The Hatha Yoga Pradipika and Yoga Yajñavalkya list 10 niyamas, which are also mentioned by Krishnamacharya in his Yoga Makaranda. Below are brief descriptions of these 10 niyamas.

1. Tapas is the effort that is required to bring about our personal transformation in yoga practice. It is also the effort required in adhering to one’s dharma. Dharma here refers to the duties that we need to do in relation to our position within our families, communities, and society. Traditionally, these included spiritual duties that were performed for the good of all. The word tapas can also be translated as heat, penance, or austerity, and implies that we apply continuous and focused effort in the direction of yoga. Without this focus, we are unlikely to progress.

2. Saṃtoṣa can be translated as cultivating a feeling of contentment in all aspects of life, regardless of the situation in which we find ourselves. Cultivating saṃtoṣa allows us to overcome many of the negative emotions that may otherwise impede our progress. This requires the effort of tapas, and will reach its fullest expression by following all 10 niyamas.

3. Āstikya. Krishnamacharya defines āstikya as deep faith and firm conviction in the Paramātman (supreme soul). It is very much like Īśvarapraṇidhāna (intense devotion to Īsvara) mentioned in Patañjali’s Yoga Sutras. Patañjali does not define Īśvara as a particular deity such as Śiva or Viśṇu, as these are all expressions of the same higher reality. Instead, he describes Īśvara as the source of all knowledge, without any reservoir of previous karma, untouched by any afflictions—the “guru for all gurus”.

For those who do not follow any particular spiritual path, āstikya is the cultivation of faith and devotion to a higher power with these characteristics. The existence of Īśvara is central to the philosophy of yoga outlined by Patañjali in his Yoga Sutras. And Krishnamacharya says in Yogavalli, his commentary on the first chapter of the Yoga Sutras, that Īśvarapraṇidhāna, or devotion, to Īśvara is essential to making progress in yoga.

Related: Finding Community Outside of Religion

4. Dānam is generosity or charity. It is the distribution to others of that which is gained through honest means, without any expectation of return (including the expectation of recognition). This is considered a very important upāya (method) for atoning for past karma and for the removal of impediments to spiritual progress.

5. Īśvarapūjanam is the worship or veneration of Īśvara. While āstikya means cultivation of faith in the existence of a higher power, Īśvarapūjanam refers to the act of worship. On a basic level, this can mean the performance of devotional rituals. At a higher level, when we recognize that there is a higher power behind everything, we can bring devotion to all aspects of life. Performing dānam (charity) with the attitude that we are serving the divine within those who receive our charity helps prevent the onset of pride and brings even greater transformational power to those actions, which now contain the essence of worship.

6. Siddhānta-vākya-śravaṇam means listening to the established doctrine on philosophical and spiritual texts, in this case related to the yoga system. For instance, studying texts such as Patañjali’s Yoga Sūtras and listening to discourses on the sutras is considered an important aspect of yoga practice. These texts should be studied with a knowledgeable teacher who has gained experiential knowledge of yoga philosophy through his or her practice. This helps us to gain perspective in our yoga practice so that we can pursue it in a meaningful way.

Krishnamacharya also mentions that siddhānta-vākya-śravaṇam “is practiced to know the secret of Dharma and often remind[s] ourselves of the good advice given by great people.” The Vedas, Ramayana, Mahabharata, Bhagavad Gita, and Bhagavata Purana are texts filled with stories that are both enlightening and inspirational for deepening our understanding of spiritual matters related to yoga.

7. Hṛī. The Monier Williams Sanskrit Dictionary defines hrī as “shame, modesty, shyness, or timidity.” In yoga, hrī can be best defined as humility. Without hrī, the ego increases and the attitude that “I know” becomes dominant, leading us to be less receptive to new ways of understanding. On the other hand, an attitude of humility results in an openness that is conducive to learning. The yogic mind has to become fresh like a child’s mind, able to see things clearly and in new ways that may challenge our previously held beliefs. In yoga and in all spiritual disciplines, this is extremely important for the purpose of spiritual growth.

Related: The Importance of Humility in Athletics

8. Matī means a discerning intellect. We should develop the capacity for spiritual discernment (viveka), which is the ability to differentiate between our spirit or soul (ātman) and the phenomenal world (prakṛti). Matī is also the ability to judge situations clearly and insightfully. The practice of the first four limbs of Aṣṭāṅga yoga (yama, niyama, āsana, and prāṇāyāma) brings about the conditions under which matī can begin to develop. It also follows that matī builds on the previous niyamas. In particular, matī becomes far more powerful when coupled with hrī.

9. Japa means continuous repetition of mantras. The best-known mantra is the sacred syllable Oṃ. Patañjali states that Oṃ is the word which is an expression for Īśvara. He says that we should perform japa with meditation on its meaning in order to reveal the “pure consciousness” within, as well as for the removal of all obstacles to yoga. It is said that mantra should only be taught directly to a student by a teacher who has mastered and understood the mantra, otherwise there will be no effect. Mantra japa is extremely powerful and should be approached with great respect and humility.

10. Hutam or homa means the performance of special ritual actions outlined in the Vedas. These are relevant for those who follow Vedic traditions, but for those outside of these traditions, hutam can also refer to internal sacrifice. The idea of internal sacrifice is presented in the third chapter of the Bhagavad Gītā where Krishna states:

“Yajñārthātkarmaṇo’nyatra loko’yaṃ karmabandhanaḥ. tadarthaṃ karma kaunteya muktasaṅgaḥ samācara.” (“This world is bound by action, except those actions which are sacrificed to the Supreme. Oh Arjuna, perform all actions perfectly, free from attachment, for the purpose of sacrifice alone.”)

And in chapter five, Krishna says:

“Yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiśtikīm, ayuktaḥ kāmakāreṇa phale sakto nibadhyate.” (“The karma-yogin attains peace of mind when he abandons the fruit of his actions, while one who does not know yoga, clinging to the results of action, becomes forever bound.”)

Taken together, these two ślokas tell us to surrender our ego and perform all our actions for the good of the world. We should maintain an attitude that everything we do is done for a higher purpose and as an offering to the Supreme. We should attempt to do our very best but without any expectation of recognition or return from our actions. This kind of wisdom put into action requires a highly discriminating intellect (matī) coupled with great humility (hrī). When done perfectly, hutaṃ contains the elements of all the preceding niyamas.

The post 10 Niyamas: Personal Observances to Deepen Your Yoga Practice appeared first on Sonima.

Yoga provides specific practices for this purpose: yamas (social observances) and niyamas (personal observances). Yama and niyama are the first two of ashtanga yoga’s eight limbs. When combined with āsana (the practice of postures) and prāṇāyāma (breathing techniques), they help to bring the mind and senses into a state of stable attention. This allows for progression in the later four limbs of yoga, which focus on attaining higher meditative states. Following yama and niyama is the foundation for a yoga practice that allows us to operate smoothly and easily in the world. It provides us with greater mental clarity, freeing up much of the energy that is otherwise wasted when we are out of sync with our physical, mental, and emotional surroundings.

Many people are familiar with the five yamas and five niyamas outlined in Patanjali’s Yoga Sutras, but other hatha yoga texts such as the Hatha Yoga Pradipika of Svātmarāma and the Yoga Yājñavalka include additional yamas and niyamas. These are also outlined in Krishnamacharya’s Yoga Makaranda, originally published in 1934.

Although the practice of the yamas will positively affect those around us, the main aim is for our internal transformation, which is essential for progression beyond the physical aspects of yoga practice. Additionally, by practicing the other limbs of ashtanga yoga, we will be able to bring greater perfection to each of the yamas, bringing greater clarity, peace, and joy in all our relationships. Below are six additional yamas not listed by Patanjali.

1. Kṣamā can be translated as patience or forgiveness. When we forgive, we relinquish the hold that past experience has on the mind and emotions. We are no longer bound by that experience. Kṣamā allows us to understand our situation from a broader perspective and to live more easily in the present moment.

Related: The Unique Power of Forgiveness on Your Health

2. Dhṛtiḥ means holding, seizing, keeping, supporting, firmness, constancy, resolution, will, or command. It can also have the meaning of satisfaction, contentment, or joy. In order to find success in any path, it is necessary to have a firm and unwavering conviction in what we do. When that steadfastness also has as an essence of satisfaction and contentment in the chosen path, the chances of maintaining our conviction, even in the face of obstacles, increase many times. Although dhṛtiḥ is not included in Patanjali’s list of yamas, he alludes to both its aspects in sūtra 1:14 when he states: “sātu dīrgha kāla nairantarya satkāra ādara āsevito dṛḍabhūmiḥ (practice becomes firmly established when it done for a long time, without interruption and with devotion and respect/enthusiasm).”

3. Dayā is sympathy or compassion. Being truly compassionate requires looking deeply into the hearts of others and trying to feel their experiences first-hand. We should try to see ourselves in others, and others within ourselves. Those great yogis who recognize that we are all an expression of the same consciousness and who experience unity within all beings are a perfect example of dayā. Patanjali’s sūtras on pratipakṣabhāvanam allude to dayā when he explains the importance of taking an opposing viewpoint in order to counteract our negative thoughts (vitarkas) and emotions.

