Growing up in India, wastefulness was looked down upon. A bucket of tepid water for a bath, old newspaper to cover school books, soaking dirty dishes and soiled clothes before washing, resusing plastic bags were just a few habits automatically passed down through generations. Did I do them mindfully? Not always. Was I being reminded to do them? Numerous times. Was I making a difference? I did not have the maturity nor wisdom to prophesize. Only thing I do remember doing with awareness was not wasting food because I couldn’t bear to look into the eyes of child with a begging bowl the next day.

“While we might wonder whether our singular acts of conservation actually make a difference in this world, when we understand our deep connection with all other beings, it becomes difficult to let our precious and finite resources go waste simply because it might be inconvenient to turn off a light or a water faucet.” Charlotte Bell

Then, airborne over internationl waters, I got off the airplane onto the rich soil of God’s own country, the land of the stars and stripes. All was forgotten. I lived many years in a daze, impressed by the expanse, overwhelmed by the abundance and blinded by arrogance. I was oblivious to the amount of trash generated, harm I caused the environment by using styrofoam or unconcerned of those, after patiently waiting in line with anticipation, had walked back home with their water pots empty while I rehearsed a Bollywood song in the shower.

Astèya, non-stealing or acknowledging abundance, is the third Yama, restraint, which appears in the second chapter, Sādhana Pāda, of the Yoga Sūtras (2.37).

I thought it best to present commentaries of a few yogis who have shared their wisdom after years of practice. Their words have made these principles come alive, making it both a pleasure and bane to practice.

Yogasūtra

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्॥२.३७॥

Astèyapratiṣṭhāyāṁ Sarvaratnõpasthānaṁ||37||

A few translations of this sūtra.

• Wealth comes to all established in non-stealing. (Govindan)
• The more you take from Nature, the more she binds you; but if you do not care (be attached to) for her, she becomes your slave. (Svāmi Vivekānanda)
• When non-stealing is established all jewels present themselves. The word रत्न, ratna, jewel implies the best of every class, animate or inanimate. (Svāmi Hariharānanda Āranya)

In the sections that follow, the first paragraph under the heading of the author briefly introduces the writer, followed by their commentary on the topic at hand. Their books and others are listed below for further study.

Taimni

Dr. I.K. Taimni (1898-1978), a professor of chemistry at Allahabad University, India, made a deep study of Kashmir Shaivism and yoga. He is revered for his contribution to theosophical literature and his books have been translated into several languages.

Commentary

Astèya literally means abstaining from stealing. In a more comprehensive sense it should reflect misappropriation of all kinds. The would-be yogi cannot allow himself to take anything which does not properly belong to him, not only in the way of money or goods but even such intangibles such as credit for things he has not done or privileges which do not belong to him.

It is only when a person succeeds in eliminating to a certain extent this tendency towards misappropriation in its cruder forms, that he begins to discover the subtler forms of dishonesty which are woven in our life, and of which we are hardly conscious.

The aspirant who intends to tread the path of higher yoga has to proceed systematically in the gradual elimination of these undesirable tendencies until their last traces have been removed and the mind is rendered pure and tranquil.

Satchidānanda

Svāmi Satchidananda, student of Svāmi Śivānanda of Riśikèś, characterized Integral Yoga as “a combination of specific methods to develop every aspect of the individual: physical, intellectual, and spiritual – a scientific system which integrates the various branches of yoga to bring about a complete and harmonious development of the entire person. He founded of Intergral Yoga Institute in Buckingham, VA., where he opened the Light of Truth Universal Shrine (LOTUS Temple) in 1986.

Commentary

Knowingly or unknowingly we steal from Nature. Whose air do we breathe? Nature’s. Instead we should receive each breath with reverence and use it to serve others; then we are not stealing. We steal because of greed. If we accept from nature and don’t give anything in return, we are thieves.

Another way of stealing is not letting others use them. Normally, when we get something, we tend to lock it away; we imprison our possessions – money, material, people. If we know how to care and share, no poverty or hunger need exist anywhere.

Venkateśānanda

Svāmi Venkateśānanda is a direct disciple of Svāmi Śivānanda of Riśīkèś. He has initiated many students on the path of Rāja Yoga.

Commentary

If one tends to accumulate and not share with others, he is a thief. Or, what you can eat now is what you are entiltled to have. No one can eat more than a stomach-full of food. The body teaches you that the maximum space you need is the space you need to lie down, and the maximum clothes you need are what can cover the body. The rest is stolen property, accumulated by this pair of forces – hope and fear.

Whatever you have acquired comes from the earth. The body, food, buildings, cars, clothes, all metal and wood, etc., come from the earth; recognize that you did not bring anything when you were born, and all that you call ‘mine’ now, belongs to the earth.

My Practice

It was only when initiated into Raja Yoga, that I got a glimpse into the consequences of my actions. The study of the first two limbs set me on the path of reflection to deliberately and patiently transform my thoughts and actions.

I had to understand that all my actions have repurcussions – some that were seen right away, many that were not, especially when parenting. I learned that respecting other’s time and energy is also a manifestation of Astèya. A few examples listed during teacher training; bigger house or car, arriving late, prolonging conversations, pocketing a few paperclips, pens from work – the list is endless – demonstrate a clear violation of this ethic.

