[Bryant: “The fourth [type of pranayama] surpasses the limits of the external and the internal.”

This sutra indicates that there is an advanced state of pranayama that not measured by the factors in sutra II.51 but transcends them.  One way to view this is that, like asana, the advanced practice pranayama leads to a physical and mental state beyond dualities and categories—a meditative state that is different from normal everyday consciousness.

II.52 tatah kyiyate prakasa avaranam

 Pranayama removes the veil covering the light of knowledge and heralds the dawn of

wisdom.”

 [Bryant: “Then, the covering of the illumination [of knowledge] is weakened.”

As hinted in sutra II.51, the continued and diligent practice of pranayama can bring clarity of thinking and perception, with the result that:

II.53. dharanasu ca yogyata manasah

Bryant translates this as: The mind also become fit for concentration

 Mr. Iyengar elaborates a bit:  “Pranayama is not only an instrument to steady the mind, but also the gateway to concentration, dharana.

The sutra following in II.54 specifies the 5^th limb of yoga, pratyahara (withdrawal of the senses) as the transition between pranayama and meditation.

II.54. svavisaya asamprayoge cittasya svarupanukarah iva indriyanam pratyaharah

 Withdrawing the senses, mind and consciousness from the contact with external objects, and then drawing them inwards toward the seer, is pratyahara.

When the mind is withdrawn from sense objects becomes ready for the meditation steps of yoga.  Chapter I (Samadhi Pada) describes the process for advanced practitioners for whom meditation and insight come more easily.  Chapter II (Sadhana Pada), the way of practice (kriya yoga) describes the path for those of us who need the path of asana and pranayama to prepare the body and mind first.  This is the chapter for the rest of us – the ones who need physical and breath practices to learn to “restrain the fluctuations of the mind” (Sutra I.2).

Reflective Asana and Pranayama 11

Back Extensions (Purva Pratana Sthiti)/Pranayama

“Body breath and Mind in Perfect Oneness”

Concepts

         Bija Pranayama/White Swan (hamso/so-ham meditation)

          Ref: BKS [LOY p. 44, “Bija Pranayama”]; Surya Lama Das, Letting

                    Go of the Person You Used to be (pp. 17-22); also BKS on

                    Dhayana ([LOP , 223-231].

         Sitting pranayama (wall support)

         Viloma III (introduction)

                                             See blog posts on Practice & Asana Sutras

Opening/Centering (touch, breath, resonance)

           Virasana  (supported)

                    Back extension/supta from Virasana

                   Parsva, open pectoral/armpit chest

                               (“Body as a container for the breath”

                              – don’t compromise breath in  twist)

Asana

               Adho Mukha Svanasana (head on bolster)

              Adho Mukha Virasana (torso on bolster)

              Tadasana (belt on arms/behind back – rotate arms, open chest)

                          Ardha Utthanasana (belt as above)

                          Utthanasana (belt as above)

Back extensions

          Chatush Padasana (variations)

                    Belt on ankles, block between knees/thighs

                    Palms under heels (or continue with belt), block

                    1^st two variations, or hold ankle, block

                    Choose variation, “imaginary” block

           Salabhasana (arms belted as belt as in Tadasana above)

          Dhanurasana

                      (preliminary with belt on ankles/thighs on floor,

                       As in Tadasana, Chatush above)

          Full Dhanurasana (or return to Salabhasana)

          Parsva Dhanurasana (seasoned students)

Transition

         Prasarita Padottanasana (head on bolster)

                    Hands pull outer calves in and up, then hands to floor)

          Adho Mukha Virasana (torso on bolster, blanket under buttocks)

Pranayama

          Seated/back supported on wall/lap blanket/jnana mudra

          Ujayyi I (Bija pranayama – “Ham so/So ham…”)

          Viloma III

Closing

           Om, Shantih

“Body breath and mind in perfect oneness

We send our hearts along with this bell

May the hearer awake from forgetfulness

And transcend the path of anxiety and sorrow

Reflective Asana and Pranayama

Sutras of Practice & Asana

[Note: See accompanying post on bibliography

for full references to works cited]

Five Practice Sutras from Chapter I, Samadhi Pada

All the sutras are about yoga practice, but certain sutras are particularly accessible and clear in their intention.  In the first chapter (Samadhi Pada), sutras I.2, I.12-14, and I.20 provide an outline of steady, concentrated, continued practice as the basis for progressing in yoga.  They presented here with an implicit aspplication to asana practice, but they originally appear in the sutras in a more general way to define all yoga practices (including meditation).

