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Reflective Asana & Pranayama<\/strong><\/span><\/p>\n Kriya Yoga: The Yoga of Action\/Practice<\/strong><\/span><\/p>\n Sutras II.1 & II.2<\/strong><\/span><\/p>\n [Note: See the post on bibliographyfor full references to works cited]<\/em><\/span><\/p>\n \u00a0<\/strong><\/span><\/p>\n In the Yoga Sutras of Patanjali, only four explicitly mention the practice of physical postures, or asana<\/em>.\u00a0 All 55 of the sutras in Chapter II (called Sadhana Pada<\/em>) describe the way of yoga practice and can be applied to asana and pranayama (limbs three and four of classical Patanjali yoga).\u00a0<\/span><\/p>\n In the broadest sense all the 195 sutras are relevant to practice (though Sadhana Pada is the most practical discussion).\u00a0<\/span><\/p>\n B. K. S. Iyengar\u2019s Light on the Yoga Sutras<\/em> [LOS]<\/strong> takes this view, and emphasizes the application of all the sutras to practice.\u00a0 In Sadhana Pada<\/em> there are 55 sutras on practice, referred to as \u201ckriya yoga\u201d or the yoga of action.<\/span><\/p>\n Sadhana Pada<\/em> begins with a definition of the essential elements of practice and of their purpose.<\/span><\/p>\n Kriya yoga is defined in sutra II.1 [BKS\/LOYS]:<\/strong><\/span><\/p>\n II.1. Tapah svadhyaya Isvarapranidhanani kriyoyogah<\/em><\/span><\/p>\n \u201cBurning zeal in practice, self-study and study of scriptures, and surrender to God are the acts of yoga.\u201d<\/em><\/span><\/p>\n Bryant\u2019s translates this as: \u201cKriya yoga, the path of action, consists of self-discipline, study, and dedication to the Lord.\u201d<\/em><\/span><\/p>\n In other words, the yoga of physical practice consists of<\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Discipline\/zeal (Tapas<\/em>)<\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Study & knowledge of self (Svadyaya<\/em>)<\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Devotion (Isvarapranidahanani<\/em>)<\/span><\/p>\n \u00a0<\/span><\/p>\n The translation of Isvara as Lord or God is often taken as evidence that Patanjali includes a particular divine being in yoga.\u00a0 This is a matter of long discussion, but there is no need for practitioners to adopt any particular notion of a higher power.\u00a0 Yoga practitioners may understand the term simply as \u201cdevotion,\u201d belief in a higher power, or the broader belief that one\u2019s practice is for a higher purpose than one\u2019s own needs.\u00a0 It is in this sense that some yoga traditions have the custom of dedicating the merit of their practice to purpose outside themselves.\u00a0 For example, meditators may practice in the spirit of \u201cLokah samastha sukinho bhavantu\u201d \u2013 \u201cMay all creatures be free and happy.\u201d\u00a0<\/span><\/p>\n This is only one example.\u00a0 The intention of the practice is that of the practitioner alone. It does not require a particular religious belief.<\/span><\/p>\n 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 <\/em>and jnana<\/em> yoga [LOYS: 102-103]:<\/strong> the path of action (karma-marga<\/em>) is the discipline (tapas<\/em>) of the body, senses and mind.\u00a0 The path of knowledge (jnana-marga<\/em>) is the study of the self (svadhyaya<\/em>) from the skin to the core and back again.\u00a0 The path of love of God (bhjakti-marga)<\/em> is surrender (pranidhana<\/em>) of all to God [LOYS: 103].<\/strong><\/span><\/p>\n Bryant says that practice (abyasa<\/em>) and dispassion (vairagya<\/em>) can be achieved through the means of tapas, svadhyaya<\/em> and Isvarapranidhanini<\/em>, which will increase the balance of sattva over rajas and tamas.\u00a0 (p. 169).\u00a0 Pracitioners in early stages may practice with energy (rajas<\/em>) or inertia (tamas<\/em>), but need to develop clarity and serenity (implied in sattva<\/em>).\u00a0 Kriya yoga<\/em> is the means for these practitioners.\u00a0 \u201cPractice and dispassion\u2026require a predominance of sattva<\/em> and so are difficult for the active and outgoing mind that is still under the influence of rajas and tamas<\/em>.\u00a0 For such a temperament, the means outlined in this sutra produce the required purity of mind\u2026. Once the mind is more sattvic<\/em>, it is more capable of remaining fixed in practice and dispassion\u201d [p. 172]<\/span><\/p>\n As a Sanskrit scholar, Bryant says that kriya<\/em> and karma<\/em> are closely associated in the ancient language of yoga.\u00a0 Karma yoga<\/em> is also a yoga of action, recommended in the Bhagavad Gita<\/strong> as the following of one\u2019s duty and good works for their own sake rather than with attachment to the outcome.\u00a0 Devotion to a higher power is the most important motivation \u2013 not attachment to outcomes. Additional posts will discuss (1) \u201cpractice sutras\u201d from Chapters 1 and 2, including the four that explicitly discuss asana, (2) and the role of practice in \u201cattenuating\u201d the afflictions\/distractions of the mind. \u00a0\u00a0<\/em><\/span><\/p>\n","protected":false},"excerpt":{"rendered":" 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] \u00a0 In the Yoga Sutras of Patanjali, only four explicitly mention the practice of … Continue reading
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