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Yoga - Wisdom and Practice - Iyengar PDF
Yoga - Wisdom and Practice - Iyengar PDF
I Y ENGAR
YOGA WISDOM
& PRACTICE
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B . K . S . I Y ENGAR
YOGA WISDOM
& PRACTICE
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London, New York, Melbourne,
Munich, and Delhi
Project Editor Susannah Marriott
Senior Editor Jennifer Latham
:fek\ekj
Senior Art Editor Susan Downing
Designers Nicky Collings, Mandy Earey,
Ruth Hope, Helen McTeer
Managing Editor Dawn Henderson Foreword 6
Managing Art Editor Christine Keilty
Art Director Peter Luff
Publishing Director Mary-Clare Jerram
Reflections on My Life 8
How Yoga Transformed Me 10
DTP Designer Sonia Charbonnier
Production Editor Ben Marcus Dandasana 14
Production Controller Alice Holloway Janu Sirsasana 16
Photography John Freeman
My Guruji 18
First American Edition, 2009
Marichyasana I 20
Published in the United States by
The Light on My Yoga 22
DK Publishing
375 Hudson Street Tadasana 26
New York, New York 10014 How the Iyengar Method Evolved 28
09 10 11 10 9 8 7 6 5 4 3 2 1 Utthita Trikonasana 30
LD097—May 2009 Virabhadrasana II 32
Copyright © 2009 Dorling Kindersley Limited On Using Props 34
All quotations and extracts text copyright © 2009 Allied
Baddha Konasana (with weights) 36
Publishers Private Ltd.
All rights reserved Upavistha Konasana 37
Caution Viparita Dandasana 38
This is not a book for beginners—it is best to learn asana A Creative Approach 40
and pranayama with a properly trained, experienced Iyengar Urdhva Dhanurasana (with props) 42
yoga teacher, and to practice them sequenced as advised
by your teacher. While performing asana, do not hold your Halasana (with props) 43
breath; breathe normally throughout. Heavy or erratic Purvottanasana 44
breathing indicates strain. Timings indicated are only a guide. The Iyengar Legacy 46
Always come out of a pose if you feel strained or if
holding it becomes problematic.
A Continuing Practice 48
Parsvottanasana 50
Without limiting the rights under copyright reserved above,
no part of this publication may be reproduced, stored in or
A Day in the Life 52
introduced into a retrieval system, or transmitted, in any Yoga and Aging 54
form, or by any means (electronic, mechanical, photocopying, Ustrasana 56
recording, or otherwise), without the prior written permission
Bhujangasana I 58
of both the copyright owner and the above publisher
of this book. On Death and Dying 60
Published in Great Britain by Dorling Kindersley Limited. Savasana 62
A catalog record for this book is available from the
Library of Congress.
Light on Daily Practice 64
ISBN 978–0–7566–4283–9
Yoga Defined 66
DK books are available at special discounts when purchased
Methods of Yoga 68
in bulk for sales promotions, premiums, fund-raising, or
educational use. For details, contact: DK Publishing Special Patanjali and his Yoga Sutra 70
Markets, 375 Hudson Street, New York, New York 10014 or Salamba Sirsasana 72
SpecialSales@dk.com.
Yoga is for All 76
Color reproduction by MDP, England
The Supple and the Stiff Body 78
Printed and bound in China by TWP
Ardha Chandrasana 80
Discover more at Yoga for Women 82
www.dk.com Paripurna Navasana 84
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Contents 5
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Foreword 7
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By Yogacharya B.K.S. Iyengar
Yoga Wisdom & Practice is filled with gems extracted from the eight volumes
of my Ast adala Yogamaˉ laˉ , covering yogic knowledge (vidyaˉ ) and experienced
˙˙ ˙
wisdom (buddhi) for those who love and live in yoga. Yoga came to me by
chance. It soon made me accept it as a choice. Practicing day in, day out
to absorb and maintain the subtle transformations brought about by each
asana and each breath, I re-acted and re-adjusted in each asana to
experience the zenith—a single state of uninterrupted flow of attention
and awareness.
We are all born with inquisitiveness. This makes us seach for ways
to live this God-given life with honor and dignity. Though I initially practiced
asana and praˉ naˉ yaˉ ma using the body and mind compartmentally, later I
˙
began to associate (saṁyoga) these differentiating movements to integrate
(saṁyama) every part of the gross body with an even flow of energy. Such
an intensive internal penetration of intelligence toward the causal body
through the suble inner body encourages the dormant consciousness to
spread and touch the frontier of the soul—the inner layer of skin. Thus,
yoga uses the body, the container, to touch the content, the soul. In order
to make the soul “ring its bells” within each cell, I had to stay in each asana
for a long period. Though I was explicitly involved in asana and praˉ naˉ yaˉ ma,
˙
I knew in my heart of hearts that the other petals of yoga were implicitly
involved and operating.
The body is finite and mortal, but the soul is infinite and eternal. I
worked the soul (jivaˉ tma) to engulf its frontier—the body—by using the five
elements of nature with their infrastructures, namely, earth, water, fire, air,
and ether with smell, taste, form, touch, and vibration. Thus balanced evenly,
the body is divinely united with the divine Soul as a divine union.
28 December, 2008
Pune, India
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Reflections
on My Life
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10 Reflections on My Life
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I was born during the world influenza epidemic of 1918, in a village called Bellur, situated
in the Kolar District of Karnataka State, India.The actual date of my birth is December
14, 1918, Saturday night at 3:00 a.m.... As my mother was in the grip of influenza, there
was little hope of my survival, but the hands of God spared both of us. Nevertheless, I
was born sick, with thin arms and legs, a protruding stomach, and a heavy head. My
appearance was not prepossessing and my physical weakness caused me despair.
As sorrow and pain follow each other like a chain, my health began deteriorating with
bouts of illnesses like constant malaria, typhoid, and, doctors suspected, tuberculosis
of the lungs. All these brought me almost close to the jaws of death. I became a burden
to myself and to my brothers and sisters. When I was on the threshold of turning nine
years, my father breathed his last, leaving a vacuum in our family. No one in the house
could guide me to gain health. My studies were affected as I was forced to spend more
days in bed than at school....
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How Yoga Transformed Me 11
continued
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12 Reflections on My Life
Though I was struggling hard in yoga, I was not sure that it would do me any
good, as my body was not responding. I stayed with my guru for two years. In the
beginning, he did not show much interest in teaching me, possibly due to my
weak physical condition. After one year had passed, one day, a young but
advanced student who was staying with him left forever, without informing
Gurujiˉ. This made my guru turn his attention on me to make me practice yoga
daily, both morning and evening. He also became very stern, which built a fear
complex in me. So, I had to do yoga as demanded by him. The hard practice of
yoga, walking every day from house to school, from school to house, from house
to yogaśaˉlaˉ, from yogaśaˉlaˉ to house, as well as doing my homework, brought
about severe aches and pains, and added fatigue to my weak physique. This
physical exhaustion was affecting my mind and study became so difficult that I
fell asleep whenever I sat for my homework. Though I was practicing yoga, Gurujiˉ
did not explain to me any of the principles or subtleties of yoga. Circumstances
forced me to do as commanded by my guru.... In 1936, the Maharaja of Mysore
sent my guru with a few pupils, including me, on a lecture-cum-demonstration
tour of Northern Karnataka, which then belonged to the Bombay Presidency. A
number of people, including ladies, wanted to learn yoga and they requested
Gurujiˉ to start classes for them.
In those days, women were shy of practicing yoga and were not ready to stand in
front of grown-ups and elderly men. As I was the youngest of the group, my
Gurujiˉ asked me to conduct classes for the ladies and they gladly accepted me
as their teacher. Thus, the seed of teaching yoga that was implanted in me has
now grown into a mighty gigantic tree, spreading its branches in all the six
continents of the world, for yoga to stay and grow healthily for centuries to come....
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How Yoga Transformed Me 13
The first humiliation I faced was when the college students laughed sarcastically at
me when looking at my figure. Ironically, their behavior made me face them boldly and
accept the challenge. The second weakness in me was the language. I was neither
good in English, nor in my own mother tongue, let alone the language of the land,
Marathi. The third weak point was that I had no theoretical knowledge or practical
experience. I was without any qualification, but was forced to call myself a yoga
teacher. I was faced with the option of acquiring second-hand knowledge from books
or to practice vigorously, with determination to gain first-hand information through
subjective experience. I opted for the latter and began practicing ten hours a day to
master what little I had learned from my guru.... My hard practice caused agony to my
body, to my nerves, to my mind, and even to my self. I was tossed from one side to the
other; sometimes the body refused to cooperate and at other times the mind would not
bear the pain. This way my body and my mind oscillated. My energies were sapped and
mental fatigue set in. If I did not try, the self within grew restless: if I tried, failure
brought on dejection. Very often, exhaustion brought me to the point of collapse. I
could neither eat nor drink with comfort. Sleep was almost impossible due to pain and
failure causing restlessness in my body and mind. Even easing myself had become a
problem. Though I continued practicing yoga for years, dejection and doubt tormented
me, and my mind found no rest except in renewed effort. Each day was an ordeal but
God’s grace forced me to make one more attempt for every failure. As I had no guide, I
made enormous mistakes but I learnt discrimination from observing my own errors....
Slowly, I began to feel that my body was growing in strength, my restless, agitated
mind was gaining stability. Though I started with the practice of yoga in 1934 it was
only in 1946 that an innate interest in yoga arose in me.
I had a dream. I saw the Lord in a dream. Our family deity, Lord Venkateśwara,
˙
(commonly known as Baˉlaˉji) smiled at me and blessed me in a dream. I was told by
the Lord that I had no other vocation but to practice and teach yoga. The Lord blessed
me with one hand and with the other hand gave me a few grains of rice. The benevolent
Deity told me that from now on I should not worry about my physical survival. This
dream gave me hope to continue my practices. The same night, my wife, too, dreamed
of Devi Laks mi, who gave her a coin, saying that She was returning the said amount
˙
She had borrowed from me long, long ago. The very next day pupils called on me for
lessons and from then on, my stars have been always ascending and the grace of God
‘‘
continues to be upon me.
From “How Yoga Transformed Me”, Ast adal a Yogamālā Volume 1, pp15–20.
˙˙ ˙
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Dandasana 15
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Staff Pose
“I could not sit straight like him
[my guru] at all, because of all
the back bends in my early days.
My spine used to curve backwards
if I sat straight. I had no power to
resist. Naturally, without
resistance I could not sit
straight.… Others would have
given up, but I never did.”
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16 Reflections on My Life
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Head-on-knee Pose
“I was doing too many backbends...; one day I made up my mind
to do forward bends like Janu Sirsasana—I could not stay in it
even for a few minutes. My spine and back muscles became sore
and I couldn’t bear the soreness when I used to do forward bends.
It was as if somebody was using a sledgehammer on my back.
Then I determined that if I could do backbends, I should learn to
do forward bends too. Since then, I keep a day for forward bends
and my students follow the same routine.”
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Janu Sirsasana 17
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18 Reflections on My Life
Dp>lila`
Gurujiˉ was a gifted man, with a very high intellectual caliber, powerful physical
prowess, and an unfaltering memory. I am sure he would have won the title of ‘Mr.
Universe,’ if he had stood for such a contest. He was naturally gifted with a well-built
body, proportionately muscular, expressing tremendous strength and vigor.
He was also a master of Āyurveda. He used to prepare Āyurvedic medicines and herbal
oils such as lehyams and tailam at home, which were very effective when used on his
patients. But he never gave any clues to how they were mixed and prepared.
Besides mastery in the fine art of music, he played Karnatak classical music on
the veenaˉ. Gurujiˉ was also a wonderful cook.... I used to call his preparations
˙
Madhupaˉ kam —it was like honey. He was a first-class gardener. He used to grow
flowers and vegetables at his house in Mysore. He would sow any seed and by his
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My Guruji 19
You may not be knowing that after his marriage he got a job in a
coffee plantation in the Hasan district of Karnataka. He used to
dress differently, wearing half-pants and half-sleeved shirt, socks,
and shoes, a hat on his head, and a stick in his hand. It was
unimaginable to see a man dressed in such a manner, who had
studied Sad-darsanas (the original texts of six schools of thought
˙ ˙
in Indian philosophy)....
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20 Reflections on My Life
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Asana I Dedicated to the Sage Marichi
“If the practitioner weighs the front, back, and side
torso with equidistance to the core of the being, along
with parallel adjustments of the spinal muscles,
shoulder-blades, muscles of the arms, grips of the
wrists and legs. I say he is close to the ananta
samaˉ patti, i.e., embracing the Soul evenly from all
sides of the body, directing toward the Soul as if all
parts of the body are completely mingled to the core.”
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Marichyasana I 21
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22 Reflections on My Life
Each day I used to get up very early in the morning for my yoga practices. Ramaa,
too, was up at the same time to prepare coffee, which was the only nourishment
for both of us. Though the word ‘yoga’ was unknown to her, she used to observe
my practices with interest and without any interference. As she was too young, she
did not know what yoga stood for, and she never ventured to ask what I learned or
what yoga teaching was meant for. However, as time went by, she evinced keen
interest in practicing the art with me. I started teaching her daily while practicing
myself and she became not only my pupil, but a partner in my profession. As she
made progress in her practices, I taught her how to assist me, for me to improve
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The Light on My Yoga 23
continued
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24 Reflections on My Life
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The Light on My Yoga 25
showed signs of recovery, I came home, since I had to go to Bombay the next
day. I had left for Bombay to conduct yoga classes as usual. On the Sunday,
January 28, 1973, at four o’clock in the morning, my pupils Shri Madhu Tijoriwala
and Shri Barzo Taraporewala came to the hotel where I was staying. I had been
restless the whole night and I was already up when they knocked on the door.
They asked me to proceed to Pune, saying that they had a message from my son
that my wife was in a serious condition.... As I entered the premises, I saw many
of my pupils and people, and knew that everything was over. I calmly comforted
my weeping children, telling them not to weep for their mother, who was a pious
soul. From then on I was both their mother and father. As the news spread that
Ramaa embraced Mother Earth, people from all walks of life, known and
unknown, thronged the house, as if it were a temple, to pay their homage to the
departed soul. Pupils who had come from South Africa for lessons witnessed
her body being laid to rest. Messages poured in from all parts of the world,
expressing their grief and sorrow. She embraced death with the same graceful
serenity with which she had lived—with patience and forbearance.
What a noble lady my wife was! She knew her death was approaching. That night
my two daughters, Sunita and Suchita, had a sitar recital. She did not want
to disturb them nor had she stopped me from going to Bombay. Noticing the
time when the concert would be over, she asked the doctors at the nursing home
to phone Dr. Pabalkar, our neighbor, who had a telephone. It was three o’clock in
the morning when my son Prashant and daughter Geeta went to see her. She
asked them to go home immediately and to light up the lamps to our deity and to
come back soon with the other children. All the children could not go, as no
transport was available at that odd hour. She just asked them why they did not
bring the other children. She said to Prashant and Geeta that her duties and
responsibilities were coming to an end and she would be departing in a few
moments. She did not want to die on the bed of the nursing home. She wanted
to be closer to Mother Earth and lie on a carpet on the floor but the doctors did
not permit it. So she sat reclining. Placing the children’s palms in hers, she
blessed them and told them to bear the future responsibilities on their own. She
breathed her last like a great tapasvini who knew of her death beforehand. Her
‘‘
soul merged with the Universal Divine Soul.
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Mountain Pose
“If I have to do Taˉd·aˉsana...it often happens that one leg appears
strong, attentive, steady, and straight whereas the other leg remains
inattentive. One can feel that one leg is in a passive, non-violent
state and the other is in a violent or aggressive state. Hence, it
becomes necessary to balance the two legs evenly so that one will
not be able to differentiate between activity and passivity, or
violence and non-violence.... Secondly, if you keep the legs unevenly,
the mind remains unstable. Establish alignment in the body; align
the muscles, joints, and intelligence, energy and attention.”
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11:34:04
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28 Reflections on My Life
?fnk_\@p\e^XiD\k_f[
<mfcm\[
In 1944, I began getting clues from my hard work, realizing the normal way asana
should be done this way rather than that way. I started realizing the importance of
linking external actions with the inner-body, the mercurial mind, and the sharp
intelligence. My inward journey began there. Then I tried to find the correct way to
work in each and every asana. Between 1937 and 1944, my teaching was completely
immature. The advantage was that I was young. Vanity was in the pupils and in me.
If I had to prove my superiority, naturally I had to express my vanity more. The only
way I could do this was through my practice of yoga. I could see that my own pupils
were doing better than me, and that gave me a clue that if they could do well, I should
do better. I was always thinking ahead of them, looking for clues from the best of the
class. I used to look at each limb separately. I first used a prop in 1948 when I was not
getting Baddha Konaˉsana at all. I started using bricks, the heavy stones which were
˙
available in the street. But the idea to use props on a large scale and in a systematic
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How the Iyengar Method Evolved 29
way really struck me in 1975, when the Institute came into existence,
and I was planning what to put into it.
It wasn’t until then that the idea struck me that alignment is the
most important thing. Yoga is alignment. This word was there
theoretically, but no one explained what it meant. Almost all were
saying that asana are only physical and have nothing to do with the
spiritual.... I began to look at photographs of people, drawing lines
between their way and my way of doing it, chest to chest, hand to
hand, elbow to elbow. The asana were performed, but the position
of the body was not aligned. In head balance, the head was in one
place and one leg was straight and the other leg was turning. I
wondered why there was this difference. Where was that alignment
that yoga talks about when it says one has to be balanced? Where
was the equilibrium or balance—samatvam?
From “The Search in Alignment Led Me to Experience the Inner Mind,” interview by
Carol Cavanaugh, first published by the IYTE Review, January 1982. Published by Yoga
Journal, July/August 1982.
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(=ifdKX[XjXeX#aldg`ekfLkk_`kX?XjkXGX[XjXeXj\\gX^\j('/Æ('0 %Klie
pflic\]k]ffkjc`^_kcp`enXi[Xe[pflii`^_kc\^Xe[]ffk0'ñkfk_\i`^_k%
B\\gpfliXidjflkjki\kZ_\[%CffbX_\X[Xe[fg\epfliZ_\jk%
Lkk_`kXKi`bfeXjXeX
Extended Triangle Pose
“If I turn my right foot out in Trikonaˉsana, and left foot inward,
˙
I see whether the width and length of my right foot is equal
to the left or whether the left is affected to become short.
This way I started adjusting my body, dividing the body from
the center of the legs to understand clearly. At the early
stage it seemed to be a limbering process, but later I found
that I am not only digging into the body but my intelligence
too. This penetration removed the weeds that were in my
body and made my mind fertile to penetrate deeper.”
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) <o_Xc`e^#\ok\e[pflikfijfkfk_\i`^_k%
GcXZ\pflii`^_k_Xe[fek_\Õffifi_fc[
pflii`^_kj_`eYfe\%Jki\kZ_pflic\]kXidlg`e
c`e\n`k_pflij_flc[\ij%KliepflinX`jkXe[
Z_\jklgnXi[Xe[kliepfli_\X[kfcffbXkpfli
c\]kk_ldY%B\\gpfliXidjXe[c\^jjkiX`^_k
Xe[jg`e\\ok\e[\[%?fc[]fi)'Æ*'j\Zfe[j#
Yi\Xk_`e^\m\ecp%@e_Xc\Xe[i\m\ij\k_\jk\gjkf
i\kliekfLkk_`kX?XjkXGX[XjXeX#k_\ei\g\Xk
fek_\fk_\ij`[\%=`e`j_`eKX[XjXeX%
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32 Reflections on My Life
M`iXY_X[iXjXeX@@
Warrior Pose II
“Equi-distribution of energy and equi-flow of intelligence within
the frame of body and the banks of the body in each asana is
alignment for me. The awareness has to uniformly spread all over
the body through the face or the profile of the asana. Alignment
is to bring balance between the flow of energy and intelligence
to connect the body to the mind.”
(=ifdKX[XjXeX#aldg`ekfLkk_`kX?XjkXGX[XjXeXj\\gX^\j('/Æ('0 %Kliepflic\]k]ffk
jc`^_kcp`enXi[Xe[pflii`^_kc\^Xe[]ffk0'ñkfk_\i`^_k%B\\gpfliXidjflkjki\kZ_\[%
CffbX_\X[Xe[fg\epfliZ_\jk%
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Virabhadrasana II 33
) <o_Xc\Xe[Y\e[pflii`^_kbe\\lek`cpflij_`e`jg\ig\e[`ZlcXiXe[k_`^_gXiXcc\ckf
k_\Õffi%DXb\jli\k_\Y\ekbe\\`j`ec`e\n`k_pfliXebc\Xe[b\\gpflikfijfc`]k\[
m\ik`ZXccp%Kliepfli_\X[kfk_\i`^_kXe[^Xq\XkpfligXcd%?fc[]fi)'Æ*'j\Zfe[j#
Yi\Xk_`e^\m\ecp%@e_Xc\Xe[jkiX`^_k\epflii`^_kc\^#kliepfli_\X[Xe[]\\k]finXi[`ekf
Lkk_`kX?XjkXGX[XjXeX#k_\ei\g\Xkkfk_\fk_\ij`[\%=`e`j_`eKX[XjXeX%
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19/12/08 12:46:11
34 Reflections on My Life
H%8e[pfl^fkcfZXcZXig\ek\ijkfZfd\Xe[dXb\k_\d#[`[pfl6
“Yes! I got them made by local carpenters. But it was not as simple as it looks. The
guidance came from within. Realizing that the patients cannot manage to do
independently to get the effect, I factualized the imagination through props. I pictured
the props and gave designs to the carpenters who designed with rough wooden
material. I had to practice on those shapes to try and then bring changes according to
the body requirements and for the performance of various asana. This way, I built up
and now it’s easy for anybody to get and do the asana.”
H%8e[Xi\k_\j\gifgjefnXjkXe[Xi[gXikf]pflipf^Xi\Xccp6
“It’s not a part of yoga. See, what happened is when Patañjali uses the word samaˉdhi,
he uses the word ‘with seed or supported’ and ‘without seed or non-supported,’ i.e.,
sabiˉja and nirbiˉja samaˉdhi. This made me think,’why not find ways to do asana with
support?’ Support means aˉlambana. In various suˉtra, Patañjali refers to ‘support.’ I
began thinking on his ideas and innovated props as ‘support’ for good performance of
asana with ease but without risk. If you read the book Light on Yoga, all the classical
asana are done without any support. No doubt it has become an authoritative book for
practitioners. But I realized later that all cannot master the asana easily. So I began
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On Using Props 35
H%8e[`jk_\`ek\ek`fek_Xk\m\eklXccp#c`b\XcXd\
g\ijfen_f`jZli\[#k_\pj_flc[k_ifnk_\j\XnXp
XjZilkZ_\j6
“Yes, you can call it crutches. Once the asana comes,
they need not use them. These props take care of
monitoring the asana like intensive care units....”
From “Yoga—Head to Toe,” interview for BBC Radio 4 by Mark Tully in Pune,
April 1999.
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= `ijkc\Xie9X[[_XBfeXjXeXj\\gX^\j)+'Æ+( %8]k\ii\^lcXigiXZk`Z\#kipk_\
gfj\n`k_n\`^_kjfepflik_`^_j%JkXikn`k_c`^_kn\`^_kjÇ('gfle[j,b^ Ç
Xe[^iX[lXccp`eZi\Xj\k_\gi\jjli\fm\iXg\i`f[f]k`d\%
9X[[_XBfeXjXeX
Fixed Angle Pose (with weights)
“In the beginning, I started using household things. For example in
my early days I could not get Baddha Konaˉsana. So I was picking
˙
stones, cement blocks, and what are all good to learn the asana,
and bringing them home. People used to laugh at me.... I used to
keep these stones on my thighs to get Baddha Konaˉsana.”
˙
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Upavistha Konasana 37
LgXm`jk_XBfeXjXeX
Seated Wide-angle Pose (with a pole)
“I used to use a walking stick between my knees for Upavist ha
˙˙
Konaˉsana. As I could not spread my legs apart, I used the walking
˙
stick between the knees to spread my legs sideways.”
= `ijkc\XieLgmXm`jk_XBfeXjXeX%J`k`e;Xe[XjXeXj\\gX^\j(+Æ(, %KXb\fe\c\^XkXk`d\
flkkfk_\j`[\#k_\e\ok\e[k_\d%<ejli\k_Xkk_\Z\ek\if]\XZ_k_`^_#be\\#Xe[]ffk]XZ\j
lgnXi[%B\\gk_\YXZbjf]pflik_`^_j#be\\j#Xe[ZXcm\jgi\jj`e^[fne%GcXZ\pfli_Xe[j
Y\j`[\pfli_`gjXe[c`]kpflijg`e\Xe[Z_\jk#dfm`e^pflij_flc[\iYcX[\j`e%?fc[]fi(d`elk\#
Yl`c[`e^lgkf*Æ,d`elk\j%KfgiXZk`Z\n`k_Xgfc\#Ôe[fe\k_Xki\XZ_\j]ifdfe\_\\ckfk_\
fk_\i%>i`gn`k_pfliflk\iXe[`ee\iXebc\jXe[efk`Z\k_\i\jgfej\Xkk_\kfgf]k_\]\dlij%
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38 Reflections on My Life
) C`]kpflijg`e\Xe[Z_\jk#cffbX_\X[#k_\e
jc`[\pfli_`gjkfk_\YXZbf]k_\j\Xklek`c
pfliYlkkfZbji\jkfek_\\[^\%<o_Xc\#c`]kpfli
M`gXi`kX;Xe[XjXeX
Inverted Staff Pose (with chairs)
“This is a very exhilarating asana, but when you do it
independently, it takes life out of each individual. You need to
train the spine to get the concave curvature. Now everybody
wants to do it, to get restfulness in their brains.…on this
Viparita Dandaˉsana bench [or on two chairs, as shown], the
˙˙
head is kept down, so naturally it becomes passive on its own.”
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Viparita Dandasana 39
* I\jkpflic\^jfek_\j\Zfe[
Z_X`i#k_\eXiZ_pfliYXZb
]lik_\i#b\\g`e^pflicfn\ijg`e\
fek_\]ifek\[^\f]k_\Z_X`i%
I\XZ_fe\XidXkXk`d\k_ifl^_
k_\Z_X`iXe[_fc[`kjYXZbc\^j%
GcXZ\k_\Zifnef]pfli_\X[fe
k_\ÕffififeXYfcjk\i %@]pfl
Xi\XY\^`ee\i#_fc[]fi*'Æ-'
j\Zfe[j#k_\ei\m\ij\k_\jk\gj
Xe[j`klg%
+ Efn`ek\icfZbpfliÔe^\ij
Y\_`e[pfli_\X[j\\jk\g)#
gX^\.* %?fc[]filgkf,d`elk\j%
I\c\Xj\pfli_Xe[jXe[i\m\ij\k_\
jk\gjkfj`klg%
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40 Reflections on My Life
8:i\Xk`m\8ggifXZ_
H%8efk_\ik\Z_e`hl\k_Xkj\kjXgXikpfliXggifXZ_
kfpf^X`jpfli\ok\ej`m\lj\f]gifgjjlZ_Xj
nff[\eYcfZbj#jXe[YX^j#ifg\j#\kZ%?fn[`[pfl
[\m\cfgk_`jXggifXZ_6
“My guru was using the wall ropes, two on top, two in the
middle, and two at the bottom. In those days, [people with]
diseases which medicines or surgery could not handle
directly were coming to yogaśaˉlaˉ, where Śiˉrsaˉsana,
˙
Sarvaˉṅgaˉsana, Halaˉsana, Puˉ rvottaˉnaˉsana, and forward
bends were taught with the help of these ropes. In 1937
the principal of Ferguson College of Pune, Shri
Rajawade, who was 85 years old, was suffering from
dysentery. And Doctor V.B. Gokhale asked me whether I
could help him as he was unable to stand or sit.
