Self-Practice

Cecilia Harrison

This edition of Iyengar Yoga News explores the mind and breath in order to bring about the
theme 'self-practice'. IYN is honoured to have two required change” (p.57)
exceptional international Iyengar yoga teachers
contribute to this theme. Dr Rajvi Mehta1 gives a Yoga changes us and transforms our energies. The
wonderful, illuminating personal insight into self- texts of B.K.S. Iyengar and Geeta Iyengar are the
practice from her earliest days as a student of cornerstone of Iyengar yoga practitioners self-
Mr. Iyengar in Mumbai to her work now as practice. Geeta Iyengar's superlative new book
practitioner, teacher and researcher in yoga Yoga in Action – Intermediate Course 1 provides a
therapy in an interview. Mr Faeq Biria2 shares with method for practice that, she writes, gives “a clue
us an article on self-practice and the codification to the student on how to approach one's practice
he has made of yoga postures that prepare the and how one has to form practice sequences”
body for asana practice, discussing method and (p. 111). The chapter on pranayama – the impor-
means through ancient texts and a life spent tance of pranayama – is for people who seek
learning from Guruji. Both the interview and the “calmness, quietness, silence and peace of
article bring to life something of the extraordi- mind”(p.101).
nary texture of the Ramamani Iyengar Memorial
Yoga Institute, Pune, India. Daily Practice – Why is it important?
The Dalai Lama writes the forward to B.K.S.
Iyengar Yoga Texts Iyengar's Core of the Yoga Sutra's. The Dalai Lama
A totally transformative yoga practice sequence is acknowledges the diversity of different traditions:
given at the end of Yogacharya B.K.S. Iyengar's “The most important thing is practice in daily life
book Light on Life. that is how we can gradually get to know the true
value of whatever teaching we follow”.
Mr. Iyengar calls the sequence “Asanas for B.K.S. Iyengar writes “make your yoga sessions a
Emotional Stability”. He outlines asanas to calm daily practice” (p. 386 in Yoga: The Path to Holistic
the mind and cool the brain, asanas to balance the Health)
intelligence of the head (the intellectual centre)
and the intelligence of the heart (the emotional In How to Practice the Dalai Lama writes: “the
centre), asanas to stimulate the brain for positive central method for achieving a happier life is to
thinking, an asana to bring quietness in the body, train your mind in a daily practice that weakens
and an asana that allows the practitioner to expe- negative attitudes and strengthens positive ones”
rience inner silence. (p.5)
Iyengar Yoga News No. 24 - Spring 2014

In Light on Yoga Mr Iyengar gives a short three day Through Iyengar yoga practice we seek to trans-
course “which whenever followed will benefit the form ourselves. This is a spiritual practice – our
body and bring harmony to the mind” (p.466). aim is to increase awareness in order to bring
Geeta Iyengar's Basic Guidelines for Teachers of Yoga freedom through the exchange between body and
gives ten sequences that can go in rotation after mind learnt in asana and pranayama.
students learn the asanas from “Preliminary
1.Rajvi Mehta, senior teacher at Iyengar Yogashraya in Mumbai,
Course” – this variety of sequences of asanas she India. Rajvi taught at the annual IY(UK) conference 2013.
describes: “asanas work effectively on the body, 2. Faeq Biria co-directs the Iyengar Yoga Centre in Paris. He
teaches annual Iyengar Yoga intensives at Blacon, France.

