the prana is controlled through practice. Otherwise the practitioner is destroyed.”

Over the years I have seen people have bad experiences with pranayama. Only a few. But it can happen. I bring up this point when I speak to students starting the year-long Unity Woods pranayama course, but I always question myself as to the wisdom of doing so (just as I am doing now). Lord knows, as difficult as it is for folks to take up the practice, I don’t want to drive them away by scaring them to death. I do want them to take the practice seriously, however, and to know how powerful it can be. In a later article, I’ll explain how brilliant the Iyengar method is in addressing this issue.

Asana in the Iyengar tradition is often described as “meditation in action.” When we practice asanas, we concentrate on what we are doing (dharana). As we develop more focused attention, we deepen our awareness of what we are doing, what is happening, and our ability to observe the interplay between the two. This refined awareness is a gateway to practicing pranayama as distinct from deep breathing. We must be able to catch the most subtle actions and sensations for our practice to be effective and safe. By doing so, we create and strengthen new pathways in our brain (neuroplasticity). Our brain is a major part of our nervous system, so this aspect of asana practice also prepares our nervous system for pranayama.

WHAT IS A CONDUCIVE LIFESTYLE? For many, establishing a practice is the biggest challenge. Everybody is crazy busy and adding another thing to the schedule is not particularly attractive. By already having a regular asana practice, you have the experience of managing time to create a measure of discipline and consistency in your life.

You also have become aware of the ways in which food and sleep affect and are affected by your practice.

You probably have made changes in how you eat and sleep based on your asana practice. Of course, lifestyle adjustments revolve around a lot of factors—family, livelihood, social life—but for many, as your practice becomes an important part of your life, you learn to make adjustments necessary to keep your practice and the rest of your life in a balance that facilitates both.

Among the factors I mentioned earlier that make one The Light | Fall 2020 – Winter 2021

ready for pranayama is an inspiring teacher. Every skillful endeavor presents tremendous challenges. A teacher, mentor, guru helps us meet and address these challenges. Of course, people struggle and succeed on their own without teachers, but a teacher can help us avoid pitfalls and guide us to find and follow the most efficacious path.

We live and function in a sea of prana, surrounded and permeated by it in the same way a fish is immersed in the ocean.

Guruji’s guru, T. Krishnamacharya, refused to teach him pranayama. Even so, Krishnamacharya’s own practice provided the inspiration for Guruji to undertake the practice. By surreptitiously watching his guru practice, the seeds were planted. What an amazing tree grew from those seeds.

In the next article, I want to speak more about the importance of the teacher in pranayama and lay the groundwork for beginning the practice of pranayama.

As we continue to grow and nourish our community, I hope these articles can offer an avenue for education (yours and mine), dialogue, and support. I welcome your comments, questions and suggestions. Email me here

John Schumacher (CIYT Level 4) has practiced yoga for 50 years. He is the founder and Director of Unity Woods Yoga Center, serving the Washington D.C. metropolitan area since 1979. For 33 years, he studied in India regularly with B.K.S. Iyengar, who personally certified him as an Advanced Junior 1 Iyengar Yoga Teacher.

John’s clear, precise style and his engaging sense of humor have made him one of America’s leading yoga teachers.

In 2015, Yoga Journal awarded him its prestigious Good Karma Award for spending “40-plus years sharing [his] practice to help authenticate yoga in America today.”

John has written for a variety of publications. He has also appeared in numerous local and national media outlets, speaking about the practice and benefits of yoga across the country. He conducts classes and workshops for students and teachers around the world.

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ON

Vatayanasana

Asana

BY LUCIENNE VIDAH

A

t a recent performance at RIMYI, Iyengar Yoga’s mother institute in India, I was struck by the ease with which students just “dropped” into Vatayanasana.

This asana is rarely taught for many reasons. Injuries, bulky muscles, excess fat, leg bones of a certain length, age, stiffness—all these can get in the way of achieving the complete asana as shown in Light on Yoga. But we should not let these obstacles hold us back from a complete practice. The ingredients of abhyasa (constant practice) are steadfastness, continuity, love, and dedication. If we apply these qualities, along with longevity and lightness in practice, we can uncover a strategy and vision to carry us forward. Avoiding a pose we can “never achieve,” or omitting it because we do not like it, is not the yogic way. We are in it for all of it.

Avoiding a pose we can ‘never achieve’, or omitting it because we do not like it, is not the yogic way.

Where does Vatayanasana come from? What lies beyond the shape of the pose? What is its intention and its promise? And how can we relate it to the reasons we practice yoga in the first place?

Abhijata Iyengar has said her grandfather B.K.S. Iyengar held the key to all asanas. He unlocked them. Entering an asana is like opening a door, she said, continuing this beautiful, beautiful metaphor. Asanas can have many doors, several access points, different keys. Sometimes it might be necessary to build a ramp to get access and to exit the pose as well.

Often it behooves us (sorry for the pun) to look at the story behind a pose. We may find hidden gems, inspiration, and accessibility. This sequence takes us through several asanas related to Lord Vishnu: Garudasana (the pose of the eagle and the vehicle of Vishnu), Vatayanasana (the horse, and Kalki the avatar), and Anantasana (the name of Sesha, the serpent couch of Lord Vishnu). In the invocation to Lord Vishnu we can find the qualities and attributes of this deity.

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Lord Vishnu

Shantakaram Bhujaga Shayanam Padmanabham Suresham Vishvadharam Gagana Sadrusham Megha Varnam Lakshmi Kantam Kamala Nayanam Yogibhir Dhyana Gamyam Vande Vishnum Bhava Bhaya Haram Sarva Lokaia Kanatham.

I bow to Lord Vishnu Who is the embodiment of peace, Who reclines on the great Adishesha serpent, Whose navel is the source of the Lotus of the Universe, Whose complexion is swarthy like the clouds, Whose body shines with heavenly beauty, Who is the beloved of Goddess Lakshmi, Who is meditated upon by the yogis, Who is the remover of the fear of the world-process, The cycle of birth and death.