4. Ārjava means straight, honest, sincere, or straightforward. We practice ārjava by aligning thought, speech, and action into one. The more we practice yoga and follow dharma, the more easily this process comes about. Ārjava is also described as meekness or humility. The mantra “idam na mama,” meaning, “This is not mine,” is uttered after making offerings during Vedic ceremonies. We should not gloat and say, ”Look what I have done,” but relinquish our ownership of any good results. Another smṛti text says, ”dharmaḥ kṣarati kīrtanāt,” meaning, “A virtue is spent by being made known through one’s own lips.” The attitude of a yogi should be that what we do is done happily for the good of all, and not for the purpose of recognition.

Related: The Power of Selfless Service

5. Mitāhāra means that one should not overeat, instead eating only the amount and types of food necessary to maintain good health and which are supportive of our sādhana (practice). Food should be simple, pure, and nourishing, but it is also very important not to become overly obsessed with diet. Food is sacred, it should be received with an attitude of reverence and thankfulness, and it should not be wasted. Regularity in eating is also very helpful for yoga practice. Consider the following śloka, which is mentioned as being quoted by Śrīdhara Swāmi in the Bhagavata Purana (Gita Press 1971): “dvau bhāgau pūrayedannaistoyenaikaṃ prapūrayet mārutasya pracārārthaṃ caturthamavaśeṣayet” (or “One should fill two-quarters of one’s belly with [articles of] food and one quarter with water. The fourth should be kept empty for the free passage of air”).

6. Śauca is cleanliness. External (bahir) or physical cleanliness refers not only to the body but also the surrounding environment, while internal (antara) cleanliness refers to a state of mental purity. Through external cleanliness, we become aware that the body is in a continual state of decay, resulting in a level of detachment from the physical body. At the same time, internal cleanliness results in an increase in mental clarity, greater control of the senses, and a vision or awareness of one’s own ātman or Self, the source of purity from within. Although there is indifference to the physical body, we will desire to maintain it in as pure state as possible in order to allow the full expression of the ātman.

Patanjali lists śauca as a niyama rather than a yama. He notes that attention to śauca will bring about saumanasya, or a state of gladness or cheerfulness in the mind. Therefore we should be careful not to become obsessive or puritanical in śauca.

The post Yoga Yamas: 6 Additional Yamas to Deepen Your Yoga Practice appeared first on Sonima.

After introducing the yamas and niyamas, Patanjali then states in sūtra 2.33, “vitarkabādhane pratipakṣabhāvanam,” which translates to, “One must cultivate a mental attitude that counteracts the doubts and uncertainties that trouble us.”

Here, Patanjali refers to doubts and uncertainties (vitarkas) that arise when we have begun to integrate the yamas and niyamas into our lives. These vitarkas result in thoughts and actions that contradict the yamas and niyamas. Although the same kinds of vitarkas had previously been present in our lives, now that we are following the path of yoga we must try to overcome them. At these times Patanjali says that we should cultivate an opposite mental attitude (pratipakṣa-bhāvanam) in order to counteract or annul (bhādane) those negative thoughts and tendencies as well as their resulting actions.

The next sūtra, 2.34, explains the kinds of vitarkas that arise and their consequences: “vitarkāḥ himsādayaḥ kṛta kāritā anumoditāḥ lobha krodha mohapūrvakāḥ mṛdu madhya adhimātrāḥ duḥkha ajñāna anantaphalāḥ iti pratipakṣabhāvanam,” or, “Those vitarkas such as violence etc., that we commit, condone, or enjoy vicariously are rooted in greed, anger, and delusion. They can be mild, medium, or excessive. Their consequences are endless suffering and ignorance. So contemplation on their opposites should be done.”

Previously we may have ignored these vitarkas, allowing ourselves to become caught up in the drama that they bring. But as we practice the yamas and niyamas and devote more time to yoga practice, we begin to become more sensitive to the presence of these negative mental influences. Patanjali tells us that the consequence of allowing them to go unchecked will be endless suffering and ajñāna, or spiritual ignorance.

It is not enough to curb the negative actions that result from these vitarkas, but we must also not condone those kinds of actions by others. Even vicarious enjoyment of the pain of others should be recognized and avoided. Yet the vitarkas can be very deeply rooted in the mind. Patanjali’s solution is to perform pratipakṣa-bhāvanam—to contemplate the opposite perspective or to produce a feeling that counters the current one.

Related: The Power of Our Personal Narratives

By taking the view of the opposite side in any situation, we gain a different perspective. For instance, when I am approached by someone in the street asking me for money, I may have a negative reaction. But if I meet the same person when volunteering at a soup kitchen and hear their story, I will most likely gain a very different perspective. In the second scenario, I have allowed myself to experience an opposite viewpoint, or a pratipakṣa-bhāvana, that is helpful in dispelling my vitarkas of prejudice.

In Sharathji’s recent article, he writes about the importance of this kind of seva, or service to others. The above example shows how seva not only benefits those that we serve, but also that it is extremely beneficial in helping us overcome our own mental obstacles.

Following the idea of pratipakṣa-bhāvana further, we can begin to explore another layer of meaning. When contemplating two differing viewpoints of the same situation, we may begin to experience in a tangible way that the relative truth of either side of an argument is simply part of a greater unity of the whole. That is, there is a bigger picture in which these differing perspectives are simply “two wings” of the same bird.

We have examples of realized people who have become established in this mode of being to such an extent that they continually experience this unity within all of life. Some perfect examples would be the Buddha, the Jain saints, or the Indian saint Ramana Maharshi. In sūtra 1.37, Patanjali recommends that we contemplate on such people in order to overcome obstacles in yoga: “vītarāgaviṣayaṃ vā cittam,” or “(Fix) the mind on a person (vītarāgā) that has abandoned attraction.”

The vītarāgas mentioned in this sūtra are highly spiritually-evolved souls who abandoned all attachments and were able to follow the yamas and niyamas perfectly. By focusing our minds on such people, we too are able to gain an insight into this ideal, which is extremely helpful for stabilizing our minds and overcoming our own vitarkas.

I was reminded of this sutra recently when I found myself increasingly frustrated and upset by the current political landscapes worldwide that are filled with so much division. At some point I decided to set aside listening to the news and instead to read the Rāmāyana. The protaganists, Rāma and Sīta, are both great souls filled with dharma who always follow the path of righteousness without any arrogance or pride. Both are perfect examples on which to meditate. Reading and contemplating their story was the perfect pratipakṣa-bhāvana, helping me to return my mind to a clear and stable perspective.

The post Pratipaksha-bhāvana: Overcoming Negative Thinking appeared first on Sonima.

These things I now know to be true, but I have come to realize that it is the ongoing physical practice of yoga that is necessary for the deeper insights of yoga to occur.

The Lineage of Aṣṭāṅga Yoga

In the early 1990s, when suffering from sporadic severe back and neck pain, I began practicing Aṣṭāṅga yoga in the Mysore class format, sweating my way through the primary series every morning. Although working in the physical realm, I became aware that I was also dealing with some subtle and more internal aspects of myself.

Yoga practice was like bringing a small, dim candle into an attic and beginning to find all sorts of unnecessary and potentially deleterious material that needed to be dealt with. Cleaning out the attic was (and still is) a slow and not always pretty process, but it is why I practice and what continues to sustain my yogic sādhana.

It was extremely helpful for me, especially in the early years of practice, to be surrounded by a community of teachers and students who were all dedicated to the same practice method. From my first trip 20 years ago to practice with Guruji and Sharathji at the Aṣṭāṅga Yoga Research Institute in Mysore to the many subsequent times practicing with them at KPJAYI, I always experienced a deepening of this transformational process. I recognize their profound influence on all of us in the room and have been humbled by the Aṣṭāṅga paramparā that has flourished under their guidance.

The Monier Williams Sanskrit-English dictionary defines paramparā to mean “an uninterrupted row or series, order, succession, continuation, mediation. Lineage or progeny. By tradition.” The broader meaning of “paramparā” implies far more than this simple definition. Paramparā is very important in many of the spiritual disciplines in India, and many individuals chant a daily mantra that lists their spiritual lineage, often reaching back a thousand years or more.

What has become clear to me from years spent studying yoga (and the related disciplines of Vedic chanting and Vedic philosophy) is that the profound nature of these kinds of experiential teachings does not come through books or videos. Those are only a support for learning. The teachings come full force when imparted directly from teacher to student within close physical proximity. Even the word upaniṣat (used as a moniker for philosophical texts in the vedas) implies receiving teaching when “sitting near” the teacher.

Transmission of knowledge is strongest when successive teachers within an unbroken lineage have been completely immersed in, and surrounded by, their discipline, especially when cradled in a culture and environment that supports their understanding and internalization of the subject. Such a teacher becomes drenched in experiential knowledge and cannot help showering his students with the authentic teachings of yoga.

Related: What It Means to Celebrate Guru Pūrṇimā

In the lineage of Aṣṭāṅga yoga, Ramamohan Brahmachari, Krishnamacharya, Pattabhi Jois, and now Sharathji are a line of teachers who have been fully immersed in yogic sādhana in this way. We should not quibble that there may have been changes to the exact methodology that they have used, since the method will always be adapted to suit the times. In yoga, maintaining a static and rigid methodology is not the purpose or result of true paramparā. Rather, it is how to support the continuation of the experiential understanding of the “state of yoga,” that eternal and unchanging condition, which is most important.

The Energy Within All of Us

In February I made yet another pilgrimage to practice at KPJAYI, and this time Sharathji asked me to come not just to study with him but to lead the primary led classes at KPJAYI while he was away in Rishikesh for a few days attending a conference.

