Yoga Sutras Essay by Varsha Appaji

I wanted to share this excellent essay written by Varsha Appaji for her graduation from my 200hr training. She really went into great detail and wrote an amazing paper which I feel can be useful for anyone who would like to learn about the yoga sutras. Thank you so much Varsha for your wonderful writing!

The Yoga Sūtras of Patanjali

Varsha Appaji August 2023

“Yoga is to be known by Yoga, and Yoga itself leads to Yoga. The one who remains steadfast in Yoga always delights in it.” - Vyāsa

Yoga and Samādhi, in brief

In following scriptural convention, the starting word of the Yoga Sūtras is chosen with great intention, in order to convey a major facet of the entire text. Patanjali starts his work with the word Atha, meaning now. Now, yoga will be explained, and now, it must be applied and achieved.

Patanjali contends that yoga is Samādhi, which can be loosely translated to intense concentration.

Samādhi is a possibility, regardless of the five states a mind might be in: 1. Kshipta: restless
2. Mūdha: stupefied (by way of obsession/infatuation)
3. Vikshipta: distracted

4. Ekāgra: one-pointed
5. Niruddha: arrested (where thought processes can be controlled and stopped)

However, the concentration achieved by the distracted mind (namely states 1-3) is quickly dominated by moments of unrest. Therefore this does not strictly qualify as yoga. The type of concentration obtained by a one-pointed mind, provides the conditions necessary for contemplation and enlightenment of the Real. This weakens the Kleshas and reduces the pull of karma, paving the way to a niruddha state of mind. This is Samprajñāta Yoga, where the knowledge (of Sānkhya) becomes permanently fixed in the mind.

The formal definition of yoga provided by Patanjali is Yogaścittavrttinnirodhah. Translated this comes to mean that yoga is the suppression of the modifications of the mind.

The mind and its modifications

The mind is understood to have three functions: Prakhyā (the capacity to have feelings), Pravrtti (the mental faculty of purpose), and Sthiti (inertia/tranquility). This implies that the mind must also be a product of three Gunas. Therefore, we can understand that the mutations of the mind are an extension of/ the result of fluctuations of the Gunas.

Specifically, when the mind is:
- Influenced by Rajas and Tamas: mind is inclined toward external objets.
- Dominated by tamas: inclined toward attachment, weakness, and false knowledge.
- Clearly conceives the perceiver, organs of perception, and objects being perceived (Sattva),

combined with a trace of rajas: inclined toward wisdom, detachment, and virtue
- Fully attuned to sattva: the mind rests in itself, understands the difference between the intellect

(Buddhi) and the Self/Truth/Reality (Citti śakti), and is prepared for Dharmamegha dhyāna (the final stage of samādhi).

A mind fully abiding in sattva is also still limited because it inherently relies on the contrast to the other gunas. Therefore, beyond this, there is also Asamprajñāta Yoga, by which citti śakti is realized and lived. In this state of Pure Consciousness, we are the impartial witness of the intellect, which will then appear as an object.

When the mind has reached this state (as the witness), the Seer abides in its own Self, and is in its natural place of pure Kaivalya (liberation/freedom). Whereas a niruddha mind accesses samādhi temporarily, the mind dissolves entirely in kaivalya. In all other states of mind, the Seer identifies with the modifications of the mind.

Patanjali tells us that there are five varieties of these controllable mind fluctuations (Vrttis), which fall into two categories:

1. Klishtā: mental processes rooted in the kleśas, responsible for latencies

2. Aklishtā: mental processes “concerned with final discriminative enlightenment... opposed to the

   operation of the gunas” (15)

Notably, both of these mental processes leave Vāsanas (latent impressions), which again lead to modifications of the mind. Therefore, only complete concentration ends the cycle of mental fluctuations.

The five mental modifications (vrttis) are:
1. Pramāna - accurate conception stemming from perception, inference, or testimony. 2. Viparyaya - false cognition, causing affliction and comprised of the five kleśas
3. Vikalpa - cognition based on vague notion
4. Nidra - dreamless sleep
5. Smriti - recollection of an object, real or unreal, and the process of knowing

Taming the mind

Next, Patanjali introduces how these vrittis can be stopped. The mind flows in two directions: in one way toward Viveka (discriminative knowledge), which culminates is kaivalya, and in the other toward the continuous cycle of re-birth and sorrow. Increasing the flow toward the former path requires practice and detachment (Abhyāsa and Vairāgya).

Specifically, practice is the effort, energy, and enthusiasm needed to acquire Stithi (tranquility of mind). In order for this practice to be firmly established, it must (1) be continued for a long period of time, (2) without breaks, and (3) with devotion. Only when practice is of this quality will the tranquility formed in practice be strong enough to withstand the latencies of the mind in its fluctuating state.

Patanjali describes detachment to mean the mind’s indifference to what is seen in the objective world, and what is promised in the scriptures (e.g. moksha). This indifference is cultivated through Viveka, where the seeker realizes the faulty/impermanent nature of the objects of desire. Through this process, a clarity of vision and Sāttvik qualities of mind are developed. As this furthers, the aspiring yogi comes to practice Paravairāgya, which is an indifference to the three Gunas (principles of nature) themselves. With this knowledge, realization of the Self follows and the seeker understands the cycle of birth and death to be broken.

One outcome of the mind tuned by practice and detachment is Samprajñāta samādhi. As implied earlier, this is a partially arrested state, meaning that there must be an object of concentration. Object-less samādhi (Nirvīja or Asamprajñāta samādhi) stems from Paravairāgya, where the mind is free from “material cogitation,” making it therefore, non-existent (45).

There are two kinds of nirvīja. The first is that which comes through Bhava, which refers to the “subtle subliminal impressions of nescience which are responsible for discarnate existence as a Deva, etc.” (48). The second is through prescribed effort, which is the method yogis adopt. This effort entails:

1. Śraddha - reverential faith, which leads to

2. Vīrya - Energy, fortitude, and stamina, which leads to

3. Smrti sādhana - sustained recollection of the feeling of contemplation, leading to 4. One-pointed concentration, leading to
5. Knowledge of the real nature of things

But there is another means by which to achieve this concentration (asamprajñāta samādhi): devotion to Īśvara (Īśvara pranidhāna).

Who/What is this Īśvara?

• A particular purusha, unaffected by affliction, deed, karmaphala, or any other impressions.

• Eternally liberated (i.e. Īśvara experienced no bondage, even in the “past”, and no possibility of

  experiencing so in the future)

• Within it, the “seed of omniscience” (capacity for knowledge and realization) has reached its

maximum potential

• Not limited by time and present in all cycles of creation, therefore, the teacher to all other teachers

• Indicated by the sacred word Pranava, or OM

- The thought process associated with Īśvara has been symbolized with OM
- This same syllable has been used to symbolize Īśvara throughout time and throughout cycles of

creation
- “When the word is entered mentally, a sort of effort moves from the throat to the brain which

Yogins utilize towards contemplation” (64).
- A correct understanding of the relationship between the denoted word (OM) and its subject

denoted (Īśvara), lends itself to the repetition and contemplation of OM. This brings about focus and one-pointedness. “Through contemplative repeating of Mantras, Yoga should be consolidated and through yoga, chanting of mantras improved. Through...[this] the supreme soul is revealed” (65).

By virtue of these characteristics, we come to understand that Īśvara is like the immutable, pre-eminent Self, or in other words, the highest ideal. Īśvara pranidhāna is therefore like devotion (in the form of love, practice, and dedication) from our smaller self to our higher Self. As such, all the qualities of Īśvara already exist within us. The practice of yoga brings us closer to living these ideals.

Through this Bhakti-oriented practice, the nine major obstacles are dissolved. These obstacles distract the mind and cause further mental fluctuations:

1. Sickness
2. Incompetence
3. Doubt
4. Delusion - by way of ignoring the processes of concentration
5. Sloth - a disinclination stemming from the heaviness of body and mind 6. Non-abstention - arises out of an addiction for worldly objects
7. False knowledge
8. Non-attainment of any yogic stage
9. Instability to stay in a yogic state

From these distractions arise further disturbances: 1. Sorrow

2. Dejection
3. Restlessness (of the body)
4. Unregulated inhalation and exhalation

The practice of Concentration

Patanjali now introduces some of the practical methods of cleansing/tuning the mind toward concentration, away from further distraction and fluctuation.

A. First, he provides a clear strategy for engaging with different kinds of people, which helps to develop serenity and one-pointedness.

For people who are: Experiencing happiness Experiencing sorrow Performing good deeds Performing bad deeds

Cultivate:
Friendship
Compassion
Good will and inspiration Indifference (by not focusing on their faults)

1. Next, Patanjali ever so briefly mentions Prānāyāma as a technique for calming the mind. This will be expanded upon later.

