Misty Woods

I recently had the good fortune to attended a retreat with Dr KLS Jois at Misty Woods, in the mountains of Coorg. Dr Jois - known as "Acharya" has a deep knowledge of yoga, ayurveda, sanskrit, the six systems of philosophy and the epic hindu dramas. As he took us through the Samadhi Pada of the Yoga Sutra, he wove a lucid tapestry, illuminating each sutra with a rich interweaving of these various branches of knowledge.

Acharya studied asana with Guruji in the late 60s and early 70s and became one of his senior yoga students at the sanskrit college. With a phd in yoga, a vidwan (equivalent of phd) in Sanskrit and a diploma in ayurveda, Acharya had ample opportunity to explore many rare and original texts as a student, teacher and researcher. He was also fortunate to become connected with the wisdom of a realized yogi by the name of Sri Ranga Mahaguru whose teachings had a strong influence on him.

Acharya is the head of two foundations in Mysore - Bharati Yoga Dhama - an all Indian school and organization dedicated to preserving the teachings and wisdom of ancient Indian arts, sciences and Sanskrit language and the Sadvidya Foundation, whose mission is to bring the hidden wisdom of ancient Indian arts and sciences to the modern world. In recent years Acharya has been traveling and teaching in the West quite a bit. He is also the author of the wonderful book Yoga Bhumika. You can read an extract here http://sadvidyafoundation.org/wp/?page_id=617

I have studied the Samadhi Pada with Acharya three or four times over the last twenty years - each new reading has produced gems of insight and this was no exception. One of Acharyas great gifts is his ability to integrate ayurvedic and yogic concepts to give us a fuller picture of the human being functioning as body (dosha) and mind (guna). On the retreat at Misty Woods we were also treated to a study of the Ashtanga Hridayam - an important ayurvedic text.

During one of the talks Acharya mentioned a yoga sutra commentary by a realized 18th C saint -Sadashiva Saraswathi. Commentaries by practioners, especially Self-realized yogis are rare and extremely valuable. Most commentaries are made by academics who are never able to test their conclusions in practice. I searched for and found the text in translation to English. While not perfect or easy to penetrate, the english translation yields some wonderful fruit in the form of a rich and unique commentary (of particular interest to anyone familiar with Vyasa's commentary).

"A Commentary on Patanjala Yogasutra Named the Ambrosia of Yoga : With the Yogasutras of Patanjali Composed by Parivrajaka Sri Sadasivendra Sarasvati Avadhuta." Translated in to English by S. Kothandaraman, B.R. Pub, 2009, xvi, 234 p, ISBN : 8176466476

You can see details here:http://www.easternbookcorporation.com/moreinfo.php?txt_searchstring=16827

Here is a taste:

"Now he (Patanjali) defines the general characteristics of the two kinds of spiritual absorption:

yogaś citta-vṛtti-nirodhaḥ

Yoga means restraint of the operations of the active (rajas) and inert (tamas) energies of the mind. 

While, therefore, only illuminative energy (sattva) pervades the mind, it is not excluded from cognitive spiritual absorption (samprajnata samadhi)."

The state of mind in which only sattva predominates is the lower form of samadhi - cognitive or pertaining to mind. Patanjali does not exclude this lower samadhi within his definition. What follows is a description of the higher samadhi (asamprajnata samadhi):

"Now, while restraining (all) mental operations, what is the real standing of Con-Science-Power (chitishakti), which is the very Self of intellectual perception? He, (Patanjali), proceeds to unfold it in the next aphorism -"

tadā draṣṭuḥ svarūpe'vasthānam

"When all the sense objects (vrittis) are restrained, the stance of the perceiver (Self) is in his own (real) self... The Con-Science-Power has only consciousness as its characteristic content but does not have the operation of the energies (gunas - rajas, tamas, sattva) imposed on it."