Calling the vinyāsas of the primary series to a class of 350 of Sharathji’s dedicated students was extraordinary, but what struck me most while leading these classes was how strongly I felt the energy of both my teachers, Sharathji and Guruji, coming through the students. I did not feel as though I was teaching the classes but that I was simply holding the space for Sharathji. I was following the energy of my teachers that was already present within the students, allowing the practice to emerge and only assisting the process.

Having taken hundreds of led classes with them over the last 20 years, I also felt Sharathji and Guruji’s energy from within myself guiding me as I called the class. This was evidence of the profundity of the Aṣṭāṅga paramparā that we are all part of as students in this lineage. It reminded me that, as students, we are also an indispensable support of the Aṣṭāṅga paramparā and have a responsibility to devote ourselves wholeheartedly to understanding the practice so that we can support the journeys of those students who are just beginning.

Inspired by the Puruṣa Suktam, Viśiṣṭa Advaita philosophy teaches that we are all part of the body of the Paramātman. We are a part of the whole, and each of us fulfills a role. At the same time, the Paramātman also resides within our own ātman (soul) as the antaryāmin (inner controller), guiding and directing each one of us. As part of the Aṣṭāṅga paramparā, we all have our role, and through the teachings and by consistent practice over a long time, we are able to gradually remove the dirt that clouds our perception, leading us to connect inwardly to this antaryāmin, the source of pure sattva or light.

The post Following the Energy of the Guru appeared first on Sonima.

In ‘Mysore class’, students work at their own pace, practicing whatever series or section of a series that is appropriate for their individual needs and ability. The class is mostly silent apart from a few words of instruction, with only the combined sound of breathing in the room as a backdrop. It requires a skilled and experienced teacher able to give individual attention as and when each practitioner requires and with as little interruption as possible to the continuity of their inner flow of experience.

This method is particularly powerful when a student dedicates themselves to a single teacher. The nourishing of a close student-teacher relationship allows the teacher to understand the idiosyncrasies of each student, and gain an insight into how to help their progression both in the short and longer term.

At one level the teacher’s role is to make sure that each student is practicing correctly, including their breathing, vinyāsa, alignment in each posture, dṛṣti, etc. However, the Mysore method allows the teacher to give students enough space to explore and experience the yogic process internally, without unnecessary interference. They should guide them toward self-discovery, rather than trying to define their experience. Much of the time the teacher’s role is simply to provide a supportive environment for the yoga to evolve while observing their practice, making corrections only when necessary.

In modern culture, we are used to paying for services and expecting a tangible return. In yoga, what is being taught is often very subtle and unfolds slowly over time. When a student has an attitude or expectation of paying for service, there is less of an opportunity for self-discovery and the process of yoga is less likely to take place. Mysore teachers must therefore educate students in the philosophy and methodology of Aṣṭāṅga yoga so that students will fully embrace the opportunity for supported self-learning to get the most out of their practice.

In the Mysore room, there exists the opportunity for complete silence. Often only a few words may need to be exchanged between a student and their teacher throughout the whole class. For some, particularly those who are used to being guided, the silence can be confronting. But just as silence in a library allows you to become immersed in the subject that you’re reading, silence in the Mysore room supports a focused and attentive practice.

Related: The Meditative Magic of Tristhāna in Ashtanga Yoga

I occasionally hear from a new student that they have come to yoga class in order to ‘switch off’, preferring to just follow along in a guided environment. Patañjali defines yoga as the ability to maintain stable and unwavering attention, thus ‘switching off’ is somewhat antithetical to yoga. Conversely, self-practice requires the development of greater focus and attention, and over time the result is a calmer and less scattered mind, resulting in the liberation of more energy. The memorization and self-direction inherent in the Mysore method are important in this process.

Breath is key, and it is essential to learn and develop the specific breathing technique required in Aṣṭāṅga yoga. Since the breathing of each student will differ in terms of capacity and quality, students need to be able to work on this independently. The Mysore method allows students to be taught slowly so that they can fine-tune the breathing for each new āsana and vinyāsa without forming bad habits that need to be undone later.

The consistency of the breath should be smooth and even, with inhales and exhales of the same duration. It should remain constant throughout all of the different āsanas and vinyāsa movements, from the first Sūryanamaskāra until laying down for rest at the end of practice. Attention should be focused on the initiation, movement, and completion of each breath; its synchronization with each vinyāsa; and with the internal form of the āsana. Breathing is also connected to the steadiness of the dṛṣṭi (gazing point). When all these elements are in tune with the breathing, āsana practice becomes a form of dhyāna or meditation.

It is important to understand some philosophy in order to inform the qualities of practice that lead you toward a yogic state of clear and stable attention. An obsession with outward form can lead to injury as a result of not listening internally, but it can also lead you away from the very of essence of where yoga seeks to take you.

In his Yoga Sutras, Patañjali says that āsana should have the dual qualities of sthira (stability) and sukha (comfort or ease). He does not describe any specific āsana, and many classical commentaries describe that āsana refers only to a comfortable seated posture for the purpose of meditation.

The sanskrit root of the word āsana, √ās, has the meaning to ‘sit or sit down’, but it also has the extended meanings ‘to be present, to sit quietly, to abide, to remain, or to continue’. One interpretation of this sutra is that the word āsana infers the embodiment of a particular state, rather than a particular posture. We should therefore aim to embody a ‘state’ of comfort and steadiness in our posture, breath, dṛṣṭi. and attention. You can apply this ‘state’ of āsana to all aspects of life. Practicing the Mysore method supports this aim, asking us to listen internally and cultivate stability and comfort that can be applied in every aspect of our spiritual practice and, indeed, every aspect of life.

Related: A Master’s Take on Why Yoga Is for Everyone

In Aṣṭāṅga yoga, the tradition has developed to finish each week with a led primary series class. This is an opportunity for each student to practice the correct vinyāsa and breathing while following the strict count of the teacher. It can be quite challenging to do, especially during more difficult āsanas and vinyāsas, and it is an opportunity to gauge where we are in our practice and to see how the mind and senses react. The once weekly led class provides a perfect balance to daily Mysore self-practice during the week, and together they are an extremely beneficial combination.

I recommend that anybody who is able to practice with Paramaguru Sharath Jois. If you cannot make the pilgrimage to the KPJAYI school in Mysore in India, try to attend his classes when he is on tour. He has experienced yoga very deeply through his own sādhana, from many years spent in the continuous presence of his grandfather and guru, and by teaching thousands of students over many decades. The result is a great depth of wisdom and understanding but with a very simple and accessible approach to teaching.

The post The Benefits of Practicing the Ashtanga Yoga Mysore Method appeared first on Sonima.

I heard him say this on many occasions. He was always a master in his delivery, pausing after each declaration of time, working the crowd of students until finally revealing that yoga practice was not something that could be accomplished, then set aside, but rather it required ultimate dedication until the very end. Reflecting on 25 years of practice, I am coming to realize more and more the fullness of this statement and how it brings into focus the why and how to practice yoga.

While yoga is a vast ocean, it has, at its core, some very simple principles of practice. For most students in the West, the first introduction to yoga is through āsana (posture). In the Aṣṭāṅga method, the practice of a series of āsanas with deep yogic breathing, combined with vinyāsa (see this article on vinyāsa in Aṣṭāṅga yoga) and dṛṣṭi (gazing point), along with yama and niyama, lays the foundation for the deeper experience of yoga. It is important to examine what Patañjali’s Yoga Sutras have to say about the role of āsana in Aṣṭāṅga yoga. Although āsana is covered in only three sutras, these three have profound implications for how you should practice.

The discussion of āsana begins in the second chapter, 2.46, where he states “sthira sukham āsanam,” describing the two qualities that should be embodied during āsana. The first quality, sthira, can be translated as steadiness, stability and un-fluctuating-ness as well as calmness or stillness. In āsana practice, this goes well beyond physical stability and also indicates the capacity to remain grounded, focused, and able to direct the attention to a single place, which is fundamentally important in yoga.

Related: An In-Depth Look at Yamas and Niyamas

Patañjali gives the second quality of āsana as sukha, which is often translated as comfort or ease. The original meaning, however, was “to have a good axle hole” or “running swiftly or easily,” relating to the movement of a chariot wheel. The late yoga master T.K.V. Desikachar developed the concept of sukha further by breaking it into two parts, su, meaning open and kha meaning space. From this, he defined sukha as a feeling of open space in the center of the chest. These examples help us understand that sukha indicates a sense of freedom and ease of movement, not just physically, but at all levels of experience: mentally, emotionally and spiritually. When experiencing sukha, you do not feel any sense of restriction or being stuck, but rather a sense of ease and openness, most profoundly in the heart, which is the seat of consciousness.

Looking beyond the meaning of āsana as physical postures, it can be taken to refer to a state or condition that you experience in which both sthira and sukha are embodied. By cultivating these qualities in practice, this state of āsana, little by little, begins to pervade all our actions throughout each day, bringing those same yogic qualities of stable attention and ease of being into our daily lives. Hence, the attempt to go more deeply into āsana is not necessarily about performing a more intense backbend or perfecting more difficult postures. Rather, depth in āsana is the ability to cultivate these dual qualities in the more and more subtle layers of your system. This is something that can continue to develop by a practice sustained over a whole lifetime, even when the body ages and the ability to perform the physical postures begins to wane. As a teacher, observing students practicing in the Mysore room, the most profound impressions usually come from those students who embody these qualities, regardless of their physical prowess in performing āsanas.

Patañjali’s next sutra, 2.47, describes that these qualities should be combined with appropriate effort and relaxation with deep meditation on the eternal or infinite. Again, these qualities go far beyond the physical realm, extending to the breath, mind and a connection to the eternal nature of our consciousness.

