Iyengar Yoga

Who is Yogacharya B.K.S. Iyengar?

Bellur Krishramacharya Sundararaja Iyengar (Sundara) was born on December 14th, 1918, during a world-wide influenza epidemic, which struck both he and his mother. They both survived, but it took a toll on his health.By the time he was thirteen, he had been sick with malaria, typhoid, and tuberculosis. He was not expected to live past 20 years of age.
In Iyengar's words, a "flash of destiny" would prove that prediction quite wrong. That flash of destiny was Yoga.

In 1934 Iyengar visited his sister in Mysore while her husband, Sri. T. Krishnamacharya, traveled and taught Sanskrit and Yoga. Krishnamacharya had studied Yoga in Nepal, practiced various darshanas in Varanasi, and was a sanskrit scholar. When he returned home, he suggested that Iyengar stay with them, attend school,and work on his health through Yoga. Iyengar agreed, and his brother-in-law taught him some yoga postures (asanas). It was then that Krishnamacharya became his guru. Unfortunately, Iyengar couldn't even touch his fingers to his knees and his guru lost all interest in teaching him. It wasn't until Krishnamacharya's main student suddenly left that his attentions turned back to Iyengar. This was a very difficult time for the young Iyengar as his guru gave few instructions, yet demanded that Iyengar be prepared for public demonstrations. Reading Mr. Iyengar's personal accounts of those times is riveting as he summoned incredible determination to progress. Iyengar wrote, "sometimes the body and at other times the mind refused to cooperate", "each day was an ordeal but God's grace forced me to make one more attempt for every failure". He gradually began conducting classes at various locations and in 1943 married Smt.Ramamani and settled in Pune. She was a dedicated and loving wife and he aresponsible husband. Times were tough as he struggled to provide for the household, yet through it all he maintained a vigilant early morning Yogapractice.

In 1946 Iyengar had a prophetic vision. Lord Venkateshwars, his family deity, blessed him in a dream, telling him that his vocation was to practice and teach Yoga. He was told that from then on he would not have to worry about his survival. On the same night his wife also had an auspiciousdream. In it, Devi Laksmi (the goddess of abundance and prosperity) came to her and gave her a coin, saying she was returning something she had borrowed from him long ago. Iyengar wrote, "from 1934 to 1946 Yoga was attached to me, but today it is I who am attached to Yoga". His fortune had changed,his passion for Yoga sparked.

Today Yogacharya B.K.S. Iyengar still lives in Pune, India. His Yoga Institute is named in memory of his beloved wife Ramamani. Having become the greatest yogi of the 20th and 21st centuries, he is aliving example of the power of Yoga. He has six children, thus proving to the world that a householder can scale the heights of Yoga. His daughter Geeta and son Prashant live with him at the Institute and together they teach classes to students who arrive from all over the world. He has toured 25 countries, has published 7 books on Yoga, has received hundreds of prestigious awards and recognitions, and continues his practice of Yoga daily.

Article taken from: www.iyengaryoga.org

What is Iyengar Yoga?

The Practice

The Iyengar method of Yoga is initially learnt through the in-depth study of asanas (posture) and pranayama (breath control).

Mr Iyengar has systematised over 200 classical yoga Asanas and 14 different types of Pranayamas (with variations of many of them) from the simple to the incredibly difficult. These have been structured and categorised so as to allow a beginner to progress surely and safely from basic postures to the most advanced as they gain flexibility, strength and sensitivity in mind, body and spirit.

Asana

In practice Iyengar yoga focuses particularly on three aspects. Correct body alignment allows the body to develop harmoniously in an anatomically correct way so that the student suffers no injury or pain when practising correctly. As all bodies are different and people have different weaknesses and strengths. Mr Iyengar has also developed the use of props to help the body into the correct positions required. Props are objects like wooden blocks, chairs, blankets and belts that help one adjust or support oneself in the different postures so that one can work in a range of motion that is safe and effective.

An added benefit is that although the therapeutic aspects of asanas and pranayama have been known for centuries, Mr Iyengar's unrelenting emphasis on correct anatomical alignment and methods of working have refined the therapeutic aspects of Yoga. Thus practice of Iyengar yoga will often result in eliminating aches and pains, improve posture etc. but Iyengar Yoga can also be used to treat many ailments, including extremely serious medical conditions, under the supervision of a suitably experienced teacher. The other two key aspects of asana practice in the Iyengar system are correct sequencing in which there is a powerful cumulative effect achieved by practicing asanas in particular sequences. The concept of timings means postures are held for considerable lengths of time to let the effects of the poses penetrate deeper within the individual.