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A Creative Approach 41
between his two legs to keep the legs apart. This is how I learned to
create props for getting benefits. I started treating the patients one
after the other, just by instinct.
You know road rollers that flatten the roads? On the front wheel I
used to do backbends, because my body was not doing them on its
own. So if I saw a machine on the road, I used to go to do backbends
on it! Then I used drums. Because of this practice, people used to call
me a mad cap. I was! Because I couldn’t do the asana independently,
so I was always thinking of how to do so and I was finding means to
learn. This way I found ways of using blocks, weights, sandbags to
learn and to show the accuracy of asana!”
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42 Reflections on My Life
Li[_mX
;_XeliXjXeX
Upward-facing Bow Pose (with props)
“Know your capacity and try to extend a little
more than possible. This way, you learn the art
of balancing, not only the effort you put in, but
also the fear and courage.”
( GcXZ\Xjkffc(/`e+-Zd ]ifdXnXcc#]lik_\i
XnXp`]pflXi\jk`]]%GlkXYfcjk\ifek_\jkffc
Xe[knfYi`ZbjXkk_\nXcc#j_flc[\in`[k_XgXik%J`k
fek_\]ifekf]k_\Yfcjk\iXe[c`]kpfliZ_\jk%
* :lim\pflijg`e\YXZb#nXcb`e^pfli_Xe[j[fnek_\nXcclek`c
Yfk__Xe[jXi\fek_\Yi`Zbj%Gi\jjk_\\[^\jf]k_\Yi`ZbjÔidcp
) Jc`[\pfliYlkkfZbj]finXi[Xe[\ok\e[pfli
jg`e\fm\ik_\Yfcjk\i%:lim\pflij`[\i`Yj#c`]k
pfliZ_\jk#Xe[gcXZ\pfli_Xe[jfek_\nXcc#
Xe[#n`k_Xc\m\iXZk`fe#iX`j\pfliZ_\jkXe[_\X[%C`]kfekfpflikf\j
Xe[nXcbkfnXi[jk_\jkffc%=fidX^ff[XiZ_#k_\ecfn\ipfli_\\cj%
?fc[]fi)'Æ*'j\Zfe[j%<o_Xc\Xe[cfn\ipflikfijfkfk_\Yfcjk\i#
Ôe^\ijgf`ek`e^[fnenXi[%
Y\e[pflic\^j#jc`[\pfliYlkkfZbj]finXi[jXe[j`klgZXi\]lccp%
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17:41:13
(GcXZ\*$,]fc[\[YcXeb\kj`e]ifekf]XZ_X`i#XYfcjk\ife
`kjj\Xk%I\Zc`e\n`k_k_\kfgjf]pflij_flc[\ijXkk_\
\[^\f]k_\YcXeb\k%9\e[pflibe\\j#]\\k_`g$n`[k_XgXik%
)<o_Xc\#c`]kpfli_`gjXe[YlkkfZbjXe[gcXZ\pfligXcdjfe
\`k_\ij`[\f]pflijg`e\%I\jkpflik_`^_jfek_\Yfcjk\i%
?XcXjXeX
Plough Pose (with props)
“The most interesting
observation of the usage of
props is that they allow 90
percent of the practitioners
to stick to their practices.
At the Institute, those who
perform independently come
hours before the class and
practice on props and ropes.
This shows that props inspire
them more toward yoga.”
* Cfn\iÔijkfe\c\^k_\ek_\fk_\ik_ifl^_k_\YXZbf]k_\Z_X`i%
<ok\e[pfliXidjXcfe^k_\Õffi#gXiXcc\ckf\XZ_fk_\ife\`k_\i
j`[\f]pfli_\X[#gXcdjlg%Jki\kZ_Yfk_c\^j]ifd_\\cjkfk_`^_j%?fc[
]fi*d`elk\j%I\m\ij\k_\jk\gjkfZfd\flkf]k_\gfj\#k_\ei\jk%
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44 Reflections on My Life
)
KXb\pfli_Xe[jYXZbXe[dfm\pfli[fijXc
jg`e\`enXi[%
(
J`k`e;Xe[XjXeXj\\gX^\j(+Æ(, %
GlimfkkXeXjXeX
The Stretch of the East
“The complicating and challenging asana…can be learnt to perfection
through props without the sense of strain or stress, or fear of injury. I do
not like anyone to depend on them but use them for educating the body
and mind. I continue even now, to think and develop new props. I have not
yet lost my creative thinking. I am now 90 years young, and I happily use
the props to retain and sustain my practices rather than escaping them
on the pretext of my age. Even at this age, my body is strong, my mind is
agile, and my intelligence is steady and clear.”
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Purvottasasana 45
* <o_Xc\#gi\jj`ekfpfli_Xe[jXe[]\\k#
Xe[c`]kpflikfijf#b\\g`e^pflibe\\j
Y\ek%JkiX`^_k\epfliXidjXe[c\^j#c`]kpfli
_`gj#Xe[gi\jjpflikf\j[fne%Jki\kZ_pfli
_\X[Xe[e\ZbYXZb%?fc[]fi(d`elk\%<o_Xc\#
Y\e[pfli\cYfnjXe[be\\j#Xe[cfn\i
pflij\c]YXZbkf;Xe[XjXeX%
Gfj\n`k_gifgj1]fc[XYcXeb\kfeXjkffc%JkXZb
\efl^_Yi`ZbjXe[YcfZbjkfjlggfikpfli
kX`cYfe\n_\epfli_\X[`jfek_\YcXeb\k%J`k
fek_\YcfZbj#k_\ec`]kpfliZ_\jk#Xe[`eZc`e\
pflikfijfYXZbnXi[kfi\jkpfli_\X[fek_\
YcXeb\k%I\cXopfliXidjYppflij`[\#gXcdjlg#
jki\kZ_pflic\^j#Xe[gi\jjpfli]\\k[fne%
?fc[]fi*Æ,d`elk\j%9\e[pflibe\\j#gcXZ\
pfli_Xe[jfek_\YcfZbj#k_\ej`klg%
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46 Reflections on My Life
God and my guru graced me to look, think with understanding, and feel while in the
asana and praˉnaˉyaˉma, about the state of the body, mind, breath-awareness,
˙
intelligence, existence of consciousness, and presence of the self.
First I started learning the physical aspect due to my ill health, but the tremendous
inner urge inside me made me feel that energy flowing along with the consciousness. I
started uniting that infinite flow within the finite body, which is the frame for the flow
of life’s elixir. This new method of uniting the energy with the consciousness, which I
gave to people, brought a new awareness on yoga and for convenience sake they call it
as lyengar Yoga. Unfortunately, it shouldn’t be called that way at all. I cannot stop
people, though I have shown my uneasiness by protesting against it.”
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The Iyengar Legacy 47
A lifetime of achievement:
Guruji beside one of the
numerous display
cabinets at the Institute,
filled with awards from
statesmen, universities,
and medical bodies
across the globe.
Question from “Meeting B.K.S. Iyengar,” interview in London May 1984, published in Yoga
Today (now Yoga and Health, UK) July 1984 and August 1984.
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48 Reflections on My Life
H%N_Xkjfikf]kiXej]fidXk`fejXi\pflÔe[`e^efn6
“Clarity, precision, the feel of the inside body. Even my toe—if it’s slightly wrong,
I know my toe has gone wrong. Can you know that in your practice? Tell me.”
– Not usually. –
“You can see me when I am practicing, I will tell you which knee is out, which calf
muscle is in, which toe, nail is stretching straight and so forth, as my presentation
appears perfect. You cannot perceive these defects, until I say and you look. This, I
consider transformation. The light is coming from within to those areas. In the early
days there was no light, it was all darkness.
All these years, I practiced yoga to get maturity in my body and mind. Now I am
practicing yoga after maturity. Then I was seeking. Now, I am seeing. Even if it is a
small or petty mistake, it reflects on me at once. Being a raw student, you may not
understand. As you go on practicing, one day this illuminative light also may dawn on
you. For me, previously it was all crude, now the subtle things surface. In the earlier
days I used to think like you, ‘This muscle is not working, that one is not working.’ Today
my cells speak to me. My mind speaks to me at once. I perceive the movement of my
energy, of my mind, of my intelligence. Not only do I observe, but I am with myself—I
am there. This is concentration and meditation. A hunter hunts in the jungle, I hunt
within me. A searcher wanders in a wonderland; I wander within myself....
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A Continuing Practice 49
When people see me doing the most difficult asana, they say, ‘He just does asana.’
But what am I seeing inside is unknown to them. They cannot see that. A saint may
meditate. Can you see his meditation? Do you know what he does? He says that he
is seeing God, then do you see what he sees? How do you know what I see when I do
asana? Do you know how I penetrate within myself? Do you know how I penetrate the
opaque body so that it becomes transparent? Not only each and every part of my body,
but my mind, intelligence, and consciousness become transparent to me. This
transparency reflects the very being. That is the transformation.”
H%;fpfljk`ccÔe[Z_Xcc\e^\j`epfligiXZk`Z\6
“Yes, the challenges have to be there, but these challenges today are quite different.
Previously I used to challenge the body, now the body challenges me. Nature plays its
own role. The body hasn’t got that strength which it had years ago. So I have to fight.
Earlier my mind was demanding the body to do in certain way. Now the body says what
the mind has to see and feel in the asana.
At this stage I am a bit at the precipice. The body is giving way. If I surrender to this
weakness, I am lost.”
From “Iyengar Looks Back,” interview by Anne Cushman, Yoga Journal, December 1997.
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50 Reflections on My Life
) IfkXk\pflini`jkjjfpfliÔe^\ij
gf`ek`enXi[#k_\edfm\pflijg`e\
(JkXe[`eKX[XjXeXj\\gX^\j)-Æ). %
Jki\kZ_flkpfliXidjk_\ekXb\k_\d
Y\_`e[pfliYXZb%Af`ek_\k`gjf]k_\Ôe^\ijf]
]finXi[Xe[lg%Gi\jjpfligXcdjkf^\k_\i
Xe[jc`[\k_\dlgY\kn\\epflij_flc[\i$
YcX[\j%;iXnpflij_flc[\ijXe[\cYfnj
Yfk__Xe[j#n`k_pfliÔe^\ijgf`ek`e^[fne%
[fneXe[YXZb#Xe[gi\jjpfliÔe^\ijXe[
gXcdjkf^\k_\i%<o_Xc\Xe[aldgpfli]\\k
*]k0'Zd XgXik%
GXijmfkkXeXjXeX
Intense Torso Stretch
“If asana has to be complete you cannot forget any
part. You cannot remain absent anywhere. The body and
mind both have to be free from pleasure and pain to
experience fullness in the practice of an asana. The
completeness brings contentment. Contentment leads
toward quietude.”
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7/1/09 10:21:19
11:36:26
* Kliepflic\]k]ffk`e-'ñ#pflii`^_kc\^
Xe[]ffk0'ñkfk_\i`^_k%IfkXk\pflikfijf
0'ñ]finXi[%@e_Xc\#c`]kpfliXY[fd\eXe[
+ JkiX`^_k\epfli_\X[Xe[#feXe\o_XcXk`fe#\ok\e[
]finXi[]ifdk_\kfgjf]pflik_`^_j%Gi\jjpfligXcdj
kf^\k_\ikffg\epfliZ_\jkXe[\ok\e[pflijg`e\lek`c
Z_\jk#Xe[cffblg%:lim\YXZbfm\ipfliÔe^\ij% pflikfijf`jgXiXcc\ckfk_\Õffi%
, :fek`el\kf
\ok\e[pfli
kfijf\m\ecpkf
Yi`e^pfliZ_\jk
kfnXi[pflii`^_k
k_`^_Xe[pfli
_\X[kfnXi[pfli
j_`eYfe\#lek`c
pfliefj\#c`gj#Xe[
Z_`ei\jkY\pfe[
pflibe\\%?fc[]fi
)'Æ*'j\Zfe[j#
Yi\Xk_`e^\m\ecp%
@e_Xc\#c`]kpfli
kilebkfi\kliekf
jk\g)#k_\ei\g\Xk
kfk_\fk_\ij`[\%
=`e`j_`eKX[XjXeX%
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52 Reflections on My Life
8;Xp`ek_\C`]\
H%:flc[pflilek_ifl^_pfli[Xp]filj%%%#n_Xkk`d\[fpfl^\klg`ek_\dfie`e^6
“Previously I used to get up at three-thirty or four in the morning for years.... I used to
practice like a fanatic sometimes even at three o’clock in the morning. But now as I am
semi-retired, I take it easy.... I’m semi-retired and in a semi-retirement I just want to
remain in studentship. Now I get up at five-thirty or so. Though I am awake, I may only
be tossing on my bed, as I do not like to disturb others. I have a cup of coffee, finish my
morning chores, and do praˉnaˉyaˉma for one hour. After doing praˉnaˉyaˉma for one hour, I
˙ ˙
glance through the morning papers.”
– I can’t imagine you being very interested in newspapers. –
“Well, one should be in contact with the world at the same time in order to know what
is happening around the world.”
H%;fpflkXb\Xep`ek\i\jk`e@e[`XËj]Xmfi`k\jlYa\Zk#gfc`k`Zj6
“I’m interested in politics but I don’t get involved in politics. I see the right and the
wrong of the politicians and society. In politics, power has become important and not
the humility to serve the poor in helping them in education, health, and to meet their
daily needs. That is a pity, for me.”
H%N_\epflÔe`j_pflie\njgXg\ii\X[`e^#n_Xkk`d\f][Xp`j`k6
“After praˉnaˉyaˉma, I glance through, but I read the editorials.... I get three or four
˙
newspapers. (Laughs.) After reading the papers, I have another cup of coffee…”
– Haven’t we got to about nine o’clock then… –
“Yes, the classes end at nine. So, I adjust the timings for my practice after the class and not
earlier.... So I am there at nine-fifteen to eleven-fifteen or eleven-thirty and I’ll be practicing.
Sometimes students who come to practice ask me questions and I answer them as I practice.
Then I go home, take a bath, pray, and have a little food and then relax for half an hour.”
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A Day in the Life 53
H%?fncfe^[fpflgiXp]fi6
“... About fifteen, twenty minutes.”
– Do you have a little puˉja… –
“Yes, I’ve got in my room…my family deity…. I’ve
installed it in my room and I sit there....”
– Then after that, that takes… –
“I relax for about half an hour or so, and I come to the
library, reply to letters, read some books, write on the
subject, up to six in the evening…”
H%9pk_`jk`d\#pfl_Xm\fecp_X[fe\m\ipc`^_k
jeXZb`ek_\n_fc\[Xp6
“Yes.” – And aren’t you hungry? –
“No, I’m not. It was built up from the childhood and now
it has become a natural thing for me....”
H%Jfn_\e`jpflidX`ed\Xcf]k_\[Xp6
“Only in the night, at about eight-thirty or nine.”
– And what would that meal consist of, vegetables? –
“Vegetables, rice, curds, and sometimes rasam. That’s
all. Very mild, light food. I can take food with anyone, in
any party, anywhere, though I’m a practitioner of yoga.”
H%8e[k\c\m`j`fe6
“Yes! I see. There is a news item at nine o’clock and if
there are good things, I see. Sports, because I’m fond of
all sports. Then there are serials, dramas, which I see,
and then I go to bed... it would be about ten-thirty or
eleven o’clock. And sometimes I play with my
grandchildren in the evening, have fun with them….”
From “Yoga—Head to Toe,” interview for BBC Radio 4 by Mark Tully in Pune
April 1999.
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54 Reflections on My Life
I am also aging but my yogic practice, for hours together, is very regular like the rising
and the setting of the sun. I began yoga when I was sixteen to free myself from my
sickly existence. I gained good health after four years of regular practice and this
encouraged me to share my knowledge of yoga with people who are suffering—as I
did. I have relentlessly worked to make yoga attractive and appealing and have carried
the message of ‘yoga for health in body and peace in mind’ throughout the world and
am glad that now yoga is considered as a form of alternative medicine.
I have gained sixty years of bonus life because of my regular practice, therefore I am
not afraid of death. I am ready to embrace death with ease because through yoga I
made life worthy for myself and for others. I still continue with my early practices so
that I can have a natural, majestic, and noble death. I have given my own example to
encourage people of my age group to take to yoga.
I feel that old age is a blessing which brings with it a great deal of respect from the
youth, provided one pays attention to keep oneself healthy and is not dependent upon
others like a parasite. At this age, one should reflect on one’s thoughts and one’s
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Yoga and Aging 55
From “Yoga and Old Age,” a talk for senior citizens, published in
Yoga Rahasya Volume 3, Number 1.
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56 Reflections on My Life
) Be\\cn`k_pflibe\\jXe[]\\k_`g$n`[k_XgXikXe[
pflik_`^_jXki`^_kXe^c\jkfk_\Õffi%GcXZ\pfli
( J`k`eM`iXjXeXj\\gX^\j(*/Æ*0 %GcXZ\pfli_Xe[j
fek_\ÕffiY\j`[\pfli_`gj%8c`^epflijg`e\Xe[
jki\kZ_lgnXi[%C`]kpflijk\ieldXe[fg\epfliZ_\jk%
_Xe[jfepfli_`gj%KlZb`epfliYlkkfZbj#\ok\e[pfli
jg`e\#Xe[fg\ek_\Z_\jk%
LjkiXjXeX
Camel Pose
“I do not get pains or aches like you, but I
feel dryness and shrinking sensation in
the sternum while doing backbends. This
is how I have learned how old age sets in.
The sternum is known as a dry area, where
energy recedes. Even a doctor will tell you
that this area is a bony structure and
movement is very little...and again with
my determinative practice, I eradicated * <o_Xc\Xe[Zlim\pflikfijfYXZbnXi[%
B\\gpflik_`^_jXki`^_kXe^c\jkfk_\
ÕffiXe[pfliZ_\jkn\ccc`]k\[%
this dryness and shrinkage.”
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+ KXb\pfliXidjkfnXi[pfli]\\k#i\XZ_`e^YXZbkfnXi[pflikf\j%Gi\jjpfli_Xe[jfekfpfli
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cfe^#kXb\pfli_\X[YXZb#Xe[cffbYXZb%?fc[]fi)'Æ*'j\Zfe[j#Yi\Xk_`e^\m\ecp%I\c\Xj\pfli
_Xe[j#c`]kpfli_\X[Xe[kfijf#k_\ej`k`eM`iXjXeX%
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58 Reflections on My Life
( C`\]XZ\[fnen`k_pflic\^j\ok\e[\[
Xe[XidjYppflij`[\j#gXcdj]XZ`e^
lgnXi[%B\\gpfli]\\kkf^\k_\i#be\\j
k`^_kXe[kf\jgf`ek`e^YXZbnXi[%
) GcXZ\pfligXcdjYppflii`Yj%@e_Xc\#
gi\jj[fneÔidcpfepfligXcdj#Xe[c`]k
pflikfijf%KXb\knfYi\Xk_j%
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19:18:18
Bhujangasana I 59
9_laXe^XjXeX@
Serpent Pose I
“If one wants a good garden, he needs to tend [to] it each day. The
moment he stops taking care of it, it dries up. If one does not use
a blade, it rusts. If one needs to play a violin each day, he needs to
tune it as well. It is the same with the body, breath, and mind. They
need to be tuned each day. Otherwise they become insensitive.”
* @e_Xc\Xe[c`]kpflikfijflek`cpfliglY`ZYfe\
`j`eZfekXZkn`k_k_\Õffi%?fc[n`k_pfli
n\`^_kfepflic\^jXe[gXcdj#ZfekiXZk`e^pfli
YlkkfZbjXe[k_`^_j]fi)'j\Zfe[j#Yi\Xk_`e^
\m\ecp%<o_Xc\Xe[i\jkfek_\Õffi%I\g\Xk)Æ*
k`d\j#k_\ei\cXo%
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60 Reflections on My Life
Fe;\Xk_Xe[;p`e^
I am neither concerned about death nor dying. But I would say this much. If my body ‘‘
becomes fully non-functional though living, I would consider it as my death. So, I do
not waste my time on thinking of death but do yoga to live holistically every moment.
Face the fear of dying courageously; then death becomes glorious and majestic.
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On Death and Dying 61
From “The Practical Psychology of Yoga,” Ast adal a Yogamālā Volume 7, pp279–80.
˙˙ ˙
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62 Reflections on My Life
) GcXZ\pfligXcdjY\j`[\pfli_`gjXe[c\XeYXZbfekfpfli\cYfnj%
;fefkdfm\pflic\^jfi]\\k%
(J`k`e;Xe[XjXeXj\\gX^\j(+Æ(, %
;iXnpflic\^j`e#]\\kkf^\k_\i#kf
dXb\XjkiX`^_kc`e\]ifdY`^kf\jXe[
_\\cjkfk_\Z\ek\if]pfli]fi\_\X[%
I\jkpfliYlkkfZbj\m\ecpfek_\Õffi% * Cfn\ipflikfijfm\ik\YiXYpm\ik\YiXlek`cpflijg`e\Xe[_\X[
i\jkfek_\Õffin`k_flkk`ck`e^kffe\j`[\fik_\fk_\i%:_\Zb
k_Xkk_\YXZbjf]pflij_flc[\ij#YlkkfZbj#Xe[_`gji\jk\m\ecpfe
\`k_\ij`[\f]pflijg`e\%
JXmXjXeX
Corpse Pose
“By asana practice we can know how to face the ultimate
relinquishing of all our attachments and addictions. In Śavaˉsana we
begin to train and educate ourselves for surrender.... Learn how to
do Śavaˉsana well, that simulates death and brings silence and non-
movement. After all, what is death? It is a non-existing and a non-
feeling state that one experiences often in Śavaˉsana.”
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Savasana 63
+ 9\e[pfliXidjXe[kflZ_pfli
j_flc[\ij%>\ekcp\cfe^Xk\k_\YXZbj
f]pfliXidjkfnXi[pfli\cYfnjkf
gfj`k`fepflij_flc[\ijXe[j_flc[\i
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pflij`[\j#gXcdjlgnXi[%B\\gpfliZ_`e
Xki`^_kXe^c\jkfk_\ÕffiXe[k_\Yi`[^\
f]pfliefj\gXiXcc\ckf`k%
, :cfj\pfli\p\j%K_\e
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]finXi[#b\\g`e^`kjkiX`^_k#
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]finXi[jfk_XkYfk_c\^j
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]\\kkfnXi[jpfliYlkkfZbj%Kliekfpflii`^_kkfi\jkY\]fi\j`kk`e^lg%
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Light on
Daily
Practice
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66 Light on Daily Practice
Pf^X;\Ôe\[
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Yoga Defined 67
concentration. Samaˉ dhi is the eighth petal, where the body and
“
seventh petal, dhyaˉ na or meditation, is an uninterrupted flow of
senses are at rest as if in sleep, but the mind and reason are alert
as if one is awake, beyond the pale of consciousness.
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68 Light on Daily Practice
D\k_f[jf]Pf^X
H%K_\i\`jX[`]]\i\eZ\Y\kn\\epf^XgiXZk`Z\[Ypfk_\ijXe[
cp\e^Xipf^X6
“Yes, that is because of the inner sight of Patañjali’s, which I brought
out not merely in expression but in experiences of the body, mind,
and self. The important point in my practice and teaching is the
guidance given by Patañjali regarding the interpenetration of
attention and touch of awareness of intelligence from the skin
to the self and from the self to the skin. The second point is the
conscious interweaving together of the physical, physiological,
mental, intellectual, and spiritual levels of the practitioner. This
interweaving and interpenetrating attention that I built up gained
ground as time moved on.
I think that many people do not know how to connect the body,
the mind, and the soul in their practices. They consider asana as
a conative action and say that it is good for the body like any other
physical exercise. But they cannot explain how the same can be
done connecting the intelligence to ignite and discipline the
consciousness to reach the soul. The asana are not mainly the
conative actions, but consist of cognitive mental, intellectual, and
spiritual aspects. Therefore, the practitioner has to connect and
coordinate all the five sheaths [see glossary] of the body while
practising asana and praˉnaˉyaˉma. This I consider as true yoga. On
˙
account of my precise presentation and explanation of the yogic
philosophy in asana as well as in praˉnaˉyaˉma, people named it as
˙
lyengar yoga. I never claimed yoga by my name.
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Methods of Yoga 69
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70 Light on Daily Practice
GXkXeaXc`Xe[_`j
Pf^XJlîkiX
“ Let me tell you a little about the background of
Patañjali. He is said to have been born some time between
500 and 200 BC. Nobody can give the exact date because in
India the dates of the lives of the great sages were
measured according to the grammar that was in vogue
during their time.… He had no parents, and according to
Indian mythology, was the incarnation of Lord Ādiśesa.
˙
Ādiśesa is a great King Cobra whose body is the seat of Lord Vishnu. It is said
˙
that once Lord Shiva, the king of dance, invited Lord Vishnu and other deities
to see his famous dance, taˉndava nr tya. As Lord Shiva danced, Lord Vishnu
˙˙ ˙
became absorbed in it. He began to vibrate with the rhythm of the graceful
movements of Lord Shiva. Lord Vishnu was seated on Ādiśesa, the great
˙
cobra. The great King Cobra became breathless under the weight of the Lord,
which was increasing, and began gasping for air. When the dance came to
an end, Ādiśesa felt the lightness in the Lord’s body. Amazed by this change
˙
of weight, he asked the Lord, ‘How is it that you were so heavy when Lord
Shiva was dancing and as soon as the dance finished you became light?’
Lord Vishnu replied, ‘I was so fully engrossed in His movements that my
nerves and body vibrated as if I myself were dancing. That is why you felt it’.
Seeing how impressed Lord Vishnu was with the dance, Ādiśesa decided to
˙
learn the dance himself.... He began looking for a mother who was both a
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Patanjali and his Yoga Sutra 71
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8idgfj`k`fem`\n\[]ifd
XYfm\%
( :Xlk`fe1@k`jY\jkkfc\Xiek_`j
gfj\n`k_Xe\og\i`\eZ\[
@p\e^Xipf^Xk\XZ_\i%
=fc[pflidXk`e]fliXe[be\\c
`e]ifekf]`k%GcXZ\pfli\cYfnj
fek_\dXk#j_flc[\i$n`[k_
XgXik#n`k_k_\k`gjf]pfli
\cYfnj]XZ`e^pflibe\\j%
@ek\icfZbpfliÔe^\ijjfk_Xk
pfligXcdj]fidXZlg#k_\e
gcXZ\pfli]fi\XidjXe[ni`jkj
fek_\dXkXjj_fnej\\XYfm\ %
JXcXdYXJ`ijXjXeX
Headstand
“If a line is drawn from the center of the head to the center of the
foot, these two points should be in a single thread from the head to
the arches of the feet. This single connecting thread from the head
to the arches of the feet is the intelligence. The two heads—the
crown of the head and the middle of the arches of the feet—are like
the South Pole and the North Pole. They have to be evenly balanced
in Śiˉrsaˉsana. This is the spiritual or mystical root of Śiˉrsaˉsana.”