Keeping in mind that Lord Vishnu is the maintainer and preserver of the Universe, we can infuse our practice of Vatayanasana with this awareness. Vishnu rests on his serpent couch yet is all aware. He shines the light on duality and brings focus to harmony. His eyes, pure like the lotus, are used for contemplation. His work is to remove karma. His home is high up in the clouds and when, in his various avatars, he descends to earth, he comes to restore, organize, and teach peace and equanimity. His beauty makes him beloved.

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ON ASANA CONTINUED

When we invoke him, we wish to be permeated by these qualities ourselves. In reference to Sutra I.3, Edwin Bryant explains that meditation on a personal form of God as the object is typical of Indian theistic traditions (saguna meditation). However, it is not necessary to believe in any God in order to raise ourselves to higher grounds spiritually, mentally, physically, and/or psychologically. We can all celebrate and be inspired by great souls.

Garudasana (Eagle pose) and Vatayanasana (Horse pose) are adjacent in Light on Yoga (plates 56–59), showing their intimate relationship. Both are moving vehicles for Lord Vishnu. Vataya means horse but is derived from vata (wind) and aya (literally moving like the wind). The eagle is upright and the horse grounded on one knee and one foot. The arms are the same in both asanas and both asanas are asymmetrical and difficult to balance in for any length of time. Their architecture is a stunning expression of mythical lore. The covering of the senses with the forearms and the entwining of the limbs bring the organs of perception in close contact with the organs of action, and vice versa.

Consider the asana as a whole, a vehicle for beauty, lightness, and grace, which has the power to expand our vision.

Consider the asana as a whole, a vehicle for beauty, lightness, and grace which has the power to expand our vision.

The challenge of finding equilibrium in these postures helps us make the connection between Asana, the third limb of yoga, and Dharana, the sixth. The arm position becomes a mudra, a support for this connection. As Sutra III.1 says, the object of concentration can be a specific part of the body.

As the forearms block the eyes, proprioceptors are awakened and help us detect where we are in space without the ability to see, much like a plane flying on instruments through a heavy fog.

To keep stability during adversity demands purity of perception. The asana is almost telling us: we must maintain purity of focus, no matter how difficult. In this way, we become our own vehicle for transporting the mind to lightness and harmony. This is what Vatayanasana makes us practice.

In Hindu lore, Kalki (the horse) is the tenth of Vishnu’s avatars. Although no connection is made between Kalki and Vatayanasana, it is interesting that Vishnu takes this form. Kalki (The Destroyer of Time and The Destroyer of Foulness) is the avatar who appears at the end of the Kali

Burmese depiction of Garuda

We might say the practice of these asanas will transport our minds with the inspirational qualities of Lord Vishnu. Consider the difficult balance of these asanas an invitation to ponder our own shifting stands on moral and ethical issues. Consider the different and asymmetrical leg positions, which help us observe both sides of the body with equanimity. Looking at a problem from different angles can bring us to harmony. Consider the entwining of the arms, which blocks the outer eyes so we can open the inner eye for meditation.

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Kalki

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To keep stability during adversity demands purity of perception. The asana is almost telling us: we must maintain purity of focus, no matter how difficult.

Yuga, riding a white horse with a fiery sword. Symbolically he brings an end to the darkest, most chaotic stage of the Kali Yuga—the time in which we currently exist—in order to remove adharma (immorality or sinfulness) and ushers in Satva Yuga, in which dharma will be restored. This aspect of Lord Vishnu seems appropriate for the current pandemic. Will we emerge from these tragic times with our dharma strengthened?

Strategizing your work in Vatayanasana is not merely a question of “I can do,” or “I cannot do.” Instead, consider all these elements of this profound asana. Reaffirm your commitment by trying a part of the pose, as suggested in the accompanying sequence, and leave out what might not be possible yet. The physical benefits of the posture include removing stiffness in the shoulders and sacroiliac region and bringing proper circulation to the hip joints. Confronting stiffness in these joints and realizing the side-to-side difference in your completed pose may create frustration. Counter this by using compassion and a step-by-step approach. If Ardha Vatayanasana is your pose for now, practice it in all its fullness. Your embodiment of it may reveal what it offers you in a greater sense.

Iyengar said about Anantasana: Lord Vishnu is resting but he is all-aware; it is an all-aware pose. Vishnu is the organizer of the Universe, the architect who knows how the house is built.

Let these postures help you foster qualities of Lord Vishnu in yourself.

Come home and savor the contemplative state.

Lucienne Vidah (CIYT Level 3) works at The Iyengar Institute of NYC and has operated her own studio, Studio Spine, for many years. In the past, she was a nurse, a professional dancer, a biofeedback trainer and a Hellerwork practitioner. Iyengar Yoga has always been part of her path since her first classes with Cle Souren in Amsterdam in 1986. Like many, she now Zooms from home.

She remembers being inspired by the early magazine and the practice sequence from the Practice Corner.

The sequence closes with Anantasana (Infinite pose, also known as the couch of Lord Vishnu). Dr. Geeta S.

Lord Vishnu’s couch

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B.K.S. Iyengar in Vatayanasana—Light on Yoga

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ON ASANA CONTINUED

PRACTICE SEQUENCE FOR VATAYANASANA

• Samasthiti •

Urdhva Baddhangulyasana

• Vrksasana •

Prasarita Padottanasana (concave) to Uttitha Parsva Konasana (2x)

•

Vimanasana

•

Virabhadrasana I

• Samasthiti

Supine:

•

right leg Ardha Padmasana, left leg in Pavanamuktasana (keep knees parallel when bending from hips)

• Matsyasana (Light on Yoga plate 114) •

Baddha Konasana (Light on Yoga plate 102)

Preparations for Vatayanasana:

1. Ardha Vatayanasana: right foot on brick, front leg portion, press heel down, left knee close to brick with classic arm position.