2. The next method is Vishayavatī, which is the development of higher or subtler perceptive abilities. For example, when concentrating on the tip of the tongue, there is a super-sensuous (beyond the physical realm) taste, concentrating on the tip of the nose yields a super-sensuous smell perception, etc. By awakening these higher perceptions the gateway to acquiring knowledge through concentration is opened. Furthermore, doubt in one’s abilities as well as the truth of the scriptures is removed. “If part of the knowledge of the Śāstras is proved to be true by direct perception, then faith is developed [for subtler] matters” (81).

3. Contemplation of Buddhi or pure “I-sense”. This is done by imagining a lotus at the core of the heart, which is the abode of Brahman, shining with effulgent light. Think “I am spread over this.” “The transparent, radiant sense of ego radiating from the heart to infinity is Viśoka jyotishmatī” (84).

4. Tranquility can also be established by meditating on the mind/heart of a dispassionate person, such as a saint or even the Hiranyagarbha (cosmic mind). By setting the mind someone with no desires, the seeker will also come to be devoid of desires.

5. Another technique is to contemplate on the ideas that arise out of dreams. This is because external objective knowledge is shut out, and the mind operates at a vivid capacity, as if all of its power comes from within. By recollecting dreams and contemplating on them as though they are real, the seeker develops the ability to be aware that they are dreaming when having a dream. This witness-sense can therefore be carried through the waking state as well, which fosters a serenity and stability through the various other mental fluctuations.

6. Finally, contemplating or concentrating on any good thing will lead to an overall stability and focus of mind. Here we see the hallmark of Patanjali’s advice, a completely accessible and practical approach to developing concentration. Complicated strategies are unnecessary. All that must be present in the aspirant is a determined interest in improving.

By these practices, the mind gains the ability to contemplate on both the minute and infinite. And by mastering the extremes, the mind attains perfection and stability. Just as a transparent gem becomes colored by an adjacent object, Samāpatti occurs, where the mind becomes engrossed in the object of concentration. Savitarkā samāpatti occurs when engrossment includes the object, the verbal meaning of the object, and the idea of the object.

Nirvitarkā samāpatti occurs when, through the process of concentration/contemplation, conventional verbal meaning and knowledge from testimony and inference disappears. Only then the true nature of the object of contemplation is revealed. Here, the knowledge gained is uninfluenced by any other mode of cognition besides direct perception. When this occurs, the mind seems to lose its own nature (of reflective consciousness). When these cognitive capacities cease, the mind ceases to cognize all together, and

instead “becomes” the nature of the object itself. As the instruments of cognition are purified, the mind is engrossed in Rtambharā, or the unalloyed truth, without a trace of misconception.

Preparatory practices

Strategies A-G require the ability to be focused, and a baseline purity of mind. Therefore, Patanjali now outlines Kriya yoga, by which a seeker can prepare their distracted mind for contemplation and samādhi:

1. Tapas - self discipline, practice of austerities
2. Svādhyāya - self-reflection, repetition of mantra, or study of scriptures related to freedom from

bondage (Moksha)
3. Īśvara pranidhāna - ceasing to crave the fruits of action, surrender to Íśvara (can be thought of as

God, or the highest ideal)

Kriya yoga is beneficial because it removes the underlying causes of the mind’s modifications (Kleśas): 1. Avidyā - misconception about reality, the superset of the other kleśas

- Avidyā is not merely incorrect cognition, but cognition that is directly contrary to that which is correct. Namely: regarding the temporary as everlasting, the impure as pure, sorrow as happiness (pain as pleasure), and that which is not the Self as the Self.

2. Asmitā - conflation of the intellect (Buddhi) as the absolute Conciousness, egoism 3. Rāga - attachment based on the memory of previous pleasure
4. Dveśa - aversion based on memory of previous misery
5. Abhiniveśa - fear of death

- Abhiniveśa implies the idea of reincarnation. If fear of death exists, death must have been experienced previously (following the logic of rāga and dveśa).

Patanjali makes sure to point out that kriya yoga will only address the gross manifestations of the kleśas. Meditation is still needed in order to overcome their subtle aspects. So, kriya yoga is a precursor to the contemplative approaches mentioned earlier.

For the normal person, life’s actions lead to three future consequences, related to birth, the span of life, and the experiences of pleasure and pain. The quality of each effect is based on whether they were caused by virtue or vice, but regardless, she is thrown back into the cycle of birth and death. “Just as misery is undesirable to ordinary beings so to a Yogin’s mind even the enjoyment of pleasant objects is undesirable since this eventually involves pain also” (142). For the realized person who performs action without influence of the kleśas (i.e. has attained perfection through kriya yoga), her action creates no further vāsanas. In other words, the Karmāśaya (life, based on the consequence of previous action) does not fructify.

The nature of the Self, in brief

The Self is the absolute knower and a reflection of intellect (Buddhi). In Vyāsa’s commentary on the sūtras, he describes the Self as neither similar nor dissimilar to intellect. Not similar, because the intellect is mutative (i.e. the intellect knows some objects and does not know others), whereas Purusha is ever aware (i.e. always witnessing). The intellect is also a means to an end and acts in conjuction with other faculties, while purusha is the end in itself.

The Self is not entirely dissimilar to the intellect however. Because Purusha illuminates the intellect, it appears to be identified with Buddhi. As mentioned earlier, the route toward liberation requires discriminative enlightenment. Specifically, the knowledge that the Self is distinct from Buddhi. This knowledge comes from studying the śāstras and subsequent contemplation.

The pursuit of discriminative knowledge through Ashtānga Yoga

Now, Patanjali lays out the path of Ashtānga Yoga, which destroys mental impurities, and leads to enlightenment. All elements of this yoga must be practiced at all times:

1. Yama - forms of restraint, practiced universally (i.e. in all times and situations, regardless of societal role)

   1. Ahimsā non-injury of any being, by way of truthfulness and practicing other forms of restraint

   2. Satya - truthfulness
      - Absolute correlation of speech and mind to fact
      - But being truthful should not cause harm to others

   3. Asteya - non-stealing, even within the mind

   4. Brahmacarya - elimination of sexual desire by subduing the other organs of activity and

      perception

   5. Aparigraha - non-covetousness, by recognizing that greed and attachment entails sorrow and

      disappointment

2. Niyama - positive observances

   1. Śaucam - cleanliness
      - Externally through hygienic habits and consumption of pure food - Internally by removing the impurities/fluctuations of the mind

   2. Santosha - contentment, arising from the absence of desire for unnecessary material possession

   3. Tapas - the ability to maintain tranquility in the extremes

   4. Svādhyāya - study of the scriptures, self-reflection, and repetition of OM

   5. Īśvara pranidhāna

Patanjali advises that “contrary thinking” as the response to feelings opposite to those prescribed by the yamas and niyamas (e.g. hatred, jealousy). This entails calling out the negative feelings and how they contribute to the endless cycle of Samsāra, rather than the aspired path of Yoga. For example, when thinking of hurting an animal, the seeker would instead think “this perversity produces endless consequences of pain and ignorance.” The seeker would then go on to logically understand the various consequences that would snowball, until they are firmly established back in the guidance of the yamas and niyamas. Through this exercise, the mind develops an instinct for avoiding all deeds/thoughts with evil consequences to begin with.

By the practice of contrary thoughts, perverse thoughts become completely unproductive (like roasted seeds). Instead, the productive capacity of good thoughts reaches its maximum:

• When the yogi is rooted in ahimsā, no being is hostile to her.

• When she is rooted in Satya, her words will be fruitful (e.g. if she tells someone to be

  virtuous, they will be).

• When asteya is established, the best of objects and opportunities will naturally be available.

• When rooted in Brahmacarya, maximum vitality is reached (Vīrya) and one becomes a

  successful teacher because of the refined capabilities they possess.

• When perfected in Aparigraha, the objects of experience and one’s own body appear as

  insignificant. This detachment allows for knowledge on the past, present, and future states of

  one’s body to be revealed.

• Through the practice of external Śaucam, clarity on the nature of the physical body arises,

  which demotivates the yogi from being attached to her own physical form and those of

  others.

• By practicing Śaucam internally, the seeker develops a pleasant state of mind, which

  blossoms into the ability to concentrate.

• From Santosha, the seeker becomes spontaneously joyful, and closer to the experience of the

  Real.

• Through tapas, afflictions of the organs of perception/action are overcome.

• Through Svādhyāya, a tangible relationship with the higher ideals (e.g. Īśvara, sages, God) is

  reached, and contemplative capacity and faith is increased.

• Through Īśvarapranidhana, samadhi is attained.