Lastly, in 2.48, Patañjali tells us that the result of becoming established in these qualities in āsana is that you will no longer be disturbed by pairs of opposites, such as pain and pleasure, heat and cold, etc. You will be able to remain steadfast in action and move in the world with ease and grace regardless of the situation.

Paramaguru Sharath Jois regularly reminds us that a daily Mysore Aṣṭāṅga practice is like brushing our teeth. It is something that we must do to maintain a healthy and vital system capable of experiencing yoga. We do not stop brushing our teeth at a certain stage of life as the health of the teeth will gradually decline and, eventually, the whole body will suffer. In the same way, daily yoga practice with a focus on these qualities of āsana, brings your system back into a balanced state day after day. And when practice stops or becomes irregular, this state begins to dwindle.

There is far more that can be written about this topic, but it is only experience through practice with appropriate attention that is the real teacher in yoga.

In his comment, mentioned earlier, Pattabhi Jois was also telling us that practice is not just a lifelong pursuit, but also that it should be taken to a level in which it pervades all of our actions.

The post The Deepening of Practice Over Time appeared first on Sonima.

The great 20th century yogi Tirumalai Krishnamacharya from Mysore, India represented the epitome of the art and science of yoga as a healing practice. From gaining initial recognition under the patronage of the Mysore King, Maharaja Sri Krishnaraja Wadiyar, in the 1920s and 30s, Krishnamacharya became famous for successfully treating patients with yoga therapy. Often, these patients were unresponsive to Western allopathic medicine and so several came to him as a last resort.

An innately talented healer, Krishnamacharya had a vast knowledge of yoga, and related disciplines, along with a wealth of practical experience. His approach was always to treat each person as an individual, using whatever aspects he felt the situation required. These could be a combination of āsana, prānāyāma, meditation, chanting and devotional practices, including ritual that could be tailored to the cultural and spiritual nature of the student. In this way, Krishnamacharya attempted to treat all aspects of the student in order to bring the whole being back to balance and good health.

Krishnamacharya was also highly skilled as an Ayurvedic practitioner and used analysis of the pulse for diagnosis along with the prescription of Ayurvedic herbs, oils and dietary treatments. He was instrumental in resurrecting an important text titled the Yoga Rahasya on yoga therapy from the 9th century sage Nathamuni. This was a work that was known about, but thought to have been lost forever. (The circumstances surrounding it’s rediscovery are fascinating and are described in T.K.V. Desikachar’s Nathamuni’s Yoga Rahasya published by Krishnamacharya Yoga Mandiram in Chennai.)

The Yoga Rahasya is one of few ancient works containing specific information about the use of different aspects of yoga therapy for treatment of disease. Along with āsana descriptions, it places great emphasis on the quality of the breathing and the use of prānāyāma as well as devotional practices for the purpose of healing. Both the Yoga Rahasya and Patañjali’s Yoga Sutras were cited by Krishnamacharya as an important source for his successful approach to yoga therapy.

Related: The Yoga Boom in Western Medicine

Although we can treat the symptoms of disease or injury in many different ways, healing is a process that comes from within. It happens as a result of the system’s innate intelligence, but this process can be adversely affected when we are out of balance. The aim of yoga and yoga therapy is to support the natural process of healing by bringing us back into balance on all levels. Where allopathy is required, the use of yoga therapy can support the healing process, and improve the overall outcome. I have known of several cases in which the need for asthma medication has been reduced or eradicated through consistent daily āsana and prāṇāyāma practices. I have also witnessed how daily practice with the focus on yoga as therapy has helped students with health issues, such as diabetes, blood pressure and depression.

Examining the Source of Injury or Illness

If injury has come about as a direct result of yoga practice, it is a sign that it’s time to re-evaluate your approach. From experience, it is futile for a practitioner to continue without change, hoping that things will improve. It may be the case that they are practicing too aggressively, or inattentively, or perhaps over-practicing. In any case, change in approach is needed.

Imbalances in other aspects of life may also reveal themselves in the yoga room as injuries or illness. The effect of life stresses, if left unchecked, as well as mental and emotional traumas are examples of situations that may show up in yoga as injury or generally, as chronic illness. Yoga as therapy attempts to get to the root of these problems by first correcting imbalances in the physical, mental, emotional and spiritual realms so that the individual is able to heal from within. Bringing the mind and heart to a state of attention and clarity through the various aspects of practice, such as breathing, asana and contemplative techniques is an example of this process.

Using Breath to Support Healing

Breath is an invaluable tool, which is extremely simple and available to everyone. The same parameters should be applied to breathing whether recovering from injury or not. However, in the case where injury has occurred as a result of practice, it is essential to re-examine the breathing technique and the qualities of our breathing during practice. It is unlikely that you will strain or overexert yourself when a good, healthy breathing technique is central to the focus of practice. Breath is a constant monitor of whether we are fulfilling the dual qualities of sthira (steadiness) and sukha (ease) within each āsana (posture) and vinyāsa (movement) and helps to keep the mind still and present. Often injury happens when the attention wanders and the breathing is interrupted.

A healthy breathing technique developed through āsana practice also carries over into habitual breathing, which has a positive effect at all times, helping to calm the nervous system, while bringing more energy, clarity and focus. During āsana practice, breathing should be long, deep and smooth without any straining and should be synchronized with each vinyasa. Inhalation and exhalation should be of equal length and the breath should initiate movement, not the other way around. This quality of breathing will bring a practitioner back to the present moment, cultivating more awareness to each movement and allowing the release of tensions that may be held unknowingly. Anatomically, the correct breathing technique also supports good physical alignment—key to preventing and overcoming many alignment based injuries.

Related: The Perfect Way to Breath in Ashtanga Yoga

The way the breath is used has a direct effect on the movement of prāṇa within the system and good breathing habits, along with simple prāṇāyāmas can help to regulate the flow of prāṇā within us. For instance, nādi śodhana prāṇāyāma helps to bring balance between the two hemispheres of the brain, simultaneously, enabling greater clarity and alertness along with calmness. It should be done after practice, but can also be performed during the day, and in the evening, preferably on an empty stomach. Practicing it for 10 minutes each time is a simple way to help bring balance to our system, while supporting the healing process.

The Importance of a Teacher in Yoga Therapy

A teacher who understands the therapeutic nature of yoga, and who is sensitive to each student’s individual situation will be able to make the necessary adjustments and suggestions to practice. As mentioned earlier, a student may need to address other external factors in order for the healing process to begin. How that is addressed will vary with the individual and their relationship with their teacher. It may only require a conversation that brings awareness to the source of the problem, or it may involve introducing other practices such as meditation, dietary shifts, chanting or further inquiry into yoga philosophy.

Śraddha (faith) in the ability of the teacher and the practice is also imperative. In the first chapter of the Yoga Sutras, Patañjali lists nine obstacles to yoga. The first of these is vyādhi (illnesses, disease, injury). At the top of the list, it’s mentioned that it’s necessary to first find balance and wellness in order to move toward a state of yoga. Patañjali places Īśvarapraṇidhāna (devotion to Īśvara) as the primary solution to overcoming obstacles. He states that Īśvara is a special Puruṣa (Soul) who contains the “seed (source) of all knowledge and cannot be excelled” and that “he is the ultimate guru without limitation of time.”

He is, therefore, the source of wisdom required for healing on all levels. It is believed that a teacher who comes from a genuine yoga lineage, such as Sharath Jois, connects us back to that unlimited source of knowledge within ourselves. Thus, the teacher becomes a focal point for śraddha (faith) in the process of healing. Even for those that do not have a belief in a higher power, the teacher represents a conduit for the knowledge of yoga that reaches back thousands of years, and for such a student, it can be that connection to a teacher that is able to inspire that śraddha.

Krishnamacharya’s legacy was to give us many great teachers, including Sri K Pattabhi Jois, TKV Desikachar and BKS Iyengar. Although different, all were therapeutic in their approach to teaching, and much of their success was from seeing yoga as a holistic process that should be integrated into all aspects of life, not just what we do on the mat.

The post The Essence of Yoga as Therapy appeared first on Sonima.

Since the nature of the mind is so subtle, it is extremely hard to bring it under control. Language can be a very useful tool in this regard as it is a vital aspect of the functioning of the mind. Using the power of words and sounds to create strong mental impressions is profoundly impactful, perhaps more so than visual stimuli. Upon hearing a word, the mind is immediately presented with an image associated with that object, along with many other associations and emotions.

In yoga philosophy, vikalpa (a vṛtti or mental function) is imagination defined by Patañjali as “knowledge derived from words when the object is absent.” Hence, language and words can be potent tools in yoga, too. Japa, the practice of mantra repetition using appropriate words (śabdha) or expressions, can help temper our mental activities, such as stress and anxiety. There is a large and well-developed methodology within the realm of yoga therapy that uses japa to correct and heal inappropriate thought patterns and, ultimately, bring the mind into a state that is able to guide us inward for the purpose of yoga. In India, the importance of japa and mantra has been recognized for thousands of years. One of the the most highly regarded meditation techniques being the silent repetition of Oṃ, or praṇava, known as Oṃkāra japa.

Philosophical literature also describes in many works the meaning and use of Oṃ as a sādhana, particularly in the Vedas and Upanishads (see the Māṇḍūkya Upaniṣad). From the yoga perspective, Patañjali defines Oṃ as the śabdha (word or expression) that represents īśvara. He lists devotion (praṇidhāna) to īśvara as the primary solution in yoga that allows the overcoming of obstacles. His use of the word praṇidhāna indicates devotion in the form of profound meditation on—and vehement desire for—īśvara.