 I.2        yogaha citta vritti nirodahah  

            Yoga restrains the fluctuations of the mind.

I.12      abhyasa vairagyabhyam tan-nirodhah

           Practice and detachment are the means to still the movements of consciousness

           [fluctuations of the mind]. [LOYS]

Sutra I.12 can be understood as a combination of practice and austerity, including the discipline of tapas.  More generally vairagya , translated above as “detachment,” can also be understood as “equanimity” — avoiding the turbulence of attachment and  anger.

I.13      tatra sthitau yatnah abhyasah

            Practice is the steadfast effort to still these fluctuations [LOYS]

I.14      sa tu dirghakala nairantarya satkara asevitah drdhabhumih

           Long, uninterrupted, alert practice is the firm foundation for restraining

           the fluctuations [LOYS]

 I.20     sraddha virya smrti samaghiprajna purvakah itaresam

           Practice must be pursued with trust, confidence, vigor, keen memory and power or

            absorption to break [this] spiritual complacency [LOYS]

 Asana Sutras (Chapter II, Sadhana Pada)

The sutras above provide a view of yoga and how it should be practiced.   These principles are elaborated or presented in a somewhat different context in Chapter II (Sadhana Pada) which is devoted to the yoga of practice (kriya yoga). 

Chapter II (Sadhana Pada) lays out the foundations of kriya yoga.  The practice asanas conclude with pranayama and the transition to pratyahara (withdrawal of the senses).  Pratyahara serves as the transition to the meditation limbs and spiritual accomplishments of yoga, which are developed in Chapters III and IV.

 The four sutras that explicitly mention asana (II. 29, 46, 47 & 48) are these:

II. 29 Enumerates eight limbs of yoga, of which asana and pranayama are the third and fourth:

            Yama, niyama asana pranayama pratyahara dharana dhyana samadhayah astau

            angani

Moral injunctions (yama)(, fixed observances (niyama), posture (asana), regulation of breath (pranayama), internalization of the senses towards their source (pratyahara), concentration (dharana), meditation (dhyana)m and absorption of consciousness in the self (samadhi), are the eight constituents of yoga. 

 II. 47      prayatna saithilya ananta samapattigbhyam

             “Perfection in an asana is achieved when the effort to perform it becomes

              effortless and the infinite being within is reached” [LOYS].

This sounds daunting in the early stages of practice, or in later stages when more challenging poses are developed, but there is a clear distinction between the effort (“donkey work”) at early stages of practice and the repose and centering that is possible in the developed posture.  This later stage is the relaxed embodiment of the posture in “Perfection in asana is reached … when effort ceases…” [LOYS, p. 151]

 Bryant’s translation is similar: [Such posture should be attained] by the relaxation of effort and by absorption in the infinite

He goes on to say that  

“Asana becomes perfect when all effort or strain, prayatna, ceases and the body no longer trembles…and when the citta is absorbed in the infinite, ananta.”

“The essential idea is that by the practice of asana, the body should be so relaxed that the yogi ceases to be conscious it at all, and the mind can thus be directed toward meditation without any bodily distraction of disturbance [Bryant 287-8].

Bryant return to the version of asana as a “stable and comfortable” pose for meditation, but Mr. Iyengar defines this process of perfecting physical postures so that the physical practice itself asana itself can become a form of meditation. This is described in Mr. Iyengar’s commentary on the final asana sutra below:

 II.48          tatah dvandvah anabhighatah

                   ‘From then on, the sadhaka [practitioner] is undisturbed by dualities.” 