˙ ˙
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Salamba Sirsasana 73
) GcXZ\k_\Zifnef]
pfli_\X[fek_\
dXkn`k_k_\YXZbf]pfli
_\X[kflZ_`e^pfli
Zlgg\[gXcdj%Fecpk_\
Zifnef]pfli_\X[
j_flc[Y\fek_\dXk%
* Gi\jjpfliXidj[fne#c`]kpflij_flc[\ij#iX`j\pfli
be\\j#Xe[jkiX`^_k\epflic\^j#jki\kZ_`e^pflijg`e\
lgnXi[%C`]kfekfk`gkf\j#k_\enXcbpfli]\\kkfnXi[pfli
_\X[lek`ck_\YXZbf]pfliYf[p`jm\ik`ZXc#]ifdk_\_\X[kf
k_\YXZbf]k_\nX`jk%B\\gc`]k`e^pflij_flc[\ijjfk_Xkpfli
[fijXcjg`e\[f\jefk[ifg%
+ <o_Xc\Xe[#Y\e[`e^pflibe\\j#c`]kYfk_
]\\kf]]k_\Õffij`dlckXe\fljcp`eX
jdffk_XiZ_`e^dfm\d\ek%
continued
072-075_Salamb_Sirs.indd 73 73
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17:43:42
74 Light on Daily Practice
, Jcfncpc`]kpflibe\\jlek`ck_\pgf`ek[`i\Zkcp
lgnXi[%Kipkfb\\gpfli_\\cjZcfj\kfpfli
YlkkfZbj%FeZ\pflik_`^_jXi\m\ik`ZXc#_fc[k_\
gfj`k`fe]fiX]\nYi\Xk_j%
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17:44:03
- <ok\e[pflic\^j#jki\kZ_`e^pflikf\j
Xe[_\\cjlgjfpfl]fidXm\ik`ZXcc`e\
]ifd\XijkfXebc\j%B\\gc`]k`e^Xjpfl_fc[
]fi(Æ,d`elk\j%I\m\ij\k_\jk\gjkfZfd\
[fne%J`kfepfliZXcm\jXe[i\jkpfli
]fi\_\X[fek_\Õffi#Xidj]finXi[#]fiX
]\nj\Zfe[j#Y\]fi\j`kk`e^lg%
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76 Light on Daily Practice
H%?fnnflc[pflX[m`j\X]fccfn\if]pflid\k_f[kfgcXe
_`ji\^lcXigiXZk`Z\f]X îjXeX6
“In the sixties, when I wrote my book Light on Yoga, I outlined a
course of 300 weeks (more than five years). I had in my mind my
own practice and measured, according to my dedication, the
possible time it would take to learn, but I never thought of
practitioners at large. I didn’t think that people who follow my
method could dedicate ten hours a day that took me to come to
that level. Now, as a mature man, I realize I should have divided
the course into 900 weeks. At least that much is required to this
measured control of asana.
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Yoga is for All 77
Actually there are no prescribed rules. Only one who practices has to
establish his own sequential series of asana to maintain rhythm and
exhilarative feelings. There are many yoga books without a healthy
sequential practice. The sequential series given in my book offer protection
in their practices.... As I tried to give a sequential method in asana practice
in Light on Yoga, I also gave a sequential progressive method of practice of
praˉnaˉyaˉma in my book Light on Praˉnaˉyaˉma.”
˙ ˙
H%K_\dXafi`kpf]g\fgc\[fpf^XfeXÈfeZ\Xn\\bÉYXj`j%N_Xknflc[
pfljXp`jk_\mXcl\f]pf^X[fe\k_`jnXp6
“Something is better than nothing. Today people cannot find sufficient time
to practice. Under the guidance of a teacher, if they work once a week, the
right thought will be imprinted on their minds and it will have a good effect.
And this effect will last for about two or three days on the entire human
system. Then it starts deteriorating. If people go to a teacher once a week to
learn correct presentations and practice at home twice or thrice a week,
retardation will not take place. The functioning of the human system, and the
clarity in the brain and maintenance of equilibrium in body and mind will
increase if one practices daily.”
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78 Light on Daily Practice
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The Supple and the Stiff Body 79
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22/12/08 14:59:36
80 Light on Daily Practice
8i[_X:_Xe[iXjXeX
Half-moon Pose
“One benefits from yoga in terms of physical balance (śaˉriˉrika
santulana), physiological balance (aindriyika santulana), mental
balance (maˉnasika santulana), intellectual balance (bauddhika
santulana), and the balance of the soul (aˉ tmika santulana)....”
(=ifdKX[XjXeX#aldg`ekfLkk_`kX?XjkXGX[XjXeXj\\gX^\j('/Æ('0 %K_\ekliepfli
c\]k]ffk`ejc`^_kcpXe[pflii`^_kc\^Xe[]ffk0'ñkfk_\i`^_k%B\\gpfliXidj
flkjki\kZ_\[%CffbX_\X[Xe[fg\epfliZ_\jk%
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12:46:38
) <o_Xc\Xe[\ok\e[pflikfijfj`[\nXpjkfk_\i`^_k#
dfm`e^`ekfLkk_`kXKi`bfeXjXeXj\\gX^\j*'Æ*( % * <o_Xc\#Y\e[pflii`^_kbe\\#jk\gpflic\]k]ffk`eXc`kkc\#Xe[gcXZ\
pflii`^_k_Xe[XYflk(]k*'Zd `e]ifekf]Xe[`ec`e\n`k_pflii`^_k
]ffk%I\jkpflic\]kgXcdfepflic\]k_`g%Cffb`e]ifekf]pfli_Xe[%
+ FeXe\o_XcXk`fe#iX`j\
pflic\]kc\^#b\\g`e^`k
jkiX`^_k#Xe[jkiX`^_k\epfli
i`^_kc\^%<ok\e[pflic\]k
Xid`ec`e\n`k_pfli
j_flc[\ij%CffbX_\X[fi
kliepfli_\X[kfcffblg%
?fc[]fi)'Æ*'j\Zfe[j#
Yi\Xk_`e^\m\ecp%@e_Xc\#Y\e[
pflii`^_kc\^#Xe[jk\gpfli
c\]k]ffkYXZbkfk_\Õffi%
I\m\ij\k_\jk\gjkfi\kliekf
Lkk_`kX?XjkXGX[XjXeX#k_\e
i\g\Xkkfk_\fk_\ij`[\%
=`e`j_`eKX[XjXeX%
080-081_Ard_Chand.indd 81 81
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82 Light on Daily Practice
Pf^X]fiNfd\e
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Yoga for Women 83
Yoga in pregnancy
During pregnancy, women normally are afraid or
nervous to practice yoga. They cannot imagine standing
on their heads during pregnancy. Let me assure them
that these asana are a boon for them. Daily practice
of asana and praˉnaˉyaˉma, which are essential during
˙
pregnancy, has to be done regularly. Then they maintain
physical and mental health and also create good and
auspicious saṅskaˉra in the baby while carrying....
Practice at the time of pregnancy establishes the ‘feel
of contact’ with the baby inside the body and showers
good and auspicious thoughts with peaceful and
untainted mind as its mother keeps her body healthy
with relaxed nerves. Her digestive, circulatory, and
excretory systems function well and the glandular
system undergoes a sea-change in its hormonal
functions. Besides these benefits, its practice will take
care of keeping away diseases and infections and help
in maintaining a good hygienic health with perfect
immune system preparing her mind for an easy delivery
“
without stress, tension, agitation, fear, or anxiety.
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84 Light on Daily Practice
GXi`glieXEXmXjXeX
Boat Pose
“Inevitably as beginners we want to generate energy and
momentum, or speed through the water, so we pull nearer to
abhyaˉsa... where the current races fast. Seeing where that might
lead we edge over towards vairaˉgya...where the current is slacker
but treacherous rocks are concealed, so we must redouble our
watchfulness. This corresponds to Patañjali’s II.47, exalted effort is
cessation of effort. At this moment, the helmsman’s hand rests
lightly on the tiller but his eyes remain sharp.”
) <o_Xc\#i\Zc`e\pflikfijfjc`^_kcp#Xe[iX`j\pflic\^j
Yp-'ñb\\gk_\djkiX`^_k#n`k_be\\jk`^_k %Gi\jj
pfligXcdj[fne#c`]kpflijg`e\]ifdk_\YXj\#Xe[b\\g
pfliZ_\jklg%
(J`k`e;Xe[XjXeXj\\gX^\j(+Æ
(, #Ôe^\ijgf`ek`e^Xkpfli]\\k%
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Paripurna Navasana 85
* IX`j\pfliXidjkfj_flc[\i$c\m\cXe[jki\kZ_k_\d
]finXi[#gXiXcc\ckfk_\Õffi#gXcdj]XZ`e^\XZ_fk_\i%
<ok\e[pflic\^j#jki\kZ_pflijg`e\#c`]kpfliZ_\jk#Xe[cffb
Xkpfli]\\k%?fc[]fi)'Æ*'j\Zfe[j[fefk_fc[pfli
Yi\Xk_ %<o_Xc\#Xe[cfn\ipflic\^jXe[_Xe[jYXZbkf
;Xe[XjXeX%I\jkYpcp`e^fepfliYXZb%
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86 Light on Daily Practice
( C`\fepfliYXZbn`k_pflic\^jflkjki\kZ_\[Xe[kf^\k_\i%
Jki\kZ_pfliXidjkfk_\j`[\j#`ec`e\n`k_pflij_flc[\ij#
gXcdj]XZ`e^lgnXi[%DXb\jli\k_Xkk_\Z\ek\ic`e\f]pfli
Yf[p`jjkiX`^_kXe[]fidjXZifjjn`k_pfliXidj%
AXk_XiX
GXi`mXikXeXjXeX
Turning the Belly Pose
“Yoga is an inner bath. Blood gives us a
bath inside the body. To do this, the blood
has to circulate extremely well, and with
a constant, even power or force. Think
of a waterfall, how much energy it
generates. By the practice of yoga, we
have to generate energy in our blood to
nourish every part. Then the cells sense
comfort and freedom, and send the
message: ‘I am happy.’”
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Jathara Parivartanasana 87
) <o_Xc\Xe[iX`j\pflic\^j
kf^\k_\i#b\\g`e^pflibe\\j
Ôid#lek`ck_\pXi\Xki`^_kXe^c\jkf
k_\Õffi%KliepfliY`^kf\jjc`^_kcp
kfnXi[pflii`^_kj`[\%
* <o_Xc\Xe[cfn\ik_\c\^jkfnXi[
pflii`^_k_Xe[%B\\gpfli]\\k
kf^\k_\iXe[be\\jk`^_k%Gi\jjpfli
c\]kj_flc[\i[fneXe[b\\gpfli
cldYXiXi\XZcfj\kfk_\Õffi%Ifcc
pfliY\ccpkfk_\c\]kkfb\\gpfli
eXm\cZ\ek\i\[%?fc[]fi)'j\Zfe[j
[fefk_fc[pfliYi\Xk_ %@e_Xc\Xe[
iX`j\k_\c\^jYXZbkfZ\ek\i%Kliepfli
Y`^kf\jc\]kXe[i\g\Xkkfk_\c\]k%
Cfn\ipflic`dYjXe[i\cXo%
086-087_Jath_Parivart.indd 87 87
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88 Light on Daily Practice
@emfZXkfipGiXp\ij
Invocation on Patañjali
“Yogena cittasya padena vaˉcaˉm
Malaṁ Śariˉrasya ca vaidyakena
Yopaˉ karottaṁ pravaraṁ muniˉnaˉṁ
Patañjaliṁ praˉñjaliraˉnatósmi
Ābaˉhu purusaˉ kaˉ raṁ
˙
Śaṅkha cakraˉsi dhaˉrinam
˙
Sahasra śirasaṁ śvetaṁ
pranamaˉmi Patañjalim.”
˙
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Invocatory Prayers 89
H%:flc[pfl\cXYfiXk\Xc`kkc\Y`kfek_\d\Xe`e^f]\XZ_f]k_\
jpdYfcj1k_\ZfeZ_#k_\[`jb#k_\ZfYiX#Xe[k_\_ldXekfijf6
“As the conch can be blown, it represents a kind of alarm if any danger such
as evil spirits or diseases interferes, and the disk indicates that one can
destroy, the evil thoughts, evil spirits, or diseases. Asiˉ means a sword. On
one hand, he holds the sword of knowledge to destroy nescience. On the
other hand he blesses those who practice yoga. In another aspect, he folds
his palms and salutes the seat of the antaraˉtman—the God, symbolically
showing that through yoga, one reaches God.”
H%8e[k_\ek_\ZfYiX%
“You know the cobra is the one which is holding the Earth. It is the protector
of the universe. In the Hathayoga Pradiˉpikaˉ, the first stanza of the third
˙
chapter says: ‘Ananta, the Lord of Serpents, supports the Earth with its
mountains and forests, similarly kundaliniˉ—serpent energy—is the main
˙˙
support of all yoga practices’.... From early civilization, almost all the
religions have worshiped the Snake God. Every mythology had some sort of
serpent worship. It was a belief that snakes do not die but they shed their
skins and emerge as new. This eternity of snakes became symbolic. This
ageless quality of the serpent is known as ananta—never ending. The snake
is a symbol of eternity, fertility, and regeneration. It is a symbol of wisdom
too. The snake is depicted with the good and bad deeds of man. Is it not? All
religions say that we have to conquer emotional upheavals like lust, greed,
anger, malice, and so on. The snake is poisonous but its venom is medicinal
too. Similarly anger, lust, etc. are poisonous. We have to convert our nature
and develop the opposite qualities such as quietness, control or continence,
love, contentment and so on.”
H%8e[k_\ek_\]flik_`jk_\_ldXekfijf%
“You must have heard the story of Patañjali’s birth. He was like a worm
which took human form, and his mother, Gaun ika, was a virgin, just like
˙
Mary.This indicates the process of evolution, how one can progress from
small creature to human being. It is the growth and expanse of intelligence.
This head in the human form is to explain the essence of Yoga.”
Extract opposite from “Pearls of Yogic Wisdom,” Ast adal a Yogamālā Volume 1, pp234–35.
˙˙ ˙
Questions from “Invoking Patanjali,” interview by Bonnie Anthony, first published in Newsletter of the B.K.S. Iyengar
Yoga Association of Southern California, Spring/Summer 1991.
088-089_InvocatoryPrayers_P.indd89 89
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90 Light on Daily Practice
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22/12/08 22:58:54
On Asana 91
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92 Light on Daily Practice
) <o_Xc\Xe[ifkXk\pfli\ek`i\kfijfkfk_\
i`^_k#Yi`e^`e^pflic\]kj`[\]finXi[Xe[
(=ifdKX[XjXeX#aldg`ekfLkk_`kX?XjkXGX[XjXeXj\\
gX^\j('/Æ('0 %Kliepflic\]kc\^Xe[]ffk`eYp-'ñXe[
pflii`^_kc\^Xe[]ffk0'ñkfk_\i`^_k%B\\gpfliXidj
i`^_kj`[\YXZb%B\\gYfk_pfliXidjXe[pfli
c\^jjkiX`^_kXe[\ok\e[\[%
flkjki\kZ_\[%CffbX_\X[Xe[fg\epfliZ_\jk%
GXi`mikkXKi`bfeXjXeX
Revolved Triangle Pose
“Trim the jewel of the body like a well-cut diamond by creating space
in joints, muscles, and skin so that the fine network of the body fits into
the asana. This helps the senses of perception to cognize the conative
action. This conjunction between organs of action and senses of
perception brings about reflection in thought and subjective
understanding begins to prompt re-adjustment. Then one begins to
act, react, reflect, readjust, correct, and perform the best...”
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15:37:32
GXi`mikkXKi`bfeXjXeXm`\n\[
]ifdk_\YXZb%
* <o_Xc\Xe[Yi`e^k_\c\]k
j`[\f]pflikfijfkfnXi[
pflii`^_k]ffk#gcXZ`e^pfli
c\]k_Xe[fek_\ÕffiY\j`[\
k_\flk\i\[^\f]pflii`^_k
]ffk%Jki\kZ_pflii`^_kXidlg
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pflii`^_kk_ldY%?fc[]fi)'Æ
*'j\Zfe[j#Yi\Xk_`e^\m\ecp%
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i\kliekfLkk_`kX?XjkX
GX[XjXeX#k_\ei\g\Xkkfk_\
fk_\ij`[\%=`e`j_`eKX[XjXeX%
092-093_Pari_Trik.indd 93 93
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94 Light on Daily Practice
) Kliepflin_fc\Yf[pXe[c\]k]ffk
j`[\nXpjkfk_\c\]k#jki\kZ_`e^pfliY`^kf\
( :Xlk`fe1K_`j`jefkXgfj\]fiY\^`ee\ij%
9\^`e`e8[_fDlb_XJmXeXjXeXj\\gX^\j
('+Æ(', %
[fne%9XcXeZ\pflii`^_k]ffkfm\ipflic\]k%
I\jkpflilgg\iXidXcfe^pflii`^_kj`[\Xe[
b\\gpfli_\X[`ec`e\n`k_pflijg`e\%
MXj`jk_XjXeX
Asana Dedicated to the Sage Vasistha
“Conscious and regular practice not only cultures and
keeps the cells of the body healthy but develops clear
and pure intelligence and memory in them, creating
purity of thought for one to move closer towards the
atman. The practice of asana with reflective and
meditative attention leads the sadhaka to move with
the right attitude, right poise, and stability, bringing
about loveliness, liveliness, and dynamism.”
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12:47:21
* C`]klgk_ifl^_pflicfn\iXidXe[jki\kZ_pfli
kfgXidlgnXi[%B\\gpflic\^jXe[XidjjkiX`^_k
Xe[c`]kpfliZ_\jk%
+
<o_Xc\#Y\e[pflii`^_kc\^#Xe[^i`gk_\Y`^kf\ÔidcpY\kn\\e
k_\k_ldY%`e[\o#Xe[d`[[c\Ôe^\ijf]pflii`^_k_Xe[%
, C`]kpfliXid
Xe[c\^Xe[
cffbkfnXi[pfli
]ffk%?fc[]fi)'Æ
*'j\Zfe[j#
Yi\Xk_`e^\m\ecp%
I\c\Xj\pflikf\#
cfn\ipfliXid
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JmXeXjXeX%
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96 Light on Daily Practice
8c`^ed\ek`e8jXeX
H%N_Xk`jk_\k_\fipf]Xc`^ed\ekk_Xkpflk\XZ_6
“Perfect alignment of body, mind, and self. If I am intelligent
here in the head, then I should be intelligent at the other places
too. Say, in my toe also.... Let me explain to you about my way
of practice. I practice yoga in such a way that my intelligence
stretches and spreads everywhere instantaneously. If my
intelligence sticks at one place, I immediately work to see that it
spreads equally everywhere. This means that when I do asana or
praˉnaˉyaˉma, I allow the intelligence to flow to each and every
˙
part of my body, so that I know and I understand what practice
conveys to one for re-study and adjustment of praˉna or energy
˙
to flow evenly. This is how I learned, with attention and study,
and I developed a progressive sequential method. If my
intelligence is stretching here in one finger, if it is not stretching
in the fingers of the other hand, I have to think and work out for
the intelligence to flow in the same area of the other hand. Years
of practice developed in me the instant feel to observe at once
even the subtlest of the subtle disparities in my practice of
asana, praˉnaˉyaˉma, and dhyaˉna.”
˙
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Alignment in Asana 97
FYj\im`e^8c`^ed\ek
“I watch my right side, left side. I watch whether I am in the
center. I treat all the ten directions of my body—east, west,
south, north, northeast, northwest, southeast, southwest,
uˉrdhva (upward), adhara (downward) evenly while doing any
asana. I bring the energy (praˉna) to spread in all the ten
˙
directions of the body and make the awareness (prajñaˉ) to
flow evenly, concurring with energy (praˉna). I make the self
˙
travel in each asana to occupy even the remotest part of my
body measuring from the center—the real SELF. I embank
(digbandha) all directions of my body for the self to rest in its
abode in each asana so that nothing enters in or goes out to
disturb it. I make my body as a cave wherein I am alone and
alive to everything.”
Question from “The Strength of Yoga,” interview by Roger Raziel in Paris, April 1984,
first published in Le Monde Inconnu, July 1984. Published in Victoria Newsletter,
May 1991.
Extract on this page from “What is Sthira Sukham Asnam?,” talk on Hanumãn Jayanti
day 2007 in Pune.
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98 Light on Daily Practice
M`iXY_X[iXjXeX@
Warrior Pose I
“Is your body stretching or your
intelligence stretching inside your arms?
What is stretching? You may stretch your
arms physically, but are you aware of the
other areas and other muscles of the arms
coordinating evenly? Is there equanimity
in the stretch? Did your mind go up with
the arms? Did your mind reach there?”
(9\^`e`eLkk_`kX?XjkXGX[XjXeXj\\
gX^\j('/Æ('0 %
* Kliepflic\]kc\^Xe[]ffk`eYp-'ñXe[kliepfli
i`^_k]ffkXe[c\^0'ñkfk_\i`^_k%@e_Xc\Xe[
) KliepfligXcdjkf]XZ\lgnXi[%@e_Xc\
Xe[iX`j\Yfk_Xidjfm\i_\X[#\cYfnj
jkiX`^_k#n`k_pfligXcdj]XZ`e^\XZ_fk_\i%
ifkXk\pfli\ek`i\kfijfkfk_\i`^_k%B\\gpfliXidj
\ok\e[\[Xe[pfliZ_\jkc`]k\[%
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11:40:31
+ <o_Xc\Xe[Y\e[pflii`^_kbe\\lek`c
pflij_`e`jXki`^_kXe^c\jXe[pfli
k_`^_`jgXiXcc\ckfk_\Õffi%B\\gpflibe\\
`ec`e\n`k_pfliXebc\%<ok\e[pflic\]kc\^#
b\\g`e^`kjkiX`^_kn`k_pfli_\\cgi\jj\[
[fne%Jki\kZ_pflilgg\iYf[plgnXi[
n`k_flkc`]k`e^fi[`jkliY`e^k_\gfj`k`fe
f]k_\c\^jXe[cffblg%?fc[]fi)'Æ*'
j\Zfe[j%I\m\ij\k_\jk\gjkfi\kliekf
Lkk_`kX?XjkXGX[XjXeX#k_\ei\g\Xkfe
k_\fk_\ij`[\%=`e`j_`eKX[XjXeX%
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100 Light on Daily Practice
)
GcXZ\pfli_Xe[jfepfli_`gjXe[Y\e[pfli
be\\j%B\\gpflikX`cYfe\`e%
( JkXe[`eKX[XjXeXj\\gX^\j)-Æ). %
>Xil[XjXeX
Eagle Pose
“In order to adjust geometrically, we have to measure the dimensions of
asana so that we fit properly into it. Each asana in its methodology has
certain measurements of its height, length, width, and girth. Again, there
is a direction to the movement and action of the body which has to be
followed properly. One has to analyze and realize the real shape and
form of each asana so that it is expressed and presented properly.”
+ 9XcXeZ\fepflic\]kc\^
Xe[iX`j\pfliXidjkf
Z_\jkc\m\c#\cYfnjY\ekXe[
gXcdj]XZ`e^\XZ_fk_\i%
, :ifjjpflic\]k\cYfnfm\ipflii`^_k\cYfn#klZb`e^`k`ekfk_\\cYfnefkZ_%NiXgpfli
c\]k]fi\XidXifle[k_\]ifekf]pflii`^_k]fi\XidXe[Yi`e^pfligXcdjkf^\k_\i%?fc[
]fi)'j\Zfe[j#Yi\Xk_`e^\m\ecp%LeniXgpfliXidjXe[c\^jXe[i\kliekfKX[XjXeX%I\g\Xk
kfk_\fk_\ij`[\%=`e`j_`eKX[XjXeX%
The Self, which is hidden inside, plays the kite; if the wind is not there, the kite
cannot fly. As such, children move and pull the thread to make the kite fly by
pulling and pushing the thread forwards or backwards until the kite catches
the wind to soar up. Similarly, I use intelligence as a thread to act on the
muscles to work properly and move evenly with rhythm. In the body, the calf
or thigh muscles or hinges or ankles or heels, are like different kites. To control
these various muscles and structures that are like different kites, the thread
of intelligence is made to be held by the holder—the Self (suˉtradhaˉra)—to
make the fibers, tissues, joints, and muscles move with control.
“
and the Self is the holder of the thread. In order to adjust each muscle, joint,
and fiber, the Self has to hold the thread and pull the intelligence in such a
manner that all the various parts of the body are brought to a single state of
stability like the kite that remains stable though soaring high in the sky.
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The Thread of Intelligence 103
From a message given on the occasion of B.K.S.Iyegar’s 79th birthday celebrations, December 1997.
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(C`\]XZ\$[fnen`k_pflic\^j_`g$n`[k_XgXik%I\jkk_\kfgjf]pfli]\\kfek_\Õffi
n`k_pflikf\jgf`ek`e^YXZbnXi[j%GcXZ\pfligXcdjY\j`[\pfliZ_\jkn`k_pfli
Ôe^\ijgf`ek`e^]finXi[j%
) Kliepflikf\jkfnXi[jpflibe\\j%Gi\jj`ekfpfli_Xe[jXe[jkiX`^_k\epfliXidj
kfZfd\kfXbe\\c`e^gfj`k`fe%Fg\epfliZ_\jk%
8[_fDlb_X
JmXeXjXeX
Downward-facing Dog Stretch
“When you place your palms on the floor in Adho Mukha
Śvaˉnaˉsana you have to find where your energy is present
and where it is absent, where the life force is active, or
overactive, and where passive and inactive.”
( C`\]XZ\[fne#n`k_pflic\^j_`g$n`[k_XgXik%I\jkk_\kfgjf]pfli]\\kfek_\
Õffin`k_pflikf\jgf`ek`e^YXZbnXi[%GcXZ\pfligXcdjY\j`[\pflinX`jkn`k_
pfliÔe^\ijgf`ek`e^]finXi[%
Li[_mXDlb_X
JmXeXjXeX
Upward-facing Dog Stretch
“In the practice of asana, the mind is kept alert and
the brain as a witnessing instrument, so the saˉdhaka
realizes that yoga is not simply a physical discipline but
a great mental discipline. Accurate performance of
aˉsana heightens one’s total awareness, reaching out to
each and every pore of the skin, as it were. This way, the
intellectual energy of the body is gradually raised to the
level of the spiritual intelligence.”