It took me a while to realize what the yogis were implying – that ‘desire or urge’ to take from someone or to consume more than what we need is based a feeling of lack – a sense that we do not have all that we want right now or in a broader sense, greed, – desire for something that doesn’t belong to us.

Each desire feeds into the next. Without this understanding, I am unaware of how many virtues I may have compromised, how many people I have trampled over to amass credit, or how many times I have sacrificed my integrity on the pretext of feeding these desires.

The following questions (and more) that were set during my intial Rāja Yoga training to become aware of stealing from others, from myself, from the earth, from the future, continues to be at the forefront in the practice of Astèya.

• To watch my inner conversation: Do I realize I’m stealing from myself when I delve in self pity? Am I able to give without wanting something in return?
• To observe my behavior: Am I certain my behaviors are not attention seeking? Am I mindful to turn off lights, T.V., water, or carry cloth bags to the store and not use styrofoam products?
• To monitor my words: How often do I take credit for others’ work? Should I take the credit for ‘this’ one anyway because ‘they’ have multiple ideas and won’t miss ‘this’ one?
• To notice how I deal with consequences: What will happen if I stole paper clips, highlighters, pens, post-it’s from the office?
• To perceive that I am part of a whole: What is my relationship with stealing?How do I value time – your time, family time or friends’ time, store clerk’s time, librarian’s time, etc., and my own?

Each time I share this practice, it is another opportunity to study the ethic. As I prepare for the class, the choice of words selected to teach Astèya (or any other ethic or yoga topic for that matter), rightfully belongs to all the teachers who came before me. It is helpful to remember that many ideas have come from gurus, teachers, authors, role models – who serve as inspirations in our lives. (Carrera) Their message rings clear, “its better to give than to receive”, for when we give we allow the universe to give us more, and to work through us.

Mastery in this ethic leads to complete fulfillment and absence of want (Carrera) – encouraging me to cultivate trust, honesty, integrity and the secret of practicing abundance – but not to literally expect a bag of precious stones to be delivered to my doorstep as this sūtra seems to suggest. Still, it sows the idea that with the benefit of such intangible treasures, the attitude of service should be paramount.

Finally…..

A valid question: Does it mean that a person established in this ethic never steals?

When one is able to shift from a mindset of lack and scarcity to one of abundance and gratitude consistently in daily life, then the inclination to steal should never surface. However, if this harmful habit persists, then the tendency or the urge to steal has not been completely destroyed, requiring rigorous practices to burn the seeds of dishonesty.

Yogic texts state that by mastering the ethic Astèya you will –

1. • have all the luxuries automatically be at your disposal
2. • not have to constantly protect your belongings because it is impossible for anything to be taken away from you
3. • have no fear of losing anything leading to a feeling of peace and contentment

Astèya has the power to initiate us into material and spiritual prosperity beyond our greatest expectations. Swami Satchidananda assures us – “If we are completely free from stealing and greed, contented with what we have, and if we keep serene minds, all wealth comes to us. If we do not run after it, before long it runs after us. If nature knows we are not greedy, she gains confidence in us, knowing we will never hold her for ourselves.”

Ultimately, as we progress in Astèya, we will realize, like a karma yogi, that we are not the doer; we cease to take credit for things accomplished – we cease to misappropriate. (Govindan)

**********************************************************

Christensen, Alice. 1998. Yoga of the Heart: Ten Ethical Principles for Gaining Limitless Growth, Confidence, and Achievement. American Yoga Association, Rodale Books, NY, NY.

Taimni. I.K. 1961. The Science of Yoga: Yoga Sūtras of Patanjali. The Theosophical Publishing House, Chennai, India and Wheaton IL.

Carrera, Jaganāth, Rev. 2006. Inside the Yoga Sūtras. Integral Yoga Publications, Satchitānanda Āśram-Yogāville, Buckingham VA.

Bell, Charlotte. 2007. Mindful Yoga, Mindful Life: A Guide for Everyday Practice. Rodmell Press, Berkley, CA.

Venkateśānanda, Svāmi. 2011. First Edn 1988. The Yoga Sūtras of Patanjali.Motilal Banarasidas, New Delhi, India.

Iyengar, B.K.S. 2002. First Edtion 1993. Light on the Yoga Sūtras of Patanjali. Harper Collins, London, UK.

Aranya Hariharananda, Svāmi; Mukerji, P.N. 1963. Yoga Philosophy of Patañjali. Reprint 1981 by State University of New York Press, Albany, NY.

Mishra, Rammurti. M.D. 1973. Yoga Sūtras – A Textbook of Yoga Psychology. Doubleday Anchor Press, Garden City, New York.

Prabhavananda, Svāmi; Isherwood, Christopher. Patañjali Yoga Sutras.Rāmakrishna Mission Press, Mylapore, India.

Feuerstein, Georg. 1979. The Yoga-Sūtra of Patañjali – A New translation and Commentary. Inner Traditions International, Rochester, Vermont.

Sarasvati Satyānanda, Svāmi. 1976. Four Chapters on Freedom – Commentary on Yoga Sūtras of Patañjali. Yoga Publications Trust, Bihar School of Yoga, Munger, India.

Iyengar, B.K.S. 2013. Core of Yoga Sūtras – The Definitive Guide to the Philosophy of Yoga. Harper-Collins, India.