Mr. Iyengar’s commentary:

“The effect of asana is to put an end to the dualities or differentiation between the body and mind, the mind and soul…When the body, mind and souls unite in a perfect posture, the sadhaka is in a state of beatitude…” [LOYS, p. 151].

 “…the mind, which is at the root of dualistic perception, loses its identity and ceases to disturb him.  Unity is achieved between body and mind and mind and soul.  There is no longer joy or sorrow, heat or cold, honor or dishonor, pain or pleasure.  This is perfection in action and free in consciousness” [LOYS, p. 152].

Beginning of the Pranayama Sutras 

The asana sutras in Sadhana Pada are following by the pranayama sutras , beginning with sutra II.49. Pranayama is to begin when asana has been developed to the point where there is repose in the posture and the practitioner has developed the capacities of concentration and equanimity.  This corresponds to the development of the 4^th limb of classic yoga, undertaken after progress has been made in asana (the 3^rd limb).  

This sutra begins with the definition of pranayama:

II.49.   Tasmin sati svasa prasvasayoh gativicchedah pranayama”

“Pranayama is the regulation of the incoming and outgoing flow of breath with retention.  It is to be practiced only after perfection in asana is attained.”

This is a simple functional definition of pranayama according to its components: puraka (inhalation), rechaka (exhalation), and kumbhaka (retention).  Later, kumbhaka is further into bahya kumbhaka (retention/pause after inhalation), and antara kumbhaka (retention after exhalation).  Mr. Iyengar’s commentary begins pp. 152-155 [LOYS].

[The pranayama sutras are discussed in greater detail in a separate post]

Reflective Asana and Pranayama 10

Forward Extensions (Paschima Pratana Sthiti)/Pranayama

“Body breath and Mind in Perfect Oneness”

Concepts

          Viloma II Pranayama

          “Magic Circle” (& abdominal awareness)

2” circle around navel; cf. ki/chi in Japanese/Chinese traditions

Center of gravity of body/center

Body as a container for the breath (maintain in standings, pranayama)

The asana sutras: 

II.29   Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, samadhayah astau angani

These are the eight limbs (astanga) of classic Patanjali yoga (sometimes also called Raja Yoga): yama (moral restraints), niyama (personal restraints, disciplines), asana (postures), pranayama (breath control), pratyahara (restraint/withdrawal of the senses), dharana (concentration), dhyana (extended concentration/meditation), samadhi (absorbed, deep meditation/mental clarity). 

II. 46 sthira sukham asanam

The asana is often translated simply as “The posture is stable and comfortable,” but B.K. S. Iyengar expands it to say that ”Asana is perfect firmness of body, steadiness of intelligence and benevolence of spirit” [LOYS p. 149). He goes on to say that “…in any asana the body has to be toned and the mind tuned so that one can stay longer with a firm body and a serene mind.”

 Sukhasana (Touch/Breathe/Resonance)

Review of Brahmari/San Mukha Mudra

(brahmari & the agni chakra/cooling the agni fire)

          “Body, Breath and Mind in Perfect Oneness” (bell)

Parvatasana/jalandara banda

Fwd Extension (from sukhasana)

Asana

Abdominal warm-up

Half reclining/bolster support: slide hands along thighs (to ardha navasana torso)

alternate legs up, then both

Ardha Navasana

Ardha Navasana <-> Paripurna (according to ability)

Adho Mukha Svanasana/Adho Mukha Virasana/Utthanasana

Tadasana/Urdhva Hastasana/Utkatasana

@ Rope Wall (legs in x-ropes, or single rope padded with blanket)

Fwd extension (rope) Vinyasa (x-ropes, or single padded rope)

          Adho Mukha Svanasana (hands on blocks/ then without blocks)

          Uttanasana

          Padangusthasana

          Utthita Hasta Padangusthasana 1, 2 (holding rope, foot to wall)

Any Wall (support standing leg side as needed)

Utthita Hasta Padangusthasana/Parsva (belt on extended foot)

Salamba Sarvangasana (variations) Chair as needed

Ekapada, parasvaika, according to ability and support)

(alternative: t-bolster setu banda as needed)

Pranayama (Pranayama/Savasana Set-Up)