• Utkatasana • Tadasana •

Tadasana Utkatasana Tadasana (3x) incrementally descending to Malasana

• Uttanasana with Baddha Hastasana (feet wide) Vinyasa:

• • •

•

Adho Mukha Svanasana Eka Pada in Adho Mukha Svanasana (right) lunge step forward to Urdhva Prasarita Eka Padasana (left) and lunge step back to Eka Pada Adho Mukha Svanasana (right) to Adho Mukha Svanasana (3x)

2. Ardha Vatayanasana: open leg shin to knee in Chaturasana. upright: arms in Urdhva Baddhangulyasana.

Prasarita Padottanasana II

• Garudasana •

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Ardha Padmottanasana (Light on Yoga plates 54 and 55)

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3. Ardha Padma Vatayanasana

• •

facing a chair right foot in Padmasana on forearms with flexed back foot.

• Dandasana (open back of knees) •

Akarna Dhanurasana dynamic several times each leg (Light on Yoga moving from plate 172 to 173)

•

•

Ardha Matsyendrasana II

• Tadasana (lifting inner knees

•

Upavistha Konasana

•

Marichyasana II – three stages: a. hold knee and balance buttocks b. reach forward c. bind

•

Adho Mukha Vrksasana

Adho Mukha Vrksasana with foam block or blankets in between knees)

Stop if knees feel ‘tired’ or pick only one of the above.

• Vatayanasana from sitting

(Light on Yoga plates 57–59)

• Uttanasana buttocks on wall • Vatayanasana with support from upright

descending: – with high stool and halasana box – holding ropes (knee on a support) – from sitting on edge of a stable chair.

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The HeART of Yoga

Paintings to inspire your practice This painting inspired by Patricia Walden is in a traveling exhibit now on display in Jaipur, after having opened in Mumbai and then being presented in Chandigarh.

Wisdom of the Vedas - Mahavakyas, oil on canvas,

Available from Lucilda.com original paintings

t

giclee prints

t

blank notecards

Lucilda Dassardo-Cooper’s transcendent artistic vision arises from her lifelong dedication to yoga, art and her cultural immersion in India. Her lived global perspective and devoted technical precision, both to art and yoga, empower her to express deep layers of interior consciousness.

The HeART of Yoga Collection

Lucilda.com

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Healing

HEALING SEATED POSES:

Downward Facing and L-Shapes

BY LOIS STEINBERG, PH.D.

T

his article discusses three variations of seated poses that have great healing benefits for a number of conditions, including pregnancy, menses, menopause, fatigue, fever, cough, cold, headache, esophageal and gastrointestinal disorders, high blood pressure, anxiety, nausea, and recovery after a longhaul illness, such as COVID-19. To achieve these health benefits, each of the three variations should be done in each seated pose in a sequence.

The seated poses are Upavistha Konasana, Baddha Konasana, Virasana, Swastikasana (or Padmasana if possible), and Dandasana. The variations are downward facing (Adho Mukha), upright (Samaashrayi), and reclined (Upaashrayi). The latter two are referred to as L-Shapes because of their similarity to the cursive L. Each seated pose should be first practiced in the downward facing (Adho Mukha) version with the torso bending forward and the spinal column moving from back to front. This position balances the central nervous system and, among other things, nourishes the vagus nerve that directly connects the gastrointestinal tract and the brain. This position also enhances back body breathing and promotes a relaxation response.

The student next does the posture in an upright (Samaashrayi) position with the spinal column supported from the sacrum upward. The support accentuates the back to front movement of the spinal column. The student should lift and fully expand the chest and allow the abdominal organs to “fly up” toward the head with an Uddiyana Bandha effect.

Finally, in the Upaashrayi position, the student reclines backward at an angle onto a support, increasing the back to front movement of the spine as much as possible while otherwise resting the musculoskeletal and other systems of the body.

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Forward, upright, reclined—that is the order for each seated leg position. The sequence of the individual seated leg positions can vary. Not all have to be practiced in one session. However, each seated position brings different effects on the groins and the extent to which the groins can release to help lift, stretch, spread, open, and increase circulation to the basin of the pelvis and to the pelvic and chest organs. Each pose similarly will have different effects on the movement of Pranic energy upward in the body to enhance healing.

CAUTIONS: In the case of heavy bleeding or extreme

cramping during menses, the Adho Mukha positions are not advised. If there is low back pain when bending forward or backward, avoid these positions. Use discrimination to determine if only one of the seated shapes—forward, upright, or reclined—should be practiced.

Each position should be held one to five minutes. If there is restlessness or depression of the mind and/or body, hold for one minute. Hold longer if capable.

Here is a detailed description of the recommended sequence with prop setups.

1. Adho Mukha, Samaashrayi, and Upaashrayi Upavistha Konasana series — downward facing, upright, and reclined seated angle pose series.

PROPS: A Viparita Dandasana bench with one to three

bolsters (trial and error will reveal the number needed) horizontally positioned on top. A rope can be wrapped onto the rung of the bench for use when in the reclined position. Figure 1.1 shows this set-up with two stacks of chumbals, the largest on the bottom and the next smaller size on top, side by side to sit upon. A belt is attached to the vertical post on the side of the bench to use later for Baddha Konasana.

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ON HEALING CONTINUED

Have two blocks within reach. Have all the props ready for going forward, upright, and reclining variations.

Adho Mukha position: Sit with the legs spread apart

in Upavistha Konasana with the sacrum against the support as snugly as possible. Align the outer heels and small toes upright. Bend forward only to capacity so the back will not round and accordingly the back chest is moving to the front chest. Add a vertical bolster to support the torso if the hips and hamstrings are tight, or if it otherwise feels more restful to do so. Place a bolster or small folded blanket on the bench to support the forehead.