3. Āsana - the attainment of Sthiram (stability) and Sukham (complete ease) in the physical body

In Vyāsā’s commentary of the Sūtras, he mentions the following āsanas to be practiced and held

comfortably:
i. Padmāsana

ii. Vīrāsana
iii. Bhadrāsana iv. Svastikāsana v. Dandāsana

vi. Sopāśraya
vii. Paryankāsana
viii. Krauñcānishādana ix. Ushtrāsana
x. Samasthithi

As most of these postures are seated and suitable for meditation, we can infer again that Patanjali’s main emphasis is to prepare the seeker for contemplative practice. Āsana is a means to a much larger end. Patanjali suggests a symbiotic relationship between āsana and meditation. Āsana brings the physical body under control, which otherwise obstructs samādhi with its various ailments. Meditation on the infinite brings about perfection of the mind and physical body (attainment of the Siddhis), allowing for perfection in āsana. From this we understand that the progression from āsana to meditation cannot be viewed serially. They must be attempted and practiced together.

4. Prānāyāma - perfect regulation of the inhalation and exhalation, coupled with a steady state of mind, arising from the perfection of āsana

Patanjali points out the various operations of prānāyāma:
i. Vāhya vrtti - suspension of movement after exhalation
ii. Ābhyantara vrtti - suspension of movement after inhalation
iii. Stambha vrtti - suppression, absence of the first two operations

- Specifically, an “internal contraction of all the limbs of the body” (233). - In Hatha Yoga, this corresponds to the Bhandas

Swami Hariharānanda (commentator of Vyāsa’s bhāśya) emphasizes that these operations do not directly correlate to modern conceptions of breath through the terms Recaka, Pūraka, and Kumbhaka.

These operations can be regulated in three ways:

1. By space - how much of the heart/effulgent light within is covered by inhalation and

   exhalation, and where the mind rests during suspension

2. By time, which should be measured by repetition of mantra

3. By number of breaths

When the operations of prānāyāma are mastered by these means of regulation, they become long and subtle, eventually getting “imperceptibly lost” in moments of suspension, or the effulgent light of the Self. Patanjali calls prānāyāma the superior tapas, because it diminishes the influence of karma, which normally casts a veil over the Truth. Furthermore, prānāyāma makes the mind fit for dhāranā.

5. Pratyāhāra - withdrawal of the senses
As the aspiring yoga has followed the above limbs of yoga, the mind decreases its contact and infatuation

with objects, and the senses “imitate the nature of the mind, ceasing to function.
6. Dhāranā - the mind’s fixation on a particular point in space by modifications of the senses

Specifically, the navel (Nābhi), the lotus of the heart, effulgence at the crown of the head, on the tip of the nose/tongue, on any other such spots on the body, or on any external object. An external focus is emphasized here because it requires the senses to be so withdrawn that they do not apprehend any other object except that which has been fixed.

7. Dhyāna - an advanced calmness of mind that can be applied to any object of meditation

In dhāranā, the mind is fixed on the desired place, but the thought process on the object is intermittent. As this practice develops and the thought process becomes an uninterrupted flow, it becomes dhyāna. While the flow of knowledge in dhāranā is like the succession of similar drops of water, the flow of knowledge in dhyāna is like the flow of oil. And “when knowledge is this continuous, it appears as though a single idea is present in the mind”. (251).

8. Samādhi - the highest state of concentration (referring to object oriented samādhi)

When dhyāna deepens so much that even the conception of self (the one who is meditating) is dropped, only the object of contemplation remains, and the mind “becomes” the very nature of this object. Conception of self must be dropped because any sense of “I am doing” or “ I am knowing” inherently reinstates reflective consciousness. Only a continuous process of knowing, without reference to the knower, is true samādhi.

When dhārana, dhyāna, and samādhi are practiced together on the same object, it is called Samyama. By mastering samyama, the knowledge gained in samadhi becomes even more pure and powerful. Patanjali now details the objects of samyama, and the results of its practice. He points out again attachment to the attainment of goals is counterintuitive to the practice of samyama. However, understanding these results provides insight on the mechanics of concentration, and the potential of the mind.

When Samyama is:
Centered on the characteristic changes (of an object)

Separately practiced on a word, its implied object, and its mental nature/conveyed idea

Practiced on Samskāra (impressions)
Centered on one’s own beliefs, impulses, desires, and

thoughts

Practiced on feelings of friendship, compassion, and goodwill

Centered on Jyotishmatī (inner effulgent light) Practiced on the Nābhi

Practiced on the trachea

Practiced on the bronchial tube (a heightened form of the awareness you hold in Ujjāyi prānāyāma)

The result is:

A full understanding of cause and effect, and thus, knowledge on the past and future

The ability to understand the sounds uttered by any creature, by the ability to understand the underlying “sense” in the mind of who uttered sound

Knowledge of previous births, leading to the realization that liberation is superior to the cycle of births

Knowledge of other’s notions (e.g. attachment, hate), but not of the object driving the notion

Unfailing strength

Objects very far away, or obstructed from view, can be perceived (illuminated by the inner light)

A full awareness and understanding of the physical body is gained

Hunger and thirst can be controlled

Freedom from restlessness, like snakes/lizards who have the capacity to remain inert for a long time

Liberation

Patanjali emphasizes again that the root of all sorrow is a misidentification of the self with the intellect, rather than pure consciousness. Therefore, the superior samyama practice is on the distinction between Buddhi and Purusha. Aside from this, all the powers described by samyama are obstacles to the ultimate state of samādhi, because they feed the mind with additional stimulus, preventing one- pointedness.

When the yogi is fully attuned to sattva where she fully conceives the distinction between Buddhi and Purusha, “simultaneous knowledge of the mutations of the all-pervading gunas in their past, present, and future states of existence” arises (331). In other words, the Real nature of all things is understood. As this realization dawns, the yogi further understands that discriminative knowledge is itself a facet of Buddhi.

The desire to hold on to Buddhi (I-sense) therefore dissolves, along with the gunas, which exist in the mind as kleśas and their resulting actions. When the gunas return to their unmanifest state, the Self alone remains, established in Itself (metemperic consciousness).

In order to possess the ability to differentiate between Buddhi and Purusha for this ultimate samyama, Patanjali prescribes samyama on “moment and sequence” (Mātrā and Krama). The idea of “moment” is different from time because it is a substantive reality, and not a mental concept. A moment is the container of the present reality and nothing else. Everything that is said to “exist” (whether in the past or future), must be encapsulated by the present reality (because existence is dependent on being real). A moment therefore encapsulates the past, present, and future (following the law of cause and effect), and can be conceived as the container of everything undergoing change. By practicing samyama on the present moment and its sequence (i.e. on the changing flow of reality at each moment), the subtlest power of discrimination is developed. “The change that takes place in a moment is the subtlest change; there is nothing subtler than that” (341). Then, this power can be harnessed to discern the Self from the non-Self.

Patanjali states that this knowledge of discernment is an inborn faculty, and can independently be accessed without instruction from others. No matter who we are, we are capable of bliss and freedom. The ultimate Guru is within ourselves.

Filled with this knowledge, the seeker finally flows more strongly toward the path of kaivalya, away from the world of sense objects and experience. Patanjali explains that even in this tuned mind, thoughts like, “I am knowing,” “this is mine,” etc. may come about, due to the strength of the vāsanās. However, in this case they are being exhausted— this elimination requires no additional or concerted effort. On the path of discriminative knowledge, they will dissolve automatically.

Once all latent impressions are burned by the fire of knowledge, the seeker attains the final stage of samādhi, dharmamegha dhyāna (cloud pouring virtue). In the final sūtra, Patanjali emphasizes what the state of kaivalya is. Having served their purpose (facilitating experience and liberation for Purusha), the gunas cease to exist, which is the end of cause and effect (natural law) all together. The Self is established in itself, unconcerned with reflection or association with Buddhi, free from sorrow and samsāra. All that remains is pure existence-consciousness-bliss (Sat, Cit, Ānanda).

A few more reflections

The sūtras contain the most clear and illuminating knowledge on Yoga. My favorite part is how practical the teachings are. Patanjali took immense care to spell out very specific strategies for interfacing with life’s different situations. As I was studying this text, I found my outlook on many things radically changing for the better.

I am additionally amazed at how comprehensive this text is on covering other metaphysical concepts, like notions on time, sound, the nature of the mind, and more. I am convinced that the yoga sūtras contain

everything you need to know for understanding your self and how to exist in the world. Even without any background or belief in God, I believe that this text provides the comprehensive guide to the path that leads to peace and realization.

Textual Reference: Yoga Philosophy of Patanjali by Swāmi Hariharānanda Āranya

Podcast with J. Brown Yoga Talks

It was great fun to talk with J. He is very intelligent and unassuming and I thought it went very well. I think we share quite a bit of common ground in our thinking on yoga. You can listen to the talk here https://www.jbrownyoga.com/yoga-talks-podcast/2023/8/andrew-eppler

Should we chant mantras in yoga classes?

Many times there are strong opinions about chanting mantras in Yoga classes. Some people feel that this is an important part of authentic yoga and others feel like it is not understood or appreciated by new students. My opinion is simply that it depends entirely on the circumstances. Here are some thoughts about chanting and how it can be used whether we choose to chant it aloud or not. These things are discussed in our 200 hr yoga trainings.