Satchitananda, Svami. 1978.The Yoga Sutras of Patañjali. Integral Yoga Publications, Buckingham VA.

Yogānanda, Paramahamsa; Kriyananda, Svāmi. 2013. Demystifying Patañjali – The Yoga Sūtras. Crystal Clarity Publishers, Nevada City, CA

Govindan, Marshall. 2000. Kriya Yoga Sūtraof Patañjali and the Siddhas – Translation, Commentary and Practice. Kris Yoga Publications, Quebec, Canada

The introduction to the first two limbs of Rāja Yoga, Yama and Niyama, lists the five restraints and five observances which make up the ten ethical principles that operate on every action, word and thought.

We begin our study with the first restraint, Ahimsā.

Ahimsā, non-harming, appears in the second chapter, Sādhana Pāda, of the Yoga Sūtras (2.35). It is listed as the first of the ten ethics because the remaining nine depend on it (Christensen).

Here is a wonderful introduction to this ethic by Charlotte Bell. In fact, the complete chapter on ahimsā and really, her whole book, is a must read.

“Mahatma Gandhi said that nonviolence is the greatest force at the disposal of mankind. Jesus encouraged his followers to love their enemies. The Buddha taught that hatred never ceases by hatred but ceases only through love. The philosophies of every spiritual system in this world share one common ground: the intention to not cause harm.”

I thought it best to present commentaries of a few yogis who have shared their wisdom after years of practice. Their words have made these principles come alive, making it both a pleasure and bane to practice.

YogaSutra

अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः॥२.३५॥

Ahimsā-Pratišthāyām Tat-sanidhau Vairathyāgaha (Y.S. 2:35)

A few translations of this sutra.

• Becoming perfect in Ahimsā means no harm will come to you.
• On being firmly established in nonviolence there is abandonment of hostility in (his) presence (Taimni)
• When a yogi is grounded in non-harming, all enemity is abandoned in his presence (Feurstein)

In the sections that follow, the first paragraph under the heading of the author briefly introduces the writer, followed by their commentary on the topic at hand. Their books and others are listed below for further study.

Taimni

Dr. I.K. Taimni (1898-1978), a professor of chemistry at Allahabad University, India, made a deep study of Kashmir Shaivism and yoga. He is revered for his contribution to theosophical literature and his books have been translated into several languages.

Commentary

Ahimsā really denotes an attitude and mode of behavior towards all living creatures based on the recognition of the underlying unity of life. Ahimsā stands for the highest degree of harmlessness which is found only among adepts and yogis; any ordinary person trying to practice it seriously will begin to feel that perfect harmlessness is an unrealizable ideal. It does not deal with superficial aberrations nor is its purpose to make a good law-abiding individual. Practice of ahimsā and other ethics goes to the very bedrock of human nature and lays a foundation for yogic life.

This sūtra is essentially pointing out the direct result of practicing ahimsā – “no harm will come to you”. An individual who has developed ahimsā carries about him an aura surcharged with love and compassion – a positive and dynamic quality of universal love, not a mere attitude of harmlessness.

Christensen

Alice Christensen began her studies under her guru, Rāma, (early 1960’s) who, before his death, advised her to complete her training under Lakshmanjoo in Kashmir, India. She founded the American Yoga Association in 1968.

Commentary

Ahimsā or Non–violence essentially means don’t harm yourself or others/things. Harming ourselves most often manifests as self-destructive behavior. Common examples being overeating, overindulging in substances such as alcohol, caffiene, sugar, overwork, stress, watching violent movies, failure to rest, being passive aggressive, harming the environment, uncontrollable emotions, gossip, criticism, to mention a few.

Practice of ahimsā teaches you how to protect yourself from your own self-destructive behaviors. Eventually, your practice will begin to affect others in the world. In fact, when a person completely established in non-violence is present, the violence in the immediate environment must subside. This is what the above sūtra is implying. Christensen further connects ahimsā to love and food, elaborating on how to love unconditionally and to eat without conflict.

Be aware that the practice of ahimsā will turn you into a vigilante. If you forget, there is always tomorrow which will bring more opportunities to practice ahimsā in thought, word and action. When you slip up, make a conscious effort to forgive yourself and begin again the next day.

Carrera

Rev. J. Carrera studied under his guru Svāmi Satchitānanda Maharāj, whose life embodied the truths of Śri Patanjali’s Yoga Sūtras.

Commentary

Violence is a reaction to fear- a key symptom of dominance that egoism and ignorance have over the mind. Violence is not defined by an particular destructive act but by the desire to see another harmed. That is why ahimsā includes refraining from harm in thought as well in word and deed. Just to avoid doing harm while harboring hateful and spiteful thoughts does not satisfy the spirit of ahimsā.

The mindful struggle to overcome gross and subtle aggressive tendencies is an advanced study in the psychology of violence. Through personal struggles, yogis experience that fear breeds anger and anger ruins peace and clarity. Therefore, yogis understand the pain that violence brings and know that this is something all humans share. Their empathy for the suffering of others naturally brings compassion. Over time, compassion gives birth to a love and understanding so pure that it lifts the mind to a place of peace beyond any tranqulity we had imagined. The calming influence of such selfless love from those perfected in Ahimsā, can make fear and discord vanish in their presence.