Figure 1.1

If a bench is not available, use a folding chair against a wall with the seat facing out and a sticky mat folded on top of the seat (Figure 1.2). The front of a couch may also be used as a substitute. Position a sticky mat vertically away from the bench, chair, or couch. Place a second sticky mat horizontally from the bench, chair, or couch.

Figure 1.3

Figure 1.2

Figure 1.2 shows the chair with a sticky mat folded on the seat and a bolster across. Position a block(s) on the seat of the chair from the bolster to the wall to keep the bolster from slipping. Also, position a second bolster upright from the floor to the seat of the chair and position a slanting plank horizontally against the front legs of the chair to keep the props from slipping back to the wall. Place one to two small folded blankets or a bolster in front of the vertical bolster. A belt can be buckled around the front legs as an alternative to a slanting plank.

A belt can also be attached to the top of the backrest of the chair to use later in the Upaashrayi position.

Regardless of whether you are using a Viparita Dandasana bench, a chair, or a couch, place a chair, Setubandha bench, or Halasana box in front of the blankets with additional bolsters and blankets handy.

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Figure 1.3 depicts Adho Mukha Upavistha Konasana with the Viparita Dandasana bench supporting the sacrum, the chumbals under the buttocks, and a Setubandha bench with a horizontal bolster across the bench. A second bolster is positioned vertically, and a small folded blanket is placed on top of the vertical bolster. If there is knee discomfort, position a support under the calves such as a small chumbal, or a rolled washcloth or small rolled blanket behind the knees. If using a chair, the arms can first hold the top of the back of the chair to help lift the chest and move the spine upward and forward and then relax the hands on the bench or bolster. For those who are capable, bend farther forward on a bolster or two without the bench or chairs.

ACTIONS: Firm the front of the thighs down and to the

hips. Extend the back of the legs to the floor and toward the heels. Descend the kneecaps evenly and expand the back of the knees to the floor. Lengthen the inner thighs to the heels. Move the outer feet and outer sides of the legs toward the hips. Maintain the lift of the front spine by first using the pressure of the arms to lift and spread the chest. Then lessen the efforts, but maintain the shape. Relax the back of the head toward the face.

Observe the breath and release the intercostal muscles The Light | Fall 2020 – Winter 2021

from back to front on the exhalations. The abdomen should lengthen toward the chin. Focus the breath in the back body. Use the hands to lift the torso up to go to the next pose.

Samaashrayi position: Maintain the legs in Upavistha

Konasana and readjust the buttocks and sacrum to be firm against the support behind them. Place the hands on the blocks to help lift the torso, then rest the hands on the blocks. Adjust the bolster horizontally behind the back to help move the back chest forward and upward, and to spread the chest.

Upaashrayi position: The bolsters may be repositioned.

If possible, turn the bolster vertical and recline back. Use a bolster or folded blanket to support the head. If a rope or belt is available, have it on the bolster within easy reach.

Hold the hands to the rope with the palms facing each other and pull on the rope to further lift the chest, stretch the abdominal organs up and, if possible, separate the chest from the abdomen so the waist narrows.

Figure 1.6 depicts Upaashrayi Upavistha Konasana with one bolster vertical. Depending on the practitioner’s capacity, increase or reduce the props supporting the back (Figure 1.7 with a broad pillow) or eliminate the props altogether if the practitioner can lie comfortably back on the bench without them (Figure 1.8). A threefold blanket or slanting plank may be positioned across the dorsal spine to aid the movement of the back toward the front body and to spread the chest.

Figure 1.4

Figure 1.4 shows Samaashrayi Upavistha Konasana with one bolster across the back. Figure 1.5 shows three bolsters to support the back, neck, and head when more support is needed.

Figure 1.6

Figure 1.5

ACTIONS: As above and additionally, press the legs

and the hands down to lift the torso. Lift the chest and sternum away from the waist. Lengthen the pubis and naval up. The shoulders should remain back and down.

Move the back ribs upward and forward. Lift the cervical spine and gaze softly forward. Then relax the hands while maintaining the other actions.

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Figure 1.7

ACTIONS: Maintain the actions of the legs and use

the arms to help lift the chest and separate it from the abdomen. The hands may also rest on the blocks (Figure 1.9). Observe the breath. Use normal inhalations to move the back ribs upward to the front ribs and use exhalations to soften the diaphragm and abdomen.

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ON HEALING CONTINUED

Figure 1.8

Figure 2.1

ACTIONS: Relax the inner thighs and lengthen them

towards the knees. Move the outer thighs to the hips and move the outer femur heads towards the tail bone. Use the leverage of the arms to adjust the front of the spinal column upward and the back ribs inwards. The abdomen should lengthen. Then lessen the efforts, observe the breath in the back body, and rest. Use the hands to sit upright and prepare for the next position.

Samaashrayi position: Adjust the buttocks/sacrum

Figure 1.9

firmly against the bench or alternative prop. Adjust the bolster(s) across the back to lift and spread the torso/ chest (Figure 2.2).

Keep the eyes open if anxiety and/or depression are present. Use the hands to lift the chest and sit upright to reposition the legs for the next pose.

2. Adho Mukha, Samaashrayi, and Upaashrayi Baddha Konasana series — downward facing, upright, and reclined bound angle pose series.

PROPS: As above with additional support of belts

attached from the bench to the head of the shins. If needed, sit higher to release the groins with blankets under the outer thighs/knees.

Figure 2.2

Adho Mukha position: From the previous pose, bend the

knees and join the feet to Baddha Konasana. Position the buckled belts around the head of the shins and pull the belts tightly. If needed, support the outer thighs with blankets. Alternatively, the feet may be held in with a belt buckled around each leg as close to the hips and feet as possible. If the knees are uncomfortable, place ropes or belts behind the backs of the knees. Bend forward with support. Figure 2.1 depicts belts from the head of the shins held back to the vertical bench support. A plate weight may be positioned against the toes to keep the feet from slipping.