The Junk Theory

The Junk Theory...
I was in a taxi in Mysore a few months ago taking M. A. Narasimhan and his sister Jayashree home after excellent lectures in Mysore Conference. Narasimhan turned to me as we drove and said "Babies cry to eat mud you know."

I said yes I have noticed this...I do have four kids after all. He went on to give such a profound talk that I have not forgotten it since and it is still working in my thoughts and behavior.

When we are babies we all want to eat dirt or mud. Most mothers will allow it at least a little hoping the child will see that they really don't like to eat dirt and will stop. She also knows medicines she can give if the child gets an upset stomach. For Narasimhan this is a metaphor for how we evolve. When we are eight years old we no longer want to eat mud. We have toys however which we think are the most amazing thing and we will get very upset if we should lose them or have them taken away. But when we are fifteen we look at those same toys and we say "What is this junk?" Those toys look very silly to a fifteen year old. But then when we are 20 we look at the things we played with and were excited about when we were fifteen and again we say "What is this junk? This stuff is so lame!"

And so it goes throughout life. We are growing and our interests are evolving and we move on to new habits and new interests and new ways of thinking. The shame is that as adults many of us get stuck with one set of interests and habits and we do not continue to grow and change. Especially with regard to how we gratify our senses. We say things like " I am all grown up now. I am a big boy and I like to smoke cigarettes and drink beer and eat these particular foods and that is just the way I do things." And we forget that we have always evolved out of things in the past and we have every right to continue to do so.

It is all junk! Our happiness comes from inside of us, not from food or sex or intoxicants. All of the good experiences of life wear out at some point we find moderation or else they become miserable. We continue to grow and evolve - unless we don't and we get stuck in some particular pattern. But just like the eight year old who doesn't want to eat dirt anymore, we are allowed to change our interests. We can say "Beer and cigarettes make me feel terrible. I am over it." It isn't a will power thing, it is just being bored with old junk that doesn't work for us anymore. So we become more free and we move on refining our tastes and lifestyle patterns. It doesn't matter if it is beer or cigarettes or whatever, we all like different things and we all at some point say "Hang on now this is getting too much."

As we get older we either have to modify our interests and intake of certain things or we are forced to pay a terrible price for our indulgences. Just look around and you will see what I mean. We all have things we struggle with and know we need to let go of.

Sri Narasimhan's words inspired me that day. It is all junk. I don't like to eat dirt. I don't like to play with toy cars anymore. Why should I think the things I like to do now will stick with me forever? So when I think about letting go of things I need to let go of I try to remember that day in the taxi - it is all junk! Be free and keep evolving. It is boring and silly to be stuck in our ways. We are capable of infinite growth.

Mysore Yoga Conference is all about being around people who inspire us and evolve our thinking. It is something we do because we really love being around these amazing people and because we very much want to continue our education in yoga.

How to Teach a Beginner Ashtanga Class

Teaching a beginner class is one of the most challenging teaching situations and it is also the cornerstone of our ability attract new students. Here are some ideas about how to teach total beginners Ashtanga Yoga in a led class situation. Without loosing the essence of the practice I believe it can and should be adapted to work with anyone and everyone who truly wants to practice yoga.

Nine things you aren't supposed to talk about (especially if you are a yoga teacher)

Sri Alwar - Acharya of Nathamuni Sampradaya

During our Melkote Retreat Sri Alwar shared a lesson I had not heard before and which stuck in my mind. I asked him later and he told me this saying comes from a category of texts called “Subashita” which simply translates as “good sayings.” It is just a fragment of wisdom from the deep and rich tradition that the yoga of Mysore has come down through. Obviously we will talk about such things with those who are very close to us, but this struck me as a really valuable piece of advice.

1. Your age. Whether you are young or old, whether you look younger or older than your years, it is simply nobody’s business.

2. Your health and the medicines you take. If we divulge the details of our personal health people form their own opinions and their attitudes towards us change. It is better to keep such things private.

3. Your personal practice. Your Asanas, Mantras, Meditation, whatever it is you do, keep it private. Don’t brag when you feel good about your practices and don’t complain when things are not ideal. You weaken whatever you do by discussing it openly with people who have no business knowing these things.

4. Your money. Talking about how much money you have is just plain bad luck. Bragging about how much or lamenting the lack of money demonstrates need for either praise or sympathy and both make you look bad.

5. Disagreements within your family. In every family there are bound to be differences of opinion. Whether is is between husband and wife, siblings, parents or in-laws - it is always a mess sometimes. That is humanity. Don’t air dirty laundry. Keep your private life private.

6. The love affairs you have had. Never discuss your sex life or allude to it. It is poor taste and does nothing for you.

7. Those who love you. Don’t name drop. Don’t brag of successes or impressing anyone. Let people hear those things from other people if they are to hear them. Bragging about anything simply says “I am insecure and need validation.”

8. Those who hate you. We all have people who we are not on the best of terms with. Maybe we have outright enemies. Don’t speak ill of anyone. Don’t talk about arguments you won or how much you dislike so and so.

9. The charity and good deeds you do. Whatever you do for others let it be true karma yoga and don’t talk about it. Again let other people tell about those things if they are noteworthy. It is enough to know we have done a good thing for someone. There is a belief in Indian culture that you actually lose the virtue of your good deeds when you boast about them.

These nine things when observed carefully give the personality strength and stability and instill respect in other people. Don’t try to tell people who you are, let them discover for theirselves and form their own ideas. There is great dignity in this. These ideas are ancient guides for creating successful interactions with others.

In today’s social media driven world we have the opposite idea. People post everything for everyone to see. This idea that “My life is an open book and I am just so comfortable with myself that I can tell everyone everything is naive and foolish. Especially in the context of a yoga teacher interacting with his or her students, these nine observances and very good advice in my opinion! This is the sort of stuff we talk about in our 200 hr Ashtanga Yoga Trainings. Learn more here. https://www.ashtangayogastudio.com/200hrtraining

Symbology and Philosophy of Standing Postures in Primary Series Ashtanga Yoga

After spending years studying with the Sanskrit community in Mysore India I have always been fascinated by the mythology behind the practice. Here are a few of the ideas I have learned about.

Exploring Philosophies

As we continue to study and learn more from the Mysore Sanskrit scholars we start to see just how vast Indian philosophy is! It is a huge pandoras box with so much to learn and understand. It calls into question all belief structures and looks at them from different perspectives. Yoga is only one philosophy of many. As we try to explore the worldview of Sri Krishnamacharyas particular tradition we are having such a delightful time and learning how many drastically different worldviews have coexisted in India since ancient times and how those views are still debated today. Here are some basic thoughts as we explore the differences between Advaita Dvaita and Vishishtadvaita. These three different fundamental views of life work their way into commentaries on all the major scriptures. The commentaries are different depending on the philosophical background of the author. Understanding these different ideas can help us understand some of the apparently contradicting ideas.

Mysore Yoga Parampara

Sri U. Ve. M A Lakshmithathacharya Swami

Mysore Yoga Parampara! I want to share some information which I think can help us all to appreciate and understand it better. This writing is about the Mysore Yoga Parampara which Sri T. Knrishamacharya came from. Mysore is a complex community with many great lineages, profound scholars and yogis, all of whom have made contributions to the yoga culture of Mysore. Mysore has so much to share with the international yoga community! This is just a small glimpse into a beautiful yoga tradition that has existed in Mysore for at least a thousand years.

When we want to understand the background of yoga in Mysore, there are actually two ways we can look at it. One approach is to trace the yoga postures and try to understand where they came from and how old they are etc. This makes sense because most people are interested in the postures more than anything else. So we read stories of Sri Krishnamacharya studying postures in the Himalayas, and examine his writings on postures and try to work out where those postures might have come from. There is this mysterious Yoga Korunta text and many ideas around that to ponder. There is plenty of debate, but we can say that a lot of study has been done on this front and we know more now than we did before. We get caught up in all kinds of postural trivia and debate as we go down this avenue. This has validity no doubt. However if we look at yoga as more than a physical practice it becomes clear, at least to me, that you cannot understand the background of yoga by studying about postures alone.

There is another way to look! What if we look at yoga as a spiritual practice and start to trace back the spirituality and philosophy? This takes us in a different direction altogether and we can see that there is indeed a Mysore Yoga Parampara that goes back a very long time. Sri Krishnamacharya came from a particular spiritual lineage and it is much simpler to trace than the asanas and mysterious texts that were eaten by bugs etc. When you ask Sanskrit scholars in Mysore about Mysore Yoga Parampara they tend to talk about a spiritual lineage rather than simply yoga postures. I believe this is a much more accurate way to understand the yoga culture of Mysore.