He also defines īśvara as “a special puruṣa (soul) who is beyond all karma and its results,” “the seed or source of all knowledge,” and “the guru for all gurus in all time.” His form is said to be represented by the sound Oṃ, and Oṃkāra japa is said to reveal the light of consciousness within as well as being the most effective tool for the removal of internal obstacles. In his work Dhyānamālika, yoga teacher, Ayurvedic healer, and scholar Tirumalai Krishnamacharya defines īśvara further saying that he is the antaryāmi (literally translating as the inner controller; synonymous with Brahman), which is the size of the thumb and dwells within the center of the ātman (soul.)

Related: Embracing and Overcoming Obstacles in Yoga

Krishnamacharya also describes the significance of using a correct object for meditation. Stating that in the science of yoga, the dhyeya (an object fit for meditation) “can only be the paramātma (īśvara)” and that “we should surrender to him.” He also emphasizes that while in a state of dhyānam (meditation), one should praise his greatness and that this bhāvana (feeling) should always be present.

For a large number of practitioners, particularly those of us from outside of the vedic tradition, a more tangible practice may be needed before attempting a technique such as Oṃkāra japa. Depending on the subject’s spiritual orientation and capacity, there are many other options, such as using Rāma, Śiva or Christ as a way to make an initial connection to a form associated with divinity that, ultimately, leads to the same end.

Other mantras, such as those utilized in the TM meditation technique of Maharishi Mahesh Yogi, are said to have no associations with any religious form, but can still be highly effective when the right mantra is prescribed. It is also believed to be imperative to be instructed in japa by one who has mastered the mantra, otherwise, the results will not bear fruit. Furthermore, as with all yoga techniques, the process of learning japa should be overseen by an experienced guru or teacher who can take into account each individual students needs while monitoring the process of learning and practicing of the technique.

A daily chanting practice of mantras and devotional songs (in addition to japa), especially in a group setting, is also an excellent way to create the bhavana of which Krishnamacharya speaks in Dhyānamālika. It is very helpful in changing the focus from an orientation of material achievement in yoga toward a practice more devotional in nature. This is something that can easily enter into other aspects of life. It is an invaluable tool for relinquishing the ego as well as directing focus and a sense of love to those positive qualities that are represented in the divine. Bringing both joy and surrender which in turn, can produce a sense of being supported in life, promoting acceptance and an appreciation for “what is.”

The post The Yoga of Chanting appeared first on Sonima.

Chanting this mantra before practice (see below), with awareness of the meaning, brings understanding to the purpose of practice as well as developing great śraddha, or faith, that is based on this understanding. This article offers some of my own thoughts about the power of this mantra.

वन्दे गुरूणां चरणारविन्दे
संदर्शितस्वात्मसुखावबोधे ।
निःश्रेयसे जाङ्गलिकायमाने
संसारहालाहलमोहशान्त्यै ॥

vande gurūṇāṃ caranāravinde
saṃdarśitasvātmasukhāvabodhe
niḥśreyase jāṅgalikāyamāne
saṃsārahālāhalamohaśantyai

I bow to the lotus like feet of the Guru,
which have shown us the bliss of our own Ātman
most excellent, acting like the forest doctor
removing the most deadly poison that produces
the delusion of saṃsāra (the cycle of birth and death).

The first line of the mantra lays the foundation for the relationship between Guru and student, stating “I bow (vande) to the lotus feet (caraṇa-aravinde) of the Guru.” (Gurūṇāṃ – plural is used as a respectful form.) For many years, I touched the feet of my Guru with only a limited understanding of its real significance. I focused my attention on my Guru as an individual with all his own qualities, along with a certain amount of attachment to him as a person. There is a lot of merit, of course, in the respect that we have for our teachers as people, but familiarity can easily get in the way of the teachings that we hope to receive.

When we state that we are bowing to the Guru’s lotus feet, rather than to the personality, we are really bowing to the spiritual knowledge that is held in the Guru’s heart, which we hope will transfer to us. The Guru’s lotus feet are synonymous with the Ātman, or soul, which is sat cit ānānda, the highest truth and the source of permanent joy within us. It is this spiritual knowledge that reveals (saṃdarśita.) and awakens (avabodha) us spiritually to the bliss (sukha) of our own Ātman (sva-ātma). In this way, the Guru’s role is well beyond the personal, guiding us toward a direct experience of something within us; something that does not rely on external relationship.

Related: Connecting to the Seed of Spiritual Knowledge through Yoga

The Bhagavad Gītā describes the Ātman as “indestructible, eternal and immeasurable as well as un-manifest, indescribable and unchangeable” (chapter 2). Without beginning or end, its nature is said to be permanent in all senses, transcending all conditions of time and place. In opposition to this, the corporeal or material world, including our own bodies and minds, are constantly changing, impermanent and subject to death and decay. This is referred to as saṃsāra and clinging to anything in this realm may bring short-term satisfaction, but, ultimately, results in suffering.

The true Guru, having directly experienced and understood the nature of the Ātman, attempts to bring the realization of that same knowledge within the student. This process has been described in some traditions as the Guru placing their lotus feet within the heart of the student. It is said that by touching the Guru’s feet, we are taking the dust from the path that he or she has traveled, leading to their own spiritual awakening. Placing the dust on our eyes symbolically opens them for our own illumination.

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There is a poignant verse from the Mahānārāyaṇa Upaniṣad describing this divine presence within us:

dahraṃ vipāpaṃ parameśmabhūtaṃ
yat puṇḍarīkaṃ puramadhyasaṃsthaṃ |
tatrāpi dahraṃ gaganaṃ viśoka-
stasmin yadanta-stad upāsitavyam ||

In the center of the city of the body, resides a small and sinless lotus of the heart, which is the residence of the Supreme. (And) in the interior of this space, there is a sorrow-less ether upon which one should meditate continuously.

Although the sanskrit word śraddha is often translated simply as faith, this is not an accurate reflection of it’s meaning. Breaking the word śraddhā down into its components śrat (satya – truth) and dhā (to hold or possess) helps us to understand it more accurately as holding satya within us. Śraddha is not at all blind and does not come from simply believing in something that we haven’t connected to, but instead comes as a result of a direct spiritual experience. It is this kind of experience that can lead to a firm conviction and determination that we are on the right path—the real meaning of śraddha in the context of spiritual practice.

The role of the Guru in developing śraddha is to give the student a glimpse of the divine within themselves, and to begin the process of opening the lotus of their own heart, inspiring them to move forward on the path of spiritual practice.

Chanting the opening mantra each morning with remembrance of its meaning has a profound effect on the quality of our practice, helping to subdue the unhelpful tendencies of the ego, and bring the focus back toward spiritual heart. Vande Gurūṇāṃ carṇāravinde!

Feature photography by Agathe Padovani

The post The Love for the Guru’s Lotus Feet appeared first on Sonima.

Patañjali’s Yoga Sutras open with three important statements defining the state of yoga. The first is that “yoga is controlling the activities of the mind.” Second, if that is achieved, we will then, “become established in our true nature,” which results in our liberation from suffering. However, if we are unable to control the mind, “we will instead mistakenly identify with the mind’s activities.” The uncontrolled mind is constantly drawn toward the external world, identifying with and seeking fulfillment from transient objects, which cannot bring lasting happiness. Only by controlling the mind and turning it inward will we discover our true nature or identity, which is a source of joy.

The kind of controlled mind mentioned in the first sutra is very rare and considered to be the outcome of many lifetimes of practice. In the second chapter of Yoga Sutras, Patañjali gives us the systematic practice of Aṣṭāṅga yoga as a method for obtaining that yogic state of consciousness. Aṣṭāṅga yoga practice requires sustained effort over a long period of time, but for one who is able to practice diligently and overcome any obstacles that inevitably arise, the result will be a controlled and steady mind that allows one to become established in their true nature.

Patañjali’s Obstacles

In chapter one of the Yoga Sutras, after presenting an outline of the nature of a controlled and balanced mind, Patañjali lists nine obstacles that are able to scatter the controlled mind and prevent its inward movement. The sutra (1:30) says, “Vyādhi styāna saṃśaya pramāda ālasya avirati bhrāntidarśana alabdhabhūmikatva anavasthitatvāni citta vikṣepāḥ te antarāyāḥ.” This translates to “Disease, mental torpor, doubt, inattentiveness, idleness, indulgence, illusory thinking, failure to proceed and unsteadiness are the obstacles causing scattering of the balanced mind and prevent its inward movement.”

These obstacles cause citta vikśepa, or a scattering of the mind, so that we are unable to focus it in a single direction. He also chooses the sanskrit term antarāya for “obstacles” inferring that they prevent the mind from moving inwards, the real goal of yoga. Hence, one can practice yoga for many years, but without overcoming these hurdles, there is no real yoga and the practice remains on the physical level only.

The nine obstacles are presented in an order that may commonly be encountered in practice over the long-term, from the very beginner student to one who is very experienced. The first obstacle is vyādhi, meaning disease and can refer to disease at any level. When we are sick, or unhealthy physically, it is not possible to focus the mind effectively on the path of yoga. To begin progressing in yoga, we must first overcome the most basic obstacle of our health. It is, therefore, essential to first develop a strong, healthy and vital system for the purpose of going deeper. Pattabhi Jois stressed again and again that without it, attaining any kind of meditative state of attention was impossible. I had even heard him advise one student of the need to practice āsana for a long time before being able to even contemplate the practice of yama and niyama. Otherwise, he said, these beginning limbs of Aṣṭāṅga would be too difficult to attempt.