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ACTIONS: Press the hands on the blocks to lift the chest.

Move the shoulders and trapezius down and maintain this action. Widen the collar bones and sternum. Spread the skin between the shoulder blades and lift the dorsal spine up and in towards the sternum. Maintain a separation of the chest from the abdomen and lessen the effort of the hands and arms. Gaze softly forward.

Observe the breath. Maintain the leg position for the next variation.

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Upaashrayi position: Recline back with the same support

used in Upavistha Konasana. Lift the chest and allow the abdomen to “fly up” to the chest, to create an Uddiyana Bandha effect, and to allow the waist to become narrow.

Hold the rope to enhance the lift. If there is anxiety/ depression, keep the eyes open and soft. Otherwise, close the eyes and relax (Figure 2.3). Use the hands to lift the chest to sit upright and release the legs to Dandasana.

Figure 3.1

Figure 2.3

3. Adho Mukha, Samaashrayi, and Upaashrayi Virasana series — downward facing, upright, and reclined hero’s pose series .

PROPS: As above with additional support for the knees

if they are compromised in bending fully. Ropes or other spacers (small chumbals, rolled head wraps, folded belts, etc.) can be positioned behind the knees. Two to three stacked blankets can be placed under the shins with the feet on the floor if needed to protect the ankles or further help the knees (Figure 3.1). Alternatively, place a three-fold blanket(s) partway under the buttocks and part way up on the bench. Sit higher with more blanket support under the buttocks if needed. Use additional bolster/blanket support for the torso and head if the back is rounded when bending forward and/or to further make the knees comfortable. If the knees or ankle joints are too compromised, skip this pose as well as Virasana and Upaashrayi Virasana and finish with the Swastikasana and Dandasana series.

Adho Mukha position: Sit with the knees together and

feet outside the hips with the props described above and bend forward as earlier. Alternatively, join the big toes, separate the knees apart, and bend forward on a vertical bolster on the floor.

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Figure 3.2

Figure 3.2 shows the three-fold blanket under the buttocks, with the head resting on the bolster/bench and the hands on the edges of the bench.

ACTIONS: Allow the spine to move from the back

towards the front while the abdomen lengthens toward the chin. Observe the breath in the back body and release the back farther toward the floor on the exhalations. Relax the back of the head toward the floor; soften the mouth cavity; completely surrender and be quiet in the pose. If there is anxiety/depression, position the chin forward and open the eyes and gaze softly forward. Use the hands to sit upright for the next position.

Samaashrayi position: This is the classic Virasana seated

with the knees together and the feet outside the hips. Use props to make sure the knees and ankles are comfortable.

Figure 3.3 shows one bolster horizontal to spread and lift the chest. The hands are supported on blocks.

ACTIONS: Maintain the outer ankles in and release the

inner top thighs, the groins, toward the floor. Sit higher if these actions are not accomplished. Prepare for the next position.

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ON HEALING CONTINUED

Figure 3.3

Figure 4.1

Upaashrayi position: Lie back on the support and adjust

ACTIONS: As above. Use the hands to sit up to the next

the bolsters to allow the back to recline comfortably (Figure 3.4).

position.

Figure 3.4

Figure 4.2

ACTIONS: Focus on the inhalations to maintain the

Samaashrayi position: Sit upright with the sacrum

lift of the back chest up and forward toward the front chest. Maintain the eyes open if anxiety/depression are present. Otherwise, close the eyes and rest deeply. Use the hands to lift the chest and sit. Release the legs to Dandasana and prepare for the next seated pose.

touching the bench firmly. Add more bolsters or blankets if needed to achieve the L-shape of the spine (Figure 4.2).

ACTIONS: As above. Prepare for reclining.

4. Adho Mukha, Samaashrayi, and Upaashrayi Swastikasana (or Padmasana) series — downward facing, upright, reclined fortunate pose (or lotus pose) series.

PROPS: As above with additional blanket support

between the knees and feet.

Adho Mukha position: Cross the right leg first, then

the left under the right. Bend forward to capacity as described above. Remain with the same leg crossed first for all three positions. Then change the cross of the legs and repeat all three positions for the same amount of time (Figure 4.1). If it is preferred and appropriate, bend forward solely on a bolster vertical for the torso.

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Figure 4.3

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Upaashrayi position: Recline back as before (Figure 4.3).

Actions as before. After repeating the cycle with the opposite cross, release the legs to Dandasana before going on to the final seated pose.

Samaashrayi position: Sit upright with the hands on the

blocks or other desired support. A weight may be placed on the thighs to descend the legs and help ascend the torso (Figure 5.2).

ACTIONS: As above. Prepare for the next variation.

5. Adho Mukha, Samaashrayi, and Upaashrayi Dandasana series — downward facing, upright, and reclined staff pose series.

PROPS: As above, per need.

Figure 5.3

Upaashrayi position: Recline back with the necessary

supports (Figure 5.3). This concludes the series.

Figure 5.1

Adho Mukha position: From the previous pose, sit in Dandasana with the feet hip-width and bend forward.

A plate weight can be positioned against the heels to maintain the sacrum against the bench (Figure 5.1). If the body is stiff or very unwell, support the torso with a vertical bolster as depicted in Upavistha Konasana.

ACTIONS: As described above.

Please go to www.loissteinberg.com to download the free video of a demonstration of L-shapes. Refer to Geeta S. Iyengar’s Guide to a Woman’s Yoga Practice and Iyengar Cancer Book for further detailed instructions and depictions. @ Lois Steinberg, 2020

Lois Steinberg, (Ph.D, CIYT Level 4, C-IAYT) has four decades of extensive studentship with the Iyengars at the Ramamani Iyengar Memorial Yoga Institute in Pune. Lois is the director of Iyengar Yoga Champaign-Urbana in Illinois.