Sri Krishnamacharya was an Iyengar. Tirumalai Krishnamacharya was his full name because his family lived near Tirupati in Tamil Nadu. My acharya, Sri U. Ve. Laxmithathacharya Swami came from that same spiritual lineage and here is what I have managed to learn about it so far.
This is a Sri Vaishnava lineage sometimes referred to as Nathamuni Sampradaya, but most of the time my teacher would simply call it Mysore Yoga Parampara. It starts with the god Nariana whose primary symbol is the sun, and his consort Lakshmi. There are many saints or acharyas in this lineage. Each of the saints have many texts which they wrote, stories of their lives, and contributions to the richness of this tradition. There are several important acharyas that are mentioned most often. This is by no means the entire picture, but it does give an outline of an ancient yoga tradition.

Nammalvar was the first important acharya. He was a mystic poet who remained speechless from birth until the age of 16. He is said to have spent the first 16 years of his life in the samadhi state, sitting inside a large hollow tamarind tree. At the age of 16 he began to speak and he expressed himself in poetry. The poems of Nammalvar are in Tamil language and have contributed greatly to the philosophical and theological ideas of Vaishnavism. The period in which Nammalvar lived is debated. He is mentioned in Indian texts which could put him as far back as 3059 BCE (Wikipedia). Most Indologists would place Nammalvar much later, but regardless of the exact date, this saint lived a very long time ago. My teacher always said these saints are timeless and that it is their message that is important, not the exact dates of their lives.

Nathamuni is the next important acharya. He lived from 823 CE–951 CE according to Wikipedia. (all dates mentioned here are taken from Wikipedia) Nathamuni famously heard some people who were from a small village called Melkote (not far from Mysore) reciting some of the poetry of Nammalvar. They only knew 11 verses of Nammalvar's poetry and the rest had been lost over time. Nathamuni was so passionate about recovering the lost poetry of Nammalvar that he memorized it went to the place where Nammalvar lived and sat reciting the 11 poems that he knew 12,000 times each until he got into the samadhi state and was able to learn the rest of Nammalvar's poems in his visions. My acharya Sri Lakshmithathacharya Swami lived in Melkote and he would recite that very poetry every day and taught it to many students. Obviously this poetry is still around today. It is very abstract and passionate poetry. You can actually hear some of it on YouTube if you search for it. While it may be difficult to understand for Western cultures, the idea of getting information through the samadhi state is a recurring theme in Mysore Yoga Parampara. Sri Krishnamacharya is said to have entered the samadhi state and had a vision of Nathamuni from which he received the information to write the Yoga Rahasya, which is one of his most famous writings.

Yamunacharya is the next outstanding acharya and was the grandson of Nathamuni. Naturally they lived in the same period. Yamunacharya was a great scholar and he wrote many works. One of them was a 32 verse summary of the Bhagavad Gita called the Gitartha Sangraha. This is the sum and substance of Nathamuni Sampradaya, my acharya used to say. It is a core text for Bhakti Yoga. Deep devotion and ecstatic love for the divine are very much hallmarks of this yoga tradition. The yoga of the Bhagavad Gita is much more certral for Mysore Yoga parampara than the yoga of Patanjali. I spent three and a half years studying the Gitartha Sangraha with Sri Lakshmithathacharya Swami to try to learn the world view and spiritual ideas of this Mysore Yoga Parampara. Although he passed away before I could complete my education, I found it deeply impactful. These ideas permanently changed my understanding of yoga. He also spent much time teaching me about the tradition that he came from.

Ramanujacharya was the next important acharya, and he was the founder of the Vishishtadvaita philosophy. He lived from 1017–1137 CE. Ramanuja's Acharya belonged to the Advaita school founded by Adi Shankara. There are three major branches of Indian philosophy which are fundamentally different. Dvaita(dualism) Advaita (nondualism) and Vishishtadvaita (qualified nondualism). Ramanuja took after the philosophy of the Tamil saints such as Nathamuni and Yamunacharya and diverged from his Guru on many points. He defeated his acharya in a debate. There is a story about Ramanuja yelling the secret mantra from the roof of the ashram which, needless to say, made him very unwelcome there. Ramanuja was then in exile for some years and 12 of those years he spent in Melkote, which is an hour and a half by car from Mysore. He founded his own philosophical views and those are what is called Vishishtadvaita. Mysore Yoga Parampara is steeped in this philosophy.

Ramanuja appointed 74 acharyas to carry on his message and teaching and these were referred to as "Simhaasanaadhipathis." Most of these appointees were grihastas or family people. All Iyengars can trace their ancestry back to one of those 74 acharyas appointed by Raamanuja. One of the dearest to Raamanuja was Ananthacharya. Ananthacharya showed great valor when he was the only person willing to go on a difficult and dangerous mission to establish a temple in Tirupati. Ananthacharya went alone in the dangerous jungle and dug a huge water reservoir by hand so that he could create a garden to grow flowers for rituals. This was a great delight for Raamanuja and it was also connected with the writings of Nammalvar. This showed Ananthacharya's great love and devotion to his teacher and his spiritual tradition.

Ananthacharya was a distinguished disciple of Raamanuja and he settled near Tirupati. Again, Tirupati is where the "Tirumalai" in Tirumalai Krishnamacharya comes from. The father of modern yoga "T. Krishnamacharya '' came from this lineage and for those who know, it is obvious from the tilok that he wore on his forehead. Another connection is that Ananthacharya was called "Lakshmi Thatha" because of a miraculous story that happened with the goddess Lakshmi in their temple. Many of the descendants of Ananthacharya bore the name Lakshmithathacharya, including my acharya, Sri U. Ve. M A Lakshmithatacharya Swami. It means "father of Lakshmi'' and has to do with a ritual in which Lakshmi was given to Lord Nariana in marriage. Ananthacharya acted as the Father of Lakshmi in this ritual to give her in marriage.

Mysore Yoga Parampara has been carefully preserved even in our modern times. Many sacrifices have been made by the families involved to keep this tradition alive. This is surely not the only Yoga Parampara in Mysore. There are many lineages both Vaishnava and Shiaiva and these comprise a whole community which is steeped in spiritual practice. There is so much I do not know! This is just a small glimpse into what I have learned so far. I offer it humbly for those who might be interested to learn something about the spiritual background of the yoga of Mysore rather than simply trying to trace the origins of the yoga postures that Mysore has become known for.

Here is a short list of the notable Acharyas in this tradition:

Supreme Lord Sriman Nariana and Goddess Malakshmi Piratti

• Vishvaksena

• Nammalvar

• Nathamuni

• Pundarikaksha

• Srirama Mishra

• Yamunaacharya

• Mahapurna

• Raamanujacharya (Founder of Vishishtadvaita)

• Ananthaacharya

• Chikka Govindaraj Wadevar

• Periya Lakshmithathacharya Swami

• Dasha Vidya Charavarthy Alvar Swami

• Tarakateertha Lakshmithathacharya Swami

• Pundita Raja U. Ve. Alvar Tirumalai Iyengar Swami

• U. Ve. M A Lakshmithathacharya Swami

One may study these acharyas and read the many texts composed by them to learn more about the spiritual tradition they belong to. Some acharyas are relatively obscure, but the ones written about here were very famous and have a lot to read and learn about. The Brahma Sutras, Puranas and Bhagavad Gita are central texts for Nathamuni Sampradaya.

resources for studying Mysore Yoga Parampara.

Mysore Yoga Traditions Film

Mysore Yoga Traditions Archive

Mysore Yoga Traditions Conference

One may ask, what are the spiritual understandings and practices that have been handed down with this yoga tradition? How, and to what extent, can we as people from all different cultures and religious backgrounds incorporate these ideas into our approach to yoga? Can we belong to a yoga tradition in a true and sincere manner that involves more than simply practicing postures? This is precisely the conversation that Mysore Yoga Conference is based around! Participating in high quality education with the great scholars of Mysore is the way to begin. From this we gain an accurate view of the tradition, based on our own personal interactions with the community.

About half of all postural practices around the world today can be traced back to Sri T. Krishnamacharya. By learning the philosophy and history of the Mysore Yoga Parampara we can gain new insight into the yoga that has had a very positive effect in millions of lives across the globe.

--
www.ashtangayogastudio.com

Eastern Practice Western Mind

Yoga has been the thing that has enriched my life the most. Since I began practicing Ashtanga Vinyasa Yoga at the age of 14 I can say that yoga has dramatically changed the course of my life. I began practicing with my father in the early days when an old friend came to visit and began to teach us yoga. Yoga soon became a part of my identity and self image. It opened up a whole world to me. Without the influence of yoga I believe that, like most people in the world, I would have stayed in the place where I was born and done something similar to what my father did for a living. Instead I found myself in Mysore India at the age of 18. Travel changed my world view and also what I wanted to do with my life. All of this came through yoga and the community of people around the world who practice yoga. Naturally I feel a great sense of gratitude towards my teachers and friends as I look back.