Ujayyi I

Viloma I, II

Savasana    (continue on pranayama support, or conventional)

Sitting/Closing

         Sukhasana (Om, Shantih)

    “Body breath and mind,

                                                     I  send my heart along with this bell”

Reflective Asana & Pranayama

Kriya Yoga: The Yoga of Action/Practice

Sutras II.1 & II.2

[Note: See the post on bibliographyfor full references to works cited]

In the Yoga Sutras of Patanjali, only four explicitly mention the practice of physical postures, or asana.  All 55 of the sutras in Chapter II (called Sadhana Pada) describe the way of yoga practice and can be applied to asana and pranayama (limbs three and four of classical Patanjali yoga). 

In the broadest sense all the 195 sutras are relevant to practice (though Sadhana Pada is the most practical discussion). 

B. K. S. Iyengar’s Light on the Yoga Sutras [LOS] takes this view, and emphasizes the application of all the sutras to practice.  In Sadhana Pada there are 55 sutras on practice, referred to as “kriya yoga” or the yoga of action.

Sadhana Pada begins with a definition of the essential elements of practice and of their purpose.

Kriya yoga is defined in sutra II.1 [BKS/LOYS]:

II.1. Tapah svadhyaya Isvarapranidhanani kriyoyogah

“Burning zeal in practice, self-study and study of scriptures, and surrender to God are the acts of yoga.”

Bryant’s translates this as: “Kriya yoga, the path of action, consists of self-discipline, study, and dedication to the Lord.”

In other words, the yoga of physical practice consists of

            Discipline/zeal (Tapas)

            Study & knowledge of self (Svadyaya)

            Devotion (Isvarapranidahanani)

The translation of Isvara as Lord or God is often taken as evidence that Patanjali includes a particular divine being in yoga.  This is a matter of long discussion, but there is no need for practitioners to adopt any particular notion of a higher power.  Yoga practitioners may understand the term simply as “devotion,” belief in a higher power, or the broader belief that one’s practice is for a higher purpose than one’s own needs.  It is in this sense that some yoga traditions have the custom of dedicating the merit of their practice to purpose outside themselves.  For example, meditators may practice in the spirit of “Lokah samastha sukinho bhavantu” – “May all creatures be free and happy.” 

This is only one example.  The intention of the practice is that of the practitioner alone. It does not require a particular religious belief.

Mr. Iyengar extends his notion of asana practice and suggests that kriya yoga encompasses all the major paths of yoga, including karma yoga, bhakti yoga and jnana yoga [LOYS: 102-103]: the path of action (karma-marga) is the discipline (tapas) of the body, senses and mind.  The path of knowledge (jnana-marga) is the study of the self (svadhyaya) from the skin to the core and back again.  The path of love of God (bhjakti-marga) is surrender (pranidhana) of all to God [LOYS: 103].

Bryant says that practice (abyasa) and dispassion (vairagya) can be achieved through the means of tapas, svadhyaya and Isvarapranidhanini, which will increase the balance of sattva over rajas and tamas.  (p. 169).  Pracitioners in early stages may practice with energy (rajas) or inertia (tamas), but need to develop clarity and serenity (implied in sattva).  Kriya yoga is the means for these practitioners.  “Practice and dispassion…require a predominance of sattva and so are difficult for the active and outgoing mind that is still under the influence of rajas and tamas.  For such a temperament, the means outlined in this sutra produce the required purity of mind…. Once the mind is more sattvic, it is more capable of remaining fixed in practice and dispassion” [p. 172]

As a Sanskrit scholar, Bryant says that kriya and karma are closely associated in the ancient language of yoga.  Karma yoga is also a yoga of action, recommended in the Bhagavad Gita as the following of one’s duty and good works for their own sake rather than with attachment to the outcome.  Devotion to a higher power is the most important motivation – not attachment to outcomes.

Additional posts will discuss (1) “practice sutras” from Chapters 1 and 2, including the four that explicitly discuss asana, (2) and the role of practice in “attenuating” the afflictions/distractions of the mind.   