My Practice

It was not about being told to reform my lifestyle choices; I had to learn to be couregeous enough to put a mirror to my actions, and care enough to take the first step towards making small changes – be it overeating, overworking, watching violent movies, harming the environment, judging others or hurtful gossiping. The list goes on. It has not been easy.

The following questions (and more) that were set during my intial Rāja Yoga training continue to be at the forefront in the practice of ahimsā.

• To observe my self destructive behaviors: How quickly am I able to change negative views into positive thoughts? Does venting to a confidante mean I’m still judging or gossiping?
• To watch my inner conversation (self-esteem/negative attitudes, judging): How active is my inner critic? Does putting down someone make me superior?
• To notice the types of foods I feed my body, mind and spirit: Am I consciously choosing less sugar so I can be less agitated? Am I choosing to live for a higher purpose?
• To monitor my words and tone of voice during an emotionally charged situation: Does it hurt me more in the process of hurting another? Why do I feel the need to judge others?
• To perceive that I am part of a whole: What is my role in harming or protecting the environment? How much waste/trash do I generate?

I still find myself in the beginning stages of this practice. Some days I am drowning in hurtful words, misunderstanding, regret or poor self-esteem. On a few occasions, I have floated closer to what feels like ahimsā. This gives me hope to continue treading this ethic, knowing that I can stay afloat by keeping the faith in the tools of Rāja Yoga.

Instead of submerging in self pity or depression, forgiving myself for repeated mistakes seems like the best possible practice of ahimsā at this time. I am learning that it is Ahimsā to give others time and space to sort out their actions and thoughts without being a trigger. “By cultivating forgiveness, we can turn away from harboring negative feelings and allow the mind and heart to transform”, assures Marshall Govindan, – allowing me to appreciate second chances.

Finally….

A valid question: Does it mean that a non-violent person never gets angry? Alice Christensen skillfully elaborates on her teacher’s response.

“One cannot be human without feelings; denying feelings is a form of violence against yourself. There is a clear distinction between anger ‘on the lips’ and anger ‘in the heart’. Yogis are able to express these strong emotions in a pure and powerful way. They show anger for a purpose, but the effect on the recipient will not destroy him; it is to teach the constructive use of emotions in order to guide and protect.”

To be established in this ethic means that your practice of Ahimsā is perfect – you are incapable of doing anything that would harm yourself or another in action, word and thought. Alistair Shearer describes ahimsā as a dynamic peacefulness that is prepared to meet all situations with loving openness. In the vicinity of such perfection, men and animals who are otherwise violent towards each other, abandon their hostility and exhibit mutual friendliness.

This is when ahimsā or non-harming, itself becomes your protection (Svāmi Venkateśānanda).

 ***************************************

Christensen, Alice. 1998. Yoga of the Heart: Ten Ethical Principles for Gaining Limitless Growth, Confidence, and Achievement. American Yoga Association, Rodale Books, NY, NY.

Taimni. I.K. 1961. The Science of Yoga: Yoga Sūtras of Patanjali. The Theosophical Publishing House, Chennai, India and Wheaton IL.

Carrera, Jaganāth, Rev. 2006. Inside the Yoga Sūtras. Integral Yoga Publications, Satchitānanda Āśram-Yogāville, Buckingham VA.

Bell, Charlotte. 2007. Mindful Yoga, Mindful Life: A Guide for Everyday Practice. Rodmell Press, Berkley, CA.

Venkateśānanda, Svāmi. 2011. First Edn 1988. The Yoga Sūtras of Patanjali. Motilal Banarasidas, New Delhi, India.

Iyengar, B.K.S. 2002. First Edtion 1993. Light on the Yoga Sūtras of Patanjali. Harper Collins, London, UK.

Aranya Hariharananda, Svāmi; Mukerji, P.N. 1963. Yoga Philosophy of Patañjali. Reprint 1981 by State University of New York Press, Albany, NY.

Mishra, Rammurti. M.D. 1973. Yoga Sūtras – A Textbook of Yoga Psychology. Doubleday Anchor Press, Garden City, New York.

Prabhavananda, Svāmi; Isherwood, Christopher. Patañjali Yoga Sutras. Rāmakrishna Mission Press, Mylapore, India.

Feuerstein, Georg. 1979. The Yoga-Sūtra of Patañjali – A New translation and Commentary. Inner Traditions International, Rochester, Vermont.

Sarasvati Satyānanda, Svāmi. 1976. Four Chapters on Freedom – Commentary on Yoga Sūtras of Patañjali. Yoga Publications Trust, Bihar School of Yoga, Munger, India.

Iyengar, B.K.S. 2013. Core of Yoga Sūtras – The Definitive Guide to the Philosophy of Yoga. Harper-Collins, India.

Satchitananda, Svami. 1978. The Yoga Sutras of Patañjali. Integral Yoga Publications, Buckingham VA.

Yogānanda, Paramahamsa; Kriyananda, Svāmi. 2013. Demystifying Patañjali – The Yoga Sūtras. Crystal Clarity Publishers, Nevada City, CA

Govindan, Marshall. 2000. Kriya Yoga Sūtra of Patañjali and the Siddhas – Translation, Commentary and Practice. Kris Yoga Publications, Quebec, Canada

Many websites and books provide detailed instructions on how each pose is done; how to begin, where to place the foot and the hands, which muscles to contract or stretch, when to rotate the hip, how long should you hold a pose, what should be the breathing pattern, and so on.