She is the author of numerous books and articles. She has served on the IYNAUS board and Certification Committee and continues to serve as an assessor.

Figure 5.2

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ON

Philosophy

Bhagavad Gita Chapter Summaries

BY PRAKASH PARAMESWARAN INTRODUCTION The central message of the Bhagavad Gita is to destroy avidya1 and be situated in the self2 through the practice of yoga. The self is the same in all living beings (6.29) and is different from ahamkar. Ahamkar is the notion of “I” doing things in the world with my mind, body, and senses. The Gita asks one to act in the world by abandoning desire/attachment and with indifference to the fruits of one’s actions (karma yoga, 2.48). It also asks one to surrender any fruits one obtains (good or bad) to Krishna (who is Brahman, all of prakrti3 and the selves of all living beings, 7.4–7.7).

These chapter summaries have references to terms used in relevant sutras from Patanjali’s Yoga Sutras (YSP). The Bhagavad Gia is dated between the 5th and 2nd century B.C.E. Patanjali’s Yoga Sutras are dated between the 1st and 4th century C.E., so the Bhagavad Gita was written anywhere from 300 years to 900 years earlier than the YSP. References to Sankhya tattvas4 are scattered throughout both the Bhagavad Gita and the YSP, the Sankhya Sutras of Kapila5 predate the Bhagavad Gita. Familiarity with the 25 Sankhya tattvas is a prerequisite to the study of the Gita.

The 700 verses of the Bhagavad Gita are set in the middle of the epic poem the Mahabharata which traces the story of two branches of a royal family: the Kauravas (sons of the blind king Dhritarashtra) and the Pandavas (sons of Pandu). Enmity develops between them and in a rigged game of dice, the Pandavas led by Yudishthira lose their share of the kingdom to the Kauravas for a period of 13 years and are exiled. When they return to claim their rightful share, the Kauravas led by Duryodhana refuse to hand it over to them and the stage is set for a battle. Since both clans grew up together, many family members and friends find themselves on opposing sides as the battle lines are drawn. Warriors

on both sides find themselves opposing their elders, kinsman and friends as well as their teachers who taught them their martial and other skills.

Arjuna is faced with a moral dilemma—should he uphold his duty towards family, elders, and teachers, or fulfill his duty as a warrior to fight for something that is just.

CHAPTER 1: 47 VERSES – ARJUNA’S DESPONDENCY The Gita starts with Dhritarashtra asking his minister Sanjaya to describe the actions of the two armies assembled for battle in Kurukshetra. Sanjaya relates how Dhritarashtra’s son Duryodhana gets together with his Commander in Chief Bhishma, and names all the warrior generals on the Kaurava side, describing each one’s strengths. Bhishma then blows his conch horn triumphantly. Following which, both armies sound their conch horns, drums, and trumpets and prepare to start fighting.

Arjuna (Duryodhana’s cousin) who is one of the Pandavas on the opposing side, asks his charioteer Krishna to move his chariot between the two armies, so he can see clearly who he must fight. Krishna moves the chariot between the two armies and in front of Bhishma (Arjuna’s grand uncle) and Drona (Arjuna’s teacher). Arjuna sees family, teachers, friends on the other side and becomes uncertain about the battle as he realizes what is about to unfold. Arjuna’s body trembles, his mouth dries up and he becomes despondent. He declares that he has no desire to fight and kill his own family to become king and to enjoy royal pleasures.

1 Ignorance about the real self, ajnana 2 Purusha/drastr/seer, different from body, mind, senses, and notion of “I” 3 All the material world, includes mind, body, and senses 4 Element of reality 5 Referred to as the perfected one in 10.26 Photo: RIMYI Archives

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ON PHILOSOPHY CONTINUED

Arjuna feels that to fight like this would be an evil act. He would rather his enemies kill him instead, without him fighting back. Arjuna is faced with a moral dilemma— should he uphold his duty towards family, elders, and teachers, or fulfill his duty as a warrior to fight for something that is just.

CHAPTER 2: 72 VERSES – THE YOGA OF KNOWLEDGE (JNANA YOGA) AND ITS APPLICATION IN ACTION. Arjuna continues with his moral dilemma about fighting Bhishma and Drona in battle. He expresses confusion about what the correct path is and states that he cannot fight (2.4–2.9). Krishna Bhagavan6 then laughs at him and tells him not to mourn that which is not to be mourned and explains to him the knowledge of the pundits acquired through the practice of jnana yoga.

He explains the knowledge of self is beyond duality, eternal, and pervades the entire universe. It is indestructible and common to all. While the physical body may come to an end, the embodied self casts away old bodies and takes on new ones. This is like one casting away worn out garments and acquiring and wearing new ones. The self does not perish when the body dies (2.10–2.30) and is neither the slayer nor the slain. The self which is beyond the gunas was never born, will never die, and the wise are never deluded about this. Krishna further advises Arjuna that, as a warrior, nothing higher exists for him than righteous battle, i.e. battle to uphold dharma (2.31). Krishna then urges Arjuna to fight since doing otherwise would be disgraceful and worse than dying (2.32–2.38).

In 2.39 Krishna switches from jnana yoga (from Vedanta7, knowledge of self which he has been explaining in 2.10–2.30), to karma yoga (2.47–2.51), i.e. how does one apply jnana yoga in practice? How does one use the knowledge of self from Vedanta to act in the world without generating the bondage of karma? In 2.45 he lays the basis by asking Arjuna to move beyond the gunas (YSP II.16), be indifferent to opposites (YSP II.48), be fixed in truth (YSP II.36), with freedom from thoughts of acquisition/comfort and be situated in the self. In this “fixed in yoga” state, he asks Arjuna to act in the world by letting go of attachment and with indifference to the

fruits of his actions thereby retaining evenness of mind in action (defined as yoga in 2.48). Acting like this in the world is skillful action. The skill is the skill in using the buddhi8 to let go of bondage (as in expectations of fruits for one’s actions) while performing action. Note the use of the term buddhi in 2.49, 2.50, 2.51. Karma yoga requires one to engage the buddhi while performing all action in one’s life with skill as described above. Action performed in this manner will deliver one from pain and will prevent one from adding to one’s karmic stockpile from prior fruit-based actions in one’s current and past lives.