* JkiX`^_k\epfliXidjXe[c\^jkfc`]kpflikfijfXe[be\\j%Glj_pfliZ_\jk]finXi[Xe[c`]kpfli
jk\ield#]\\c`e^Xjki\kZ_fek_\]ifekf]pfliYf[p%KXb\pfli_\X[YXZb%?fc[]filgkf-'j\Zfe[j%
<o_Xc\#Y\e[pfli\cYfnj#Xe[cfn\ipflij\c]kfk_\Õffikfi\jk%
) 9\e[pflibe\\jXe[Yi`e^pfli_Xe[jkf
pfliZ_\jk#b\\g`e^pfli\cYfnjn`[\Xe[`e
c`e\n`k_pflij_flc[\ij%
( JkXe[`eKX[XjXeXj\\
gX^\j)-Æ). %
Lkk_`kX?XjkXGX[XjXeX
Extended Hand and Foot Pose
“Do you watch how the energy moves in the body?... See how the
energy moves in your hands. Did you feel it when you were
stretching or afterwards? Now slowly extend the hands without
jerk or force and feel how and where the energy moves. This is how
one has to notice the reflective action.”
(JkXe[`eKX[XjXeX
j\\gX^\j)-Æ). %
Li[_mX?XjkXjXeX
Upward Hand Pose
“Birds have two wings for flying higher and higher. For man, the
shoulder blades are the wings to stretch higher and higher.... In
order to stretch the arms above the head, one has to soften the skin
on the outer side of the armpits and roll the shoulders backwards.
Then, bringing the inner shoulder blades down, roll the shoulders in
and stretch the arms up.... Often, I use a rod between the arms and
the back of the head to get full extension of the arms.”
) @e_Xc\Xe[jki\kZ_
pfliXidj]finXi[
Xe[fm\i_\X[lek`ck_\p
Xi\g\ig\e[`ZlcXikfk_\
ÕffiXe[gXiXcc\ckf\XZ_
fk_\i%B\\gpfligXcdj
]XZ`e^`eXe[Ôe^\ij
kf^\k_\i%C`]kpflijk\ield
Xe[j`[\i`YjXe[cffb
X_\X[%B\\gk_\YXZb
gfik`fef]k_\c\^jjkXYc\
n_`cjkjki\kZ_`e^k_\Xidj
lg%?fc[]fi)'j\Zfe[j#
Yi\Xk_`e^\m\ecp%Cfn\i
pfliXidjkfpflij`[\jkf
i\kliekfKX[XjXeX%
8e@ek\ej\GiXZk`Z\
H%Pflik\XZ_`e^jXi\YXj\[feXe`ek\ej`m\giXZk`Z\f]X îjXeXXe[
î î î
giXeXpXdX%K_`je\Z\jj`kXk\jZfejkXeZpXe[i\^lcXi`kp%N_Xk`jpfli
ð
X[m`Z\]fidX`ekX`e`e^k_`jgiXZk`Z\6
“First of all, understand clearly the word ‘intensity.’ Intensity is not
understood properly. Intensity is a mental attitude more than a physical
attitude. Many people misunderstand what intensity means. They think it
means straining and sweating. No! That is a wrong meaning of the word!
Intensity is to get totally involved, fully immersed and absorbed in what one
is doing. Intense practice means a fast and keen mode in adjusting,
correcting, and progressively proceeding. When I say that I practice
intensely, it means that my mental attitude and my mental disposition to the
posture in asana and the breath in praˉnaˉyaˉma are definitely deep inside. This
˙
I cannot express in words. Now, you say that you practice with an intensity
of feeling. For me, asana and praˉnaˉyaˉma blend my physical flow, emotional
˙
flow, intellectual flow, and the feel of the core evenly in my existence.”
– Emotional? –
“Yes! Emotional. For me, emotional means a mental flow of equipoise,
emotional equipoise. The mind is not focused on one thing, but exists
everywhere, even in the corner of the fingernail. I have to feel that I am there,
and that is known as intensity. When I say emotion, do not attribute emotions
like love and sorrow to this state. What I mean to say is that when the mind is
charged with an emotion like love, the whole mind is passionate and devoted
to the subject. The mind undergoes certain qualitative changes when
charged with such an emotional urge. Similarly, to me, the mind undergoes a
qualitative change when I am doing asana as well as praˉnaˉyaˉma.
˙
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An Intense Practice 113
From “A Subject of the Heart,” interview by Cathy Boyer, Johanna Heckmann and Anne-Catherine Leter,
August 1995.
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) <o_Xc\Xe[\ok\e[]finXi[]ifdpflinX`jk#
jki\kZ_`e^pflikfijfXe[Xidj]finXi[%Cffb
jc`^_kcpX_\X[%
(JkXe[`eKX[XjXeXj\\gX^\j)-Æ). %IX`j\Yfk_
Xidjfm\i_\X[lek`ck_\pXi\g\ig\e[`ZlcXikfk_\
ÕffiXe[gXiXcc\ckf\XZ_fk_\i#gXcdj]XZ`e^`enXi[%
LkkXeXjXeX
Intense Forward Stretch
“When you are asked to do Uttaˉnaˉsana, have you ever studied the
movement of energy? You only know that you are bending forward
and your hands are going down. But how do the energy and
consciousness spread in the body?... Do you ever observe whether
your consciousness expands from the back towards the sides, or do
you only observe the vertical downward movement? When every
asana is multi-petaled, why do you make it single-petaled?”
, <o_Xc\#Y\e[pfli\cYfnj#Yi`e^pfli_\X[[fne#Xe[dfm\
pflikfijfZcfj\ikfpflic\^j%KlZbpfli_\X[`eXe[kipkf
+ Jki\kZ_pfliXidjYXZb#gcXZ`e^pfliÔe^\ij`ec`e\
n`k_pflikf\jfe\`k_\ij`[\f]pfli]\\k%B\\gk_\
YXZbjf]pflibe\\jXe[k_`^_j]lccpjki\kZ_\[%
i\jkpfli]XZ\fepflibe\\j%?fc[]filgkf-'j\Zfe[j#
Yi\Xk_`e^\m\ecp%@e_Xc\#c`]kpfli_\X[Xe[Z_\jkXe[#\ok\e[`e^
k_\jg`e\#iX`j\pflikfijf^iX[lXccp#i\klie`e^kfKX[XjXeX%
( J`k`e;Xe[XjXeX
j\\gX^\j(+Æ(, %
8i[_XDXkjp\e[iXjXeX@
Lord of the Fishes Pose I
“When we do the asana, we use what you call the four lobes
of the brain: the right, the left, the front, and back.... Medical
science speaks of the front brain as biological brain, and back
brain as old brain. While practicing the asana, we need to
trace how the back brain and the front brain react in keeping
the discriminative faculty and serenity intact. When analytic
and synthetic parts of the brain synchronize together, real
sensitivity develops and leads us to experience a state of
silence and stability.”
* 9\e[pflii`^_kbe\\
Xe[gcXZ\pfli]ffkYp
k_\flk\ij`[\f]pflic\]k
k_`^_#j_`eg\ig\e[`ZlcXikf
k_\Õffi%Kliepflikfijf
0'ñkfk_\i`^_k#c\]kXidg`k
fek_\flk\ij`[\f]pfli
i`^_kk_`^_#\cYfnY\ek#Xe[
gXcd]XZ`e^]finXi[%
+ <o_Xc\Xe[niXgpflic\]kXidXifle[pfli
Y\ekj_`e#i\XZ_`e^kfnXi[pflinX`jk%KXb\
pflii`^_k_Xe[YXZbXe[ZcXjgk_\c\]kni`jk#gXcd
]XZ`e^flknXi[%Kliepfli_\X[kfcffbkfnXi[
pflii`^_k]ffk%?fc[]fi)'Æ*'j\Zfe[j%I\c\Xj\
pfli_Xe[j#ifkXk\YXZbkfZ\ek\i#Xe[jkiX`^_k\e
pflic\^j`ekf;Xe[XjXeX%I\g\Xkkfk_\fk_\i
j`[\%=`e`j_`e;Xe[XjXeX%
=`e[`e^k_\:\ek\i
f]>iXm`kp
The Hathayoga Pradiˉpikaˉ (1.17) says that the practice of asana has to be
˙
such that it should bring levity in the body and mind (an˙galaˉghvam). The
body has to feel the lifefulness and lightness in a perfect presentation. In
order to bring this lightness, one needs to work in a particular way to ensure
that the body does not become heavy, or sway or sink. In each asana, one
has to feel the sense of ascendance and upliftment in the body and
intelligence. This firm presentation brings lightness and one feels the
elevation in mind.
If the body in each asana is properly adjusted, the center of gravity shifts
and this causes emotions and intelligence to change for the better in the
asana. While doing the asana, if the chest sinks one feels emotional
disturbance. This is particularly felt when one is depressed or in a state of
loneliness. Sometimes even fear complexes sink the body’s position,
changing the center of gravity. The moment the chest opens in back-bends,
the emotional center opens, the body changes its shape, and one feels
The true center of the body is the Soul or the Core of the
being. Whichever may be the asana, the contents of the
body, right and left sides, are to be measured and
‘‘
balanced evenly in line with the Soul or the Core.
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120 Light on Daily Practice
) <o_Xc\Xe[kliepflic\^jXe[kfijfkfk_\i`^_k%
B\\gpflij_flc[\ijc`]k\[Xe[jki\kZ_lgnXi[%
K_`j`jGXijmXJ`ijXjXeX%?fc[]fi)'j\Zfe[j%<o_Xc\#
(9\^`e`eJXcXdYXJ`ijXjXeXj\\gX^\j.)Æ., %
B\\gpfli_\X[#Xidj#Xe[j_flc[\ij`ek_`j
gfj`k`fek_ifl^_flk%
ifkXk\YXZbkfk_\Z\ek\i#k_\ei\g\Xkkfk_\c\]k%
I\kliekfk_\Z\ek\i#cfn\ipflic\^j#Xe[i\jk#fi
Y\^`ejk\g*%
J`ijXjXeXMXi`Xk`fej
Asana Sequence
“Do you not concentrate continuously in order to maintain the
balance by raising your shoulders and keeping them parallel? Think
about this and you will realize that you are doing something which is
more than physical. You are working for the mind and body to unite
as a single unit, by igniting the light of the Self.”
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* @eJXcXdYXJ`ijXjXeX#jki\kZ_pfli
c\]kc\^]finXi[Xe[i`^_kc\^YXZb%
<o_Xc\#i\mfcm\pflikfijfi`^_kXe[klie
k_\c\^j0'ñGXi`mikkX`bXgX[X
J`ijXjXeX % ?fc[]fi)'j\Zfe[j%<o_Xc\
Xe[klieYXZbkfZ\ek\i#c\^jkf^\k_\i%
I\g\Xkn`k_pflii`^_kc\^]finXi[Xe[
c\]kc\^YXZb%I\kliekfJXcXdYX
J`ijXjXeX%:fd\[fnefiY\^`ejk\g+%
+ @eJXcXdYXJ`ijXjXeX#\o_Xc\Xe[
cfn\ipflii`^_kc\^kfnXi[k_\Õffi%
8kk_\jXd\k`d\#\ok\e[pflic\]kc\^
, @eJXcXdYXJ`ijXjXeX#\o_Xc\Xe[
Y\e[pflibe\\jkfk_\j`[\j#gi\jj`e^
pflijfc\jkf^\k_\i%B\\gpflibe\\j`e
m\ik`ZXc%B\\gYfk_c\^j`ec`e\Xe[ c`e\n`k_pfli_`gjXe[c`]kpflijg`e\
jkiX`^_k<bXgX[XJ`ijXjXeX %?fc[]fi 9X[[_XBfeXjXeX`eJ`ijXjXeX %?fc[]fi
)'j\Zfe[j%<o_Xc\#c`]kpflii`^_kc\^ )'j\Zfe[j%JkiX`^_k\epflic\^j#\o_Xc\#
YXZbkfpflic\]k#k_\ecfn\ipflic\]k Xe[Zfd\[fne%I\jk]fiX]\nj\Zfe[j
c\^%I\kliekfJXcXdYXJ`ijXjXeXXe[ n`k_pfli]fi\_\X[[fneY\]fi\j`kk`e^lg%
Zfd\[fnefiY\^`ejk\g,%
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122 Light on Daily Practice
K_\J\ej`k`m`kpf]Jb`e
“ Yogasaˉdhanaˉ needs a tremendous inward
penetrative and introverted state of mind. You have to be
very, very sensitive to the inside body. Look at a leaf. See its
end and its middle. When there is a gentle breeze, the
middle of the leaf may shake or not, but the end of the leaf
vibrates because that part is not only thin but very sharp
and sensitive. Your intelligence should be sharp like the thin
edge of the leaf.
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The Sensitivity of Skin 123
From “The Gem of Life is In Your Hands,” Gurujiˉ’s message 14.12.1999 at RIMYI.
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124 Light on Daily Practice
( 9\^`e`eJXcXdYX
JXimXe^XjXeX
j\\gX^\j()/Æ)0 %
) <o_Xc\Xe[cfn\ipflic\^j#kXb`e^pfliZ_\jk
Xe[_`gjjc`^_kcpYXZb#lek`cpflikf\jkflZ_
k_\Õffi%Jki\kZ_pfliXidjXe[`ek\icfZbpfli
B\\gpfligXcdj Ôe^\ij%?fc[]fi(Æ,d`elk\j_Xc]nXpk_ifl^_#
gi\jj\[X^X`ejkk_\ Z_Xe^\k_\`ek\icfZbf]pfliÔe^\ij %I\c\Xj\pfli
d`[[c\f]pfliYXZb _Xe[jXe[i\m\ij\k_\XZk`fejkfi\kliekfJXcXdYX
Xjpfldfm\`ekf JXimXe^XjXeX%>iX[lXccpjc`[\pflijg`e\kfk_\
jk\g)% Õffi#k_\ec`\YXZbXe[i\cXo%
?XcXjXeX
Plough Pose
“Don’t you experience serenity when you are resting very well
in Sarvaˉṅgaˉsana, Halaˉsana, or Setubandha Sarvaˉṅgaˉsana? That
means you are doing meditation even though you are in the
asana. You are connected to the body, and at the same time you
are detached. Meditation, as it is ordinarily taught, leads you to
emptiness. There is a disconnection between the body and the soul,
and in between there is emptiness. But when you do Halaˉsana, the
mind is not distracted from the body or from the soul, and that is
known as fullness.”
BXieXg`[XjXeX
Ear-pressure Pose
“In back bends your mind is in a full state of awareness and
sharp. If your intelligence is not sharp, you collapse. In
Saˉlamba Sarvaˉṅgaˉsana or in forward bends, you can relax a
bit here and a bit there. In Halaˉsana and Karnapiˉdaˉsana you
˙ ˙
can completely relax. So you can learn from different asana
the three states of consciousness, jaˉgrata, svapna, and
susupti (wakeful, dream, and sleep).”
˙
) 9\e[pflibe\\jXe[cfn\ik_\dkfk_\
Õffife\`k_\ij`[\f]pfli]XZ\%C`]kpfli
YXZb%?fc[]fi*'Æ-'j\Zfe[j%IX`j\pflibe\\j
YXZbkf?XcXjXeX%9\e[pflibe\\jXe[ifcc
( 9\^`e`e?XcXjXeXj\\fggfj`k\ %
JlggfikpfliYXZbn`k_pfligXcdj
Xjpfldfm\`ekfjk\g)%
[fnekfi\jkfepfliYXZb%
See: this is the front page, this is the back page. Imagine that the back
page is the back of the calf muscle, and the front page is the front of
the calf muscle, is not the front page parallel to the back page?
Similarly, you have to observe the length and touch of the back muscle
and feel the even contact with the skin. Then adjust the length of the
front muscle with the bone to be evenly in its contact. This is how the
study should be done. Now take the width of the calf. Does your
intelligence flow on the inner side of the calf or on the outer side? If
intelligence touches both the parts, then it is a perfect positioning of
the intelligence of the calf with the intelligence of the seer. Then you
are in asana and asana you are. This is sthira sukham asanam. It
means like this you have to adjust each and every part of the body
parallel to each other and the seer has comfortably settled in each
cell and in each part of the body. (Gurujiˉ smiles.)”
8jXeXXjNfij_`g
“In a perfect asana, the consciousness tends to go inward. It is under
a centripetal state. The efforts end at this stage and awareness
begins to spread all over, like water spreading evenly on the floor. This
is the centrifugal state of consciousness. In asana one has to get
glimpses of this feeling by connecting the entire frontier of the body
toward the core and vice-versa. If the centripetal state is dhaˉranaˉ , the
˙
centrifugal state is dhyaˉna. So diffuse the centripetal state
harmoniously everywhere, turning dhaˉranaˉ into dhyaˉna.
˙
Question from “The Inward Path for a Better World,” interview by Vicky Alamos, Xavi Alongina
and Jose Maria Vigar in the Library at RIMYI, December 1998, first published in Yoga Jwala, the
magazine of the Spanish Iyengar Yoga Association, no.1, 2000.
Extract this page from “On As taˉṅga Yoga—Aˉsana”, Ast adal a Yogamālā Volume 7, p121.
˙˙ ˙˙ ˙
) KliepfligXcdj[fnenXi[#gi\jjk_\d
`ekfk_\ÕffiXe[#\o_Xc`e^#jn`e^pfli
( 8iiXe^\]fliYcfZbjj`[\Ypj`[\Xe[XÔ]k_`e]ifek
f]k_\d%GcXZ\X]fc[\[dXkfm\ik_\]fliYcfZbj%C`\
fm\ik_\dXkn`k_k_\kfgjf]pflij_flc[\ij)`e,Zd
c\^jfm\i_\X[#iX`j`e^pfli_`gjXe[kfijfXe[
jlggfik`e^pfliYXZbn`k_pfli_Xe[j%
]ifdk_\\[^\%9\e[pflibe\\jXe[gcXZ\pfli]\\k
e\XipfliYlkkfZbj#_`g$n`[k_XgXik%I\jkpfliXidjYp
pflij`[\j#gXcdjlg%Ifccpflij_flc[\iYfe\jYXZbXe[
[fne#Xe[c`]kpfliZ_\jk%
JXcXdYXJXimXe^XjXeX
Shoulderstand
“Patañjali wants you to discover this silent space. You have to
watch this space and learn to prolong this silent moment of
pause. Only then do you draw near to samaˉdhi. In this pause,
you have a glimpse of tranquillity. Instead of concentrating on
restraint, concentrate on this silent moment. Develop this in
your practice of aˉsana and praˉnaˉyaˉma.”
˙
, <ok\e[pfli_\\cjXe[jki\kZ_pflikf\jlgnXi[#b\\g`e^
pflibe\\jÔidXe[\cYfnj`ec`e\n`k_pflij_flc[\ij%
+ GcXZ\pfligXcdjfepfliYXZbXe[c`]kpflijg`e\\m\e
]lik_\i%K_\e\o_Xc\#iX`j\fe\]ffk#Xe[c`]kk_\c\^`e
c`e\n`k_pflikfijfj\\XYfm\ %FeZ\`k`jXki`^_kXe^c\jkf
?fc[]filgkf,d`elk\j#Yi\Xk_`e^\m\ecp%<o_Xc\#Y\e[pfli
be\\j#Yi`e^pflik_`^_jkfpfliZ_\jk#k_\ecfn\ipfli
YlkkfZbjXe[YXZb#i\c\Xj`e^pfli_Xe[j%C`\fm\ik_\jlggfik
k_\Õffi#]fccfnn`k_k_\fk_\ic\^#b\\g`e^Yfk_c\^j
kfi\jk#]\\kfek_\ÕffiXe[be\\jY\ek%
jkiX`^_k#lek`cpflic\^jXi\kf^\k_\i%
(=ifdKX[XjXeXaldg`ekfLkk_`kX?XjkXGX[XjXeXj\\
gX^\j('/Æ('0 %K_\eZfd\`ekfM`iXY_X[iXjXeX@@j\\
gX^\j*)Æ** %
Lkk_`kXGXijmXbfeXjXeX
Extended Lateral Angle Pose
“When you do Viˉrabhadraˉsana II you want to extend your
armpits while stretching both hands. When the teacher says
go to Utthita Paˉrśvakonaˉsana from Viˉrabhadraˉsana II, you
˙
forget the attention on the armpits. Watch your inattentive
mind at that moment to understand how asana teach you to
sharpen your intelligence. You lose your attention to extension
on the side you are doing. You do not know how the mind
which existed in the armpits of Viˉrabhadraˉsana II disappeared
when you went to Utthita Paˉrśvakonaˉsana. Mind is also
˙
brahma. One should not shrink it.”
) <o_Xc\Xe[gcXZ\pflii`^_k_Xe[
fek_\ÕffiY\j`[\k_\flk\ij`[\
f]pflii`^_k]ffk%Jki\kZ_pflic\]k
Xidlg#`ec`e\n`k_pflij_flc[\ij%
B\\gpfliZ_\jk]XZ`e^]finXi[Xe[
pfliZ_\jk#_`gj#Xe[c\]kc\^Xc`^e\[%
<ejli\k_Xkpflic\]kbe\\`jÔidXe[
c\]kc\^jkiX`^_k%
* <ok\e[pflic\]kXidfm\ipfli
c\]k\XiXe[kipkfi\jkk_\i`^_k
j`[\f]k_\kfijfXcfe^k_\k_`^_%
Kliek_\_\X[kfcffblgXe[fg\e
k_\Z_\jk%Jki\kZ_k_\jg`e\%?fc[
]fi)'Æ*'j\Zfe[j#Yi\Xk_`e^\m\ecp%
@e_Xc\Xe[i\m\ij\k_\jk\gjkf
i\kliekfM`iXY_X[iXjXeX@@%
JkiX`^_k\ek_\i`^_kc\^Xe[kliek_\
_\X[Xe[]\\k]finXi[`ekfLkk_`kX
?XjkXGX[XjXeX#k_\ei\g\Xkfek_\
fk_\ij`[\%=`e`j_`eKX[XjXeX%
K_\8ikf]J`kk`e^
ˉ landhara Bandha [see pages 148–49] helps to spot this area to adjust clearly
Ja
for the rest of the spine to float in line, as if you had placed one vertebra of
the spine over the other, like a mason planting one brick over the other.... In
order to learn Taˉ da
ˉ sana [see pages 26–27] we place and spread the bottom
mounds of the feet evenly. Similarly, we have to learn to use the buttock
bones as if they are the mounds of the seat in the sitting position.
Do not strain but relax the groin. Position the center of the buttock bones
and the crown or the middle portion of the ankles that touch the ground, “
so that the water element of the body finds its level on the seat, groin, and
feet. In the same way, keep the back and front of the floating ribs running
parallel to each other.
H%N_Xk`jk_\ifc\#k_\e#f]j\Xk\[d\[`kXk`fe#\jg\Z`Xccpj`kk`e^
`eGX[dX îjXeX%@jk_\i\Xgligfj\]fik_Xk6
“For meditation one has to be essentially in a sitting asana. Meditation
is not possible in sleeping or standing asana. In supine or supta
position one is likely to go to sleep. In standing asana, one cannot
stand too long on the legs which causes strain. Meditation is done only
in a sitting posture since one has to sit for a long time for the
transformation of consciousness to occur.
The best of all asana is Padma ˉ sana for meditation. In Viˉraˉ sana, the
lower lumbar moves deep into the frontal body so the spine can never
be straight. In Siddhaˉ sana the lower portions are completely inert, only
the thoracic-dorsal spine will be active. Whereas in Padmaˉsana the
entire spine from the tailbone to the brain is made to be kept alert and
active. Only Padmaˉsana does this, no other asana. That is why
Padmaˉsana is considered the best of all asana. Most people cannot do
it, because they have lost the habit of sitting on the ground.... Because
of squatting, people were getting the rotations in their groins, legs,
and knees easily, so they could do Padmaˉsana easily. Now people have
only restricted movements. They don’t use their joints to the optimal
level, therefore the joints are rusted. Hence I say that one can take any
sitting asana such as Svastikaˉsana, Siddhaˉsana, Viˉraˉsana, Baddha
Koṅaˉsana, provided the sitting is correct.”
Question from “The Journey from Conative Action to All-Pervasive Awareness,” the Iyengar Yoga
Institute Review, San Francisco, Winter 1992.
JmXjk`bXjXeX
Auspicious Pose
“Regarding praˉnaˉyaˉma, first learn to sit correctly. The spine
˙
should be straight and firm. The respiratory organs should be
free from stress. The spine must be ready, the nervous system
must have the power to endure, and the lungs the capacity to
bear the load of sustained deep inhalation and exhalation.”
) 9\e[k_\c\]kbe\\Xe[gcXZ\k_\]ffkY\e\Xk_k_\i`^_k
k_`^_%9\e[pflii`^_kbe\\Xe[gcXZ\k_\]ffkY\e\Xk_
pflic\]kk_`^_%I\jkpfli_Xe[jfepflibe\\j#gXcdjlg#fiaf`e
pfligXcdjXkk_\Z_\jk%?fc[]fi*'Æ-'j\Zfe[j%I\kliekf
( J`k`e;Xe[XjXeXj\\gX^\j
(+Æ(, %GcXZ\YcXeb\kjY\e\Xk_
pfliYlkkfZbj`]pflibe\\jXi\jk`]]%
;Xe[XjXeXXe[i\g\Xkfek_\fk_\ij`[\%=`e`j_`e;Xe[XjXeX%
<ok\e[k_\jg`e\Xe[fg\ek_\Z_\jk%
( J`k`e;Xe[XjXeXj\\gX^\j(+Æ(, %
GcXZ\YcXeb\kjY\e\Xk_pfliYlkkfZbj
`]pflibe\\jXi\_`^_\ik_Xepfli_`gj`e
jk\g)%<ok\e[pflijg`e\Xe[fg\epfli
Z_\jk%9\e[pflic\^jXe[[iXnpflic\]k
_\\ckfpflig\i`e\ld%I\jkk_\jfc\
X^X`ejkpflii`^_kk_`^_%
) GcXZ\pflii`^_k]ffkfm\ipflic\]kXebc\#_\\ckflZ_`e^pfliglY`Z
Yfe\Xe[jfc\Y\kn\\epflic\]kk_`^_Xe[ZXc]%I\jkk_\YXZbjf]
pfli_Xe[jfepflibe\\jXe[af`ek_\k`gjf]pflik_ldYjXe[Ôijk
Ôe^\ij#\ok\e[`e^k_\fk_\iÔe^\ijAeXeXDl[iX %B\\gpfli_\X[
c\m\cXe[cffbXkk_\k`gf]pfliefj\%?fc[]fi*'Æ-'j\Zfe[j%I\klie
kf;Xe[XjXeXXe[i\g\Xkkfk_\fk_\ij`[\%=`e`j_`e;Xe[XjXeX%
J`[[_XjXeX
Perfect Pose
“The most important thing is to acquire correct position of the asana.
It is essential to attend to the asana with a measured freedom of
extension, expansion, and contraction in the muscles and joints. By
this measured attentive practice a balanced state in asana is earned
for the energy to flow without interruptions and break in the body.