Pranayama

Pranayama is started once a firm foundation in asana has been established as physically the student requires the alignment, flexibility, lung capacity and training necessary to sit and breathe correctly while practicing. Pranayama gives numerous physical benefits including toning the circulatory, digestive, nervous and respiratory systems, activating the internal organs and creating a feeling of energy and calmness. Equally importantly it also brings the mind and senses under control and make the individual fit for the experience of meditation.

Astanga Yoga

One may, from the above, gain the impression that Iyengar yoga is therefore just gymnastics and deep breathing or only Asana and Pranayama. This is incorrect.

Asanas and Pranayama are merely used as the tools with which to master all 8 aspects of Patanjali's Astanga yoga. Mastery of the body is the gateway to mastery of the mind. Consider the following: The whole human being from the outermost skin to the innermost being (or soul) is interconnected. For example, if the body is ill, the mind also becomes depressed, lethargic and bad tempered and if the mind is stressed the body becomes tense. The intensity and depth to which Iyengar yoga is practiced on the physical level does affect and change the mind and spirit.

In doing yoga asanas the whole body and mind must learn to become involved. One has to spread one's awareness to the smallest parts of the body simultaneously so the mind becomes alert, attentive and sharp. One learns to breathe smoothly deeply and evenly so one's energy (prana) can flow without obstruction and one learns to make the mind quiet, passive and receptive thus promoting a meditative state of mind. This makes the body fit for Pranayama.

Through asanas one also learns an awareness and application of ethics - Yama and Niyama. For example one of the Niyamas is sauca (Purity). An example: Because yoga builds up a very sharp awareness of the state of the body and mind, one becomes very aware of ones state of health and begins to nurture it. So after too much eating and drinking, the body suffers and the mind becomes dull. As one spends more and more time practicing yoga, the obvious contradiction and self destructiveness becomes more difficult to reconcile and one begins to moderate ones eating and drinking, leading to a more pure lifestyle. Another example of this is the Yama of non-violence. Although superficially Yamas are social ethics and Niyama personal disciplines, both can be applied equally to any situation such as society or the physical body. Indeed Mr Iyengar has used asanas as a way of illustrating the complexities of these disciplines. So for example, while doing Parsvakonasana one may experience pain in the front knee and assume it is at fault for causing one discomfort. But in reality the knee is causing pain because it is forced into an unnatural position by the thigh and buttock working lazily. So the buttock and thigh do the violence by being lazy but we blame the knee. The remedy is to make the buttock and thigh work correctly then the knee can function properly and the discomfort disappear. As one's sensitivity in the postures increases one also realises that not only the buttock and thigh but all parts of the body to a greater or lesser extent have had their role in the violence to the knee. This thinking can be applied to society where it is easy to find the roots of violence in unhappy homes, childhood neglect and poor education.

Pranayama is the essential prerequisite for correct true meditation. Mr Iyengar states that though it is theoretically possible to achieve a meditative state of mind by merely sitting and concentrating, in practice it is not possible for 99% of people. In meditation the mind is absolutely silent but razor sharp. Many people go to meditation classes, for many years even. But few achieve this state of consciousness. Mr Iyengar says that for normal people, the mind has too many "portals." It is like a sieve full of water. Whichever hole you block, water continues to pour out of the rest. The mind is too subtle, cunning and restless to be controlled and made still. Therefore Pranayama is recommended as the breath is used to still the mind. Smooth subtle and controlled breathing is far easier to master than the mind and when the breath becomes smooth and steady so does the mind. Then one can learn to withdraw the senses from external objects and cultivate the state of mind where the experience of meditation can come.

Meditation

As indicated, meditation is a state of mind that cannot be learnt and thus the practice of sitting and attempting to meditate is not a guarantee of results in itself. Rather the foundations of self culture have to be built through practicing the first five disciplines of yoga. The experience of meditation comes when the student is ready.This leads to another keynote of Iyengar yoga: meditation in action. If one can meditate on a flame, grain of rice or other subject, why not meditate on the posture one is performing? So, as a student does yoga postures the mind learns to become aware of the different parts of the body. At first the mind moves from part to part but with training learns to become absorbed in all parts of the body evenly at the same time. One learns to refine one's awareness and penetrate deeper into the body in order to achieve more accurate and thus effective and comfortable postures. So the mind is trained to achieve a meditative state of being. Although pranayama is the real key to preparation for meditation, the progress made is applicable to asanas which can be practiced to such a degree of refinement that one meditates in the posture.

What distinguishes Iyengar Yoga from other styles of yoga?