Neither rejoicing in pleasure, nor being agitated with misfortune, being in a state without passion, fear, anger and with senses withdrawn completely from sense objects, such a person is one who is steadfast in meditation and is a sage.

Krishna then states in 2.53 that when one goes beyond the perplexity of Vedic texts (see YSP I.49) and holds the buddhi unmoving in steady meditation, then one attains yoga. This prompts Arjuna’s question in 2.54 where he asks Krishna to describe the self-realized person who is situated in steady insight/wisdom (sthitha-prajna) and who is steadfast in meditation (samadhi-sthasya).

Krishna replies that sthitha-prajna means leaving behind all desires emerging from the mind and being situated in the self. Neither rejoicing in pleasure, nor being agitated with misfortune, being in a state without passion, fear, anger and with senses withdrawn completely from sense objects (Gita 2.58 and YSP II.54), such a person is one who is steadfast in meditation and is a sage.

While the abstinent may turn away from sense objects, the taste for them may remain, but for one who is realized, the taste also goes away (Gita 2.59 and YSP II.22).

From 2.60–2.69 Krishna emphasizes sense control and describes the effects emerging from the absence of

6 One who has the six bhagas of knowledge (jnana), dispassion (vairagya), might (virya), lordship (aisvarya), fame (yasas) and wealth (sri) 7 The final conclusions from the Vedas as presented in the Upanishads 8 Buddhi, or intellect, is situated higher than ahamkar in Sankhya.

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this sense control that affects even the wise. Dwelling on sense objects results in attachment from which desire is born. From desire, anger is born, and from anger delusion is born which results in the destruction of the intellect (buddhi). By eliminating attachment and aversion (Gita 2.64, YSP II.7 and II.8), being situated in the self and being controlled by the self, one can move through the field of sense objects and yet attain tranquility and steadiness of intellect (buddhi). For one like this, what is day for all beings that are partaking of sense gratification via mind/body/senses, is night for the person of restraint. And what is like night for all beings that are ignorant about knowledge of self, is like day for the person of restraint (2.69) In 2.70–2.72 Krishna reiterates the message of karma yoga, i.e. abandon all desire, act free from longing, with indifference to possessions and with freedom from ahamkar—without the sense of “I” and “mine”—and attain peace and union with Brahman. This state attained, even at the end of one’s life, will free one from delusion.

ADDITIONAL RESOURCES Gabriella Burnell sings verses 2.54–2.72 from the Gita (Song of Bhagavan). While most verses of the Gita are in the Anustubh9 meter, verse 2.70 is in the Tristubh10 meter: link here Swami Prabuddhananda elaborates on the jñana that Krishna is trying to explain to Arjuna beginning with verse 2.11. By clarifying the difference between “svabhavika” which is what one finds oneself with, and “svarupa” which is one’s real nature or the self: link here

Prakash Parameswaran (CIYT Level 2) has been fortunate to study with senior teachers on the path of yoga. He has a keen interest in the philosophy behind yoga as presented in the Upanishads, Sankhya, The Bhagavad Gita, and the Yoga Sutras of Patanjali. Prakash resides in Plano, Texas.

9 Quatrain of four lines with each line having eight syllables 10 Quatrain of four lines with each having 11 syllables.

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ON

Teaching

Collegiality and the Spirit of Community

BY ARETHA MCKINNEY BLEVINS “The Guru, the Sisya and the Vidya—the teacher, the pupil and the knowledge—all should become integrated.”

—B.K.S. Iyengar, Body the Shrine Yoga Thy Light

C

ollegiality is defined as the companionship and cooperation between colleagues who share in a collective responsibility. As students and teachers of Iyengar Yoga, we all share a collective goal or responsibility—to continue to disseminate the teachings of B.K.S. Iyengar by making his teachings available and accessible to anyone who wants to take the path of yoga. With Guruji’s voice and fire now absent, our ability to uphold this goal is dependent on our ability to work together, to integrate our many voices into a whole. Cooperation, companionship, and communication between us as individuals is essential to the health of our organization and to the Iyengar method of yoga.

Cooperation is an indispensable aid to progress.

On a practical level, cooperation has the potential to move everyone forward faster, but it takes work, communication, understanding, and a willingness to change. The hard work of peeling away obstacles in personal practice, or striving toward certification and assessment, is not sustainable without the spirit of collegial support. Sharing information and listening to others manifests the spirit of friendliness, joy, and compassion suggested by Sutra I.33. In my years as a student of Iyengar Yoga, the spirit of companionship and cooperation among my peers has shaped the course of my practice perhaps as much as my relationship with my mentoring teacher.

While navigating the hard work of learning to practice and teach more skillfully, we are fueled by our connection to our regional, national, and international communities.

Lasting friendships and bonds of mutual respect and love are built around practicing together on the mat, and sharing the different experiences that led us to this common path.

The Light | Fall 2020 – Winter 2021

Consider the familiar example of a workshop.

Sometimes one person will volunteer to take notes while someone else might capture pictures. Another person might collect contact information to disseminate the collected material. Once connected, everyone can share additional resources. Each role is a valued and integral piece of the whole process. Many of you have study companions or groups and know how invaluable these relationships are. They allow everyone to reach just a little further than they could on their own. These qualities of companionship and cooperation don’t stop at the individual student level. They are something I hope, as a lineage and an organization, we continue to hone and value more.

With Guruji’s voice and fire now absent, our ability to uphold this goal is dependent on our ability to work together, to integrate our many voices into a whole.

“Never forget that the pupil also teaches the master.”