The next obstacle is styāna, which is a mental state of languor or heaviness. Beginner students, in particular, may find it hard to overcome styāna in order to establish a consistent practice. Many days, they may chose to stay in bed and sleep rather than rise early and practice. If we are able to practice even a few times a week, we will start to realize that doing only a few Sūryanamaskāras each time is enough to refresh and infuse the body and mind with renewed energy. The result being that we feel much more mental clarity throughout the day, which, hopefully, inspires a change in attitude toward establishing a longer routine.

The third obstacle, saṃśaya, or doubt, is one that comes further along the path for many practitioners. After practicing for some time and experiencing the initial excitement of a new routine, it is common for some uncertainty to arise. This is a normal, natural tendency for most. However, it must be surmounted, otherwise, it can affect our ability to focus intention and energy in one direction. It can also be very debilitating and pervasive through other areas of life and can manifest in the physical body as a lingering pain or discomfort.

Related: 8 Years in a Yoga Rut Deepened My Practice

Like the other obstacles in yoga, doubt comes from being disconnected from our true Self. There is ambiguity how to move forward in life, being unsure of our personal dharma or how to manifest it. There may be a tendency to drift, start and stop practice, or to switch back and forth between teachers. The difficulties then tend to compound as you receive different advice about how to progress, which is often conflicting and may inhibit you from progressing in any direction. Conversely, one who maintains a consistency in practice with one teacher will tend to make steady progress over time.

One of the solutions that Patañjali provides for conquering these challenges in yoga is particularly apt here. He says, “Tat pratiṣedha arthaṃ ekatattva abhyāsaḥ,” which translates to “in order to prevent those earlier obstacles, repetition of a single principle.” This infers that by staying with a single teacher, practicing a single kind of yoga, and concentrating the mind in only one direction, those kinds of difficulties are less likely to arise and can be more easily overcome if they do.

There are several more obstacles mentioned by Patañjali that commonly present themselves on the path of yoga, and as one continues to practice, they are bound to appear at some stage or another. An insightful teacher has experienced the yoga path themselves and is able to work with a student consistently and over a long period of time will, hopefully, guide the student move beyond them.

Patañjali’s most important solution to overcoming obstacles to yoga is Īśvarapraṇidhāna. This means the depositing of Īśvara (or God) in one’s heart. Patañjali describes Īśvara as a special soul, who is untouched by any karma, contains the seed of all knowledge and who cannot be excelled. A non-sectarian explanation would be that we become aware of a higher power that is the source of all understanding, which we are able to surrender to and feel the presence of within our spiritual heart.

The early efforts that we apply in yoga practice often reveal glimpses of this kind of higher knowledge. We may not fully understand them at first, but they are what impel us to go deeper in practice. It is also the kind of experience that generates faith in our chosen path, liberating sustained focus and energy to proceed. Finally, when we have Īśvarapraṇidhāna, then “the goal is very near” since it is the wisdom that is gained by Īśvarapraṇidhāna, beyond intellectual knowledge, that provides a sharper focus and greater understanding of why we are truly practicing yoga.

The post Embracing and Overcoming Obstacles in Yoga appeared first on Sonima.

There are five yamas and each one can be considered a specific sādhana, a practice leading directly to a goal. All are essential for the practice of yoga. These five include ahimsā (non violence), satya (truthfulness), asteya (non-stealing), brahmacaryā (maintaining appropriate sexual and physical boundaries with others) and aparigrahā (non-grasping).

Each of the yamas are observances that regulate behavior in relationship to others. Although they are externally oriented and correct our attitude to the world around us in a positive way, it is their effect on the individual observing the vows that is more important for yoga. The practice of the yamas is powerfully transformative internally, bringing greater clarity and stability to the mind, gradually cleaning it so that it may be harnessed and directed toward the Self.

Each of the yamas builds upon the previous one, culminating in aparigrahā, which literally means non-grasping or non-possessiveness, not accumulating, or accepting objects that are unnecessary in daily life. Pattabhi Jois wrote in Yoga Mala that “Only taking as much food as we need to maintain our bodies, and not desiring things of enjoyment, which are superfluous to the physical body, is aparigrahā.” Hence, it is not just eliminating the unnecessary and lessening what we consume, but also working toward a state where we do not desire that which is superfluous. This should be extended to include the perceived possession of intellectual ideas and relationships with others and the world.

As a practice, it is easier to first focus on aparigrahā in relation to material objects, identifying what you can live without and, hopefully, successfully relinquishing it. Subsequently, you may begin to notice you have a similar sense of grasping and possessiveness in regard to intellectual ideas and relationships with others. These are more subtle examples of the grasping mind, but must also be given up. The aim of yoga practice is to bring the mind to a state where we can see clearly without any distortion of the truth, and it is often beliefs about ourselves or others that prevent us from seeing clearly and acting with integrity. We will find clearer perception in all situations when we maintain strict observance of all the yamas, particularly aparigrahā, which is considered as the most difficult.

Related: Connecting to the Seed of Spiritual Knowledge through Yoga

Patanjali writes in the Yoga Sutras that the result of being “firmly established in aparigrahā” is that you gain “a complete knowledge and understanding of your birth.” Through the perfection of the practice of aparigrahā, the mind becomes liberated from an enormous amount of unneeded activity. It would also help us understand the process of desire and the underlying samskāras (mental impressions that come from past experiences) that have caused the mind to grasp toward different kinds of objects.

The identification of our own saṃskāras is akin to understanding our birth since it illuminates the forces, many of which we are born with, that profoundly influence how we interact with the world and how we develop psychologically. Using the same reasoning, many commentators on the Yoga Sutrās, including Swami Vivekananda, interpret this sutra to mean that establishment in aparigrahā leads to a knowledge of our previous birth. Others, such as Swami Satyananda Saraswati, include knowledge of future births as well.

We can also read “a knowledge and understanding of our birth” to mean that we gain knowledge of our own personal dharma (those duties, responsibilities, and talents that are specific to each individual). This allows each one of us to contribute far more effectively to our families, society, and the world around us, and, hence, fulfill the potential that we have for this life.

In practicing aparigrahā, it is important not to become obsessive, but rather to continue to live in a way that is contributive to society. We cannot simply give up everything and live in a cave. For one on the path of yoga who must remain in the world, Krishna addresses this age old problem beautifully as one of his main teachings in the Bhagavad Gita. In discussing karma yoga, he states that we should perform action for action’s sake, but not be attached to the fruits of our actions. In other words, we should do what is right without seeking special merit or recognition for our actions.

This is far easier when we are able to identify our personal dharma and channel our energy in that direction, knowing that there is a higher purpose to life.

Following this philosophy, work and duty become worship, and while aspiring to yoga, we can take part in the world and enjoy it, maintaining a feeling that “This is not me, this is not mine.” For a spiritual seeker, the attitude of aparigrahā is central to these teachings and once the sense of ownership over physical and intellectual possessions is relinquished, the mind becomes liberated for a deeper internal inquiry into the Self, the goal of yoga.

The post The Art of Non-Attachment in Yoga appeared first on Sonima.

Many texts offer yoga as the remedy that will allow us to experience our spiritual nature while living in the material world. In several examples, including the Bhagavad Gītā, the Upanishads, and the Śrīmad Bhagavatam, the metaphor of a tree is used to describe the world and our relationship to it. Perhaps the most well known example is that of the Aśvattha tree found in chapter 15 of the Gītā.

The Aśvattha tree is very unique. Growing from a small seed, the Aśvattha begins with a single trunk. Its branches grow laterally from this trunk, sending aerial roots downwards, which attach to the ground. These roots develop and resemble the trunk. A single tree can continue to spread over a wider area with many aerial roots and lateral branches so that it looks like a small forest. One such tree, located in Sri Lanka, covers more than an acre and dates back to 300 BC. It is believed to be grown from a cutting taken from Buddha’s original Bodhi tree. Like this one, a well established Aśvattha tree has a complex network of branches and aerial roots, so much so, that it becomes very difficult to immediately locate the original trunk or source of the tree.

In the Bhagavad Gītā, saṃsāra is described as an Aśvattha tree, implying the complexity of which appears to us as “everlasting and indestructible with neither beginning nor end.” The seeming permanence of the world comes about as a result of our experience of the never-ending flow of samsāsra. As we get more entangled in it, we perform more and more actions and desire more and more of the fruits from its branches. Our actions, according to Hindu god Krishna, nourish its leaves, encouraging it to grow and become even more vast and complicated, alluding to our fascination and attachment to the external world.

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The author visits ‘The Big Banyan’ in Ashvem, Goa, India in December 2017. This single tree grows above a small backroad with aerial roots descending on either side and branches above.

One meaning of the word Aśvattha is “that which has no tomorrow.” This infers that we have become enamored with a reality that is only transitory. It is, however, possible to destroy its hold on us. In the Gītā, Krishna directs us to “cut down this tree of worldly attachment with the axe of dispassion,” turning the mind inward toward its true source to interrupt the seemingly endless flow of saṃsāra. In fact, it is only by turning away from saṃsāra that it’s hold on us can be brought to an end.

There is a deeper understanding of this metaphor. What we see in the external world and our entanglement with it has manifested from the creative potentiality of a single small seed: the eternal ātman present in each one of us. By identifying with and making the ātman the source of our actions, we begin to operate from a place of clarity and integrity and then act in harmony with the world.