Accurate asana is when each and every cell of the body responds
harmoniously with life-full-ness flowing evenly and smoothly.”
( J`k`e;Xe[XjXeXj\\gX^\j(+Æ(, %?Xm\
YcfZbjfiXYcXeb\ki\X[p`]pfliYlkkfZbj
[fefkkflZ_k_\ÕffiZfd]fikXYcp`ejk\g*%
) Be\\cn`k_be\\jkf^\k_\iXe[]\\k/`e
+,Zd XgXik%Lj\pflik_ldYjkfkliepfli
ZXc]dljZc\jkfnXi[k_\flk\ij`[\f]pflic\^j%
* I\jkpfliYlkkfZbjfek_\ÕffifiXjlggfik
Y\kn\\epfli_\\cj#kf\jgf`ek`e^YXZbnXi[%
Pfli`ee\iZXcm\jj_flc[kflZ_pfliflk\ik_`^_j
n`k_k_\k_`^_jgXiXcc\c%I\jkpfligXcdjfepfli
be\\j%?fc[]fi(Æ,d`elk\j%Be\\clgXe[jki\kZ_
\XZ_c\^`eklie#k_\eÔe`j_`e;Xe[XjXeX%
M`iXjXeX
Hero Pose
“Sometimes, legs may ache, and the mind might say, ‘Skip yoga!’
But an intelligent mind has to find out why they are paining and work
out how to remove that pain. One finds a means to escape, but to
persist and pursue needs a strong mind. Practice is like using a pin
to remove a splinter in the hand. In the same way, one has to learn
to use the intelligence to practice to remove the so-called pains
and reform the practices so that these pricks do not occur at all.”
9_X[iXjXeX
One-leg Padmasana
“Each individual should know his own capacity and how much
the body can take. You are not going to get into the lotus pose,
Padmaˉsana, by the brain.... One needs to study and judge
judiciously how much movement there is in the knees, how
much are the muscles extending to get the asana. If one cannot
sit in Svastikaˉsana, how can one perform Padmaˉsana? At least
one can try to do one-leg Padmaˉsana, known as Bhadraˉsana.”
) 9\e[pflibe\\j%?fc[pflic\]k]ffkXe[[iXn`k
`elek`ck_\_\\c`je\Xipflig\i`e\ldXe[k_\
jfc\X^X`ejkpflii`^_kk_`^_%
( J`k`e;Xe[XjXeX
j\\gX^\j(+Æ(, %
* Lj`e^Yfk__Xe[j#c`]kpflii`^_k]ffkXe[gcXZ\`kfepfli
c\]kk_`^_#_\\ce\XipflieXm\cXe[jfc\]XZ`e^lgnXi[%
I\jkpfli_Xe[j`eAeXeXDl[iXj\\gX^\(*, %?fc[]fi*'
j\Zfe[j%I\c\Xj\pfli_Xe[jXe[c\^j#i\kliekf;Xe[XjXeX#
Xe[i\g\Xkfek_\fk_\ij`[\%=`e`j_`e;Xe[XjXeX%
?fn@9\^XeGiXeXpXdX
“ In 1941, I went to Mysore. I requested Gurujiˉ that he
should teach me praˉnaˉyaˉma. Knowing the capacity of my
˙
lungs and my under-developed chest, Gurujiˉ said that I was
not fit for praˉnaˉyaˉma. Whenever I approached him to teach
˙
me praˉnaˉyaˉma, his answer was the same.
˙
Again, in 1943, I visited Mysore for a few days. As I was staying with
my Gurujiˉ and knowing that he would not teach me praˉnaˉyaˉma, I
˙
thought of watching him while he practiced praˉnaˉyaˉma in the
˙
mornings. Gurujiˉ was a regular practitioner of praˉnaˉyaˉma, always
˙
practicing at a fixed time in the mornings, but he was never regular in
his asana practice. He was in the habit of getting up very early, but my
sister was a late riser, so nobody knew that I was up to observe his
practices. I wanted to see how he sat and what he did with his facial
muscles. I stealthily peeped through the window and observed his
movements very carefully. I wanted to learn to sit, to stretch the spinal
column, and relax the facial muscles. Each morning I watched his
adjustments and movements, the dropping of the eyeballs, the closing
of the eyes, movements of the eyelids, lift of the chest, movement of
the abdominal organs, maintenance of the waist, the sound and flow
of his breath. Having observed his practice minutely, I was tempted,
approached him with humility, and pleaded him to teach me
praˉnaˉyaˉma. He said that it might not be possible for me to do
˙
praˉnaˉyaˉma in this life. His refusal to teach me was the seed for me to
˙
start the praˉnaˉyaˉma practices myself. Though I was determined to do
˙
it, it was not as easy as I had thought it to be. I struggled the same way
to do praˉnaˉyaˉma as I struggled to learn the asana. With failure after
˙
failure, dejection and discontent, I restlessly persisted with the
practice of praˉnaˉyaˉma from 1944. The pains and struggles of 1944
˙
reappeared even in the praˉnaˉyaˉma practices. The end of struggle,
˙
dejection, and the state of restlessness came only in 1962–63, and not
before, though everybody was proclaiming that yoga brought poise. I
was laughing at their statements and thought it all to be nonsense.
From “My Yogic Journey,” talk given on B.K.S. Iyengar’s 70th birthday at Tilak Smarak Mandir.
GXkXeaXc`feGiXeXpXdX
From the deliberate praˉnaˉyaˉma, (Yoga Suˉ tra II. 49 & 50) Patañjali adds
(kum
˙
˙
one more praˉnaˉyaˉma that transcends the deliberately modulated
‘‘
method; namely, inhalation (puˉraka), exhalation (recaka), and retention
˙ bhaka). Here, the breathing is done by the breath itself, in an
unpremeditated way.
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Patanjali on Pranayama 143
Pratyaˉ haˉ ra is hidden in the very process of praˉnaˉyaˉma. The mind drawn
˙
by senses goes out and hankers for worldly pleasures. By the practice
of praˉ naˉ yaˉ ma, the senses are drawn in the reverse gear and their
˙
energies are made to flow back toward the inner fullness of the mind
so that they are detached from the objects of pleasure. In pratyaˉ haˉ ra,
the senses are trained to be yoked to the inner light that is ever pure,
real, and one without a second.”
First extract from “Yogānjali”, 70 Glorious Years of Yogacharya B.K.S. Iyengar, published by
Light on Yoga Research Trust.
Second extract from “Yoga and Dharma”, also published as “Yoga and Religion,” Ast adal a
Yogamālā Volume 1, pp165–66. ˙˙ ˙
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JXmXjXeX
Corpse Pose (with support)
“Beginners have to open the chest
physically, particularly the sternum and ribs.
There are various ways of working with the
pillows placed underneath the trunk to open
different parts of the torso. For example,
lying over a horizontal pillow makes the
abdomen soft and lying over a longitudinal
pillow helps the sternum and chest to
spread and open well. This way one can
learn to adjust pillows to get the right feel,
which enhances not only the physiological
body, but the mental body too.”
( Kfgi\gXi\]figiXeXpXdX#gcXZ\X]fc[\[YcXeb\kXkfe\
\e[f]pflidXkXe[Xg`ccfnZifjjn`j\XZifjj`k%I\Zc`e\
fm\ik_\g`ccfnjfk_Xkk_\YcXeb\kjlggfikjpflie\ZbXe[
_\X[Xe[k_\g`ccfnpfli[fijXcjg`e\%Jgi\X[pfliXidjXk
j_flc[\i$_\`^_k#gXcdjlg#Xe[j\gXiXk\pflic\^j#kf\j
[ifgg`e^flknXi[%FYj\im\k_\c`]k`epfliZ_\jkXe[
\ogXe[`e^ZfccXiYfe\j%K_`jX`[j`e_XcXk`fe%?fc[]fiXkc\Xjk
,d`elk\j%Ifcckffe\j`[\kfi\jkXe[k_\ek_\fk_\iY\]fi\
j`kk`e^lg%
) I\g\Xkn`k_Xm\ik`ZXcg`ccfngfj`k`fe\[kfjlggfik]ifd
k_\Yfkkfdf]pflikfijf#YlkkfZbjfek_\Õffi#n`k_flk
kflZ_`e^pflinX`jk%I\jkpfliXidjXnXp]ifdpflij`[\j#
gXcdjlg#Xe[j\gXiXk\pflic\^j#kf\j[ifgg`e^flknXi[%
FYj\im\_fnk_\m\ik`ZXcc`]ki\jkjpflijg`eXcdljZc\jXe[
_\cgj\o_XcXk`fe#\e_XeZ`e^i\cXoXk`fe%?fc[]fiXkc\Xjk,
d`elk\j%Ifcckffe\j`[\#k_\ekfk_\fk_\i#Y\]fi\j`kk`e^lg%
K_\@dgfikXeZ\
f]:_`ecfZb
“ ˙
In order to build natural dikes for
praˉnaˉyaˉma practices, Jaˉ landhara Bandha or
the chinlock was introduced by the yogis. This
judiciously helps the prajñaˉ of the inner praˉna to
˙
receive the incoming praˉna, as well as check the
˙
incoming praˉna to flow in rhythmically and later
˙
on be distributed.
“
soaked into the body and in exhalation, the energy is released
through the sluice gates of the nostril formed by the fingers
and the thumb so that time is given for it to be absorbed and
stored in the system.
146-147_ImportanceOfChinlock_O.i146 146
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The Importance of Chinlock 147
“Jalandhara Bandha...
automatically makes the brain
become reflective and pensive.”
146-147_ImportanceOfChinlock_O.i147 147
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22/12/08 22:28:29
148 Light on Daily Practice
) 8iiXe^\Ôm\YcfZbjn`k_X]fc[\[dXkfe
kfg#k_\eZfd\`ekfJXcXdYXJXimXe^XjXeX
j\\gX^\j()/Æ)0 %?fc[]fi,d`elk\j%
(=fc[XdXk`ekf]fliXe[Zfd\`ekfJXcXdYX
J`ijXjXeXj\\gX^\j.)Æ.* %?fc[]filgkf,
d`elk\j%:fd\[fneXe[i\jk%
Gi\gXiXk`fe]fi9Xe[_Xj
Asana Sequence
“Before thinking of praˉnaˉyaˉma, it is essential to learn
˙
Sarvaˉṅgaˉsana and Halaˉsana. As Jaˉlandhara Bandha is
essential in praˉnaˉyaˉma, Sarvaˉṅgaˉsana creates a natural chin
˙
lock (Jaˉlandhara Bandha). In Śiˉrsaˉsana automatic Udd iˉyaˉna
˙ ˙˙
Bandha takes place. These bandha are essential factors in
praˉnaˉyaˉma. They keep the brain free from stress and protect
˙
the heart and blood vessels...”
148-149_Prep_for_bandhas.indd 148
US_148-149_Prep_for_bandhas.indd148 148 8/12/08 17:48:18
19/12/08 19:56:50
* B\\g`e^pflic\^j
jkiX`^_k#\o_Xc\#Xe[
cfn\ik_\dfm\ipfli_\X[
lek`ck_\k`gjf]pflikf\j
i\jkfek_\Õffi`e
?XcXjXeXj\\gX^\()+ %
?fc[]fi*d`elk\j#
Yi\Xk_`e^\m\ecp%I\c\Xj\
pfli_Xe[j#c`]kpfli]\\k#
Y\e[pflibe\\j#Xe[Yi`e^
pflik_`^_jkfnXi[pfli
Z_\jk%Glj_pfliYlkkfZbj
YXZbXe[cfn\ik_\dkf
k_\Õffi%C`\fm\ik_\
jlggfikkfi\jk#]\\kfek_\
ÕffiXe[be\\jY\ek%
148-149_Prep_for_bandhas.indd 149
US_148-149_Prep_for_bandhas.indd149 149 8/12/08 17:48:32
19/12/08 19:56:51
( J`k`eGX[dXjXeXj\\gX^\j(-)Æ-* %@]pfli
k_`^_j#be\\j#fiXebc\jXi\c\jjÕ\o`Yc\#j`k
`eJmXjk`bXjXeXj\\gX^\(*+ #J`[[_XjXeX
@eXcck_\gfj\j#Z_\Zbk_Xkpflijg`e\`jn\cc
jki\kZ_\[Xe[ZfeZXm\Xe[k_Xkpflic\^jXi\
Xj`ddfmXYc\XjXiffkjfk_Xkk_\kfijfXYfm\
j\\gX^\(*, #9_X[iXjXeXj\\gX^\j(*/Æ*0 i\dX`ejÔid%Glj_pflicfn\ij_flc[\iYcX[\j`ekf
fiM`iXjXeXj\\gX^\j(*-Æ*. %I\jkpfli_Xe[j pfliZ_\jkXe[\ogXe[pflii`YZX^\%C`]kpfli
`eAeXeXDl[iXj\\gX^\(*, % ]ifeki`YjXe[pflijk\ield]ifdYXj\kfkfg%
AXcXe[_XiX9Xe[_X
Chinlock
“When you do Jaˉlandhara Bandha you are not putting any
extra strain on the brain while retaining the breath. If you
hold the breath without Jaˉlandhara Bandha your eyes turn
red, your ears get blocked, a load of tension is felt in the
electrical nerves of the brain. With Jaˉlandhara Bandha these
loads of strain are not felt on the brain. The load is shifted
from the brain to the chest.”
) Cfn\ipfli_\X[]ifdk_\
eXg\f]k_\e\Zbkfd\\k
pfliXjZ\e[`e^jk\ield%;fefk
]fiZ\k_\e\ZbdljZc\jkfi\jk
k_\Z_`e`ek_\ZfccXiYfe\efkZ_2
j`dgcpcfn\ik_\e\ZbXj]XiXj`k
n`ccZfd]fikXYcp^f%9\^`epfli
giXeXpXdXj\\gX^\j(,+Æ,, %
8]k\iÔe`j_`e^#c`]kpfli_\X[#
i\c\Xj\pfli_Xe[j#Xe[jki\kZ_
flkpflic\^j%
Gfj`k`fef]Z_`eXe[Z_\jk
m`\n\[]ifdk_\j`[\%
GiXeXpXdXXe[;\\g
9i\Xk_`e^
“ If you keep a vessel under a faucet, the water that
flows touches the bottom of the vessel, and moves to the
sides to accommodate the water as it comes. Unless and
until the first water which dropped into the vessel finds a
surface, the vessel does not fill at all. There will be air gaps.
So if you open the faucet very heavily, it will seem that the
water has come to the top, but if you slow down the flow, the
water descends to find its level.
If the water gushes from the faucet, the vessel cannot be filled to the brim.
It is the same in deep breathing. Though it appears that one has filled the
lungs, the vessel of the breath remains empty. Secondly, if the faucet is
opened fully, the force of the water from the faucet makes the vessel
vibrate and distort its position. The same happens for the torso in deep
breathing and one will not know whether the drawn-in breath is absorbed
or not by the lungs.
If the faucet’s opening is narrowed, the water that drips into the vessel does
not disturb, and when the vessel receives the water, the level rises smoothly,
rhythmically, covering the surface of the vessel evenly. So also in praˉnaˉyaˉmic
˙
breathing, you make the upper palate open in such a way that the air that is
drawn in is not made to gush, but flow into the narrow passage through the
half-closed palate.
One can measure how much one wants to open or close the upper palate to
allow the breath to go in smoothly through the windpipe to fill the lungs. The
windpipe bifurcates into two branches, that further branch off. The tissues
open out tremendously in praˉnaˉyaˉmic breathing. This way the drawn-in
˙
breath goes toward the extremities and feeds the alveolar cells. The alveolar
cells absorb the drawn-in air without any disturbances or vibrations, and do
not leave any gap between the air cells and the bronchioles. The drawn-in air
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Pranayama and Deep Breathing 153
If you see the surface of water in a lake or sea, you can observe how gently,
how subtly the water wets the sand without disturbing it. So our inhalation
has to move in such a way that the energy, which is drawn, wets the air cells
“
so that they can absorb the energy.
9i\Xk_`e^`e8jXeX
“If you carefully observe the contact of the breath in different asana, you
observe that the breath touches different parts in different asana. It means
that breath moves and touches the body. Even if you take a deep in-breath
or a deep out-breath, the touch of each breath in the torso differs each
time and will not be the same. Each breath touches sometimes the inner
parts, and at other times the outer parts or the middle parts. When a deep
inhalation or a deep exhalation is taken, you like to be in touch only with
that part where the breath touches and neglect the other parts allowing
these areas to remain dry and senseless. If the land is dry, it cracks. The
same thing happens here: wherever the breath touches, that part gets
nourished and the non-attended parts remain undernourished. It means
there is progression on one side and regression on the other. While doing
the asana learn to observe that the breath taken in or out touches the
torso evenly.”
First extract from “Iyengar on Pranāyāma,” Iyengar Yoga Institute Review, San Francisco, October 1984.
˙
Second extract from “Youth’s Inquisitive Interest in Yoga,” questions asked at RIMYI’s Annual Day 2008..
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( C`\`eJXmXjXeXj\\gX^\j
-)Æ-* #\p\jZcfj\[%<o_Xc\#
i\cXopfli[`Xg_iX^d#Xe[
[\ÕXk\pfliXY[fd\ekfnXi[
pflijg`e\%@e_Xc\jcfncpXe[
jk\X[`cp#k_ifl^_Yfk_efjki`cj%
=\\ck_\X`ifek_\iff]f]pfli
gXcXk\Xe[_\Xi`kjj`Y`cXekÈjXÉ
XjpflÔccpflicle^j%?fc[]fi
Xj\Zfe[fijf%
) <o_Xc\jk\X[`cplek`cpflicle^jXi\\dgkp%=\\ck_\
flk^f`e^X`ifek_\iff]f]pfligXcXk\Xe[efk`Z\k_\
Xjg`iXk\jfle[È_X%ÉNX`k]fiXj\Zfe[Y\]fi\`e_Xc`e^
X^X`e%K_`jZfdgc\k\jfe\ZpZc\%I\g\Xk/Æ('ZpZc\j%Ifcc
kffe\j`[\kfi\jkXe[k_\ek_\fk_\iY\]fi\j`kk`e^lg%
LaaXp`GiXeXpXdX
Conquest of Energy
“When you begin practice, it is important to observe first the
flow of exhalation. The exhalation leads toward quiet relaxation.
Here, you experience the neutral state of body and mind. Know
that proper exhalation leads toward proper inhalation. For some,
exhalation is more difficult than inhalation, for others the
reverse. In exhalation you have to meet the one who resides
inside. You are made conscious of your existence. In inhalation,
you get to know yourself.”
M`cfdXGiXeXpXdX
Against the Natural Order
“If one does the praˉnaˉyaˉma hurriedly or hastily, one will find that
˙
the flow of the breath becomes disturbed. The direction of the
avenues inside changes. This way, one disturbs the channel of
the breath. As one improves, one can reduce normal breathing
between praˉnaˉyaˉma, as the channels become opened.”
˙
) <o_Xc\lek`cpflicle^jXi\\dgkp%@e_Xc\]fi)j\Zfe[j
k_ifl^_Yfk_efjki`cj#]\\c`e^k_\X`ifek_\flk\ieXjXc
d\dYiXe\j%?fc[k_\Yi\Xk_]fi)j\Zfe[j%@e_Xc\]fi)
j\Zfe[j#_fc[]fi)j\Zfe[j#Xe[Zfek`el\k_`jgifZ\jjlek`c
( =`ijkdXjk\iM`cfdXcp`e^`e
JXmXjXeXj\\gX^\j-)Æ-* %K_\e
j`k`eXZfd]fikXYc\j`kk`e^gfj\#jlZ_
pflicle^jXi\]lcc%K_\ei\kX`ek_\Yi\Xk_]fi*Æ,j\Zfe[j%
<o_Xc\jcfncplek`cpflicle^jXi\\dgkp%K_`jZfdgc\k\j
XjJmXjk`bXjXeXj\\gX^\(*+ %I\jk fe\ZpZc\%I\g\Xk-Æ/ZpZc\j#k_\ec`\`eJXmXjXeXkfi\jk%
pfli_Xe[j`eAeXeXDl[iXj\\gX^\
(*, %C`]kpflijk\ield#k_\ecfn\i
pfliZ_`ekfpfliZfccXiYfe\efkZ_`e
AXcXe[_XiX9Xe[_Xj\\gX^\j(,'Æ,( %
(J`k`eXepZfd]fikXYc\j`kk`e^
gfj\%I\jkpfli_Xe[j`e
AeXeXDl[iXj\\gX^\(*, %
) KXb\k_\ÔijkXe[j\Zfe[
Ôe^\ijf]pflii`^_k_Xe[
`ekfk_\YXj\f]pflik_ldYXe[
\ok\e[pfli]flik_Xe[Ô]k_
Ôe^\ij%9\e[k_\ÔijkXe[j\Zfe[
Ôe^\ijkfnXi[k_\gXcd#k_\e
]fidXZ`iZc\Ypaf`e`e^k_\k`gf]
pflik_ldYn`k_k_\k`gjf]k_\
c`kkc\Xe[i`e^Ôe^\ij%IX`j\k_\
Ôe^\ijkfnXi[pfliefj\%
EX[`Jf[_XeX
Purifying Breath
“My own student, Yehudi Menuhin, to some extent, was an indirect
Guru from whom I learnt the placing of the fingers very accurately
on the nostril passages.... I observed his fingering work, the mobility
of the knuckles on the violin strings, and the placement of the tip of
the thumb on the bow and fingers on the strings. This gave me the
clue to placing the thumb and fingers on the nose to control the
inner carpet of the membranes and to trace the exact air passage
for my praˉnaˉyaˉma.”
˙
continued
* C`]kpflijk\ieldXe[cfn\ipfliZ_`e`e
AXcXe[_XiX9Xe[_Xj\\gX^\j(,'Æ,( %
Gi\jjk_\k`gf]pflik_ldY`ekfpflii`^_k
efjki`c#fek_\jf]kZXik`cX^\Y\cfnk_\Yfe\2
gi\jjk_\i`e^Xe[c`kkc\Ôe^\ij`ekfk_\c\]k
efjki`cXkk_\jXd\c\m\c%<o_Xc\k_ifl^_pfli
_Xc]$fg\ei`^_kefjki`c%
+ B\\g`e^k_\c\]kefjki`cYcfZb\[#`e_Xc\k_ifl^_k_\i`^_k%
:cfj\k_\i`^_kefjki`cn`k_pflik_ldYk`g%I\c\Xj\pfli
Ôe^\ijkfgXik`Xccpfg\ek_\c\]kefjki`c%<o_Xc\k_ifl^_`k%
GXlj\#k_\e`e_Xc\k_ifl^_k_`jefjki`c%:cfj\pflic\]kefjki`c#
fg\epflii`^_kefjki`cgXik`Xccp#Xe[\o_Xc\%K_`jZfdgc\k\jfe\
ZpZc\%@e_Xc\k_ifl^_k_\i`^_kefjki`ckfjkXikk_\e\okZpZc\%
:fdgc\k\/Æ('ZpZc\j%
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21:29:26
160 Light on Daily Practice
GXkXeaXc`feD\[`kXk`fe
Patanjali offers various methods for those who cannot meditate on God
and begins with:
Maitriˉ karunaˉ muditaˉ upeksaˉnaˉm
˙ sukha duhkha punya apunya visayaˉnaˉm
˙ ˙ ˙ ˙ ˙ ˙ ˙
bhaˉvanaˉtah cittaprasaˉdanam (Yoga Suˉtra, 1.33): If these above guidelines of
˙
friendliness, compassion, and joy are built up in a saˉdhaka toward his
fellow beings, and if he cultivates indifference in himself toward his
pleasure and pain, good and bad, then his consciousness gets favorably
disposed to live in serenity. As a yoga practitioner, I have learnt how one
has to behave with people and how one has to handle oneself when one
is confounded by the hindrances of body, mind, and consciousness that
come in the way of spiritual evolution. He wants each one of us to
study the hindrances judiciously, so that one knows when to observe
friendliness and compassion, feel gladness in progress and to show
indifference to the things which disturb one’s saˉdhanaˉ.
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Patanjali on Meditation 161
into a passive state and deepens into a quiet state before inhalation. This
state of quietude is praśaˉnta citta or tranquil state as the thought waves
are made to fade, at least during and after exhalation.
Now, he shows another alternative: Viśokaˉ vaˉ jyotismatiˉ (Yoga Suˉtra, 1.36).
˙
Contemplation on the serene and luminous light of the spiritual heart.
This sorrowless light is the aˉtman. But can we directly reach the aˉtman?
Can you imagine how difficult it is?
So, he guides in the next suˉtra, ‘Take those who have experienced and
transcended sorrows as objects of your concentration.’ (Yoga Suˉtra, 1.37).
He says, ‘Take ideal persons such as Ramana Maharshi, Ramakrishna
˙
Paramahamsa, Christ, Buddha or any other. Take them as examples.
Develop character by studying their ways of behavior and see that they
help to quiet the consciousness.’
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7/1/09 14:06:01
(J`k`eJmXjk`bXjXeXj\\
gX^\(*+ #k_\egcXZ\pfli
_Xe[jY\j`[\pfli_`gj%
) Lj`e^Yfk__Xe[j#c`]kpflii`^_k]ffk
lgXe[fekfk_\iffkf]pflic\]k
k_`^_#n`k_k_\kf\jkflZ_`e^pfli^if`e%
GX[dXjXeX
Full Lotus Pose
“Can one do an asana without meditation? An asana without
meditation becomes an exercise. An asana with meditation brings
poise, pensivity, and serenity. Patanjali says, Deśa bandhah cittasya
˙
dhaˉranaˉ (Yoga Suˉtra III.3)—ie, one can concentrate inside the body
˙
as well as outside the body…. I teach asana in such a way that
each mental part and each cell of the body becomes the object
of concentration.”
* C`]kpflic\]k]ffkfekfpflii`^_kk_`^_%<ok\e[pflijg`e\
Xe[k_\j`[\jf]pflikfijf#Xe[\ogXe[pfliZ_\jk%I\jk
pfli_Xe[j`eAeXeXDl[iXj\\gX^\(*, %?fc[]fi*'Æ-'
j\Zfe[j%I\c\Xj\k_\c\]kc\^n`k_pfli_Xe[j#k_\ek_\i`^_k%
I\g\Xkfek_\fk_\ij`[\%=`e`j_`e;Xe[XjXeXj\\gX^\j(+Æ(, %
K_\DXekiX8ld
H%@ek_\ÔijkZ_Xgk\if]k_\Pf^XJl îkiX#GXkXaXc`d\ek`fej
k_Xkfe\dljki\g\Xkk_\dXekiX8ld Æ ×n_`c\d\[`kXk`e^fe
`kjd\Xe`e^%;fpflg\ijfeXccpZ_Xekfid\[`kXk\n`k_8 Æ ld
×
fijfd\fk_\idXekiX6@]jf#n_p[feËkpfl\dg_Xj`q\
d\[`kXk`fedfi\kfpflijkl[\ekj6
“The word aˉuṁ is aksara. It means imperishable, indestructible,
˙
undecaying. In the word aˉuṁ, three letters are involved. They
are aˉ, u, and ṁ. Ā is the beginning of the alphabet. Creation
begins from here. U is the continuity of the speech, and ṁ
puts an end to communication. All the alphabets and words
melt into these three alphabets. Out of the fifty phonemes in
Sanskrit, all others melt and perish, while the three (Ā, U, Ṁ)
never fade or perish. These three are the principle cause not
only for uttering the words, but also for communication and
communion. Therefore, words being imperishable and eternal,
the sages and yogis of India gave a divine touch to them. As
aˉuṁ gets the supremacy over other letters, it is considered as
the epithet of the Supreme—the God as well as the Self. Āuṁ
being indestructible, the rsiˉs saw this as biˉja mantra or seed
˙˙
mantra on God.