The energies of the gunas pertain to the mind. Samadhi is two-fold because the first type uses the mind and the second type transcends it. Mind and Self are fundamentally different. Samadhi means experiencing Self, the first stage is through mind in a highly sattvic state, the second stage is independent of mind - mind has dissolved completely only Self is experienced.

The second samadhi arises from complete non-attachment: the revelation of Purusa (Self) results in the highest bliss. From understanding how much greater this happiness is to anything derived from the objective world or from the world of thought, the thirst for anything derived from/through the gunas eventually dries up (this is the highest form of non attachment) and asamprajnata samadhi is experienced.

In the usual mode of consciousness we experience a continual flux known as maya and made up of the three gunas. But when the mind is completely concentrated, arrested or absorbed in this way, the flux stops.  If the flux of vrittis is continuous, the mind following the flux illumines the Purusa (Self) with a confused array of impressions, thoughts feelings, desires etc. In the absence of true Self knowledge which arises from samadhi, we identify with our thoughts and desires which results in ego.

When the mind is merged or arrested we have a simple equation with only three factors: the first factor is the Self, the second is the mind (the means of knowing) and the third is the object or content of the mind. In this simple relationship these three become distinct. When the mind is arrested (fixed) on a single object, both the object and the one who observes, and indeed the medium by which the observer is able to perceive (mind) are revealed. Otherwise, when samadhi is not established, there is identification with mind - ego.

The nature of the Self which is revealed through samadhi is Sat - Chit - Ananda - truth, consciousness and bliss. As this realization increases, the mind naturally wants to dissolve completely and merge into that. In the lower samadhi the quality of sattva predominates in the mind but there is still some minute play of rajas and tamas, though these qualities are reduced to their absolute limit. In the higher samadhi, the gunas no longer play, they have completely dissolved into the mul-prakriti or pradhana - the pimordial and total tranquil state. Here the mind has dissolved into complete tranquility and only pure Self awareness or universal consciousness manifests.

Why do we need samadhi? Just as we benefit from deep and refreshing sleep for the health of the body, we require an immersion in the bliss of samadhi, for the health of the mind. According to the rishis who composed the Upanishads, the fourth state, samadhi is a natural and vital component of being a human being. Humanity has mostly lost the capacity to experience this state, is craving this bliss and attempting to find it through many sensual avenues. But as we know, this way only leads to continued suffering, sickness and blindness.

Samadhi is an identification with the true nature of being, beyond mind and body and hence ego. In the absence of this Self knowledge, mankind binds himself through ego and the senses and identifies with the body and mind, perpetuating the continuous wheel of pleasure and pain. The experience of samadhi is an experience of ourselves in the fullness of being - which becomes a reminder of our true identity when otherwise engaged in worldly activity.

Vyasa notes five types of mind when questioning the possibility of "chitta vritti nirodhah" - distracted, dull, intermittent, one pointed and restrained. He acknowledges that the mind can become temporarily absorbed even though distracted, dull or intermittent, but he only qualifies one-pointedness and restrained mind as worthy of calling samadhi (samprajnata and asamprajnata respectively). So we may all have moments during daily life where total absorption happens and we feel merged temporarily in the moment.

Nature also has a powerful potential for helping us experience yoga. At certain times when, for example, moved by the beauty of a sunset or in the presence of a powerful waterfall we may feel pervaded by a certain type of blissful happiness. The happiness derived from this type of experience is not dependent on the object - the experience causes a shift in our whole system and the happiness we feel comes from within and may continue for hours or even days after. This experience of happiness is not related to the possession of an object, nor does the absence of the cause of happiness cause pain like the gaining or loss of a coveted material object.

During the first few months of life, there is not much mental activity taking place in the child's mind and there are significant periods of "no mind" where the mind is simply merged in its causal state. At this time there is full self identity with the Purusa - or samadhi. We all retain subconscious impressions of these experiences and they serve as the unconscious desire for Self realization and the bliss it entails.