Reflective Asana and Pranayama 9

Standing Asanas (Utthita Sthiti)/Pranayama

“Body breath and Mind in Perfect Oneness”

Concepts

        Review “Magic Circle” (& abdominal awareness)

2” circle around navel; cf. ki/chi in Japanese/Chinese traditions

Center of gravity of body/center

“Body as a container for the breath” (maintain in standings, pranayama)

        Yoga karunta (& sattvic practice)

Yoga sutras II.1-2   (See Discussion post on the beginning of Sadhana Pada)

Sitting/Sukhasana (Touch/Breathe/Resonance)

Om/Invocation to Patanjali

          “Body, Breath and Mind in Perfect Oneness” (bell)

Spine erect, belt on ribs

          Parsva variations

Asana

Abdominal Warm-up

Prasarita Padasana (belt on feet)

(progressive Ardha/Paripurna Navasana)

                              Prelim ardha – back on bolster/slide hands along thighs

                              Raise one leg at a time/then both as able

                              Without bolster-hands behind neck, then with raised legs

                              Vinyasana Ardha <-> Paripurna as able (or back to previous)

 Adho Mukha Svanasana

Tadasana, Urdhva Hastasana, Urdhva Baddangullyanasana, Parvatasana (with

          Jalandara Banda)

Adho Mukha Virasana/Adho Mukha Svanasana/Plank/Urdhva Mukha

          Svanasana/Utthanasana

Utkatasana (rajasic versus satttvic)

Wall

          Uthita Hasta Padangusthasana 1, 2

         Trikonasana (Karunta/on theads/rajasic versus sattvic)

          Virabhadrasana II <->Utthita Parsvakonsana vinyasa (karunta)

          Prasarita Padottanasana (“collar ties”/flying butress)

Transition

          Baddha konasana variation on t-bolsters

                      one lengthwise under torso, one lateral for BK legs, support head) 

           Setu Banda on Cross bolsters (san mukha mudra/Ujayyi I/II)

Pranayama (Pranayama set-up)

           Viloma I, II

Savasana    (on Pranayama support, or flat)

Sitting/Closing

         Sukhasana (Om, Shantih)

 “Body breath and mind in perfect oneness

We send our hearts along with this bell”

 Reflective Asana and Pranayama 8

Twists (Parivrtta Sthiti)/Inversions (Viparita Sthiti)/Pranayama

 “Body breath and Mind in Perfect Oneness”

Concepts

     Invocation to Patanjali (Historical person of Patanjali)

          Viloma I, II Pranayama

          “Magic Circle”

                2” circle around navel; cf. ki/chi in Japanese/Chinese traditions

                Center of gravity of body/center

Sukhasana (Touch/Breathe/Resonance)

          Parsva variations

         Om/Invocation to Patanjali

          “Body, Breath and Mind in Perfect Oneness”

Asana (in abdominal work, focus on ‘magic circle’)

         “Pointer pose” (magic circle – tone abdomen/ extend fwd and back from circle)

                    <-> Adho Mukha Virasana

          Dandasana/Konasana (with Parsva variations), with belt, then without

          Konasana (w/o belt, upavistha & adho mukha variations, as able)

          Paripurna Navasana (variations)

          Chaturanga Dandasana <-> Bhujangasana

          Tadasana

          Urdhva Hastasana (Urdhva Baddangullyasana & Parvatasana variations)

          Adho Mukha Svanasana -> Plank (Chaturanga for seasoned students)

          Supta Padangusthasana 1 (feet @ wall),

                   Supta Parivrtta ArdhaChandrasana

         Wall

                    Supta Padangusthasana 1, 4 (Supta Ardha Chandrasana)

                    Parivrtta Trikonasana -> Parivrtta Ardha Chandrasana (Facing wall if needed,

                               center or room as able

            Prasarita Padottanasana

 Transition to Pranayama (restorative/chest opening)

           Viparita Karani (on block, center of room)

Pranayama (Pranayama/Savasana Set-Up)

         Ujayyi I, Viloma I, II

Savasana   

Sitting/Closing

        Sukhasana (Om, Shantih)

“Body breath and mind in perfect oneness

I send my heart along with this bell”