For a beginner clear instructions are imperative. Some teachers give minimal instructions leaving you wondering if alignment was appropriate. Others may talk more, confusing at times, shortening the space to experience a pose to its fullest. It also depends on how the class is listed: in a beginners class you should hear more instruction; an intermediate class where you have been a regular, you may notice fewer instructions spaced with longer silences, allowing you to go deeper into the pose. Bottomline, teachers have different styles of teaching; it doesn’t hurt to try out classes with different instructors to find one that works for you.

If you are just starting to develop your practice and wondering where to begin, you are not alone. The basic components of āsana practice are:

• physical
• physiological
• psychological
• spiritual

Each component is briefly discussed below. Pick one component to experiment in your personal practice and notice how your practice unfolds.

āsana components

Physical

• organs of action  – arms and legs, head and neck, back, torso
• skeletal system – muscles, ligaments, bones and joints

Here, alignment plays a big part. Following step by step instructions when learning new poses is important. According to Patanjali, the word āsana, seat has to be steady and comfortable. However, āsana as poses, that open tight hips as in Kapotāsana, pigeon pose, or release tense neck muscles as in Greeva Sanchalan, neck rotations or strengthen biceps as in Santolāsana, Plank pose, are only to prepare for this steadiness and comfort to be able to sit in meditation for long periods of time.

For example, in Warrior 1, Virabhadrāsana Ékam, take the right leg back and place it a little wider than the distance of your hips. The taller you are greater the distance. But if you are nursing knee pain or injuries, the stance will be closer with lesser knee bend. Be mindful the knee is at a 90 degree angle-meaning the knee should not go over your toes.

Remember to steady the back foot with the outside of your foot firmly anchored to the mat activating the muscles in your feet, ankles, calves, and hamstrings. The angle of the foot inward or forward, is based on your flexibility and comfort.

Then, with your hands on your hips, rotate them to face forward. Engage your core and gluteal muscles to hold your hips in place. Raise your arms by rotating shoulders out, opening the chest and heart. Don’t push your stomach forward – this creates and arch in your back.

If you have back issues, this arch will aggravate the discomfort. You may notice a dull ache later in the day. Keep your spine elongated. This strengthens the muscles alongside the spine. It’s crucial to engage the abdominal muscles to support your lower back and then arch backwards.

Inhale allowing your spine to lengthen, exhale allow your shoulders to relax. Settle into the rhythm of your breath. Type of breath may be dirgha, deep or Ujjayi, victory or ocean breath. Rest your mind on your intention.

Physiological

• organ systems of digestion, respiratory, circulation, central nervous system

It helps to remember that each āsana has multiple benefits.

For example āsanas categorized as forward bends while providing the physical benefits of stretching the hamstrings and calves, improving circulation, lengthen the spine, etc., also improves digestion and eases symptoms of menopause, reduces fatigue, and relieves stress. Forward bends are considered cooling poses. Try a forward bend after an energizing practice and notice it’s cooling effects.

Backward bends are heating poses and being opposite of forward bends stretch the abdominal muscles. They strengthen the muscles that support the back and bring the spine back to its natural flexion improving one’s posture.

For example, Warrior 1, Virabhadrāsana Ékam, is a standing backbend where you need to have a steady base to assist in supporting the arch in the back. This promotes better breathing and refines the quality and capacity of your breath. Try a simple, supported backbend and notice how it gives your energy a boost.

Similarly, when you study other groups of āsana such as side bends, twists or inversions, you will find the benefits listed. However, don’t just read the list; practice the poses and discover first hand ‘how’ they promote healing in all organ systems so you can radiate health and well being.

Psychological

• emotional and mental (nervous system)

There are times we all walk into class feeling stressed looking for a way to return to a calm state of being. Your mind may be restless with your habitual family or work-related thoughts creating agitation and anger or sadness and depression.

One by-product of stress is physical tension. You hear people complain about neck and shoulder pain or back tension, because of stress. While these seem the common areas, yoga places stress in the hips and hamstrings, calf muscles and quadriceps, as these are bigger spaces in the body to store stress.

Let’s quickly look at what really happens during stress.

During stress, sympathetic nervous system is activated to set off the fight-or-flight responses preparing the body for intense physical activity. Stretching through yoga triggers the parasympathetic nervous system creating an opposite effect, i.e., relaxation response in the body. If tension is explained as a constriction of tissue, decreasing range of motion and creating soreness and discomfort, then, stretching is the lengthening and releasing of tissue, reducing and eliminating the tension. Hence, yoga poses to relieve stress target the areas that are holding the most tension.

Most people store tension in more than one place, which is why a well-rounded yoga routine targets major parts of the body. A class starting with effective warm ups, followed by an energizing Surya Namaskar, Sun salutations, a few invigorating standing and balance poses for strengthening is a great practice. This can be followed by seated forward bends, lying down twists, and finishing with inversions and relaxation in Śvāsana.

Attention to the breath can bring you to enjoy the āsana experience by allowing you to become aware of each movement and moment. In being present you have discovered unexplainable satisfaction of being on the mat that you will want that same feeling again and again. The relaxation response kicks in, calmness unfolds and emotional balance is somewhat restored.