According to Acharya, ayurveda's definition of a healthy human being is that he should be able to experience samadhi with regularity. This fitness to experience samadhi was originally known as dharma. Thus the original meaning of the word dharma was - having the right condition to experience samadhi. Today the word is more often translated as "duty" - since we no longer have the right condition, we need to perform actions (to remove obstacles) in order to be fit (having done one's duties) for the experience of samadhi. But our first dharma is to ourselves - to be healthy in mind and body - then samadhi should naturally be experienced at certains times of day, or in certain sacred or beautiful places, just as refreshing sleep is experienced at night.

Giving adjustments and stilling the mind through asana - Elise's further questions

What is the point of giving students physical adjustments?  If it isn't about the asanas, then does it matter if one can do it or not?  If one isn't willing to make the effort then why should the teacher bear the burden? Or is more like helping the light shine through and the energy move past someone's samskaras? 

There were some students Guruji would seldom adjust and there were others he helped with every pose. Some students learn verbally and others somatically. Adjustments can help students understand how to get into a posture, take them deeper than they understood was possible and can be used therapeutically.

More Ashtanga Myths: Coffee Prana and Rajasic Practice

As mentioned previously much of what is quoted by Guruji today has been taken out of context. It also has to be realized that he had quite a sense of humor! And, in addition, we have to recognize that Guruji was not a renunciate yogi sitting in a cave but a family man with his likes and dislikes and even pleasures. Guruji loved coffee as well as chocolate, gold, gems and many other material things. That is not to say he was overly attached, but though an extraordinary human being he was also an ordinary one.

Further questions from Elise - what is the role of Teacher in Ashtanga Yoga?

What is the role of the teacher in Ashtanga Yoga?

I believe the teacher's role is primarily that of a therapist. All students start by learning the Primary Series which is also known as Yoga Chikitsa and most students never learn the second or third series. Chikitsa means therapy. The intermediate Series is known as Nadi Shodhona - this is a purifying sequence, so I think it also falls under the category of therapy. From the yogi's perspective, the reason we can not experience samadhi, is because we are sick. Mind and body are polluted - so asana practice along with pranayama and the yama and niyama are designed to heal, purify and strengthen the body and mind, so that the internal aspects of yoga may be experienced.

Is Ashtanga Yoga religious? - further questions from Elise

Is Ashtanga yoga religious?

What do we mean by religious? The word religion comes from the latin re-ligare - to re-bind, re-connect... with God/divinity. From one perspective that is the essence of yoga. However yoga is not a religion in the normal sense of the word, nor are yoga practitioners necessarily religious, though they may be, of course. In fact, yoga is the opposite of a religion in a number of ways.

Pain and Injury - further questions from Elise

What is the difference/similarity/benefit/purpose/meaning/etc of pain, soreness, opening, and injury?

The purpose of yoga is to overcome unnecessary pain - physical and psychological pain - and to become indifferent to it as it arises. Yoga is a means by which we learn to navigate our life and our bodies differently - so that we stop doing that which causes us to suffer. Whether these are mental patterns or physical symptoms - only we have the power to change them. Thankfully yoga provides us with many tools to achieve this.

The Lessons of the Yoga Sutras - further questions from Elise

After asking me about the Guruji book, Elise followed up with some other questions she had been pondering:

Do the lessons of the Yoga Sutras automatically come through practice without reading them?

Guruji felt it was very important to study yoga philosophy. Without study the aim of practice is likely to be misguided. In the Guruji book I asked Norman Allen:

"How far do you think the physical practice can take you?"

Reflections on "Guruji: A Portrait" - Interview with Elise Espat - Part IV

Is there a point in the book that you feel is really crucial to understand Guruji, the system, or the practice?

I feel the book makes a few important points. Perhaps nothing new is said, although for many people there will be a lot of new material. The fact that we have 30 statements or interpretations, and that these statements are broadly in agreement, or together put pieces of the jigsaw in place, what we have as a result is a kind of "authoritative" text.