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The Mantra Aum 165
From the Indian point of view, aˉuṁ has a specific meaning. You
open your mouth to say aˉ. To pronounce, you roll the tongue like
u, ṁ stands for silence. In order to learn silence, you must close
your mouth. These are the roots for speech, like the root mind or
muˉla citta for thinking, so they are considered as the divine
sound. Patañjali wants you to do this with meaning and felt
experience. Without experience, you cannot understand the
meaning: you cannot experience just by knowing the meaning
of it. Feeling must be there....
From “Iyengar talks about the Sutras,” interview by Elise Miller in Pune, July 1983, Yoga
Journal, July/August 1984.
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19/12/08 22:42:09
166 Light on Daily Practice
) JhlXkfepfli_XleZ_\jn`k_
_\\cjXe[kf\jkf^\k_\iXe[
be\\jXgXik%@]pfli_\\cj[fefk * N`[\epflik_`^_jXe[be\\j
Xe[dfm\pflikfijf]finXi[
( J`k`e;Xe[XjXeXj\\ kflZ_k_\Õffi#gcXZ\k_\jlggfik
gX^\j(+Æ(, %?Xm\X Y\e\Xk_k_\d%Jki\kZ_pfliXidj
nff[\en\[^\fiX
lek`cpfliXidg`kj\ok\e[Y\pfe[
pflibe\\j%
]finXi[#`ec`e\n`k_pfli
ifcc\[kfn\ckf_Xe[`] j_flc[\ij#gXcdj[fnenXi[%
pfle\\[`k`ejk\g)%
DXcXjXeX@
Garland Pose I
“The practice of asana should be such that you not
only find the center of gravity on the physical body,
but of your whole existence. The asana has to be
performed in such a way that the action, movement,
adjustment, the energizing process of every bone,
muscle, cell, is in touch with the core of the being.”
+ <o_Xc\#niXgpfliXidj
Xifle[pfliY\ekc\^j#Xe[
i\jkk_\gXcdjfek_\Õffi%KXb\
pfli_Xe[jY\_`e[pfliYXZb#fe\
Ypfe\#Xe[ZcXjgpfliÔe^\ij%
Jki\kZ_k_\YXZbXe[e\Zb
lgnXi[#\o_Xc\#Xe[Yi`e^pfli
_\X[kfk_\Õffi%
N`k_gifgj1@]pflZXeefkZcXjgÔe^\ij#
_fc[XY\ck%@]pfli_\X[[f\jefk
i\XZ_k_\Õffi#i\jk`kfeYcfZbj%
Ghataˉvasthaˉ: Ghataˉ means a pot— the body is like a vessel or a pot (H.Y.P.,
˙ ˙
IV. 72-73; Ś.S., III. 55-59). After scratching the first surface or layer of the
body, comes the study of its inner functions, the circulation of blood, the
function of the vital organs, the movement of breath, and so forth. This is
ghataˉvasthaˉ. In modern scientific terms, ghataˉvasthaˉ is known as the
˙ ˙
physiological functioning of the human body. The saˉdhaka begins to feel
how the internal anatomical action produces a physiological reaction.
This state corresponds to madhya or average type of study. From this
physiological reaction, a new awareness is developed in the mind,
Suppose you think psychologically to flex the biceps more, or turn more;
or extend the liver, strengthen the floor of the bladder, and so on, you have
to understand that the effect of asana is not merely physical or
physiological, but psychological also. Asana practice strengthens the
inner body. What is this inner body? The inner body is the mind—this is the
third stage of growth in asana. The mind feels; but cannot discriminate,
so it takes and consults its friend, guide, and philosopher—the
intelligence—and acquaints it with the body.
From “Yoga and Peace,” talk in Barcelona, October 1986, first published in Dipika,
Iyengar Institute London, Winter 1986. Also published in Victoria Yoga Centre
Society Newsletter, April 1988.
( GcXZ\XdXkXe[k_\
cfe^j`[\f]XYi`Zb
X^X`ejkXnXcc%J\Zli\X
Y\ckXifle[pflilgg\i
) B\\g`e^pfli]fi\XidjXe[_Xe[j
gXiXcc\ckf\XZ_fk_\i#gi\jjpfli
\cYfnj#]fi\Xidj#Xe[gXcdj`ekfk_\Õffi%
Xidjkfb\\gk_\d JkiX`^_k\epflic\^j#nXcb`eXc`kkc\#Xe[
j_flc[\i$n`[k_XgXik% i`j\fekfpflikf\j%Jki\kZ_pflie\ZbXe[
Be\\cfek_\dXk#_Xe[j c`]kpfli_\X[Xj_`^_Xjgfjj`Yc\%
fe\`k_\ij`[\f]k_\Yi`Zb%
Gfj`k`fepflik_ldYjXe[
Ôe^\ijjfk_\pdXb\X
i`^_kXe^c\fe\XZ_j`[\
* 9\e[pflic\]kc\^jc`^_kcp#\o_Xc\
Xe[jn`e^pflii`^_kc\^lg#
kfnXi[k_\nXcc%=fccfn`dd\[`Xk\cp
f]k_\Yi`Zb% n`k_pflic\]kc\^%
G`eZ_XDXpliXjXeX
Peacock Tail Pose
“One will be surprised to know that he never touches the same
corresponding back parts of the heels on the wall. He may be
balancing but the sensations of the skin should tell him that the
motor nerves extend on one leg while they are contracted on the
other leg. While doing this aˉsana no one thinks this way, of touching
the same spot and same parts as the other side of the body…. When
such defects (dosa) are dissolved, one has perfected the asana.”
˙
+ I\jkpfli_\\cjX^X`ejk
k_\nXcc%Jki\kZ_pfli
c\^j#be\\j#Xe[Xebc\j
kf^\k_\i#c`]kpflij_flc[\ij
Xe[b\\gpfli_\X[lg%?fc[
]fi)'Æ*'j\Zfe[j%<o_Xc\Xe[
cfn\ipflic\^j#fe\Ypfe\%
B\\gpfli_\X[[fne]fiX
]\nj\Zfe[jY\]fi\jkXe[`e^
lg%E\okk`d\#b`Zblgk_\c\]k
c\^Ôijk%
=i\\YXcXeZ`e^18]k\igiXZk`Z\#
kXb\pfli]\\kf]]k_\nXccfe\
Ypfe\Xe[YXcXeZ\%=`eXccp#
nfibn`k_flkk_\nXcc%
M`iXY_X[iXjXeX@@@
Warrior Pose III
“If the practice of asana is a torture, who wants to do it? If
you practice to learn and understand yourself, it is a joy and
an eye-opener. It not only generates life-giving force, but acts
as an inspiration to earn the nectar of knowledge. The cycle of
evolution and involution continues and the intelligence does not
stagnate. That is why you always find a newness in my practice
and in my teachings.”
* <o_Xc\#iX`j\pflic\]kc\^#Xe[jkiX`^_k\epflii`^_kc\^%B\\gpfli_`gjc\m\cXe[
Z_\jk#i`^_kc\^#Xe[XidjgXiXcc\ckfk_\Õffi%CffbX_\X[%?fc[]fi)'Æ*'j\Zfe[j#
Yi\Xk_`e^\m\ecp%<o_Xc\#Y\e[pflii`^_kc\^#Xe[cfn\ipflic\]k`ekfM`iXY_X[iXjXeX@%
JkiX`^_k\epflic\^#klie`ekfLkk_`kX?XjkXGX[XjXeXj\\gX^\j('/Æ('0 #Xe[i\g\Xkfe
k_\fk_\ij`[\%=`e`j_`eKX[XjXeX%
K_\8ikf]K\XZ_`e^
“ Teaching is learning, and re-learning is true
teaching. Accept your pupils as a blessing from God
for you to re-open your intelligence to re-think and re-
act with wide-open eyes. See the generosity of God
who sends such students who pay for you to refine
your saˉdhanaˉ both in teaching and learning.
Each pupil who comes to you comes with some new problems. No
two persons are alike. Therefore, teaching cannot be parrot-teaching.
Each pupil has to be studied. The teacher has to go down to the
understanding level of the pupils. The teacher has to get experience
by thinking and learning adjustment processes as each different pupil
opens new angles of thought.
continued
Cffb`e^]fiX>lil
“When you go from one doctor to another for treatment,
you need to explain in detail about your health history.
A new doctor needs to know your past status of health,
constitution, and your reactions to medicines and so
forth. If he does not know that you are allergic to some
medicines, both of you might end up in trouble.
Similarly, a teacher keeps an eye on a pupil and watches
his nature, constitution, mental set-up, physical ability,
intellectual capacity, and accordingly, he imparts
knowledge. In olden days, the guru used to study the pupils who were
asked to stay in the ãsrama or gurukula [residence] of a guru. They
˙
were called antevãsin. Now such life in ãsrama may not be possible,
˙
but we need a teacher who can judge and decide what is to be taught.
First, work steadfastly with one guru, learn, reflect, and assimilate.
Then you become a guru to yourself. Your inner light begins to guide
you. The matured intelligence leads you toward the exalted
intelligence. That is what Patañjali calls vivekaja jñãnam.
After assimilating, if one finds that his first guru is stuck without
progress, then one can go to another guru. Your own consciousness
then guides you whether the guru that you have chosen is the right
one or not.”
Extract on pages 176–77 from “One Teacher or Several Teachers”, Ast adal a Yogamālā Volume 8, pp94–95.
˙˙ ˙
) Jk\gpfli]\\k+]k(%)d XgXik#gXiXcc\ckf
\XZ_fk_\iXe[]XZ`e^]finXi[%GcXZ\pfli
gXcdjfek_\Õffi`ec`e\n`k_pflij_flc[\ijXe[
i\jkpfli_\X[fe\efl^_YcfZbj]fiZfd]fik%K_`j
`jGiXjXi`kXGX[fkkXeXjXeX%?fc[]fiY\kn\\e*'
( 9\^`e`eLkkXeXjXeXj\\
gX^\j((+Æ(, #]\\k_`g$
n`[k_XgXik%I\jkk_\Zifne
j\Zfe[jXe[,d`elk\j%
f]pfli_\X[feXjkffcfi
YcfZbjdXb\k_\jlggfik
_`^_\efl^_]fiZfd]fik %
I\cXopfliXidj%?fc[]fi
*'j\Zfe[jkf,d`elk\j%
Gi\gXi`e^]fiJXcXdYX
J`ijXjXeX
Asana Sequence
“One has to begin by introducing the asana where the flow
of blood does not rush toward the brain cells but is made to
percolate or seep through them, before attempting Saˉlamba
Śiˉrsaˉsana.… Give the sequence in such a way that it
˙
protects them from harm and injuries and build up
confidence physically, physiologically, and psychologically.”
+ :fd\`ekf?XcXjXeXn`k_XZ_X`ifi
jkffcXe[cfe^g`ccfnj\\gX^\+* #
Xidji\cXo\[Xe[gXcdj]XZ`e^lgnXi[%
?fc[]fi*'j\Zfe[jkf,d`elk\j%
* :fd\`ekf8[_fDlb_XJmXeXjXeX
j\\gX^\j('+Æ(', #]fi\_\X[i\jk`e^
fe\efl^_YcfZbj]fiZfd]fik%?fc[]fi
Y\kn\\e*'j\Zfe[jXe[,d`elk\j%
- JkiX`^_k\epflic\^j#]\\kfek_\Õffi#kf
^\klj\[kfk_\_\X[$[fnegfj`k`fe%N_\e
, EfngcXZ\X]fc[\[YcXeb\kfepfli
dXkXe[c\Xiekfgfj`k`fepfli
_Xe[jXe[XidjZfii\Zkcp]fiJXcXdYX
Zfd]fikXYc\#XjbXk\XZ_\ikf^l`[\pfllg
`ekfJXcXdYXJ`ijXjXeXj\\gX^\j.)Æ., %
J`ijXjXeXj\\gX^\.) %
9_XiX[mXaXjXeX
Torso Twist (on a chair)
“Begin from simple twistings without creating
hardness in the abdominal muscles for the spinal
muscles to extend, without the stress. Train the
abdominal muscles and organs to remain passive
while performing lateral twists...it is advised to keep
the abdominal muscles soft by rotating the torso
instead of straining them.”
( J`kfeXZ_X`ij`[\nXpj#
n`k_pflic\]kj`[\e\okkfk_\
YXZb%B\\gpflik_`^_jXe[]\\k
gXiXcc\cXe[jc`^_kcpXgXik%J`k
\i\ZkXe[cffbX_\X[%
) @e_Xc\#iX`j\pflikfijf#kliepfli
Z_\jkc\]k#Xe[_fc[k_\Z_X`iYXZb%
C\kpflij_flc[\iYcX[\jdfm\`eXe[
j_flc[\iYfe\jifccYXZb%C`]kpfli
jg`e\#\o_Xc\#Xe[kliepfli_\X[kf
cffbfm\ipflic\]kj_flc[\i%?fc[]fi
)'Æ*'j\Zfe[j%I\c\Xj\pfli_Xe[j
Xe[klie]finXi[%J`kn`k_k_\YXZbf]
k_\Z_X`iX^X`ejkpflii`^_kj`[\Xe[
i\g\Xkkfk_\i`^_k%K_\ei\cXo%
9_XiX[mXaXjXeXm`\n\[]ifd
k_\YXZb%
184-185_YogaAndTheBody_Y.indd 184
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Yoga and the Body 185
From “The Journey from Conative Action to All-Pervasive Awareness”, the Iyengar Yoga
Institute Review, San Francisco, Winter 1992
184-185_YogaAndTheBody_Y.indd 185
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186 A Yogic Approach to Life
) GcXZ\pflic\]k_Xe[fepfli_`g%9\e[pfli
i`^_kbe\\Xe[ZXkZ_k_\]ffkn`k_k_\i`^_k
( JkXe[`eKX[XjXeXj\\gX^\j
)-Æ). % _Xe[%C`]kpflibe\\_`^_Xe[kXb\`kflkkfpfli
i`^_k%C`]kpfliZ_\jk%
MibjXjXeX
Tree Pose
“The Asvattha Tree is a giant banyan tree. Its roots extend deep and
wide into the soil. Its trunk ascends, branching again and again
carrying its leaves on the outer edge where they face the outer
atmosphere, absorbing light, exchanging gases, and receiving the
rain, directing its moistening fluid to bathe the entire organism....
We are the Tree. Our brain is the root, the trunk is our torso, with its
spinal cord, and the branches are the limbs—arms and legs.”
+ B\\g`e^pflijkXe[`e^c\^jkiX`^_kXe[jk\X[p#
gi\jjpflii`^_kbe\\YXZb%<ok\e[pfliXidj
`ec`e\n`k_pflij_flc[\ij%C`]kk_\j`[\jf]pfli
, KliepfligXcdjlgnXi[#k_\e\ok\e[pfliXidjfm\i_\X[%?fc[
]fiX]\nj\Zfe[j%Cfn\ipfliXidjXe[iX`j\[c\^Xe[i\kliekf
KX[XjXeX%I\g\Xkfek_\fk_\ij`[\%=`e`j_`eKX[XjXeX%
kfijf#fg\epfliZ_\jk#Xe[cffbX_\X[%
) <ok\e[pflic\]kXidfm\ipfli
c\]kc\^Xe[ifkXk\`k#klie`e^k_\
gXcdlgnXi[%>iXjgpflic\]kY`^kf\
( J`k`e;Xe[XjXeXj\\gX^\j(+Æ(, %9\e[pfli
i`^_kbe\\Xe[kXb\k_\_\\ckfk_\kfgf]pfli
i`^_k`ee\ik_`^_#dfm`e^pflic\^YXZb%C`]kXe[
Y\kn\\ek_\k_ldY#`e[\o#Xe[d`[[c\
Ôe^\ijf]pflic\]k_Xe[%CffbXkpfli
]ffk#kliepflikfijfkfk_\i`^_k#Xe[
kliepflikfijfkf]XZ\pfliY\ekc\^% c`]kpfliZ_\jk%
GXi`mikkXAXel
J`ijXjXeX
Revolved Head-on-knee Pose
“Yoga practice (asana, praˉnaˉyaˉma, and pratyaˉhaˉra) gives
˙
us the tools for cleansing, toning, and ordering the
organism into a harmonious whole, so that it may flower
and fruit.... In [Parivrtta Jaˉnu Śiˉrsaˉsana] there is a dynamic
˙ ˙
twisting action, which turns the core of the being, washing,
and cleansing the inner organic and nervous systems. Their
vertical and horizontal aspects ensure the practitioner’s
intellect and emotions are balanced.”
* 9\e[pflic\]k\cYfn#[iXn`e^k_\c\]kj`[\f]pfli
kfijfe\Xi\ikfpfliflkjki\kZ_\[k_`^_%<ok\e[pfli
i`^_kXidlgnXi[%I\mfcm\pflikfijfkfcffblg%
+ <ok\e[pflii`^_kXidfm\i_\X[Xe[ZXkZ_pfli
c\]k]ffk%N`[\epfli\cYfnj#\o_Xc\#Xe[ifkXk\
pflikfijflgnXi[%KipkfYi`e^k_\YXZbf]pflic\]k
j_flc[\i`e]ifekf]pflibe\\Xe[kliedfi\kfi\jk
k_\YXZbf]pflic\]ki`Yjfepflibe\\%?fc[]fi)'
j\Zfe[j%@e_Xc`e^#i\c\Xj\pfli_Xe[j#j`klgi`^_k#Xe[
jkiX`^_k\epflic\^YXZbkf;Xe[XjXeX%I\g\Xkfek_\
fk_\ij`[\%=`e`j_`e;Xe[XjXeX%
) <ok\e[pfliXidjfm\i_\X[#\cYfnjjkiX`^_k#`ekf
Li[_mX?XjkXjXeXj\\gX^\j(('Æ(( %B\\gpfli
( JkXe[`eKX[XjXeXj\\gX^\j
)-Æ). % XidjXki`^_kXe^c\jkfk_\ÕffiXe[gXiXcc\ckf\XZ_
fk_\i#Xe[c`]kpflijk\ield%
LkbXkXjXeX
Powerful Pose
“If you refine adjustments in the...skeleto-muscular body the
physiological body co-operates while performing the asana. In turn,
they work effectively on nervous and glandular systems. The process
of penetrating inward makes us go from the grossest sheath toward
the subtlest sheath of the body. Hence, the energy is made to reach
not only the grossest but also the subtlest as well as the remote areas.”
* <o_Xc\Xe[Y\e[
pflibe\\jÇkip
kfYi`e^pflik_`^_j
gXiXcc\ckfk_\Õffi%
Jki\kZ_pflikfijf
lgnXi[Xe[b\\g
pfliZ_\jkXj]Xi
YXZbXjgfjj`Yc\%
?fc[]filgkf)'
j\Zfe[j#Yi\Xk_`e^
\m\ecp%@e_Xc\#
jkiX`^_k\epflic\^j
kfi\kliekfLi[_mX
?XjkXjXeX#k_\e
cfn\ipfliXidj`ekf
KX[XjXeX%
Pf^XXe[9cff[
:`iZlcXk`fe
Yogic practice does undo the damage that happens and puts the
system back on track. Right from the standing asana to the inverted
and backbending asana, the practitioner mobilizes the muscles, joints,
bones, tendons, tissues, and fibers to squeeze, rinse, dilate, pulsate,
and filter the blood through the immense network within the body.
Sometimes wearing a ruby is said to help proper blood circulation
for those who are anemic. Asana help first to have a healthy blood
“
circulation in every nook and corner of the body....
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Yoga and Blood Circulation 193
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194 A Yogic Approach to Life
) Jn`m\ckf]XZ\k_\nXcc#
Ôe^\ijY\_`e[pfl]fi
jlggfik%Kliekfk_\nXcc#
* Cfn\ipflij\c]lek`cpflij_flc[\ijXi\fek_\
Õffi%JkiX`^_k\epflic\^jXe[i\jkpfli_\X[Xe[
e\Zb#Z_\jkc`]k\[#Xe[j_flc[\ijdfm`e^kfnXi[k_\
( GcXZ\XYi`Zbn`k_`kjcfe^j`[\
kflZ_`e^XnXcc%GcXZ\XYfcjk\i
gXiXcc\ckfk_\Yi`Zb%J`kj`[\nXpjkf
c`]k`e^\XZ_c\^lg#be\\j
Y\ek%Glj_pfligXcdj
Yfcjk\i%Jgi\X[pfliXidjkfk_\j`[\j#gXcdjlg#Xe[
Zcfj\pfli\p\j%I\jk]fi*Æ+d`elk\j%:ifjjpflic\^j
[fneXe[dfm\pfli `eJmXjk`bXjXeXj\\gX^\(*+ #gXlj\#leZifjjpfli
k_\nXccfek_\Yfcjk\i% YlkkfZbje\Xi\ik_\nXcc% c\^j#glj_`ekfk_\nXcc#Xe[jc`[\YXZbkfk_\dXk%
M`gXi`kXBXiXe`
Inverted Pose
“When [the protective muscles of the heart] are made to relax,
then the direct muscles of the heart become relaxed. If one has
to invigorate the cardiovascular system in any other type of
exercise, one needs to create tremendous movement in the
body such as jogging or running. This way one creates tremors
made by vigorous movement, whereas in yogic asana, one
brings a good amount of blood circulation to heart muscles
without irritation or making the heart pump fast.”
( J`k`e;Xe[XjXeX
j\\gX^\j(+Æ(, % ) 9\e[pflii`^_kbe\\Xe[glcck_\_\\ckfk_\YlkkfZb%
Gi\jjk_\]ffk[fne#\o_Xc\Xe[c`]kpflijg`e\%Klie
pflikfijf0'ñkfk_\i`^_k%9\e[pflic\]kXidXe[dfm\
k_\j_flc[\i]finXi[#fm\ik_\Y\ekbe\\#gXcd]finXi[%
DXi`Z_pXjXeX@@@
Asana Dedicated to the Sage Marichi
“With your conscious effort and attentiveness, the
blood and energy are supplied evenly throughout the
body, and the cells are kept healthy. Varaˉha Upanisad
˙
speaks of ratna puˉrita dhaˉtu (the blood filled with
jewels), a special constituent and essential ingredient
of the blood in the body.... It conveys that the quality of
the blood should be brought to the level of a jewel. That
is the effect of the asana, which build up the cellular
system as jewels.”
+ <o_Xc\#niXgpflic\]kXidXifle[
pfliY\ekj_`eXe[k_`^_#i\XZ_`e^
kfnXi[pflinX`jk%:cXjgpflic\]kni`jk
n`k_pflii`^_k_Xe[#fim`Z\$m\ijX#gXcd
]XZ`e^flknXi[%<ok\e[k_\flkjki\kZ_\[
c\^Xe[kliepfli_\X[kfcffbkfnXi[`k%
?fc[]fi)'Æ*'j\Zfe[j%I\c\Xj\pfli
_Xe[jXe[ifkXk\YXZbkfZ\ek\i%Cfn\i
pfliY\ekc\^`ekf;Xe[XjXeX%I\g\Xkkf
k_\fk_\ij`[\%=`e`j_`e;Xe[XjXeX%
DXi`Z_pXjXeX@@@m`\n\[
]ifdk_\]ifek%
GXjXjXeX
Noose Pose
ÈAs doctors tighten the tourniquet at
certain areas to control the blood
circulation, asana works in the same
manner. When you do Marichyaˉsana,
or Paśaˉsana, what do you do? You do
not allow the blood to circulate in
certain parts and you change the
blood flow from these areas to move
to where the gates are opened for
circulation to take place or saturation
to take place. When you release the
pose, the blood spreads and is
supplied to the dried area. This is the
way in which the energy is produced
by the asana.”
Efk\18jk_`j`jXeX[mXeZ\[gfj\#ef`ejkilZk`fejXi\^`m\e%
KfZfdgXi\>lila``ek_\ÔeXcgfj\#j\\C`^_kfePf^X%
È;f\jk_\XjXeX\mfcm\fi[fn\\mfcm\68jXeXXi\X[fgk\[
Yplj%8jn\`emfcm\flij\cm\jdfi\`ek_\`igiXZk`Z\#n\
\mfcm\%FYm`fljcpk_\hlXc`kpf]gi\j\ekXk`fef]XjXeX
`dgifm\jXjn\gifZ\\[%K_fl^_n\f]k\elj\k_\nfi[
K_\Jg`eXc:fclde
The spinal column has different parts such as the coccyx, sacral, lumbar,
dorsal, and cervical regions. Networks of plexuses and ductless glands are
situated in contact with the various parts of the spinal column, and they can
either cause disturbances in health and poise or help to build up good
physical health and mental poise. Yogis studied the human body in their own
ways, particularly the spinal column. Through their intuitive capacity they
studied the energy centers within the spinal cord and named them cakra.
know something about the nervous system. This system in the human body
has three tiers. They are the peripheral nervous system, autonomous
nervous system, and central nervous system. The peripheral nervous system
gets its feedback from the senses of perception and organs of action. The
autonomous nervous system is semi-voluntary, as it functions on its own as
well as through the volition of the mind. The central nervous system is
electrifying, dynamic, and functions with the help of judicial intelligence.
The cakra are hidden in the core of the spinal canal, which is said to be
thinner than a hair, and have access to the entire functioning of the body....
The cord being exactly in the center of the body, the yogis named it
madhyama naˉdiˉ or middle nerves. Thus, the middle nerves represent the
˙
central nervous system of modern medicine. We are all aware that, with all
of the modern scientific equipments, very little is known about this central
nervous system. According to the yogis, the energy discharged from the
cakra is known as life force (praˉna śakti or jiˉva śakti), while the autonomous
˙
nervous system is said to be on the right and left sides of the spinal column
as an inner part of the nerves (antaran˙ga bhaˉga); the peripheral nerves are
external part of the nerves (bahiran˙ga bhaˉga). Though the functioning of the
central nervous system still eludes modern science, it was known and
“
understood by the yogis through their intuition and deep study.
From “Physiology and Cakra,” talk by B.K.S. Iyengar on his 70th birthday.
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202 A Yogic Approach to Life
) 9\e[pfli\cYfnjXe[gcXZ\
pfligXcdjfek_\ÕffiY\j`[\
pfli\Xij#Ôe^\ijgf`ek`e^kfnXi[
pflij_flc[\ij%
(C`\fepfliYXZbn`k_pflibe\\jY\ekXe[
]\\k_`g$n`[k_XgXik%;iXnpfli_\\cjZcfj\kf
pfliYlkkfZbj%
Li[_mX;_XeliXjXeX
Upward-facing Bow Pose
−
“In Urdhva Dhanuraˉsana one expresses the stretch by
extending the body and expanding the chest. The most
interesting thing that happens in this asana is that
though the body extends and expands, the mind moves
inside the body. Watch this inward movement, which is
the same as it happens in dhaˉranaˉ. Such experiences
˙
do not come from books but through direct observation
and reflection. When attentive stability is built
up, naturally it makes one move towards dhyaˉna.”