—B.K.S Iyengar, Body the Shrine Yoga Thy Light Collegiality is also defined as a foundation for an environment where responsibility and authority can then be shared equally, nurturing an atmosphere of pleasantness or happiness among colleagues. In our Iyengar environment—a system of strict, hierarchical “guru/sisya” relationships—shared authority and equality may be difficult to envision.

I have been blessed with two teachers who have modeled this for me: Jan Campbell and Patricia Walden. As Guruji recommended, both of these women have always demonstrated a willingness and curiosity to learn from their students. If a student modifies a posture or chooses an alternative pose, it is the habit of both women to ask how and why the student is working 43

ON TEACHING CONTINUED

in a particular way, rather than rushing in to change or “fix” what is being done. Similarly, in teacher training sessions, they are open to teachers showing different ways to teach or approach an asana that might be new to them. Their priority is making certain the principles of Iyengar Yoga remain intact. This curiosity, openness, and willingness to be students along with us creates a safe environment where organic learning and sharing of knowledge enhances the experience for everyone.

Students prepare for Marichyasana III at the 2019 IYNAUS National Convention in Dallas.

In my years as a student of Iyengar Yoga, the spirit of companionship and cooperation among my peers has shaped the course of my practice perhaps as much as my relationship with my mentoring teacher.

Fostering a spirit of unity instead of upholding unhealthy power dynamics is important in a yoga community.

Unity brings a combined energy that makes so much possible! Asanas, for example, are part sthira (stability), and part sukha (ease). Collegiality is born from something we intuitively gain from practice. We have to learn to simultaneously practice stability and ease in the complexity of our own bodies. We also have to learn to practice them together as a group. The parts become stronger because of the whole and vice versa.

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Abhijata is a great example of this spirit of collegiality and unity, as she upholds a commitment to our Guru and our lineage. By nature, she is warm and kind and this filters into the atmosphere she creates in classes she teaches whether online or in person. When a teacher creates a safe and friendly atmosphere, the students’ minds do not have to expend unnecessary energy with their guards or defenses up. Mind and body can be absorbed in the asanas.

If we practice yoga in a nurturing and collegial environment, we might find a stronger community and organization is created. We are as varied as a meadow full of every variety of flower and grass. Our diversity and companionship make us all the more beautiful.

Aretha McKinney Blevins (CIYT Level 3) is based in Nashville, TN. She directs the Iyengar Yoga Center of Nashville at Chestnut Hill. Aretha’s studies flourished under the mentorship of Jan Campbell and Patricia Walden.

Aretha’s first direct studies with the Iyengars was in Estes Park in 2005. She travelled to India for a month of study in the summer of 2006 and has returned for studies six more times since then. In addition to her yoga certification, Aretha holds a master’s degree in Classical Studies, loves to paint and explore the visual arts, and is a devoted mother.

The Light | Fall 2020 – Winter 2021

Classifieds NEW

Learn the Yoga Sutras of Patanjali in Sanskrit and English This is a new compilation of the Yoga Sutras that includes the English translation, as written by B.K.S. Iyengar. A small group of teachers and students generously donated their time resulting in this one of a kind recording.

Here is what you will receive on a USB drive: All 196 Sutras recorded in this order: Entire Sutra in Sanskrit Entire Sutra broken down by phrase in Sanskrit Entire Sutra recited Entire Sutra in English

$20 plus shipping To purchase CLICK ON THIS LINK or email: info@AustinIyengarYoga.org

The Light | Fall 2020 – Winter 2021

JOIN IYNAUS To join IYNAUS or renew your current membership, please visit our website and apply online: click here Membership fees begin at $70, with $40 of each membership going to support teacher certification, continuing education, and member services.

YOUR AD HERE Text-only ads start at $50. A premium classified ad can be purchased for up to $125. Full-page, half-page, quarter-page, and classified advertising is available.

All advertising is subject to IYNAUS board approval.

Ads are secondary to the magazine’s content, and we reserve the right to adjust the placement as needed. For more information and ad rates, please contact Sheryl Abrams at (512) 571-2115 or yogabysheryl.tx@gmail.com

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The Light | Fall 2020 – Winter 2021

The Light | Fall 2020 – Winter 2021

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OVER 40 ONLINE CLASSES WEEKLY including 6 Donation & $10 classes +WEEKEND WORKSHOPS with Local and Guest Teachers IYNAUS members receive a 10% discount off workshops with a non-member pricing option* *contact info@iyisf.org

I YA N C . O R G

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I Y I S F. O R G

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Est. 1974

SAMACHAR — eNEws: Coming to your inbox February 2021 COVID-19, Closures, and New Beginnings: Sharing Iyengar Yoga in the new normal

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The Light | Fall 2020 – Winter 2021

Ujjayi The sound of ocean’s breath resounds within your throat and aural cave, each breath in and out a soothing wave.

Breathe in deep to lift, inflate your chest, ride each crest until the wave dissolves, each breath in and out a perfect wave.

You are the sound of ocean’s breath, the song sung by the surf. You feel the waves roll in, roll out, listen with the ear that hears the first wave roll ashore, lean into each breath’s feathered touch, wave upon wave of soft slow sighs.

John W. Steele (CIYT Level 1) is a psychologist. He is the assistant editor of “Think: A Journal of Poetry, Fiction and Essays,” and graduate of the MFA Poetry Program at Western Colorado University. John lives in Boulder, Colorado and enjoys hiking in the mountains. johnwsteele@yahoo.com Photo: Linus Nylund, Platja de Muro, Spain. Courtesy of Unsplash.com

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The Light | Fall 2020 – Winter 2021 49

Martha Richardson (CIYT Level 1) The Iyengar Yoga Studio of Little Rock. Photo: Wendy Haley

B.K.S. Iyengar Yoga National Association of the United States P.O. Box 398 Stone Mountain, GA 30087 www.iynaus.org