I want to share some thoughts about how yoga is perceived in different cultural settings. This writing is nothing more than a snapshot of my thinking about yoga at this particular time. I share it humbly because I was asked to write an article. I feel that the whole world is getting to know itself better through the practice of yoga and that our similarities as well as our differences come to light as this happens. The fundamental topic of discussion is- Just how does cultural identity change the way people relate to yoga and yoga philosophy? All cultures have exercise. No need to look very deeply into cultural identity if we just want to discuss exercise systems. Yoga holds its own among any other systems of physical exercise. If I want to practice yoga postures to stay fit as opposed to jogging or Pilates or any number of other options, then that is all well and good. I need not concern myself about cultural identity. I am just a person from America who likes to stay fit, like millions of others.

But yoga touches deeper than that. It promises more. By definition it has more to it that physical exercise and my teachers have always been very clear about this with me. Most other yoga practitioners around the world experience something similar if they practice yoga for some years or even decades. It means more to us than exercise. So we tell ourselves a different thing - I am not only trying to take care of my body, I want to also take care of my mind and cultivate my ability to concentrate. I want to free myself from emotional suffering. I would like to experience this Samadhi or enlightenment that is mentioned again and again in all the books about yoga.

Now this is where it gets interesting. I believe we all see life to a certain extent through a particular cultural lens. We may renounce our own culture and choose to live in another part of the world, but there are deep patterns in our thinking that take years and years to change and some of these patterns will perhaps never go away. This is my opinion and I will attempt to build on this idea.

I come from a Christian culture. In fact I come from a family full of Nazarene ministers and I grew up in the bible belt in the USA in a particular kind of culture. There are plenty of things I object to in my own culture! I can see the rampant dogma and hypocrisy very clearly. But I have traveled in the world enough to realize these things exist in every culture. They are just harder to see in other cultures whereas they tend to be sharply in focus in one's own culture. No one has a monopoly on dogma and hypocrisy! There is plenty to go around. There are good and bad things in every country, community, culture, family etc. What I have been contemplating in my own thoughts is the way in which people from a Christian culture relate to yoga philosophy.

One may say "l hate all organized religions. I have nothing to do with these things." But the religious ideas that a culture is formed around run deep. There are ideas we absorb as children that go on to form building blocks for our world views and shape the way we see the world. Forgiveness of sin is a good example. Christian faith does a good job with this in my opinion. A person is allowed to make a new start. He or she can confess the things they have done wrong, apologize, make restitution, change their behavior, and it is considered to be ok. All is forgiven in the family, community and more importantly in the mind of the person who has decided to ask for forgiveness. All cultures have some version of this, but it is a central part of Christian thinking. In my opinion, there are certain deep fundamental ideas inherent in our culture that are part and parcel of our worldview whether we like it or not.

Yoga has penetrated world culture. In the words of my respected teacher and friend Dr. TRS Sharma " Britain colonized India for 200 years, but India colonized the whole world through the practice of yoga." Yoga postures are a gateway into spiritual practice. They alter one's brain chemistry and perception of the world around us to such an extent that most people become curious about other aspects of yoga. And so it begins.

In the early days my generation and peers began to learn Ashtanga Vinyasa Yoga in Mysore India and there was a great importance placed on traditional practice. We learned the word Parampara and decided we were part of a yoga tradition by virtue of practicing yoga postures with dedication in a particular order. Our fundamentalist Christian programming emerged and much alienation and debate ensued.

Soon there was an attitude among some yoga practitioners, particularly Americans, that they had the original "real" yoga and that everyone else was practicing something that was watered down or somehow impure. Students were essentially told that they were flawed in any other yoga practices they may have known previously and that in order to be authentic they had to do exactly as their teacher said. That authenticity could be revoked at any time if they fail to conform to the method and that they were essentially not authentic practitioners unless they were authorized by someone who was. They would be removed from a list of certified , authorized, credible practitioners and that this list meant that these practitioners were part of a Parapmara. A Parampara that looked very much like a pyramid scheme for making money teaching yoga postures in a particular way.

Because of my Christian upbringing in the bible belt of the United States, I couldn't help but notice a strong parallel with this attitude and that of Christian fundamentalists.. "We have the real god. You are inherently flawed and you need for us to approve your relationship to god. You are not ok until we say you are ok and we may change our mind and reject you at any time unless you do exactly as we say. You get a lot of benefits as a member of our group, but we will revoke them immediately if you fail to comply with our rules and regulations. The alternative to obeying us is great suffering i.e. eternal hell and damnation." Is it really such a big surprise that the strange way western people relate to yoga is a reflection of our cultural disposition towards spirituality? I think we have imposed our views on yoga without even realizing it.

I don't believe this kind of thinking is Indian in its origin. It is a superimposition of a very western world view. One of the most poisonous and destructive ones in my opinion. This is the thinking that caused the younger generations to rebel completely against religion in the 1960s and 70s and which caused people in our culture to be disgusted with all organized religions. My parents were among those who rebelled. This kind of rigidity actually fractures society and causes rebellions and upheaval of all kinds.

As I have gotten to know the Sanskrit community in Mysore India I realized at some point that yoga philosophy and religion are two different things to them. I find that very interesting and refreshing. I believe that Indian culture has a tolerance for other religious ideas because there are different gods and different sects such as Vaishnavas and Shivites etc. So respect for others who have differing beliefs is more common. People who are convinced that their way is the one and only right path cannot do this. If we take philosophy to be that which is based upon experience and logic and religion to be that which is based on faith and belief in a particular deity, then we can accept others and share with people of differing opinions much more easily. I have come to realize that all the great mysteries of life have been debated for centuries if not millennia among Indian sages and philosophers. Is there a god or not? And if so what is it and what are its attributes? Is it one, or two or three?

The concept of Ishvara is a fascinating point to me. Whenever anyone says "God" in America or most other western countries the most common reaction is- oh no here we go! It is assumed there will be a particular god that this person believes in and that they will attack others who do not share this faith. The idea of a sort of universal god principle which doesn't have any defined attributes is not very common in western thought.

I feel that my study of Indian philosophy has helped me to appreciate my own culture more. I have always been wondering about the big mysteries of god and life and death. For whatever reason those things have always been on my mind. My teacher Dr. MA Lakshmithathachar gave me a different view of life. He said that the whole world is the body of God. That God has two parts, prakriti and purusha or matter and consciousness. Study of Sankhya philosophy has been very influential for me. Therein lies a parallel to the thinking I grew up with. We always talk about the devil on one shoulder and the angel on the other. The struggle of good against evil, sin against virtue etc. If we take Prakriti to be the material principle which draws each of us into action and karma, and purusha the be the conscious principle which draws us towards exploration of consciousness, a parallel can be found in the fundamental thinking.

Each person is enjoying certain things and suffering from certain things according to their behavior and circumstances. We are all searching for ways to be happy and to enjoy life, no matter what choices we make. When prakriti is firmly in the driver's seat and enjoyment of the physical senses, acquisition of material assets, external things etc is our primary goal, we see the rottenest most selfish behavior in human beings. When consciousness or pususha becomes more interesting and behavior in the physical world is governed by internal principles, spiritual practices etc, we see morality, evolution of thought, and a sense of the interconnectedness of all things. We all have two different sets of impulses and we try to find the balance. We are all wonderful people and at the same time we are all selfish monsters bent on personal gain and advantage. It is our choice which direction we will move.

As long as we want to stay in our bodies, and most of us very much do want to stay in these bodies of ours, we must eat and care for our basic necessities. This means we must negotiate with the world around us and arrange some exchange to get the things we need, care for those who it is our duty to care for etc. No one can escape this basic reality. So materialism reigns supreme most of the time. The Bhagavad Gita deals with this dilemma in a way that I find absolutely brilliant, and eternally relevant to our day to day existence.

When a human being begins to search within and contemplate the big questions in life, such as the meaning of existence, nature of the self, existence of god, what happens at the time of death etc, they access something which is indescribably beautiful and begin to see life differently. We each experience that mystery through the lens of our own culture, mind, experiences, beliefs etc. Some will say there is a god, others will insist there is not. Some will call God by one name and some by another. I believe we are all experiencing the same thing, just through different lenses. We may compare and concern ourselves with differences, but I think it is more interesting to look for the commonalities.

If spirituality and religious practice are associated with purusha, science is surely associated with prakriti. A great man once said "Mathematics is the language of God." There is some truth to that in my opinion. Nature is created by divine principles and it has inherent patterns within it which give rise to the great sciences and technologies we have today. I am typing now on my computer. How can I discredit the great accomplishments of the human race and say they are inferior or somehow flawed? But science has far surpassed any religion in gaining the confidence of the world. Because of the oppression of organized religion we gladly grabbed onto a science based view of life and the world. India and the rest of Asia does not have the same cultural history as the west. Our oppression was great and our suffering acute. It is no surprise everyone jumped out of the church and ran towards science. But Asia is not far behind the west in adopting a science based view and abandoning religious ideas that are now seen as old fashioned and out of date.