, DX`ekX`e`e^k_\
\ok\ej`fef]pfli
jg`e\#cfn\ipfli
_\\cj%?fc[]fi*'Æ-'
j\Zfe[j%<o_Xc\#Y\e[
pfli\cYfnjXe[
be\\j#Xe[cfn\ik_\
Zifnef]pfli_\X[kf
k_\Õffi%Cfn\ipfli
YXZbXe[YlkkfZbjkf
k_\Õffi#k_\ei\jk%
Pf^X]fiFm\iXcc?\Xck_
“ By nature, the body is inert, dull, and sluggish; the
mind, vibrant, active, and dynamic, and self, luminous and
illuminative. Practice of yoga destroys the sluggishness
of the body and builds it up to become equal to that of the
active and sensitive mind. Then both the body and the
mind are made to transcend to the level of the illuminative
self with perfect health in body, stability in mind, and clarity
in intelligence.
The body is one of the finest precise instruments on earth. It has about three
hundred odd joints, seven hundred odd muscles. We do not know how many
minor muscles and link muscles are in this machine. If the nervous system
were stretched as a single thread, it would reach from Mumbai to London.
If arteries, veins, and capillaries are connected together, they run to 62,137
miles (100,000 km). The lungs are as broad as a tennis court, supplying about
9 fluid ounces (250 ml) of oxygen to the blood. The heart rhythmically beats
about seventy times per minute pumping about 10½ pints (5 liters) of blood
per minute. This is enough to know how much one has to be vigilant to shape
the body in order to possess good health.
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Yoga for Overall Health 205
human over-indulgence in satisfying their greedy wants. When the limits are
overstepped, physical, physiological, and psychological diseases set in.
Yoga not only works and triggers the whole body but also develops and
illumines the intelligence for the sight of the Self. It connects the anatomical
and physiological bodies, as well as the mind and the soul of man. It
deals with the structure of the body and proper functioning of the muscles
with perfect flow of blood current in the blood vessels. It provides even
distribution of bio-energy or life force, the very praˉna śakti, and channels
˙
the mind to a state of calmness to face life without becoming a victim of
circumstance and environment but as a master of them. Yoga starts from the
health of the body and makes one climb the Everest of spiritual contentment,
“
poise, and peace.
From “Yoga for Overall Health,” Courtesy of All India Radio, Pune.
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206 A Yogic Approach to Life
( GcXZ\X]fc[\[YcXeb\kfm\ik_\cfn\i_Xc]f]X
dXkXe[XYfcjk\im\ik`ZXccpXcfe^k_\Z\ek\if]
k_\lgg\i_Xc]%I\Zc`e\fm\ik_\Yfcjk\i`eJlgkX
M`iXjXeXj\\gX^\j)*/Æ*0 ]fi,d`elk\j#`]
gfjj`Yc\#Y\]fi\j`kk`e^lg%
) GcXZ\XZ_X`ifeXdXkn`k_)Æ*]fc[\[
YcXeb\kjfek_\j\Xk%8c`^e]fliYcfZbj`e
]ifekf]k_\Z_X`i%I\Zc`e\fm\ik_\YcfZbj#kfgj
f]pflij_flc[\ijXkk_\\[^\e\Xi\jkk_\Z_X`i%
C`]kpfli_`gjXe[c\^j`ekf?XcXjXeXj\\gX^\
()+ #k_`^_jfek_\YcXeb\kj%<ok\e[pfliXidj
fm\i_\X[Xe[_fc[k_\Z_X`i]fi,d`elk\j#`]
gfjj`Yc\%I\m\ij\k_\XZk`fejkfZfd\[fne%
<eZfliX^`e^I\cXoXk`fe
Asana Sequence
“The practice of certain groups of asana and praˉnaˉyaˉma
˙
sequenced properly creates space inside the body and
flushes out the impediments that block the blood from
flowing in the blood vessels and clears the energy blocks in
the nervous system, thus preparing man to bear the load with
ease in the neuro-endocrine and immune systems. Besides
these, the eyes, the windows of the brain, and the ears, the
windows of the mind, are made to relax...”
* GcXZ\XcfnY\eZ_feX
dXk#n`k_X]fc[\[
YcXeb\kfek_\\e[%J`kfek_\
YcXeb\kn`k_XY\ckXifle[
pflilgg\ik_`^_jkfj\Zli\
k_\dkf^\k_\i%9\e[pfli
be\\j#_fc[k_\Y\eZ_#Xe[
jc`[\YXZblek`cpfli_\X[Xe[
j_flc[\iji\jkfek_\dXk%
JkiX`^_k\epflic\^j`ekf
J\klYXe[_XJXimXe^XjXeX
j\\gX^\j)*'Æ*( %Kipkf
_fc[]fi,d`elk\j%Jc`[\
[fnekfk_\dXk%
+ GcXZ\XdXkXe[Yfcjk\i
X^X`ejkXnXcc%J`kfek_\
Yfcjk\in`k_fe\j_flc[\i#_`g#
Xe[k_`^_X^X`ejkk_\nXcc%
Jn`m\cXifle[Xe[i\Zc`e\
fm\ik_\Yfcjk\i#c\^jlgk_\
nXcc`eM`gXi`kXBXiXe`j\\
gX^\j(0+Æ0, %Kipkf_fc[]fi
,d`elk\j%9\e[pflibe\\j
Xe[glj_`ekfk_\nXcckfjc`[\
flkf]k_\gfj\%
Pf^X]fiX
Jki\jj$]i\\C`]\
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Yoga for a Stress-free Life 209
continued
The fifth limb (pratyaˉhaˉra) brings the senses and mind under control
and stops the dual functioning of the mind by diverting it from the
enjoyment of pleasures toward the union of the self. The last three
limbs (dhaˉranaˉ, dhyaˉna and samaˉdhi) are collectively termed as
˙
“
sam˙ yama, meaning integration.
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Yoga for a Stress-free Life 211
H%PfljXpk_Xkk_\[`Xg_iX^d`jk_\n`e[fnf]k_\jflc%
“No! I said that the diaphragm is the medium between the physico-
physiological and psycho-spiritual bodies. What I said was that if the eyes
are the windows of the head—brain—the ears are the windows of the
heart—mind. If any emotional or intellectual upheavals take place, the first
reaction is on the diaphragm.”
ÆN_p6Æ
“Why? Suppose you are suddenly frightened, then what happens to your
diaphragm? What shape does it take? It shrinks. Suppose you are full of
delight, how does the diaphragm move? You lift your chest. Don’t you lift your
diaphragm also? Don’t you feel the exhilarating sensation, while in sorrow,
depression is felt?
When one is afraid, often one says that the solar plexus gets gripped due to
the fear complex. But it is not the solar plexus that gets gripped. It is the
diaphragm that suddenly contracts, thereby applying pressure on the solar
plexus when you are nervous or get frightened.
Why do yogis have a calm mind? Because they don’t allow the diaphragm to
become tight or to become hard, or to expand excessively; they do in such a
way that the elasticity of the diaphragm is maintained permanently.
(Gurujiˉ pretends to strike the journalist lady in the abdomen.) Look, I just
pretended to strike her; what happened to the diaphragm? Instinctively, she
got scared, she gripped her diaphragm.
Extract on pages 208–210 from “Yoga for Stress-Free Life,” Ast adal a Yogamālā Volume 3, pp107–10.
˙˙ ˙
Question from “The Strength of Yoga,” interview by Roger Raziel in Paris, April 1984, first published in Le
Monde Inconnu July 1984, and in Victoria Newsletter, May 1991.
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212 A Yogic Approach to Life
( GcXZ\pflidXkn`k_k_\j_fik
\e[YpXnXcc%JkXe[`eKX[XjXeX
j\\gX^\j)-Æ). *]k0'Zd ]ifd
k_\nXcc%GcXZ\pfligXcdjYpk_\
nXcc#j_flc[\i$n`[k_XgXik%
) B\\g`e^pfliXidj]lccp
jki\kZ_\[#Y\e[pflibe\\j#
\o_Xc\#Xe[jn`e^pflii`^_kc\^lg#
kfnXi[k_\nXcc%
8[_fDlb_XMibjXjXeX
Downward Tree Pose
“The supersonic speed in thinking and action drains the physical
frame, tenses the nerves, and taunts the intellect. If one cannot
release these tensions and relax, one develops sleepless nights,
which in turn affect the thinking faculty.... To focus his attention
with his body, senses, and mind, he is made to perform asana like
[Adho Mukha Vrksaˉsana] to flush and irrigate the brain.”
˙ ˙
, ?fc[]fi)'Æ*'j\Zfe[j%
<o_Xc\Xe[Yi`e^pflic\^j
[fnefe\Ypfe\%B\\gpfli
_\X[[fne]fiX]\nj\Zfe[j
Y\]fi\jkXe[`e^lg%E\okk`d\#
b`ZblgÔijkn`k_k_\c\]kc\^%
JXcXdYXJ`ijXjXeX
Headstand (with brick and straps)
“Yesterday in Śiˉrsaˉsana, I kept a brick between the legs and the
˙
tailbone went in. At that time wasn’t your ego auspicious? When
the brick was not there you disturbed the tailbone with your
egoistic intelligence. This is how you have to understand the
functioning of the ego, which expresses itself through your
action and through your posture and gestures as well.”
( Efk\1Pfln`cce\\[_\cg`ek_\gfj\]ifdXe
@p\e^Xipf^Xk\XZ_\i%=fc[XdXk`e]fliXe[
gcXZ\`kY\j`[\XnXccn`k_XYi`ZbXe[knfY\ckj
e\XiYp%:fd\`ekfJXcXdYXJ`ijXjXeXj\\
gX^\j.)Æ.* Xe[\ok\e[pfli_\\cjlgk_\nXcc%
Pf^XXe[<k_`ZXcC`m`e^
“Ethics and spiritual discipline
are like two eyes of an individual.
They cannot be separated.”
H%:XepflkXcbXYflkk_\`dgfikXeZ\f]\k_`Zj
`ek\idjf]giXZk`Z\Xe[i\cXk`fej_`gkfpf^X6
“Ethics is a way of life. Moment to moment, in each
movement or action one has to observe the ethical
pattern, as ethics are the base for spiritual growth.
As such, the ethical disciplines explained in the Yoga
Suˉtra of yama and niyama are the foundation to be
followed. For example, while in asana, if my one right
toe is turning out and left toe is turning in, there are
no ethics involved and it becomes an undisciplined
practice. If it is incorrect on one side and right on the
other side, the readjustment of a wrong placing in the
right direction is ethics.
As I said the other day when you were doing the asana,
if you are stretching more on the right side and less on
the left you are doing hiṁsaˉ to one part, ahiṁsaˉ to the
other. One part is moving in purity, the other part is
moving in impurity. This is known as ethics.
From “Paths are Many, But the Goal is One and the Same,” interview by Norman Mackenzie,
December1982, Yoga Center of Victoria Newsletter, March and April 1983.
( J`k`e;Xe[XjXeX
j\\gX^\j(+Æ(, %
) <ok\e[Yfk_Xidjfm\i_\X[lek`ck_\pXi\
g\ig\e[`ZlcXikfk_\ÕffiXe[gXiXcc\ckf
\XZ_fk_\i#gXcdj]XZ`e^%Jki\kZ_pflijg`e\lg%
GXjZ_`dfkkXeXjXeX
Intense Back Stretch
“If your right leg is stretching and your left leg is not, you
believe that the left leg is in ahiṁsaˉ and the right leg in
hiṁsaˉ.... You think that the stretching is hiṁsaˉ and non-
stretching is ahiṁsaˉ. In both cases, you are creating hiṁsaˉ.
If one is a deliberate aggression, the other is non-deliberate.
At the moment when both legs are equally stretched or
equally relaxed, there is neither violence nor non-violence.
This is how you have to study the ethics in asana.”
* <o_Xc\#jki\kZ_pfliXidj]finXi[#Xe[
^iXjgpfliY`^kf\jY\kn\\epflik_ldYj
Xe[pfliÔijkXe[j\Zfe[Ôe^\ij%CffblgnXi[%
+ <o_Xc\#\ok\e[]finXi[]ifdpflicfn\iYXZbXe[Yfk_j`[\jf]pfli
nX`jk%Jki\kZ_pfli_Xe[jY\pfe[pfli]\\k#`]gfjj`Yc\#ZcXjg`e^pfli
i`^_kni`jkn`k_pflic\]k_Xe[fim`Z\m\ijX%?fc[]fi*'j\Zfe[j%@e_Xc`e^#
i\c\Xj\pfli_Xe[j#Xe[c`]kYXZbkf;Xe[XjXeXn`k_k_\jg`e\ZfeZXm\%
Pf^XXe[;`\k
“ Plenty of literature is available on food and diet for
yogic practice. For them food comes first and then yoga. For
me, it is yoga first, then food. Practice of yoga is important
to me and I live on whatever suits my saˉdhanaˉ.
Lord Krishna says, in the Bhagavad Giˉtaˉ, that the suitable food for saˉttvic
growth is that which is delicious, soft, sweet, substantial, agreeable, and
promotes long life, vitality, energy, health, happiness, and cheerfulness.
Taˉmasic food is that which has no taste and flavor, but is stinky, unclean,
remnants and leftover. In my childhood, I did not know what is saˉttvic or
raˉjasic or taˉmasic food. Whatever food the circumstances were providing me,
I ate for survival. But my yogic practices nourished me and kept me healthy
and alive with the stale and tasteless food.
My diet depends upon what type of practice I plan to do. I avoid that food
which affects my practice. In case I need to attend family problems the next
day, I may perform the asana of tomorrow or the day after or the day before
and adjust my diet in such a manner that practice won’t suffer the next day.
My system cannot take hot, savory, spicy food. Even among the so-called
good food, I choose what is congenial to my system and my practices.
If one remains on light food or on a diet and one type of food each day, this
may make one feel weak. Asana practice guides one in having sensitivity
for eating what the body needs each day. Sometimes the system demands
liquid food and sometimes sweet or salty food which all comes from the
dictates of the body’s needs.
From “On Diet and Nutrition”, Ast adal a Yogamālā Volume 8, pp51–59.
˙˙ ˙
Pf^XXjXEXkli\:li\
While practicing asana, you begin to control the elements so that they
function in unison, and through the practice of praˉnaˉyaˉma, you do the same
˙
with the atomic structures of the elements. This means that through asana
and praˉnaˉyaˉma practices, you learn to recognize and control the ten
˙
elements and qualities of nature in you. At the next level comes citta,
comprised of mind, intelligence, and ego, which are to be co-ordinated
attentively with the organs of action and senses of perception in order to
make all facets of nature function healthily....
The practice of asana and praˉnaˉyaˉma controls these elements, not for
˙
remedial purposes but in order to earn permanent health. In asana, the body
is placed in various positions. The act of positioning the body is done by
prthvi tattva (earth element). After positioning, we reflect on what we have
˙
done. This act of reflection is an interaction of aˉp tattva (water element). As a
reaction, we readjust and repose. This is teja tattva (fire element). Then we
check whether our consciousness and intelligence are touching everywhere
evenly and whether we are aware of each part. This act of reasoning comes
from vaˉyu tattva (air element). Extension, expansion, or contraction, caused
by the diffusion of intelligence, are movements within the body and they
belong to aˉkaˉśa tattva (ether element)....
In asana, when one uses one’s power or weight on certain parts, it is done by
the earth element. This element works on stability and firmness. The element
of water is purification of blood current through sterilization. The element of
fire reacts and shapes each part of the body in that particular asana. The
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Yoga as a Nature Cure 223
The inner energy is praˉna and the consciousness is prajñaˉ. Praˉna and prajñaˉ
˙ ˙
are twins. Energy and awareness go together. Wherever energy moves,
awareness flows; and wherever awareness reaches, the energy moves.
While performing an asana, praˉna and prajñaˉ—the main instruments—
˙
are used to adjust the five elements. For instance, when one suffers from
acidity, one may do Pa śchimottaˉnaˉsana and other forward extensions to
overcome the burning and vomiting sensation; but at the same time, one
has to exhale in such a way that the energy is moved in the abdominal
region and the abdomen is pacified consciously, so that fire and air in that
region are pacified.
One should know while doing the asana where the power should be, where
one should harden, and where one should let loose, where one should have
stability and where mobility. One should watch what sort of vibration is felt
within the body. Why is there sensitivity at one place and insensitivity at
another? One has to see whether the extension is away from the body or
toward the body. With proper understanding, the elements are adjusted to
remain in a balanced state.
The elasticity of the body is often considered the criterion for performing
asana. The parameter of elasticity does not provide the right way of
“
judgment. Rather, it should be an adjustment of the elements.
From “Is Yoga a Nature Cure?” speech at a conference held by the Karnataka Prakrtika Parisad, Bangalore.
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224 A Yogic Approach to Life
:XePf^XY\XK_\iXgp6
The ancient healing art of yoga has stood and will stand as an unrivaled
form of therapy for centuries. Basically, yoga is not therapy though
healing is its sideline; it is mainly a spiritual healing science and an art
of uniting body, mind, and soul as a single entity to merge finally in the
Universal Soul.
Asana plow the inner body and stimulate the necessary supply of
bio-energy and blood to irrigate each area of the body for efficient
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Can Yoga be a Therapy? 225
JXiXgXeaXiXjXeX
Bed of Arrows Pose
“When [Bhiˉśmaˉcaˉrya] was totally injured in
Kuruksetra, he kept himself alive with sheer
˙
willpower. He lay on a bed of arrows, known
as śarapañjara.... But was it not a strain for
him to lie on a bed of arrows? He preferred
to lie in the same position. Why? Because he
was supported by arrows at the cardiac nerve.
The ventricle of the heart was supported and
that brought him a restful state.... In the
Institute, those who suffer from cardiac
problems are asked to do this aˉsana.”
Efk\1GiXZk`Z\n`k_Xe J`kfek_\cfn\jkYcfZbji\dfm\
\og\i`\eZ\[@p\e^Xipf^X k_\Yi`Zb Xe[i\jkpfli[fijXc
k\XZ_\i%GcXZ\XjkffcXkk_\\e[ jg`e\fek_\_`^_\iYi`Zb%Gfj`k`fe
f]XdXk#n`k_X]fc[\[YcXeb\k pfli_\X[fek_\jkffcXe[
fekfg%Gfj`k`fe+Æ,YcfZbj# jlggfikpflikX`cYfe\n`k_k_\
[\g\e[`e^fepfli_\`^_k#`e Yi`Zb%<ok\e[pflic\^ji\jkpfli
]ifekf]k_\jkffc#kfjlggfik jfc\jfeXjXe[YX^]fi`eZi\Xj\[
pfli[fijXcjg`e\n_\epfli jlggfik %GcXZ\k_\YXZbjf]pfli
_\X[i\jkjfek_\jkffc%GcXZ\knf _Xe[jfek_\j`[\Yi`Zbj%?fc[]fi
YcfZbjkfjlggfikpflikX`cYfe\% ,d`elk\j#Yl`c[`e^lgkf('%9\e[
9XcXeZ\lg\e[\[Yi`Zbjfek_\ pflibe\\j#c`]kpfliYlkkfZbj#Xe[
YcfZbj%Gfj`k`feknf]lik_\i i\dfm\k_\Yi`Zb%=`eXccp#iX`j\
Yi`ZbjY\kn\\ek_\YcfZbj#fe\fe pfli_\X[Xe[YXZb%
\XZ_j`[\#kfjlggfikpfli_Xe[j%
Pf^X]fiD\ekXc
<hl`c`Yi`ld
Similarly, if one of our inner organs suffers with some problem, it affects our
mind. For instance, take glandular system. If the thyroid has less iodine, there
will be more secretion of hormones and, on account of this obviously one
suffers from mental imbalances. Hypo- and hyper-thyroidism affects both
body and mind. Adrenals change the personality of man. High blood pressure
causes anxiety and fear. For this reason, innumerable asana were discovered
and propounded by ancient yogis, in order to gain permanent overall physical
and mental health and harmony....
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Yoga for Mental Equilibrium 229
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230 A Yogic Approach to Life
) <o_Xc\#gi\jjpfliXidjXe[]\\k[fnekf_\cgc`]k
pfliYlkkfZbjXe[_`gj#k_\egcXZ\pfligXcdjfe
\`k_\ij`[\f]pflijg`e\%C`]kfekfpflikf\j#iX`j`e^pfli
(GcXZ\X]fc[\[dXkY\e\Xk_pfli
j_flc[\ij%9\e[pflibe\\j#gcXZ\
pfli]\\k_`g$n`[k_XgXik#n`k_pfli
jXZildkf`eZi\Xj\k_\_\`^_kf]pflig\cm`j#k_\
\ok\ej`fef]pflijg`e\Xe[k_\c`]kf]pfliZ_\jk%
XidjYppflij`[\#gXcdj]XZ`e^lg%
J\klYXe[_X
JXimXe^XjXeX
Bridge Pose
“The gateways for human health are the respiratory and
circulatory systems. When you do Setubandha Sarvaˉṅgaˉsana
the lungs expand automatically. In this asana, the breathing
process increases indirectly even without the knowledge of
praˉnaˉyaˉma. That is why patients find relief as there is no strain.
˙
The chemicals of the blood change, which gives them health.”
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* Gi\jjpflij_flc[\ijXe[lgg\iXidj[fneXe[
]fi\XidjlgkfdX`ekX`ek_\c`]kf]pfliZ_\jkXe[
g\cm`j#k_\ecfn\ipfli_\\cj%?fc[]fi*'Æ-'j\Zfe[j%@]
pflXi\XY\^`ee\i#cfn\ipflij\c]kfk_\ÕffiXe[i\jk%
+Efnjki\kZ_flkfe\c\^#dX`ekX`e`e^k_\c`]kf]pfliZ_\jkXe[k_\
\ok\ej`fef]pfliYf[p%
, <ok\e[pflifk_\ic\^#k_\ejkiX`^_k\eYfk_c\^j%B\\gc`]k`e^pfli_`gjXe[Z_\jk%?fc[]fi
*'Æ-'j\Zfe[j%9\e[pflibe\\jXe[nXcbpfli]\\kkfnXi[pfliYlkkfZbj#k_\ecfn\i
pflij\c]kfk_\ÕffiXe[i\jk%
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232 A Yogic Approach to Life
Pf^X]fiX9\kk\iC`]\
H%:Xepfl^`m\jfd\`[\Xf]pfli\og\i`\eZ\jn`k_[il^X[[`Zkj
Xe[gi`jfe\ij6
“I have to think about what asana would help to remove the vacuum in them.
As they go silent, empty, and dull within, I have to be with them, moment-to-
moment, to fill the awareness and attention in their way of living while
practicing. I have to make them work on asana to live in the present that
creates exhilaration. I have to show them that nature abounds with
exhilarating principles through which yogic asana tickle and trigger their
nerves. This sensation in them has made many to be free from smoking,
alcohol, and drug addictions and transforms them for better living and
high thinking.
Regarding prisoners, they are aggressive and destructive, yet soft in their
hearts. Their intelligence is limited in understanding moral behavior. In
prison, they do repent their crimes and like to find solace. Mild practice
does not convince them. They love the speedy sequences of doing asana
which exhilarate the brain, and difficult asana, which attract them. So
we teach what they ask and slowly change them for the better. At San
Francisco, seeing a few hardcore prisoners was a delight for me. They all
embraced me and kissed me when I talked to them and showed what they
can do in their cells to keep lively. They liked it and are as humane as we
are, but circumstances make them choose that path. With compassion,
firmness, and a friendly approach to asana, they come to smile.
The sequences of asana, for the mental state of addicts and prisoners differ.
I feel that disappointments, sorrow, negative attitude, too much money or
poverty, dissatisfaction of family life, broken families, cause them to take to
addiction and crime. Yet, we need to discuss with them first their basic
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Yoga for a Better Life 233
) <o_Xc\Xe[Y\^`ekfifccYXZbnXi[#jn`e^`e^k_\c\^jXe[_`gj
lgXe[fm\ipfli_\X[lek`cpfli]\\kXe[XidjkflZ_k_\
ÕffiY\pfe[pfli_\X[%
( J`k`e;Xe[XjXeXj\\gX^\j(+Æ(, %
<ok\e[Yfk_Xidjfm\i_\X[lek`ck_\p
Xi\g\ig\e[`ZlcXikfk_\ÕffiXe[gXiXcc\c
kf\XZ_fk_\i#gXcdj]XZ`e^`enXi[%
?XcXjXeXkf
GXjZ_`dfkkXeXjXeX
Asana Sequence
“Repeated movements from Halaˉsana to Paschimottaˉnaˉsana bathe
the brain with adequate oxygenated blood supply and sharpen the
brain and mind to a considerable extent. Praˉnaˉyaˉma, too, helps in
˙
improving the memory, but when the body, brain, and nerves are
tired, then one should stick to asana only. They refresh fast.”
+ <o_Xc\#c`]kpfli]\\kXe[c\^j#Xe[Y\^`ekf
ifcc]finXi[#Xccfn`e^]finXi[dfd\ekldkf
c`]kpfliXidjXe[kfijf%
, :fek`el\kfifcc]finXi[#b\\g`e^pfli
Xidj#c\^j#Xe[jg`e\\ok\e[\[%
- N_\epflic\^jXe[_\\cjkflZ_k_\
Õffi#jki\kZ_pflijg`e\Xe[Xidjfm\i
pflic\^j`ekfGXjZ_`dfkkXeXjXeXj\\gX^\j
)(/Æ(0 %?fc[]fiXdfd\ek#k_\e\o_Xc\Xe[
Y\^`ekfifccYXZbnXi[`ekf?XcXjXeXXe[
k_\e]finXi[X^X`e`ekfGXjZ_`dfkkXeXjXeX%
I\g\Xklek`cpfl]\\ci\]i\j_\[%
Pf^X]fi8k_c\k\j
“Yogic techniques teach fast
recovery from stiffness, heaviness,
dullness, and fatigue.”
The yogi’s understanding and mastery of the body is far more intricate
than that of the athlete. It recognizes five layers of the human body: the
anatomical body, consisting of bones and muscles; the physiological
layer, made up of the respiratory, nervous, circulatory, and alimentary
systems; the psychological or emotional layer; the mental or
intellectual inner layer, and finally the blissful state of being. No other
system has mapped out with such precision the development of these
various layers of the human being.
The usual repertoire of exercises for the athlete includes exercises for
contracting and expanding the muscles. Weight-lifting, running,
swimming, and playing games develop the anatomical structure of the
body, but at the physiological or organic levels, attention is nil. We often
have a huge bulk hung onto small, poorly developed internal organs.
Yoga is not simply content with the external development of muscles.