In summary, the Iyengar method of Yoga may be said to define itself as different from other styles of Yoga by 3 key elements, namely technique, sequence and timing:

Technique means that in practice one learns ever finer adjustments in the alignment of how one performs one's asana and pranayama. Sequence refers to the sequences in which asana and pranayama are practiced. For example, by varying which postures are practiced after which, the mental and emotional effects of the practice can be intensified in a manner not otherwise possible in order to bring about changes to the whole being including ones spiritual evolution. Timing refers to the length of time spent in postures or pranayama. Postures cannot be done swiftly or without awareness. It takes time to move into a posture and become stable. When this has been achieved then one remains stably for some time to intensify the depth of the posture and so extract its benefit. Otherwise the potential effects and benefits remain small compared to what is possible.So one can begin to see how Iyengar yoga cultivates all 8 disciplines of yoga and is far from merely "gymnastics and deep breathing." With practice and understanding, one realises that Asana (posture) is as different from stretching or gymnastics just as Pranayama (Breath control) is different from merely deep breathing and meditation is different from self-induced trance.

The prolonged practice of asana and pranayama affects the individual on an organic (physiological), mental and spiritually level as well as just physically.


Text written by Cedric Taylor and edited by Mira Mehta.
Article from: Iyengar yoga Resources http://www.iyengar-yoga.com
B.K.S. Iyengar Yoga Official Website

What is Yoga?

The Roots of Yoga

The word Yoga comes from the Sanskrit word "Yuj" meaning to yoke, join or unite. This implies joining or integrating all aspects of the individual - body with mind and mind with soul - to achieve a happy, balanced and useful life, and spiritually, uniting the individual with the supreme.

In India, Yoga is considered one of the six branches of classical philosophy and is referred to throughout the Vedas - ancient Indian scriptures and amongst the oldest texts in existence. The Upanishads are also broadly philosophical treatises which postdate the Vedas and deal with the nature of the "soul" and universe.

However, the origins of yoga are believed to be much older than that, stemming from the oral traditions of Yogis, where knowledge of Yoga was handed down from Guru (spiritual teacher) to Sisya (spiritual student) all the way back to the originators of Yoga, "the Rishis," who first began investigation into the nature of reality and man's inner world.

Legend has it that knowledge of Yoga was first passed by Lord Shiva to his wife Parvati and from there into the lives of men.


The Aim of Yoga

According to the Yoga Sutras of Patanjali, the ultimate aim of Yoga is to reach "Kaivalya" (emancipation or ultimate freedom). This is the experience of one's innermost being or "soul" (the Purusa). Then one becomes free of chains of cause and effect (Karma) which tie us to continual reincarnation. In Kaivalya one is said to exist in peace and tranquillity, having attained absolute knowledge of the difference between the spiritual which is timeless, unchanging and free of sorrows, and the material which is not.

This is considered desirable as life is analysed as ultimately full of sorrows and pain- even pleasure and joy leave pain and loss when they have gone as nothing in the material world is permanent.

Yoga is therefore a spiritual quest. However, along the path of yoga, the aspirant also gains health, happiness, tranquillity and knowledge, which are indicators of progress and an encouragement to continue their practice. Buddhism and other Eastern spiritual traditions use many techniques derived from Yoga.

The Paths of Yoga

There are said to be 4 main paths (Margas), according to the Bhagavad Gita, by which to reach the ultimate goal of Yoga - "Kaivalya." There is the path of Knowledge (Jnana Marga) in which one learns to discriminate between what is real and what is illusory, the path of selfless work (Karma marga), the path of devotion (Bhakti Marga) and the path of control of the mind (Yoga Marga) where all the activities of the mind and consciousness are studied and brought under control. From these have come the various paths of yoga which can be followed.

Raja yoga involves mastery of the mind and senses in Samadhi; essentially the advanced aspects of Patanjali's astanga yoga.
Hatha yoga is the yoga of the will which involves cultivating ones energy to arouse Kundalini primarily by means of asana and pranayama.
Mantra yoga involves reciting sacred syllables to reach perfection.
Laya yoga involves absorption in god to experience ultimate bliss.
Bhakti yoga requires absolute devotion to god to achieve the ultimate goal.
Karma yoga achieves this through selfless work without thought of personal reward.
Jnana yoga is the yoga of knowledge cultivating the discrimination between spiritual reality and the illusion of the material world.

It must be realised that there are no clear cut boundaries between these various paths and all draw on the practices and philosophy of the others; effectively all paths have the same goal and "tread the same terrain." They are different views of the same topic.