But then we find yoga. It reminds us of something we long for so deeply. It stirs that deep primal need to connect with our spirituality. When we move that direction we see the cultural baggage we carry and just what awkward creatures we have become in our loneliness and deprivation from spirituality in the modern world. So we go right ahead and impose all our same rubbish ideas on yoga. But yoga can't be hurt by rubbish ideas. It has survived for a very long time and I think it is invincible. Childish behavior always gets seen for what it is as time passes. Yoga is India's great gift to the world. We tried our best to sexualise it, capitalise on it, package it and take it to the bank, but somehow it eludes us. It touches deeper than we realize. Our emptiness is not satisfied and we still look further.

The suffering of the modern time is great. The loneliness of the digital age gnaws slowly at us and we are forced to reevaluate. The Covid era has ushered in new challenges and new thinking. Yoga has always been evolving and changing with the time. It underwent a huge transformation to enter into world culture the way that it has done in the last decades. But I say it is invincible and cannot be harmed by anyone's behavior. It is a path which leads inward and toward the things that are most precious in life. Self esteem, courage, discipline, emotional maturity, love for the people around us - these things never go out of style.

As the world gets to know itself better and the barriers between cultures become smaller many beautiful things can happen. We are all children on this playground. It is better if we hold one another's hands and help each other along as we play. We need the help of our elders in society to guide us. We need the help of our youth in society to inspire us and carry us forward. Above all we need patience with ourselves and those around us. I believe that yoga plays a universal role in human development and that it has done a great service in the world that has touched nearly a hundreds of millions of people. Despite all cultural misgivings, religious suspicions and disputes, and yoga will continue to evolve both as a physical practice and a spiritual discipline just as it has done since time immemorial.

Episode 2 of Yoga for Everyone

Yoga for all ages and levels of fitness! Is it possible? Yes, I think so. Yoga is one of the few froms of physical culture that make this claim. In todays circumstances we have millions of people all over the world practicing yoga and we all have our unique challenges, and we post and share our ideas on the internet. This has caused a huge evolution and change in postural practice of yoga as elements of all other forms of physical culture make their way into yoga techniques. Is it wrong or right? It just is! Whether it is dance, gymnastics, martial arts, acrobatics or any one of dozens of forms of bodywork, people use whatever they know when confronted with injuries of difficult areas of yoga practice- and then they tell everyone else about it. There are more people practicing yoga postures now than at any other time in history. When millions of people start doing a particular activity, it will create evolution regardless of anyones opinion.

Yoga means union and comes from the Sanskrit root yuge (to join) as many people already know. Is it really surprising that this ancient science has the power to synthesize all other forms of physical culture? The yoga we practice when we are 20 years old and ready to try anything is one kind of practice. The yoga we practice when we are in our 30s and have a couple of kids and are experiencing the rigors of raising a family is a different kind of yoga. And again in our 60s and 70s we have yet another set of possibilities. Is it not amazing that yoga can accommodate all these phases of life?

We have two camps in a way. There are the young athletic people doing sexy pop yoga and making it look beautiful and cool. And then we have the meditation and philosophy crowd which tends to be older and out of shape. The meditation people tend to think of asana practice as being for egotistical youngsters and the asana people tend to think of the meditation crowd as a bunch of boring old fuddyduds. This is too bad and I think yoga’s unique ability to unite can overcome this unfortunate situation. If we equate physical ability with success in yoga, we become shallow and vain and create a cult of youth and physical beauty. On the other hand if we poopoo yoga’s physical component, we lose a beautiful facet of our yoga community. In truth it was social media that turned the world onto yoga postures. Without the beautiful people posting their beautiful pictures much of the world wouldn’t even know about yoga. Asana is a fantastic gateway drug! It creates sincere interest in other, deeper stages of yoga. In my humble opinion what we need is yoga community. We need kind and knowledgeable teachers that can meet people wherever they are at and sincerely try to help. We need elders in our yoga community. Young people who can do beautiful postures do not always know about life. They are not necessarily wise at all! They can use guidance and friendship with people who have lived longer and know more. On the other hand older people can really use interaction with bright, hip, energetic young people. We all need each other. We need kindness and compassion. The whole world is lonely and trying to fit in and needs very much to connect with one another. Yoga has the ability to create community that can fulfill those needs.

In my own practice and teaching I see three distinct categories of practice evolving. First we have yoga therapy. Here we can use anything and everything we can find to create a balanced and pain free body. The global fusion of techniques is particularly useful here. I believe yoga can help anyone in almost any physical condition. Then there is Asana. Asana has structure and principles in my opinion. Not all asanas are safe and appropriate for all people. Because my background is Ashtanga Vinyasa, I really value rhythm, breath and bandhas and drishti. I see those fixed sequences as something like the scales a classically trained musician must learn in their training. They are necessary and should not be lost in endless modifications. Surya Namaskar is at the core of all Vinyasa style yoga practices, and it has clear and definite principles. Last but surely not least, we have concentration! This includes mudras, pranayama, and meditation and all the subtle internal layers of yoga practice that we move into as we go deeper. Asana cannot be done successfully by people who are injured and in pain. Asana can easily create injury and pain if it is approached carelessly. But to go deep into yoga we need the trance experience. This arises naturally in Asana. In fact all forms of exercise can lead into trance. All athletes have special moments in their chosen discipline. Yoga however gives the tools and technology to take those experiences much further. To practice asana and not explore the internal practices is a waste of time in my opinion. We miss the true beauty of yoga practice when we do this and confuse it with just another exercise craze.

I think yoga can be a friend for life. I feel that it can really create a beautiful communities around it. People of all ages and levels of physical ability can indeed participate in it. As time passes, and as teachers and communities evolve, I think this beautiful practice that has the power to touch the heart of humanity is here to stay!

To listen to our podcast click here! https://soundcloud.com/yogaforeveryone/episode-2

Episode 1 of Yoga For Everyone Podcast

In this first episode we lay the foundations for our future conversations and express some of our fundamental views about yoga practice. I feel we need to be unpretentious and sincere in our attempts to practice yoga and that there is a real lack of these things in foreign yoga culture, especially in America. I just can’t help but make fun of it! If some of these ideas are a little sharp then I am sorry but the over identification with yoga looks so silly to me. I see my Indian friends rolling their eyes and the words of Ma Narasimhan from Mysore ring in my ears. “Foreign yoga practitioners are immature. they are obsessed with their bodies and instant gratification.”

To be fair, there are many sincere foreign yogis and more all the time as our international yoga community grows and evolves. But anyone who just cannot stand to laugh at their self a little needs to lighten up in my view. In the first part of the podcast we mainly talk about practical information and advice for a new student trying to find a suitable yoga class that they enjoy. You can have a million different experiences under the heading of “yoga class.” It can be pop music and heated rooms, it can be bolsters and blankets with restorative techniques, mantra chanting, intensely athletic approaches, spiritual or almost religious approaches and everything in between! One of the main points I want to make is that if you try a class and don’t like it, don’t give up on yoga or even that particular style of yoga! Keep looking. Yoga is unique in it’s ability to mesh with all other physical cultures. As millions of people all over the world practice yoga it is evolving rapidly both in good and bad ways. There is just so much to choose from! Find something you can enjoy and benefit from, and a teacher you can relate to.

Teacher/student relationship! Now there is a lot that can be said about this topic. I only touched on a few aspects in the podcast. The fake guru vibe is easy to make fun of and in fact deserves to be made fun of in my opinion because it is harmful. We are like the blind leading the blind sometimes. I tell my students I know nothing and they know even less, so lets just keep it real. If anyone wants to show their respect, they can do so by following my instructions and really practicing the things I teach them. No need to adopt foreign customs or behaviors.

Guru Parampara. Now this is something I felt that I should have mentioned in the podcast, although I am not sure if it would make sense to a new student of yoga at all. There is of course a sacred relationship that develops between a yoga teacher and student if both are fulfilling their roll with sincere intention. Parampara means “that which is passed down from generation to generation.” Parampara can be in a family or it can be in a teacher student relationship. By it’s very definition, it implies that the teacher taught the student something that changed the course of their life and which they will follow for life. Never in the history of India has Parampara meant simply following a particular sequence of postures. It is not a business model or a pyramid scheme. It is about real and sincere spiritual growth and spiritual knowledge passed down from teacher to student. The student must first listen carefully. Then they must think about it and meditate upon this teaching. If they have doubts or disagreements they must return to the teacher and ask questions until all doubts are resolved. If this cannot be done, the teacher student relationship comes to an end because of incompatible views. When a student actually learns in this way, they then go on to represent the entire line of that yoga Parampara with all the previous teachers or acharyas in that line standing behind them. It is a beautiful and sacred relationship which is little understood in western yoga culture….which is exactly why I tend to make fun of people with a shallow, thoughtless and incomplete view of this subject! But I do hold this relationship very sacred in my own life and I have utmost respect and gratitude for my teachers. However, not one of them, Indian or western, has ever demanded anything more, or less, than sincerity and respect and following of their instructions. The love between teacher and student, when it happens in the right way is indeed a beautiful, sacred and lifelong experience. I am very grateful to all those who believed in me enough to bear with my unintelligent questions, my lack of knowledge and who gave me their time and patient instruction. That knowledge does indeed touch the heart so deeply that it stays forever in our minds and of course we always remember our teachers with great reverence!