It believes in the proper communion of the internal organs and the
anatomical structure of the body. Freedom and strength are given to
the spleen, pancreas, liver, heart, kidneys, and all other organs by the
same process of contraction and expansion that is normally used for
the development of the muscles....
Finally, the attention given to the absence of tension in the organs and
to their response to the action of the muscles makes it much easier for
those organs to go quickly to a state of relaxation and therefore to be
quickly recharged by the energy generated by the practice of asana.
Also, elasticity is given to the intercostal muscles, rib joints, and spine
as well as the lungs, and the breathing capacity is enhanced by the
“
techniques known as praˉnaˉyaˉma.
˙
From “Yoga for Athletes,” Poone Herald, Diwali Special Supplement, October 21, 1968.
) <o_Xc\#c\XeYXZb#Xe[i\jk\XZ_\cYfnfe
k_\Õffi#gXcdjfek_\jfc\jf]pfli]\\k%
( J`k`eM`iXjXeX
j\\gX^\j(*-Æ*. % C`]kpfliZ_\jkXe[\ok\e[pflijg`e\YXZb
Xe[YlkkfZbj]finXi[%
JlgkXM`iXjXeX
Reclining Hero Pose
“Athletes consume more energy than normal in a
very short time. This burning out of energy generates
acids in the joints and muscles causing stiffness
and fatigue. Yoga practices supply fresh blood for
circulation, keeping the joints free from accumulation
of acid and muscles free from fatigue. With the
practice of asana, the athletes begin to understand
how to coordinate each and every action with the
movement of the breath.”
* Cfn\ipflij\c]]lik_\i#Yi`\ÕpgcXZ`e^
k_\Zifnef]pfli_\X[fek_\Õffi%
>iX[lXccpcfn\ipflij\c]lek`ck_\YXZbf]
+ Dfm\pfli\cYfnjkfk_\j`[\jXe[\ok\e[pflijg`e\]lccp%
Jki\kZ_pfliXidjfm\i_\X[#gXcdjlg%?fc[]fi*'Æ-'
j\Zfe[j%KXb\pfli_Xe[jkfpfliXebc\j#c`]kpfli_\X[Xe[
pfli_\X[Xe[YXZbi\jkfek_\Õffi% kfijf#Xe[jlggfikpflij\c]fepfli\cYfnj%<o_Xc\#j`klg#k_\e
jkiX`^_k\epflic\^j`ekf;Xe[XjXeXj\\gX^\j(+Æ(, %
9X[[_XBfeXjXeX
Restrained Angle Pose
“Yogaˉsana help bring to our attention the weak parts of the
body. They help in mobilizing the joints, increasing the
range of movements, bringing efficiency in action and
sharpness, correcting the faults that occur in games and
always keeping one fit and in a state of efficiency with
minimum strain. They also lubricate the joints and keep the
movements and dynamics of the body at the optimum level.”
) 9\e[pflibe\\jXe[Yi`e^k_\jfc\jXe[_\\cj
f]pfli]\\kkf^\k_\i%:XkZ_pfli]\\ke\Xik_\
kf\jXe[[iXnk_\_\\cjkfnXi[k_\g\i`e\ld%
<ok\e[k_\k_`^_jXe[cfn\ik_\be\\jkfnXi[k_\
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Ôe`j_`e;Xe[XjXeX% m`\n\[]ifdk_\j`[\%
Pf^XXe[;XeZ\
As yoga has innumerable asana, so are there karana in dance, which are
˙
nothing but yogic asana.
242-243_YogaAndDance_Y.indd 242
US_242-243_YogaAndDance.indd 242 11/12/08 19:24:41
19/12/08 23:28:06
Yoga and Dance 243
For a yogi it is important to treat the body as the temple of the soul and
each movement as the mantra or the japa. Each adjustment is the artha or
the meaning of the movement and each experience is bhaˉvanaˉ or feeling.
So also in dance.
Yoga develops a fine body, brings about a smiling face, a sweet voice, clear
eyes, clean mind, firm legs, and abounding health. Dancers need all these
to use the mouth for music, hands to convey meaning, eyes to express
feelings, and feet for firmness and rhythm. So yoga is a great help for
dance.
Thus, both yoga and dance glow from the immortal forms of the soul
expressing themselves through the mortal frame—the body—the temple
“
of the soul and the abode of God-consciousness.
From “Yoga and Dance,” December, 1982, Ast adal a Yogamālā Volume 3, pp176–78.
˙˙ ˙
242-243_YogaAndDance_Y.indd 243
US_242-243_YogaAndDance.indd 243 11/12/08 19:24:43
19/12/08 23:28:08
244 A Yogic Approach to Life
EXkXiXaXjXeX
King of the Dance Pose
“Is it a coincidence that the Lord of
yoga is Lord Shiva—bestower of
happiness—and the Lord of Dance is
the same Lord Shiva in the form of
Nataraˉja—the king of dancers?
˙
Similarly, is it again a coincidence
that Patañjali, the Master of Yoga, is
also the Master of Dance and is
considered as Guru for both arts?
Hence, as students of yoga and
dance, we pay homage to Lords
Nataraˉja and Patañjali, as both of
˙
them gave these arts, yoga and
dance, for cultural growth and at the
same time to savor the nectar of
spiritual life.”
Efk\19\ZXlj\k_`j`jXeX[mXeZ\[gfj\#ef
`ejkilZk`fejXi\^`m\e%È<m\e`]pfl[fXeX[mXeZ\[
XjXeXc`b\EXkXiXaXjXeX#pfl_Xm\kf]\\ck_Xkk_\
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d`[[c\gXik_Xm\kfY\YXcXeZ\[`eEXkXiXaXjXeX
XZZliXk\cpc`b\KX[XjXeX#fiXepfk_\iXjXeX#Xe[
k_Xk`j#]fid\#jg`i`klXcgiXZk`Z\%É
Pf^X]fi:_`c[i\e
People who visit Pune have seen children from the age of
six to the age of fifteen. We have once a week class, on
Sundays, because other days they have school. Sunday is
the only day which is a holiday for them, and children
come to my class and never miss Sundays. I tell
everybody, see how much interest is created in them. We
play with them, and when necessary we admonish them.
We as teachers join in the competition. For instance, I
may say, ‘Let me see whether you are quick or I am quick.’
Or as a teacher I may stand on the platform and tell them,
‘I think you are all very young, you are going to do better
than me.’ I pretend I am stiff and I cannot do the asana,
and make them do it. The second time I say, ‘Hey! You have
all done very well, I will also compete with you. Let me see
whether I can.’ So I do a little better than them. I say, ‘See,
I am better than you, can you do better than me?’ This
way I create interest in them. What I take this Sunday I
will not do next Sunday. I change introducing a new
From “Meeting B.K.S.Iyengar”, interview in London, May 1984, Yoga Today (now Yoga and Health, UK) July
and August 1984.
246-247_YogaForChildren_C.indd 247
US_246-247_YogaForChildren.indd 247 11/12/08 23:33:53
7/1/09 14:10:44
248 A Yogic Approach to Life
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M`gXi`kX:_XbiXjXeX
Reversed Wheel Pose
“Children have prolific energy. Their enthusiasm,
courage, flexibility, and endurance keep them
dynamically active. The varieties of asana appear
natural for them. First, let us channel their energy in
asana, so that when they reach adult age they do
praˉnaˉyaˉma healthily.”
˙
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JKL
Glossary
citta consciousness;
composed of mind, jaˉgrata wakeful state of
intelligence, and ego consciousness
cognitive action performed
A with knowledge by
japa repetitive prayer
jñaˉna yoga the path of
abhyaˉsa constant, observation
determined study or practice knowledge
conative external or physical
ahiṁsaˉ non-violence; the first kaˉrana śariˉra cause body (one
action; pertaining to the ˙
yama of three layers)
exterior of the body or
aˉkaˉśa tattva ether element anatomical body karma action
praˉnśakti life force or bio- śauca purity, the first niyama vidyaˉ intellect
˙ sthuˉla śariˉra gross or external vijñaˉnamaya kośa the
energy (also known as
ˉ
ji vaśakti) body (one of three layers) intellectual body or mental
praˉnaˉyaˉma control of suˉksma śariˉra subtle body faculty
˙ (one˙ of three layers)
breathing, the fourth petal of vikrti “evolute;” matter
˙
astaˉṅga yoga supta supine assuming a form
˙˙
pratyaˉhaˉra bringing the
senses under control with
susupti sleep state of
consciousness
Y
the mind; the fifth petal of yama social discipline;
astaˉṅga yoga suˉtra aphoristic statement ethical commandments for
˙˙ daily living; the first petal of
prthvi tattva earth element svaˉdhyaˉya study of the Self;
˙ the fourth niyama astaˉṅga yoga
puˉraka inhalation ˙˙
svapna dream state of yoga control of the
consciousness
RS consciousness
Yogaˉchaˉ rya a master of yoga
raˉjasic active, passionate;
rajas is the guna, or quality, T and teacher
of activity taˉmasic inert or ignorant; yogasaˉdhanaˉ yoga practice
tamas is the guna, or quality,
raˉja yoga the royal path of ˙
of darkness or ignorance yogaśaˉlaˉ a place where yoga is
yoga taught
tapas ardor or austerity; the
recaka exhalation third niyama Yoga Suˉtras collection of 196
saˉdhaka seeker or aspirant aphorisms on yoga, attributed
tapasvini a woman who has to Patañjali
saˉdhanaˉ practice or quest done much yoga and fervent
samaˉdhi when the body and penance
senses are at rest, but the teja tattva fire element
mind and reason are alert;
the eighth and final petal of
astaˉṅga yoga
UV
Upanisads section of the
˙˙
samatvam equilibrium or Vedas ˙that discuss
balance philosophy
Asana Index
Adho Mukha Svanasana (Downward-facing Dog Salamba Sarvangasana (Shoulderstand) 128–9
Stretch) 104–5 Salamba Sirsasana (Headstand) 72–5
Adho Mukha Vrksasana (Downward Tree Pose) with brick and straps 214–15
212–13 preparation (Asana sequence) 178–9
Ardha Chandrasana (Half-moon Pose) 80–1 Sarapanjarasana (Bed of Arrows Pose) 226–7
Ardha Matsyendrasana I (Lord of the Fishes Pose I) Savasana (Corpse Pose) 62–3
116–17 with support 144–5
Baddha Konasana (Restrained Angle Pose) 240–1 Setubandha Sarvangasana (Bridge Pose) 230–1
with weights 36 Siddhasana (Perfect Pose) 135
Bhadrasana (One-leg Padmasana) 138–9 Sirsasana Variations (Asana sequence) 120–1
Bharadvajasana (Torso Twist): on a chair 180–1 Supta Virasana (Reclining Hero Pose) 238–9
Bhujangasana I (Serpent Pose I) 58–9 Svastikasana (Auspicious Pose) 134
Dandasana (Staff Pose) 14–15 Tadasana (Mountain Pose) 26–7
Encouraging Relaxation (Asana sequence) 206–7 Ujjayi Pranayama (Conquest of Energy) 154
Garudasana (Eagle Pose) 100–1 Upavista Konasana (Seated Wide-angle Pose):
Halasana (Plow Pose) 124 with a pole 37
with props 43 Urdhva Dhanurasana (Upward-facing Bow Pose)
Halasana to Paschimottanasana (Asana sequence) 202–3
234–5 with props 42
Jalandhara Bandha (Chinlock) 150–1 Urdhva Hastasana (Upward Hand Pose) 110–11
Janu Sirsasana (Head-on-knee Pose) 16–17 Urdhva Mukha Svanasana (Upward-facing Dog
Jathara Parivartanasana (Turning the Belly Pose) Stretch) 106–7
86–7 Ustrasana (Camel Pose) 56–7
Karnapidasana (Ear-pressure Pose) 125 Utkatasana (Powerful Pose) 190–1
Malasana I (Garland Pose I) 166–7 Uttanasana (Intense Forward Stretch) 114–15
Marichyasana I (Asana I dedicated to the Sage Utthita Hasta Padasana (Extended Hand and Foot
Marichi) 20–1 Pose) 108–9
Marichyasana III (Asana III dedicated to the Sage Utthita Parsvakonasana (Extended Lateral Angle
Marichi) 196–7 Pose) 130–1
Nadi Sodhana (Purifying Breath) 156–9 Utthita Trikonasana (Extended Triangle Pose) 30–1
Natarajasana (King of the Dance Pose) 244–5 Vasisthasana (Asana dedicated to the Sage
Padmasana (Full Lotus Pose) 162–3 Vasistha) 94–5
Paripurna Navasana (Boat Pose) 84–5 Viloma Pranayama (Against the Natural Order) 155
Parivrtta Janu Sirsasana (Revolved Head-on-knee Viparita Chakrasana (Reversed Wheel Pose) 248–9
Pose) 188–9 Viparita Dandasana (Inverted Staff Pose):
Parivrtta Trikonasana (Revolved Triangle Pose) 92–3 with chairs 38–9
Parsvottanasana (Intense Torso Stretch) 50–1 Viparita Karani (Inverted Pose) 194–5
Pasasana (Noose Pose) 198–9 Virabhadrasana I (Warrior Pose I) 98–9
Paschimottanasana (Intense Back Stretch) 218–19 Virabhadrasana II (Warrior Pose II) 32–3
Pincha Mayurasana (Peacock Tail Pose) 170–1 Virabhadrasana III (Warrior Pose III) 172–3
Preparation for Bandhas (Asana sequence) 148–9 Virasana (Hero Pose) 136–7
Purvottanasana (Stretch of the East) 44–5 Vrksasana (Tree Pose) 186–7
A B
balance 29, 82, 210
Iˉśvara pranidhaˉna (devotion to
˙ 66
the Lord)
action 66, 90–1
bhakti (love, devotion) 66
Adho Mukha Svanasana 83,
104–5, 229 body 89, 224 EF
earth element 222–3
aging 54–5 blood circulation 192–3
diaphragm 211 eight petaled yoga 66–7, 205,
ahiṁsaˉ (non-violence) 66
210
air element 222–3 five elements 222–3
emotion 66, 82, 113, 228–9
alignment 29, 96–7 layers 185
energy (praˉna) 223
aparigraha (non-coveting) 66 nervous system 184, 201 ˙
ether element 222–3
asana (posture) 67, 68, 69, 90–1, overall health 204–5
ethical living 204, 216–17
210 sheaths 68, 184–5
fire element 222–3
astaˉṅga yoga (eight petaled yoga) skin sensitivity 122–3
˙ ˙66–7, 205, 210
awareness 185, 223
breathing 153
spinal column 200–1
supple vs. stiff body 78–9
GH
gurus 177
Brahmacari, Shri Ramamohana 11 hatha yoga 66, 224
center of gravity 118–19
brahmacarya (continence) 66 ˙
Dwi Pada Viparita Dandasana health 10, 11–12, 204–5, 210, 228
112 breathing 152–3 see also human form 89
praˉnaˉyaˉma
effects on the body 228 ˙
Eka Pada Rajakapotasana
122
buddhi see intelligence
IJ
I am asana 126–7 C
cakra 200–1
intellect (vidyaˉ) 66, 82
intelligence (buddhi) 66, 69, 82,
intense practice 112 96, 102–3, 122–3, 185, 228–9
center of gravity 118–19
Jalandhara Bandha 132, invocatory prayers 88–9
146–7, 150–1 children 246–7
Iyengar, Geeta 25, 76, 119, 147,
Natarajasana 69, 244–5 chinlock 132, 146–7, 150–1 175
Padmasana 132, 133, 162–3, circulatory system 192–3 Iyengar, Prashant 25, 237, 247
201 citta (consciousness) 69, 146, Iyengar, Ramaamani 13, 22–5
Padmasana in Sirsasana 55, 222
Iyengar, Suchita 25
119 cobra 70, 89
Iyengar, Sunita 25
Parivrtta Eka Pada Sirsasana concentration (samaˉdhi) 67, 210
96 Iyengar yoga 28–9, 46–7, 68–9,
conch 89 77, 96
Salamba Sarvangasana consciousness (citta ) 69, 146,
128–9, 193, 233 jñaˉna (knowledge) 66
222
Salamba Sirsasana 72–5, 83,
214–15, 217
sitting 132–3
control of (see yoga)
focus (dhaˉranaˉ) 67, 210, 225
KL
karma (action) 66
˙
Krishnamacharya, Shri Tiruma-
Tadasana 26–7, 132
Urdhva Dhanurasana 42, 48,
D
daily routine 52–3
lai 11–12, 18–19, 88, 140
202–3 laya yoga 66
dance 71, 242–3
Virabhadrasana I 98–9, 103
Vrschikasana 247
death and dying 60–1
dhaˉranaˉ (focus of conscious-
MN
Maharaja of Mysore 11, 12, 19
as worship 127 ˙ 67, 210, 225
ness) mantra aˉuṁ 164–5
asteya (non-stealing) 66 dhyaˉna see meditation mantra yoga 66
athletes 236–7 diaphragm 211 meditation (dhyaˉna) 60, 67, 210,
diet 53, 220–1 225
:`kXk`fej
Citations for main extracts are 26 From “How Yoga Creates Joy in 23 April 1984, published in Le
detailed at the end of entries. Life,” interview by Dominique Monde Inconnu July 1984, and in
Umbert, Terre du Ciel, December Victoria Newsletter, May 1991.
15 From “How I Learnt Pranayama,”
94–January 95.
edited from Pranayama 36 From “Yoga—Head to Toe,”
Symposium, interview by Neela 28 Quotation from “Yoga—A Divine interview for BBC Radio 4 by Mark
Kamik, 15.12.1985, 70 Glorious Embroidery,” interview by Zippy Tully in Pune, April 1999.
Years of Yogacharya BKS Iyengar, Wiener in the Library at RIMYI,
37 Ibid.
published by Light on Yoga 28.8.1997.
Research Trust (LOYRT). 38 Ibid, pp318–19.
30 From “Meeting BKS Iyengar,”
16 Ibid, p65. interview in London, May 1984, 40–41 From “Iyengar Looks Back”,
Yoga Today (now Yoga and Health, interview by Anne Cushman, Yoga
20–21 From “On Astanga Yoga—Asana,”
UK) July 1984 and August 1984. Journal, December 1997.
Astadala Yogamala Volume 7,
p123. 32 From “The Strength of Yoga,” 42 From “Guidelines on Asana for
interview by Roger Raziel in Paris, Teachers,” San Diego, 27.6.1990.
43 From “Adjustments in Practice,” Mind with the Soul,” interview by Astadala Yogamala Volume 7,
Astadala Yogamala Volume 7, Carles Bruno, Jordi Marti and p357.
pp313–14. Patxi Lizardi, July 1991 in the
135 From “On Astanga Yoga—Asana,”
Library at RIMYI, Cuerpo Mente,
44 Ibid, p313. p112.
February 1994.
46 Quotation from “Yoga Drsti (With 136 From “On Practice—Theory,”
100 From “Yogasana: a search of the
yogic eyes),” cassette message p344.
infinite in the finite body,” p208.
played in centres across the world
138 From “How to Become a Yogi,”
at B.K.S. Iyengar’s 70th birthday 102 Quotation from “What is Sthira
interview by Rod Hayes, “The
celebrations 14.12.1988. Sukham Asnam?,” talk given on
Body Programme,” Australian
Hanumãn Jayanti day, 2007, Pune.
54 Quotation from “Evolution in Broadcasting Corporation,
Saˉdhanaˉ,” interview by Gabriella 104 From “Reflections and September 1983. Transcribed and
Giubillaro in Pune, January 1998, Experiential Wisdom in Asana and edited by Sandra Mulcahey, the
Yogadhaˉ raˉ , LOYRT, Mumbai, 2000. Pranayama”, talk on Patanjali BKS Iyengar Association of
Jayanti, 1998. Australasia Newsletter, June
55 Caption from “How Yoga
1985.
Transformed Me,” Astadala 106 From “Yoga Described,” Yuva
Yogamala Volume 1, p21. Bharati, February, 1978. 144 From “Salient Points About
Practice and Teaching,” Astadala
56 From “Evolution in Sadhana,” 108 From “A Path of Evolution and
Yogamala Volume 3, pp248–49.
p203. Involution,” interview by Shirley
Daventry French, Marlene 148 From “On Astanga Yoga –
59 From “On Astanga Yoga—
Mawhinney, and Kay Parry, Pranayama,” pp140–41.
Pranayama,” Astadala Yogamala
October 1995 in the Library at
Volume 7, p155. 150 From “Mr Iyengar Meets the
RIMYI, Victoria Yoga Centre
British Wheel of Yoga,” Yoga Today
61 Quotation from “How Yoga Newsletter, July/August 1997.
November and December 1984.
Transformed Me,” p21.
110 From “Adjustments in Practice,”
154 From “Salient Points About
Caption ibid, p20. p284.
Practice and Teaching,” p249.
62 From “Yoga in General,” Astadala 114 From “Reflections and
155 Ibid.
Yogamala Volume 7, p39. Experiential Wisdom in Asana and
Pranayama,” p237. 157 From “How I Learnt Pranayama,”
67 Quotation from “Yoga for Peace of
p65.
Mind,” Astadala Yogamala 116 From “Teaching Yoga: Vigor or
Volume 3, p25. Rigor,” address at the Silver 162 From “Iyengar Looks Back,” p189.
Jubilee of MDIIY (UK) November
70 Quotation from “On Patanjali and 1997. 166 From “Salient Points About
Yoga,” Astadala Yogamala Volume Practice and Teaching,” p247.
6, p57. 120 From “Pearls of Yogic Wisdom,”
p257. 168 Short quotation from “Iyengar
72 From “Exchange of ideas The Enigma,” interview by
between Mr Iyengar and Swami 122 Quotation from “The Strength of Colonel D.I.M. Robbins, O.B.E,
Radha,” Victoria Yoga Center June Yoga,” p186. M.C, Yoga and Health, 7.1.89.
1992.
124 From “The Art of Teaching,” 170 From “On My Practice,” p251.
80 From “The Practical Psychology interview by Shirley Daventry
French, Leslie Hogya, Jim 172 From “Suddhi Samyata Illumined
of Yoga,” Astadala Yogamala
Rischmiller, Karen Fletcher, Buddhi and Luminous Atman,”
Volume 7, p 261.
Caroline Coggins and Peter B.K.S.Iyengar’s message on
84 From Preface to Astadala Thompson, The Yoga Centre of Gurupurnima, 14.7.92.
Yogamala Volume 2, p22. Victoria Newsletter, May and 177 Quotation from “One teacher or
86 From “How Yoga Creates Joy in September 1986. several teachers,” Astadala
Life,” interview by Dominique 125 From “Jnana in Asana: Yogamala Volume 8, pp94–95.
Umbert, Terre du Ciel, December Experiential Knowledge,” 178 From “Guidelines on Asana for
1994—January 1995. message at American Iyengar Teachers,” San Diego, 27.6.1990.
90 Quotation from “On Astanga Yoga Yoga Convention, San Diego,
June 1990. 180 From “Adjustments in Practice,”
—Asana,” pp105–106.
p291.
91 Short quotation from “Yogasana: 126 Quotation from “From Moha to
Moksaa,” talk given 14.12.1999. 186 From Foreword to Astadala
a search of the infinite in the
Yogamala Volume 3, p10.
finite body” Yoga Rahasya, 127 Quotation from “On Astanga Yoga
Volume 2, no.1. —Asana,” p121. 188 Ibid, pp10–11.
Caption quotation from 128 From “Pearls of Yogic Wisdom,” 190 From “Blood—a Gem,” Astadala
“Anukrama Sadhana Sreni,” talk Astadala Yogamala Volume 1, Yogamala Volume 8, pp201.
given in Pune, 14.12.2001. p257. 194 From “Cardiovascular Training
92 From “Yogasana: a search of the 130 From “Kayabrahma to Through Yoga,” Astadala
infinite in the finite body,” p209. Atmabrahma,” Astadala Yogamala Yogamala Volume 8, p48.
94 Ibid, p211. Volume 3, p40. 196 From “Pearls of Yogic Wisdom,”
134 From “On Practice—Theory,” p251.
98 From “Alignment of Body and
198 Quotation from “Yoga—A interview by Cathy Boyer, 234 From “The Practical Psychology
Divine Embroidery,” p153. Johanna Heckmann and Anne- of Yoga,” Astadala Yogamala
Catherine Leter, August 1995. Volume 7, p270–71.
Caption from “On Astanga Yoga
—Asana,” pp106-107. 218 Ibid, p65. 238 From “The Importance of Yoga for
222 Introductory text from “The Sports and Games,” Astadala
202 From “Yoga in General,”
Grace of Consciousness in Yogamala Volume 3, p273.
Astadala Yogamala Volume 7,
p25. Asana,” talk given at a course 240 Ibid, p272.
in Panchgani, November 1993.
206 From “Yoga Destresses the 244 From “Yoga and Dance,”
Stress,” Astadala Yogamala 226 From a speech given at a Nature December 1982, Astadala
Volume 3, p114. Cure and Ayurveda conference, Yogamala Volume 3, pp176–77.
Karnataka Prakrtika Parisad,
212 From “Yoga for Stress-free Bangalore. Caption from “Yoga —Head to
Life,” Astadala Yogamala Toe,” p289.
Volume 3, pp110–11. 230 From “The Art of Teaching,”
p253. 248 From “On Astanga Yoga—
214 From “A Subject of the Heart,” Pranayama,” p154.
8Zbefnc\[^d\ekj
Author’s Acknowledgments
To reach this pinnacle in my saˉdhana, I give credit and merit to my wife Smt. Ramaˉmani,
˙
though it was my Guru, T. Krishnamacharya, who initiated me into yoga. I am filled with joy
and wish to express my sense of gratitude to Dorling Kindersley for making my works and
thoughts easily available to the lovers of philosophy and practitioners of yoga throughout
the world.
Publisher’s Acknowledgments
Dorling Kindersley would like to thank everyone at the Ramamani Memorial Yoga Institute
(RMYI), Pune, for their assistance and expertise, especially Abhijata Sridhar and Stephanie
Quirk. Dorling Kindersley would also like to thank the following: photographer John
Freeman and his assistant Erin Eve; Judith Jones and Judi Sweeting for supervising the
step-by-step sequence photography and advising on the step-by-step text; models Susie
Brown and Mikey Hall; the Iyengar Institute, Maida Vale, London, and Yogamatters (www.
yogamatters.com) for the kind loan of Iyengar Yoga props; Martin Gelgyn at Cortijo, and
Karl Grant at La Pedra Redona for the locations; Sue Lightfoot for the index, and Peter
Kirkham for proofreading; Tia Sarkar and Nita Patel for their editorial help.
Thanks to the Ramamani Memorial Yoga Institute for their permission to use photographs
of B.K.S. Iyengar from their archives on pages 23, 69, 97, 103, 122, 132, 247
All other images © Dorling Kindersley
For further information see: www.dkimages.com
B.K.S. Iyengar’s collected teachings can be found in Ast adala Yogamaˉ laˉ , Volumes 1–8,
˙˙ ˙
published by Allied Publishers Private Ltd., 13/14 Ali Road, New Delhi 11002, India.
Yoga for joy, for true inner peace, and for life.
Discover more at
www.dk.com