Spiritual

• Yama, restraints, Niyama, observances
• pranayama
• meditation
• mudras – hand seals
• driśti – eye gaze
• japa – remembrance of Holy Name

Yet all this practice is superficial without addressing the actual mind-state. Most of this tension is coming from our minds; how our mind responds to the environment as well as to the types of thoughts we have. This is where relaxation in Śvāsana, corpse pose followed by breathing practices and meditation become vital. We must begin to bring the qualities of meditation into the yoga poses, so the poses become meditation in action.

Training the mind to become more aware in poses by noticing our thoughts and responses, gives us a choice as to whether we want to continue to enable the habituated types of thoughts and responses. Here, embarking on study of the five Yamas, restraints and five Niyamas, observances and applying them to āsana practice is the foundation of a successful Raja Yoga practice.

For example, in Warrior 1, Virabhadrāsana Ékam, applying the restraint, ahimsa, non-harming or observance, tapas, right effort, allows us to steer ourselves into being less competitive and more compassionate during pose practice. In another words, by fighting through the urge of how great we look in Warrior 1, we notice how much our bodies support us throughout the day and evoke a sense of gratitude. And having won the battle of will we transform into heroes – just in that moment.

Another practice is that of driśti which provides physical, mental, emotional and spiritual benefits.

For example, in Warrior 1, Virabhadrāsana Ékam, allow your eyes to rest on your fingertips and soften your gaze. Driśti enhances Pratyāhāra, sense withdrawal and redirects the senses and the mind inward. Then, begin the practice of Ujjayi breath, noticing the ocean-wave like sound lapping across the shore of your mind. Adding mental repetition of OM, can spiritualize āsana practice. Here, the yogis advice the practice of gratitude and surrender are gateways to pure joy, ānanda.

more practice tips

The instructors’ purpose is teach the student, you, correct and safe ways to do a pose and encourage experiencing it with ease. For this to happen, you must be present.

For example, in Warrior 1, Virabhadrāsana Ékam, instead of following your teachers instructions on autopilot, watch how your breath powers your movements. Next, observe how your body moves with the flow of breath making your āsana practice like a dance that even the greatest showman will dare to take a second look.

You can also notice the beginning, middle and end of your movement in one āsana with your intention leading the way. Watch how you initiate this āsana. Do you come into alignment the same way each time? Do you always start with the left and finish on the right in Surya Namaskāra? Do you inhale when your arms go upward and exhale as you bend forward?

As you settle in an āsana, are you aware that you are holding your breath? Are you restless to come out of the pose or too comfortable that you can stay there for 10 breaths? Maybe you are wondering how long you should be in a pose. It’s not the time in seconds or minutes that matters. The smoothness of your breath and ease in an āsana will determine the length of ‘time’ you can stay in it without crossing the edge into territory of pain.

Or do you catch yourself drifting off to the last vacation or to next week’s submission, completely bypassing the present moment. If this is the case, gently anchor the mind back to the breath as many times as it takes to experience the present.

Over the years, I set a daily intention based on the health of the body and mind at that given moment. There are days when I need to foster extra care to protect my knee or my tight lower back; or use an energizing breath like Ujjaiyi to combat lethargy, restlessness or perform more side bends and twists to regulate digestive issues. Remember each day the practice varies. Your body may be tired, mind stressed – which affects the day’s performance.

Be aware that coming out of an āsana is as important as going into it. Ease out of it with conscious awareness, taking your time. Do not to let the senses whisk you away into the external world too quickly. Instead, notice what has changed in your body.  Observe if you are energized and if your breath is free flowing. Watch if your thoughts are moving in slow motion. If they are, do not fast forward them to your to-do list. And just maybe, without your knowledge your lips may have begun to carve out a smile lifting your mood and sending up a surge of comfort and joy. If you pay close attention, there are so many lessons to learn through āsana practice.

finally….

If you noticed, the above discussion briefly targets how āsana components can be used in Warrior 1, Virabhadrāsana Ékam, only. If you have to remember these components – in all the poses – every time you step on the mat, imagine how many times you have to practice them so that the habit of observation and transformation can happen in an instant. This is perhaps the most important reason to cultivate a strong, disciplined Abhyāsa, practice.

If you are using āsana components to hone your practice each time you step on the mat, then, no peer throwing a judging glance can distract, no brand of tights can fit the stance of poise you have found at that moment and no teacher need to step up to entertain. Moreover, it will be impossible for the word boredom to arise from the depth of your yoga practice.

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“My studio is doing a special 2 hour yoga class for Yoga Day. Looking forward to practicing the poses.”

“Guess what? The YMCA is adding an outdoor yoga class this evening. And, the studio in my neighborhood is also hosting a lunch time yoga class along with some healthy snacks. I’m planning to go to both.”

“Did you hear Kathy’s gym is holding a four hour yoga class today? Can’t wait to sweat it out on the mat.”

What did you do this Yoga Day?

Origins

Sept 27th, 2014 was the day Mr. Narendra Modi, Prime Minister of India, proposed International Yoga Day at the United Nations General Assembly. A day dedicated to create awareness to the practice of yoga with an intention to spread peace and harmony across the globe. June 21st, 2015 marked the first celebration of this day and it is gaining popularity each year.