I realized in making this first podcast that it is a natural and fun way to express thoughts about yoga! If you enjoy these thoughts and have any comments of questions please feel free to share them by email at ashtangaok@gmail.com

Andrew Eppler

Check our our podcast here!

Interview with Andrew Eppler for Avatar Yoga Festival, Odessa Ukraine 2019

Interview with Andrew Eppler for Avatar Festival
Odessa Ukraine 2019

When and how did you start to practice yoga?

I was 14 years old when my father’s friend Cliff Barber came to visit us for two months in Oklahoma USA. I was used to jogging 5 miles every day with my father and when Cliff arrived we began learning Primary Series together. I have my father thank for my education in yoga actually. He somehow made discipline look cool for me. He was able to inspire me to practice with him every day and keep me interested in the practice. There was never any pressure or reprimand when I didn’t practice. I simply loved spending time with him and that was what we did together. Looking back I realize what an incredibly difficult thing that was to do. I have utmost gratitude to him.

Why did yoga become your life-long practice?

When I was 14 years old I surely didn’t realize it would become my life’s path. I just thought I might perhaps be able to levitate if I practiced enough. I spent 3 years practicing daily with my father. Then at age 17 I began to travel. I met with our first teacher Cliff Barber again in Hawaii and then met his friend Danny Paradise who inspired me to come to India with him and to study in Mysore. I would say it was through the kindness and encouragement of the international yoga community that I began to see yoga as a real calling for me. There was no special moment when I knew this was my lifelong practice. I just went that direction and eventually realized this was what I love to do.

Why Ashtanga Vinyasa yoga?

The main reason I have always practiced Ashtanga Vinyasa yoga is because it was what I learned first. It found me! I became well versed in the Ashtanga sequences before I was ever exposed to other forms of yoga. Despite the seeming rigidity of this style of yoga, I never really saw it as “this yoga and no other.” I have my foundation in Ashtanga and I have studied many other types of yoga over the years. In my opinion, yoga philosophy and thinking are the main thing that sets yoga aside from other forms of exercise and discipline. For me, the sequences of Ashtanga are something like the musical scales that a classically trained musician must learn at the beginning of their training. Once they have been fully assimilated and learned we are capable of learning many other things. As millions of people continue to practice yoga all over the world and communicate with one another through social media and other means, I see a global fusion of all physical culture expressing itself in yoga practice. There are very creative and intelligent people all over the world making contributions in asana practice and yoga therapy by refining the techniques they practice to fit into their culture and circumstances. I see this as an inevitable thing and I don’t think there is anything wrong with it. I am doing the same and learning from yoga practitioners and teachers all over the world as I travel and teach. I still hold to my roots when it comes to teaching new students. I feel that a firm foundation is important. I see Surya Namaskar as the foundation of the Vinyasa method and I try to teach it carefully and correctly. From there I follow the Ashtanga Method to the extent possible with the people I happen to be working with. If they are young and fit and have no injuries I teach that first. But when students are unable to do those sequences safely without pain or risk of injury, I draw from everything I know to teach them a yoga practice that they can truly benefit from and which fits with their body, lifestyle, needs and circumstances.

Some people say that Ashtanga Vinyasa yoga is kind of power yoga and it doesn’t have any spiritual component and can be done only by young fit people. What do you think about it?

I think yoga in general has become very physical and tends toward becoming a kind of cult of fitness, youth and esthetic beauty. This is not the purpose that yoga was originally intended for. Of course it can be done as simply exercise, but it is infused with techniques which lead to quiet, focused, meditative states of mind that inspire practitioners towards interest in other aspects of yoga. Fitness is a fine reason to explore yoga. But if we stay only at that level, we miss an opportunity to get much more from yoga. Ashtanga in particular draws criticism because of its rigorous approach. Those who feel it is too hard for them can easily see it as macho or too strict etc. As we refine our teaching methods and learn more about yoga, many Ashtanga teachers are making yoga available to all levels of fitness. Strict Ashtanga is good in the right context because it instils discipline and concentration. But when it becomes cruel, arrogant and dogmatic it misses its goal. After studying the spiritual background of the yoga culture in Mysore I firmly believe that yoga postures can and should be taught in a way that can accommodate all ages and levels of fitness, all levels of society, all cultures, and all religions.

I know that you are not just yogi, but also a film maker. How did you make such a high quality movie as Mysore Yoga Traditions? Did you have experience in documentary work before, or you were working with some film company?

When I began the project of Mysore Yoga Traditions, I had no knowledge of film making, had never interviewed anyone before and had no resources for a project of that kind. I made the film simply because I had to. I was given the opportunity and the people of Mysore really opened up to me when I was doing the interviews. I felt that I had do do something good for them! I learned quickly how to interview and it came naturally. It was done with a lot of help from my friends Dalos Paz who volunteered his video skills and his brother Joey Paz, Bryce Delbridge and also Kelly O’Roke. Together we made a great team. They are all my long time friends and yoga students. Without their help I could never have managed! It was by grace that the whole project was created. We sat for nearly a year and a half editing the film and made the sacrifices necessary to get the work done. Where there is a will there is a way, the saying goes. I was dedicated to the project and wanted to make a contribution to the international yoga community, and to do justice to the great people who allowed me to interview them and gave such great answers to my questions. The rest just fell into place. Yoga has the power to create beautiful things for all of us when we use it the right way.

What is your impression of the yoga community in Ukraine?

I am very impressed with the yoga community in Ukraine. I find many yoga practitioners here to have not only a high level of yoga practice with regard to postures, but also a lot of knowledge and interest in yoga philosophy as well. It is a beautiful and fun community to work with and I consider it a privilege to teach yoga here. I think because yoga was repressed during the Soviet Union era, that it was done secretly and taken much more seriously. When things opened up and everyone could teach publicly there was a natural explosion of interest in yoga and all esoteric teachings from around the world. It is a beautiful thing to see!

What is “yogi lifestyle” for you and did you really use it in your life?

Yoga lifestyle for me means living from your heart. When our yoga practice takes us inside and we begin to get messages from our own heart about what we want, what we need, and what the purpose of our life is, we begin to make different kinds of decisions. Of course yogic lifestyle can also mean being vegetarian, waking up early to practice, disciplined habits and so many other things. My experience is that when we practice with dedication we naturally move into these kinds of things. I am not fond of rules or judgmental attitudes towards people who don’t follow the same diet of lifestyle as me. I think we each have a unique constitution and karma and that if we just listen to our own heart and truly live our brightest dreams, the rest falls into place as it should. We find ourselves reordering our lives, not because of anyone’s rules that they imposed upon us, but because we want to and because it feels right.

What are your most joyful things to do in life?

Love is the most joyful thing in my life. The more I align myself towards love of life the better life goes. I find myself wanting to take better care of myself and of those around me. For me it is not the things I do it is about finding joy in all actions. Balance. I feel that joy is our real nature. If we connect with the divine spirit inside of us joy comes out from all sides. On the other hand when we look for joy in external experiences we find that we only have joy when we do things we regard as fun or enjoyable…I try to stay in a joyful state that does not rest on external things. That's what I want to be when I grow up!

What is your main message to your yoga students and to the people, who starting to do yoga?

Develop a practice that works. Try to learn something that really works for you and from a person you respect and can relate with. It is not about this style or that style. All styles of yoga are amazing int he hands of good teachers and horrible in the hands of immature or selfish teachers. Life is fraught with difficulties. This cannot be changed. The challenges we face are the same challenges all human beings have dealt with since the beginning. Of course we have a modern lifestyle and so many different circumstances. But human nature with its needs and concerns is the same everywhere. Yoga is there as a tool to create evolution. Try to get healthy first. Try to do something every day at the same time in the same place. Watch its results in your body and mind. Develop a personal practice that you actually love enough to do on your own and that makes you happy. Don’t listen to anyone else, just feel for yourself. A teacher is like a spoon. When you get the food into your mouth it is you who must chew up the food, swallow it and digest it. We set the spoon aside. Successful yoga practice strengthens our body and mind. It creates joy from the inside. It helps us connect with our partners, families, friends and communities. Learn something and use it. Try to get still enough to hear the messages that your heart has to give. And remember that it doesn’t have to be all serious. It is ok to have fun!

Andrew Eppler 7-30-19