The Schools of Yoga

Various schools or styles of Yoga have grown around each of these paths, which emphasise different aspects of these paths, or a combination of them, in their practical methodology. Usually these schools are established by renowned teachers or gurus and reflect their methodologies and ways of practicing, teaching and following the path of yoga. Some of the most well known modern schools or styles of yoga include: Iyengar, Astanga, Vini, Ananda, Anusara, Bikram, Integral, Kali Ray Tri, Kripalu, Kundalini and Sivananda. Interestingly, 3 of the most popular schools today - Iyengar, Astanga and Vini Yoga - were all developed by students of Sri T. Krishnamacharya.

Particular styles or methods may be considered more effective than others or may suit an individual's temperament better. That said, it must always be remembered that all these are merely different methods of reaching for the same ultimate goal. They are all aspects of the overall philosophy of Yoga.

The Philosophy of Yoga

The philosophy of Yoga comes from many sources and has been presented in many fashions with differing emphasis depending on the understanding of the author.

The Vedas and Upanishads give some of the earliest references to the paths of yoga. These scriptures form the basis of Indian religious practices but contain many varied references to yoga and other things.

There are the Puranas, also ancient, which deal with the nature of the universe.

Famous epics such as the Ramayana and Mahabarata contain stories of the gods and lectures on moral and philosophical subjects with references to yogis and yogic practices.

The Bhaghavad Gita is a particularly famous part of the Mahabarata which contains a detailed discourse on yoga by Krisna to Arjuna.

Other texts such as the Hatha Yoga Pradipika are more "technical manuals" of yoga which go into detail on technique as opposed to just the theory.

In general all these texts discuss Yoga from the particular standpoint of the authors and the paths to Yoga they have followed. In many ways this subject can be confusing for lack of a clear overview. This need is answered in the Yoga Sutras of Patanjali.

Yoga Sutras of Patanjali

The varied philosophies and methodologies of Yoga itself were clearly and methodically brought together and presented by the sage Patanjali in his set of 196 aphorisms called "The Yoga Sutras," written some 2200 years ago. The Sutras bring together all the various strands of theory and practice from all sources of yoga and present them in one concise, integrated and comprehensive text. How all the aspects interrelate and form part of the whole body of yoga are clearly elucidated. There are 8 disciplines to yoga as presented by Patanjali (thus Astanga yoga - 8 limbed yoga) which must be practiced and refined in order to perceive the true self- the ultimate goal of Yoga:

1) Yama - Universal ethics: Non-violence, truthfulness, non-stealing, sexual restraint and non-acquisitiveness.
2) Niyama - Principles of self conduct: purity, contentment, intense dedication or austerity, study of self and scriptures and self-surrender.
3) Asana - practice of the postures.
4) Pranayama - Breath control.
5) Pratyahara - withdrawal and control of the senses.
6) Dharana - concentration.
7) Dhyana - meditation.
8) Samadhi - a state of higher consciousness where the sense of self (ego) dissolves in the object of meditation and the individual self exists in its own pure nature.

The key elements of all the paths of yoga are presented in a balanced perspective and legend has it that Patanjali was himself a realised being and so writing from experience.

In the four chapters of his sutras he explains the levels of higher consciousness (Samadhi) which the aspirant must experience before reaching Kaivalya (emancipation) and the end of this world's spiritual pursuit. The second chapter deals with the methodology which must be followed to reach Samadhi and the hindrances which may be encountered. The unusual powers that may develop are also described with the warning that their lure must be avoided, while the final chapter covers the achievement of Kaivalya in detail.

These Sutras were and are still considered a most profound and enlightening study of the human psyche. Patanjali shows how through the practice of Yoga, we can transform ourselves, gain mastery over the mind and emotions, overcome obstacles to our spiritual evolution and attain the goal of yoga: liberation from the bondage of worldly desires. Written in Sanskrit, many commentaries and translations have been written over the centuries by various scholars and practitioners; each interpreting as per their era and understanding.

BKS Iyengar is one amongst several contemporary authors, having completed Light on the Yoga Sutras of Patanjali in the light of his own hard practice and experience, but using modern day language and concepts.


Article from: Iyengar yoga Resources http://www.iyengar-yoga.com
Text written by Cedric Taylor and edited by Mira Mehta.

Invocation to Sage Patanjali

yogena cittasya padena vacam
malam sarirasya ca vaidyakena
yopakarottam pravaram muninam
patanjalim pranajaliranato'smi
abahu purusakaram
sankha cakrasi dharinam
sahasra sirasam svetam
pranamami patanjalim

Let us bow before the noblest of sages Patanjali, who gave yoga for serenity and sanctity of mind, grammar for clarity and purity of speech and medicine for perfection of health.
Let us prostrate before Patanjali, an incarnation of Adisesa, whose upper body has a human form,whose arms hold a conch and a disc, and who is crowned by a thousand-headed cobra.

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