Over the years, many of us have been a part of yoga awareness seminars and workshops before a day was dedicated to yoga. June 21st being summer solstice, studios usually plan special classes surrounding Surya Namaskar, sun salutations or various ‘sun’ meditations.

A few times, a handful of fellow practitioners planned an outdoor practice of asana and meditation, followed by music around a camp fire, a healthy picnic, celebrating Mother Nature with gratitude. One year at the YMCA, we dedicated a whole day to yoga practices where students could walk in at their convenience and try variety of classes (asana, meditation, pranayama) offered within various levels (beginner, intermediate, senior, kids) by different instructors all the day long. Each year I have looked forward to these gatherings and am grateful to have enjoyed many a summer solstice celebration under the blue skies.

Yoga

It is surprising that the word yoga continues to be synonymous with asana, poses. While asana is an appetizer and has its wonderful, and a much needed place in yoga, this tells me that there is more work to be done to dispel that myth and educate the masses about the depths of yogic practices. Understanding ‘what is yoga‘ may be the place to begin.

Yoga is the embodiment of the eight fold path, Raja Yoga. Each of the eight steps help us work towards transforming our body, purifying the mind and consciously dwelling in the spirit. Once you have been initiated into Raja Yoga, it is up to you to begin your efforts to employ any means to cultivate the discipline for a regular practice. These steps awaken inner subtler parts of ourselves to become aware of our habituated patterns of behavior and thoughts in order to begin this transformation.

The key word here is “cultivate”. Discipline can be cultivated. Just like you have repeatedly trained yourself to perfection in certain negative habits, training in the opposite behaviors is also achievable. You must have a burning desire and indomitable will to achieve it. And, companionship with other ‘buddy’ practitioners is essential to build a network of support to sustain these practices.

So, if we proclaim that we are students of yoga, we certainly know it’s benefits. Then, our intention must be to spread the word about Raja Yoga – as to its practice and benefits. Each bringing a friend or family member join us to partake in the yoga day celebrations is a good start.

Intentions

In Samskritham, the word ‘yoga’ comes from the root- युज्, yuj, meaning “to join”, “to unite”, or “to attach”, “to harmonize”. It is empowering to know that we – as a collective can make a difference by practicing yoga together.

Imagine going to a neighborhood studio or gym to participate in various yoga practices with lofty intentions – starting with wanting to become healthy by alleviating aches and pains, to attaining peace and joy. Of course, we begin with baby steps to initiate transformation within ourselves and by extension, become a catalyst to bring peace and harmony to the world.

And, if we proclaim to be teachers of yoga, then our responsibility is much more. While it is a great beginning to take students through an enjoyable asana, pose practice followed by a restful relaxation in shavasana, corpse pose, we must also teach specific tools listed in the Yoga Sutras that have clearly proven their efficacy in creating a transformational practice.

For example Y.S. 1:33-34 gives us a fantastic tool called Pratipaksha Bhavanam, the yogic practice of opposites. Here, one begins to consciously understand the presence of duality and becomes empowered to look at life through the lens of healthy, positive opposites. In fact, each of the eight steps of Raja Yoga is a technique in itself. How amazing is that!

As a yoga teacher, it is exciting when new students walk in, as I get a chance to introduce them to this life changing practice. Each time a handful of students who practice regularly ask questions about how to deepen their yoga, it is a pleasure to lay out the next stages of this glorious practice and support them as they make their way navigating each new territory.

Each of us who have had good teachers know how important it is to say encouraging words at the outset, to demonstrate the correct techniques, and to follow through with our own practices. Most importantly it gives us, teachers, an opportunity to practice sharing the joyful seriousness of yoga practices as egoless actions in the spirit of service, and at the same time, reminding ourselves to be eternal students.

Yoga Day, 2018

Instead of sitting within the four walls and complaining that the world we live in is becoming more corrupt- ask how can we – each one of us contribute to steer it in the positive direction. Transformation starts within each of us first. One can only change the person in the mirror.

Here are some questions we can ask ourselves frequently in order to initiate and sustain a wholesome transformation. For example, do I practice asana with competition? Did I learn a breathing technique that helps me calm my anger and cultivate compassion? Or did I learn a meditation technique that supports my daily activities – at work and at home?

Yes, transformation is a slow process – it takes patience, perseverance and practice. Industrial revolution did not happen because people sat on their front porches, playing their ukulele after a scorching day of cotton picking. Electronic and Computer revolution did not happen because people spent their evenings watching movies at the neighborhood drive-in. Then again, in spite of ukulele and drive-ins, we are reaping the benefits of these revolutions now.

In this age of internet addiction, even yoga mat creators and yoga tights designers spend laborious hours in the processes of designing and have been extremely successful in marketing them to you, the customer – that the whole experience of yoga is a fancy outfit and a designer yoga mat with its various accessories of non-skid gloves, socks, etc. But where is the transformational philosophy?

As much as I enjoy a new yoga mat, cultivating the restraint of ahimsa, non-harming in action, speech and thought has been exciting as well as an exhausting practice. For example, becoming aware of my tone of voice in the spirit of ahimsa, to convey the right message has been the hardest. I wouldn’t have it any other way.

Likewise, learning the ethics of Yama and Niyama so that the values remain at the forefront while discussing controversial issues or when gossiping; or understanding that the effect of pranayama in movement and it’s calming effects on the mind, can deepen the practice of yoga.