Interviewees were not always in agreement and at times completely contradict each other, however, I think you can trace at least 80% agreement on most of themes throughout the book.

In some respects you could say the interviews were research on my part. For instance, on the origin of the sequences: David Williams and Nancy Gilgoff believed that the sequences we practice (with some modifications) had been passed down directly from the Yoga Korunta, a text, 100s or 1000s of years old. This was the story I received when I first started practicing since my first teacher had learned from a student of David's. I asked Guruji about this several times and was never quite sure what he meant by his answers.

Apart from Nancy and David, everyone else who was interviewed believed that Guruji was involved in creating the system of asanas. Manju goes as far as to say that Krishnamacharya and Guruji sat down and went through various texts (Hatha Yoga Pradipika, Gheranda Samhita, Yoga Korunta, Yoga Rahasya) and made up the sequences based on Chikitsa and Shodhona. Norman Allen alludes to Norman Sjoman's book and its suggestion that this type of practice is a new creation modeled on gym training.

I think, through the interviews and my own conversations with Guruji,  a picture emerges that the Yoga Korunta contained  asanas and vinyasas grouped according to their therapeutic benefits but that the actual sequences we practice were created by Guruji under Krishnamacharya's supervision based on Chikitsa, Shodhona and so on.

It seems that Guruji did much of the work in organizing the sequences as well as in modifying the vinyasas. If you look at Yoga Makaranda - Krishnamacharya's book of 1934 - you can see how he sequences the asanas and structures the vinyasas quite differently. Shammie said he invented, or discovered the surya namaskar - I believe this is true - at least in the form that he taught.

One of the reasons I made the interviews was to establish a coherent picture and to correct some misconceptions about the nature of yoga, as taught by Guruji.

Guruji felt very strongly that yoga is a spiritual practice. It is perhaps ironic that someone who believed this so deeply, is sometimes seen as propagating a purely physical practice. Too many of my fellow practitioners in the early '90s tended to think this way, and maybe this is something which motivated me to initiate this project. For Guruji, the purpose of yoga was to make one fit for realization - that was his main interest - I think this is emphasized in the book.

For many people who never met Guruji, or whose contact with him was minimal, the anecdotes and stories about studying with him and about his character have brought him to life in vivid color. For those who did know him, the interviews reveal other facets of his teaching and has brought back many memories. I have received many emails from readers expressing gratitude for having been able to experience an intimate meeting with Guruji through these interviews.

here is an email from John Scott:

Dear Guy,

Brilliant! Fanatastic! Congratulations!

Thank you Guy, I do think you and Eddie have put together a lovely and very valuable book.

It reminds me how much we learned from each other back in those days (the early 90s).

Guruji passed on so much wisdom to every individual student, and this was because he was always 

on-to-one with each student, and therefore the questions asked of him were all uniquely different. 

What is so nice,  is that Guruji's students love to share and pass on their personal experiences with

everyone else.

The photo on the back cover looks great* and it's just as Guruji was for us back in those days.

Those were the days - the Lakshmipuram days

I have already read a few of the pieces and have learn't so much more already

So again Thank You Thank You for sharing

Love John

Lucy India and Fynn

* This is John's photo

Guruji in paperback

Faith vs Objectivity

It is the nature of this age of Kali Yuga, that even practices designed to move us towards sattva and spiritual awakening are engaged in with a religious fervor or obsessive faith. Ashtanga Yoga is no exception. Any word spoken by Guruji or Sharath may become the object of a religious fanaticism amongst the aspiring Ashtanga practitioners of today.

It is the role of a teacher to inspire faith in and devotion to his method, but an objective and inquiring mind is also a requisite characteristic for anyone treading the spiritual path. We need to be able to judge for ourselves whether we are moving in the right direction. This is certainly very difficult in the beginning when we plunge into a practice which is completely unfamiliar. But questioning the Guru is frowned upon and from a certain point of view it is unproductive and may be undermining of practice.