The Muṇaka Upaniṣad also offers an example of a tree representing the material world. Once again the tree is saṃsāra, but this time two birds, everlasting friends, sit perched on the same branch. The first bird is completely enamored by what it sees, voraciously consuming the tree’s fruits, while the second sits unaffected, simply observing and enjoying the bliss of its own existence. For most of us, our experience is that of the first bird, caught up in the pleasures of the world. But the Muṇḍaka tells us that upon catching a glimpse of the second bird, the ātman, we can understand our true nature and find peace. Like the Gītā, this analogy is telling us to turn the mind inward as our supreme objective. This does not imply we should turn away from the world, but rather experience it through the purity of the ātman. To do this, however, requires the ability to control the mind, a skill that can be attained when yoga is practiced with correct intention.

Related: The Importance of Bhāvanā in Attaining the Purpose of Yoga

Pattabhi Jois (Guruji) taught that it was only by following the first four limbs of yoga (yama, niyama, āsana and prāṇāyāma) that we could develop sufficient stability and control over the mind to experience these higher realizations. When asked, “What is yoga,” Guruji would often quote the second sūtra of The Yoga Sūtras of Patanjali, which states that “yoga is (the action of) controlling the mind.” Despite the seemingly physical nature of the Aṣṭāṅga yoga method, it is this statement that should inform yoga practice.

Patañjali’s sūtras mention several different functions of the mind, including correct and incorrect perception, imagination and creativity, and memory, or more accurately, the impressions that are left in our system as a result of our experiences. He also lists deep sleep as a function of the mind and that we can overcome many obstacles to yoga through the realizations that come as a result of deep sleep and dreaming.

The mind is very complex and an incredibly powerful organ with seemingly unlimited capacity. It can be likened to a computer, holding many thousands of documents and programs, many that we have forgotten about, but which continue to affect us throughout our lives. Expressed as patterns, these influences bring about either positive or negative results and may cause us to perform inappropriate actions leading to the experience of sorrow.

While studying The Yoga Sūtras many years ago, my teacher and I were discussing ahimsa (non-violence), one of the moral disciplines of yoga (yamas) that are practiced with respect to the external world. He used this example: “Wars are born in the minds of people; they do not start on the battlefield. To avoid violent actions, we should abstain even from thinking violent thoughts.” His point was that with all activities of man, the impetus for actions begins in the mind. When there is incorrect perception, confusion, or influences that are not fully understood, the resulting outcome of our actions can be catastrophic and can bring great suffering not only to ourselves, but to others as well, as in the example of war.

Patañjali describes the kleśas, which categorize the ways in which the mind causes suffering, as avidyā (spiritual ignorance,) asmitā (egotism), rāga (desire), dveṣā (aversion) and abhiniveṣa (an unreasonable fear of death). All are forms of the first kleśa, ignorance, which refers to a misunderstanding of our true nature.

Like the first bird in the Muṇḍaka, spiritual ignorance leads us to see permanence in saṃsāra, the materiality of the world, even though it is constantly changing and, hence, impermanent. The example of the second bird is of one who has overcome ignorance and experienced the ātman (soul) as the ultimate truth and source of unlimited joy, and, therefore, no longer clings to the material aspects of life.

The purpose of Aṣṭāṅga yoga is to gradually reduce the effect of the kleṣas. As our fascination with saṃsāra wanes, we are able to turn our attention toward the seed of the Aśvattha, the light of spiritual knowledge from within.

The post Connecting to the Seed of Spiritual Knowledge Through Yoga appeared first on Sonima.

While the popularization of yoga is, generally, a positive thing, in many cases the meaning of yoga and the reason for practice may be lost or obscured. When yoga is practiced without understanding or the correct intention, it can lead you away from the yogic state rather than toward the bliss that is promised.

Ultimately, the word yoga refers to the union of the personal self (soul) with the Universal Self, also known as Paramātman or Brahman, considered as the highest form of God. While yoga is an experience, the practice is the vehicle used to bring about the conditions for this union to arise. It is this one state of unity, singular in nature, that many different methods of yoga practice aim to achieve. In order for yoga practices to be successful, however, it is necessary to understand not only what is yoga, but also to develop a state of mind conducive to fostering the ideal environment for this unity to arise.

The Sanskrit word bhāvanā is used to describe this mindset. From the Sanskrit root bhū, or “to be,” bhāvanā means the cultivation of a proper intention. In this context, it refers to creating the mental conditions and focus supportive of success in yoga. It also infers a feeling of faith and devotion in the process. Nurturing yogic bhāvanā from the outset is crucial for the practice to lead toward the final goal of yoga, that is, ‘to be’ or ‘to reside’ in the Self.

There are many sources of inspiration and knowledge for the cultivation of yogic bhāvanā. First, and foremost, is the direct connection to a teacher who has progressed on the path of yoga and attained sufficient experiential knowledge of the system while following an unbroken paramparā, or lineage. The direct connection and devotion to such a teacher has the potential to bring one’s practice to a new level of understanding. In some cases, this may be sufficient, however, for most students, further study of yoga texts and related materials is an important foundation in developing bhāvanā.

While Śrī K Pattabhi Jois, or Guruji, was often quoted as saying, “Yoga is 99 percent practice and 1 percent theory,” he did not mean that we should practice blindly and ignore the underlying philosophy of yoga explained in the śastras, the ancient texts that contain the authoritative teachings of yoga. He simply meant that we should understand and apply the theory of yoga through constant effort—both on and off the mat—incorporating those philosophies into our lives instead of just talking about them. Furthermore, he felt that we should study philosophy as much as possible to try to gain necessary insights into yoga.

Related: Sharath Jois On the Systematic Nature of Aṣṭāṅga Yoga

But how can we gain an understanding of what the yogic state entails without having experienced it directly? Guruji often explained that the method he taught was the Aṣṭāṅga Yoga of Patanjali and Patanjali’s text, The Yoga Sutras, are key to understanding both the method of practice and the state of yoga. Patanjali describes the different stages of yoga in great depth, including the objectives and outcomes of practice as well as the obstacles to practice and those things that are favorable to progression in yoga. It is the foundational text for Aṣṭāṅga yoga and is essential reading for all serious students of this method, though it can be very difficult to penetrate for the beginner, especially without the presence of a qualified teacher to explain it.

As an alternative to The Yoga Sutras, the Bhagavad Gita is a rich and descriptive literature that’s far more accessible, offering great insights into yoga, the yogic state, and the fruits of practice. In fact, when asked about The Yoga Sutras, Guruji felt that they were, initially, quite difficult for many of his Western students to comprehend and would often recommended they first read the Gita, as most call it.

The Gita is an ancient text that gives a much broader overview and understanding of the discipline of yoga. It approaches yoga from several different perspectives such as karma, bhakti and jñāna yoga, offering alternative views and approaches to yoga practice. It is an excellent preparation for understanding The Yoga Sutras. Despite its association with Hinduism, it is considered by many to be approachable from a secular standpoint as it outlines a yogic understanding that can be applied to all aspects of life without any ties to religion.

The Upanishads, like the Gita, give little direct instruction on the practical techniques of yoga, but lay the foundations for an understanding of the yogic state through an examination of the relationship between the personal and Universal Self, the union of which is the ultimate goal of yoga practice. The Upanishads often present their teachings through the enquiry of an enlightened teacher by a student in a way that is descriptive and easily digested.

Other texts such as the Bhagavata Purana and Ramayana contain descriptions of the lives and actions of great sages and characters who have attained the highest states of yoga. It is through their examples that we are able to gain a deeper understanding of our own path. The Yoga Sutras contain a sutra in relation to this. Sutra 1:37 states “Vītarāga viṣayaṃ vā cittam” – “or [fixing] the mind on a person who has abandoned attraction” (offered as a way to overcome obstacles in yoga). The character of Hanuman in the Ramayana is an excellent example of this. He has obtained perfect control of his senses and exhibits all the characteristics of a very great yogi. By reading his story and fixing the mind on his character, the reader may be able to able to internalize those characteristics, helping to overcome obstacles on the yogic path.

Although it is something that is difficult to quantify empirically, reading about Hanuman, Buddha, Christ, or modern enlightened saints, such as Ramana Maharshi and Ramakrishna, brings an innate understanding of the yogic state through the examples of their lives. Indeed, comprehending the essence of these great masters is particularly profound in informing yogic bhāvanā and, thus, steers practice in the desired direction. Similarly, being in the presence of a living teacher who has brought their mind and senses to a state of quietude—a level of control that all practitioners are striving toward—is extremely beneficial.

Lastly, bhāvanā infers a high level of faith and devotion in the yoga path. These are two elements that provide enormous resilience and determination to continue when progress seems difficult. When combined with an understanding of authentic yoga philosophy, dedication to practice and the connection to a great teacher or yogic role model, you will begin to feel the goal of yoga is finally possible.

The post The Importance of Bhāvanā in Attaining the Purpose of Yoga appeared first on Sonima.

This concept was central to Pattabhi Jois’ teaching, which he explains in his book Yoga Mala: “Physical strength, mental strength, and the strength of the sense organs—all these are very important. Without them, one cannot attain spiritual strength…body and mind are inseparably linked, one to the other. If pleasure and pain are experienced by either the physical body or the sense organs, the mind will experience them as well…to learn how to achieve such concentration the body must first be purified and then mental strength developed. The method for purifying and strengthening the body is called āsana …” (pg 34, second English edition 2000, published by Eddie Stern / Patanjali Yoga Shala).