And, training the senses in Pratyahara to help us withdraw the mind from temptation, redirect it inward and attach it to a higher purpose in Dhyana, meditation will bring us closer to the true meaning of yoga – perfect peace  and spiritual union.

It is hard work but persistence pays. Find a teacher who can introduce you to the philosophy of Raja Yoga. You will not regret it. Together, let’s help spread the word that Asana, pose practice is only the beginning – this is the message for this year’s yoga day.

Happy Yoga Day!

Just hearing the words gulob jamoon, a delicious dessert from India, could make one salivate. And if this means you have one foot out the door to the nearest Indian restaunt for an all-you-can-eat buffet, I don’t blame you. This dessert, as popular as it is, can be a cause for sorrow which we happened to discover this past year during yoga teacher training.

In April of 2016, I was talking to my teacher, Dr. Butera, about referring someone to YogaLife Institute for teacher training when he suggested that I do it in NJ. I was surprised, hesitant, unsure of how this would work out. I was aware he had helped other teachers begin their own teacher training programs. He proposed a few ideas on how I could collaborate with him, allowing the students to do a few required classes in PA and the rest with me in NJ.  I read through the requirements for the 250-hour teacher training that he had sent to help with the decision so the training could begin as soon as possible.

And it did.

We gathered first Monday after Labor day, 2016 to begin the year-long training to learn how to teach yoga. The first month was filled with questions about the curriculum, books required, essays to write, classes to attend – it all seemed daunting. As we took in each class, the lesson handouts appeared to fulfill the teaching prompts. And the questions that surfaced during the class fueled intense study and preparations for the following class.

What I can’t tell you is how gulob jamoon became the go-to example in this twelve-month training. We began with the study of Raja Yoga, the eight -fold path. And right off the bat, gulob jamoon appeared to fit right in as we studied the ten ethics of Yama and Niyama, the first two limbs. Ah, you have to join the teacher training to get the details on how we applied them to this dessert!

Each time we foccused on yoga philosophy, somehow it circled around to this dessert and all its ingredients and qualities. Studying philosophy required full attention to go beyond the literary meaning and comprehend its deeper essence and practical application. Certain topics led to difficult discussions provoking unsettling thoughts. We were glad gulob jamoon interjected itself at the right moments and brought lightheartedness to the fray without losing the seriousness of the message. In time, we came to realize that it symbolically represented various parts of the philosophy such as kama, desire, ahimsa, non-harming, aparigraha, non-hoarding, raga-dvesha, attachment/aversion, avidya, ignorance, asmita, ego/will power, etc., that were being addressed in the study.

Towards the end of the training we thought we had learnt a lot; the knowledge about the body through asana and nutrition, about the breath through pranayama, about the senses through pratyahara, about the mind through dharana, jnana yoga, and more – only to find that there is much more to learn as the past twelve months had just opened the door to the ocean of knowledge. In essence, we understood that just knowing the attributes of gulob jamoon, effects of its taste on the body and mind, etc., is not enough; especially if we continued to be a slave to our habit of eating it inspite of having the knowledge of its detrimental effects. Here is where we acknowledged that the tools of Raja Yoga can train the mind to release itself from its many habitual shackles.

We also understood – while bookish knowledge and intellectual gymnastics have their place in the scope of learning, practical application of the knowledge is critical in making progress in yoga and spiritual study. Besides getting a certificate of completion, the idea was to become aware that by using the yogic tools the body can learn to heal and purify itself, and help train the mind to police itself. And if – by bringing the mind repeatedly back to such an example meant we were motivated to use the tools of Raja Yoga in our daily practice, then –  gulob jamoon served it’s purpose well.

The sun showered its blessings on graduation day. We sat on our yoga mats, encircling an ancient lamp adorned with red roses (brought by Chetna): students and families passed around the “talking block” (decorated by Deepti) so each one could share their ups and downs, and compromises the families had to make to support their journeys. Amidst laughter and tears, we rejoiced a successful completion – rather a great beginning to a yogic way of living and learning.

Finally, having dangled this carrot (rather dessert) for twelve long months, it was demanded that this dessert be the dessert of choice for the graduation luncheon, along with an assortment of savory dishes (made by Manjula and others). Seated with our families around the table, we enjoyed a potluck of delicasies. Sharing various stories of how gulob jamun made its way into the yoga teacher training lessons, we took the first bite of this delicious brown ball (made by Kalyani) letting its sweetness trickle down to the soul of our being.

Warnings of yogic discipline playing in our minds at this very moment? (some of us ignored it and went for seconds). That this delectable dessert found its way into yoga teacher training and then into our mouths to mark its final chapter was completely acceptable at that moment of celebration. Here is hoping the lessons learned in the practical application of the yoga philosophy using gulob jamoon will have its lasting effects!

September 2016 through August 2017 was a year committed to serious yoga study with a group of students who showed grit and grace in their work and their attitude. It was an honor to study with them and a pleasure to be a part of this Satsang, spiritual companionship. Much gratitude!

Thanks to Dr. Bob Butera for this opportunity to mentor these dedicated students and another chance to study Raja Yoga.

Smiling faces of the 250-Hour Yoga Teacher Graduates after successfully completing the teachings of gulob jamoon.