Jois called the Primary Series of Aṣṭāṅga yoga “roga cikitsā” meaning disease therapy and “cikitsā vibhāga” meaning therapy section. Although all Aṣṭāṅga yoga is generally therapeutic in nature, it is the Primary Series that specifically focuses on healing as a preparation for yoga sādhana. Indeed, it is therapy for everyone, even for those who are in good health since it not only cures, but also helps to maintain and revitalize the system at all levels.

What Exactly Is Cikitsā Vibhāga?

The title cikitsā vibhāga, given to the Primary Series, indicates that it’s main purpose is disease therapy, especially designed to repair, rejuvenate, and strengthen the system for the purpose of yoga. When analyzing the Primary Series in these terms, we can identify several different levels of therapeutic action. Firstly, the individual āsanas have specific benefits. Some work to treat or avert certain diseases, such as Jānuśīrṣāsanas A, B and C, which have curative and preventative effects in relation to diabetes. Some strengthen and repair specific organs or organ systems. For instance, the variations of paścimatānāsana increase the strength of the digestive fire, helping the system to digest food more efficiently and destroy the toxins that are taken into the body. Others work on alignment (such as Tiryaṅmukha ekapāda paścimatānāsana which helps to align the body and can be useful for treating sciatica) and purification (Marīcāsanas A, B, C and D have individual and overlapping effects related to purification of the gall bladder and large intestine as well as several other therapeutic actions.)

Within the series there is also a strong focus on realigning the musculoskeletal system and toning the muscles in the lower abdomen and pelvic floor, which are, incidentally, very important for establishing the correct breathing technique. Other postures from the Primary Series have benefits for the reproductive organs, kidneys, esophagus, heart, lungs and conditions, such as asthma to name a few. Pattabhi Jois has outlined the benefits of all the āsanas of the Primary Series in Yoga Māla as well as the benefits of the Sūryanamaskāras, standing poses, and finishing poses—common to all Aṣṭāṅga series.

The second level of action is the order and grouping of āsanas, which brings about a gradual transformation of the whole system. There is a sequential purification of the organ systems beginning with postures that strengthen the digestive system, which is the foundation for the health of the whole system. When the series is learned slowly, step-by-step in the appropriate order, each āsana prepares the practitioner for the next at both the physical and the metabolic level. Each āsana, or group of related āsanas, unlock the door to the next. The series should be learned gradually, one posture at a time, allowing the therapeutic process to unfold in a wholistic way.

Related: The Meditative Magic of Tristhāna in Ashtanga Yoga

Thirdly, the practice of the āsanas must be nurtured within the Aṣṭāṅga method of vinyāsa and tristhāna, which is important for all series of Aṣṭāṅga yoga. These essential elements are designed to increase blood flow to all organs and tissues, promote sweating to remove toxins, and support and calm the nervous system, resulting in a significant increase in the therapeutic effect of the individual āsanas. If any of the constituent parts of the method are eliminated from the practice, the same result will not be achieved. This method provides a process that works on the whole system and since the physical, mental, emotional and spiritual elements are intimately connected, there will be benefits felt in all these different areas. Once a state of equilibrium is found, daily practice maintains and enhances all these benefits. Practice of the Primary Series then becomes a daily tonic sustaining a healthy, well-balanced system.

Lastly, when the yamas and niyamas are practiced in conjunction with the āsana method, there is a greater mental clarity along with a purification and strengthening of the sense organs. This refers to a process in which the sense organs no longer lead us toward external pleasures, but rather draw us inward to experience yoga. This is when the process of yoga truly begins to flourish internally.

Āsana practice should not be an end in itself, but must prepare us for the higher limbs of yoga, first curing disease, strengthening, realigning, repairing, and rejuvenating the body and mind. Even when we feel that we are healthy, it is only after practicing Aṣṭāṅga yoga for some time that we will understand its transformative power and how much we have changed as a result of practice. It is through the curative effects of practice of cikitsā vibhāga that we can first experience the state of ananta, the combination of effortlessness and stability within āsana that is the condition for the meditative state of yoga to arise. And it is a strong and healthy body and mind forged through practice that is the vehicle for us to traverse the ocean of samsara so that we may experience yogic bliss.

The post The Therapeutic Nature of the Aṣṭāṅga Yoga Primary Series appeared first on Sonima.

A yoga guru to thousands of students, Guruji, as Jois was affectionately known, had an enormous impact on how yoga was practiced in India and the rest of the world. His legacy continues to change the face of modern yoga today. From humble beginnings in a small town in South India, he worked tirelessly throughout his life to learn and then spread the authentic method of Aṣṭāṇga yoga. Having been a dedicated student of the great yoga master Tirumalai Krishnamacharya for more than three decades, Guruji had been transformed through practice, study and incredible dedication. His boundless energy and passion for the subject shined brilliantly from within.

Since his passing in 2009, Guruji’s family have continued to teach the Aṣṭāṅga yoga method unchanged. Many students around the world, who have dedicated themselves to years of practice and study with Guruji, Sharath Jois (his grandson) and the Jois family, have also received blessings to teach this method. As students of both Pattabhi and Sharath Jois, many have become a part of this lineage (paramparā) that started with Ramamohan Brahmachari and continued with Sri T. Krishnamacarya, followed by Pattabhi Jois and now Sharath Jois. The unbroken chain of teaching within this paramparā has strengthened the teachings of yoga as we move into the 21st century. Although some minor details may appear to differ between the teachings within this paramparā, those with a deeper perspective understand that the method and inner essence of yoga has remained unchanged.

Related: Sharath Jois on the Importance of Having a Yoga Teacher

Guruji emphasized the importance of following the paramparā, remaining true to the teachings, and above all, continuing to practice unfailingly. One of his major concerns was that yoga was being taught by those without a connection to an authentic lineage or with a proper understanding of the methodology or philosophy of yoga. This was especially true in the West, where yoga was spreading rapidly and many were starting to teach after only short periods of study. Their enthusiasm and passion to share on their newfound love of yoga did not make up for their lack of a real understanding of the teachings.

Honoring Paramparā

While reflecting on the life of Pattabhi Jois on this auspicious Guru Pūrṇimā, it is also poignant to examine the importance of having a guru that is part of an authentic lineage (paramparā). There is no doubt that following paramparā and learning directly from a guru is extremely important for the transmission of a true understanding of yoga. The direct connection from one teacher to the next is what allows the transmission of knowledge that has been accumulated and developed over centuries. It is knowledge that is passed down in a way that cannot be absorbed through books. True knowledge within yoga is an experience of something that is unchanging and permanent, holding true at all times and in all situations.

We could say that this knowledge is itself alive and cannot survive when outside of the human vessel. When paramparā is broken, the essence of the knowledge dies with it. A true guru or teacher must understand both the science and philosophy of yoga and have experienced its benefits firsthand through many years of practice and dedication under the watchful eye of their own guru. It is also this process which brings about the possibility of a transformation within that cannot be quantified empirically.

Understanding the process of yoga requires much insight and clarity and unless there is a guru’s presence to guide the student in the right direction, it is easy to confuse the unreal for the real and the impermanent for the permanent, especially in the early stages of studentship. For a student, it is important that the teachings are received and practiced over a long period of time and with great love and great respect for both their guru and the paramparā. This kind of attitude, found within both the student and the teacher, bring with it receptivity that creates the internal conditions that allow a knowledge of yoga to grow and flourish within. This is perhaps the reason that traditionally, those who are part of a paramparā chant the names of the important gurus within their lineage every morning before beginning their studies and always honor their gurus in prayer.

The Dust of the Guru’s Feet

In India, there is a tradition to touch the feet of the guru and then place the fingers to the eyes. Symbolically, the guru’s feet have become dusty from traveling the path of knowledge. The guru who has traveled the path has a true understanding and is able to pass that knowledge on. The dust ‘opens’ the eyes of the student and reveals the light of knowledge within them.

In the opening Aṣṭāṅga yoga mantra, we begin by chanting “Vande gurūṇāṃ caraṇāravinde,” which translates to “I bow to the lotus feet of the guru.” Here, it should be understand that it is the feet of the guru that we are bowing to, and ultimately, not to the personality or individual, and that the feet represent the knowledge that the guru carries. The guru is a vessel for that knowledge and through many years of practice and study they have hopefully transcended the ego, the sense of ‘I’ and ‘mine,’ enough to be able to transmit the knowledge untainted. When asked about what he was teaching, Pattabhi Jois would say, “This is not my yoga. This is Patāñjali Yoga. This is what my Guru taught me.”

My interactions with Guruji indicated that he was not interested in talking about himself, not interested in the ‘I,’ and unaffected by the turmoil around him. He seemed only interested in enlightening us with the knowledge of yoga. He was, indeed, a true guru to many thousands of students. Since Guruji passed on, his grandson, R. Sharath Jois continues where he left off with many of the same qualities present in his teaching as were in his grandfather’s. In this example of Guruji and Sharath, we see clearly the process of paramparā and transmission of knowledge from the guru to the student. Having spent 20 years practicing and teaching by his grandfather’s side, Sharath has become a guru in his own right continuing to enlighten many thousands of students with the same knowledge taught to him by his grandfather.

Śrī Gurubhyo Namāḥ! May this Guru Pūrṇīma strengthen our connection to the yoga vidya and may we receive the greatest blessing, knowledge, from our guru.

The post What It Means to Celebrate Guru Pūrṇimā appeared first on Sonima.