4
Yoga-Kritya (Self-Practice)
Faeq Biria

Self-practice is the very foundation of yoga and all “purification of the entire personality” to become
other paths of inner quest. I borrowed this term eligible for abhyasa.
yoga-kritya from the great epic of India, The
Mahabharata (XII. 294.6). It means the yoga It must be based on this view that the yogis like
practice. Hariharananda Aranya, having most probably in
mind the three works of Lord Patanjali (that we
The terms that we often use for practice are repeat in our daily invocation) consider the kriya-
abhyasa and sadhana (which includes tapas). yoga as the method to reach to a three-fold
Sadhana conveys generally the idea of “means” samyama:
and “aids” and especially the means and aids for • Tapas as the control of the body
emancipation. In the second chapter of yoga • Svadhyaya as the control of the speech
sutras, Patanjali gives the three fold Kriya-yoga as • Isvara-pranidhana as the control of the mind
the method of sadhana and the astanga yoga as
the means to do sadhana. The order of transformation
Though I am asked to write about asana practice,
He talks about abhyasa in the first chapter. This yet I have to clear a first erroneous conception
chapter is meant especially for the most vehe- which consists of considering sadhana as only the
ment yogis. The precise description of Nagoji practice of asanas and the practice of asanas only
Bhatta of abhyasa as “the attempts made by yogi on a physical plane.
again and again, to bring back the citta to the state
of stability within the stream of unmoving one- In our Guruji’s assessment of yoga sutras, sadhana
pointedness, whenever it wanders outside of the means the practice of all petals of yoga on phys-
object of meditation” shows the important posi- ical, physiological, energetical, mental, intellectual
tion of abhyasa in the hierarchy of yoga practice. and spiritual planes, with zeal, awareness and
For this reason, some of the traditional commen- devotion. The oral tradition of yoga has set an
tators of yoga sutras like Nagoji Bhatta himself evolutive diagram for the natural transformation
and Ramananda Yati believe that abhyasa and its of a disciplined adept, and his evolution from mild
following component vairagya cannot be practiced (mrdu) state to a supremely intense (tivra-
by someone who hasn’t yet attained the state of samvegin) level.
Citta-suddhi (purification of the mind). Vacasprti
Misra goes even further and demands the
Iyengar Yoga News No. 24 - Spring 2014

5
 This means that a yogi of our Guruji’s attainment arranging and positioning the gems, and reached
can engage fully his entire physical, mental and yogasastra through Mimamsa-darsana.
spiritual being in an asana and can get any asana
from any layer, from the skin to the innermost Guruji Iyengar defines Vinyasa as “a sequence to
core of his being. This idea may look strange, even reach the ultimate or final state of asana, where
shocking to the philosophers and they may even the mind and intelligence, along with energy
object against it: How can the atman or purusa, (prana) and conscious awareness (prajna) are built
the immutable self, which cannot be grasped (the up within the system in different aspects of
famous quotation in Brhad-Aranyaka-Upanisad), human beings sequentially and gradually”1. There
which reveals itself only to itself, do an asana? is a great adage attributed to a yogi of old times,
The answer is by reaching to Guruji Iyengar’s Vamana Rishi: “O yogi, never attend the practice
standard. without proper sequencing”.

Three major principles in the practice Three stages in the practice of an asana
of asanas The yogasanas must be performed with respect to
1. The aim and goal of practice: the three stages of practice of an asana. Indeed
We must define why we are practicing a sequence the yogis have divided the practice of an asana
or an asana and we must not forget it throughout into three stages2, borrowing two terms from
our practice. “Never lose the sight of the self”, Sad-Linga3 for the first and the third stages:
says a famous yogic adage.
We must also clearly define whether the aim of 1. Upakrama3, the beginning, the introduction
practice is: or: how to enter into the pose.
• to learn?
• to consolidate? Vacaspati Misra, Vijnana Bhiksu and Bhoja Raja, all
• to study? believe that the word asana has as root “as” (to
• to reach maturity in the asana?2 sit) and define it as asyate ’nena, that is “the
procedure and way through which one enters in
2. The personal mood: the pose”. Unfortunately most of Iyengar yoga
The approach to practice is very important. practitioners feel only concerned by this stage
According to Bhagavad-Gita, the fruits of practice and only on a purely physical level. Prashantji
depend upon the spirit with which we undertake often insists on the fact that upakrama must
the practice. Some 40 years ago, I read an advice condition the body, the mind, the intelligence and
in Linga Maha-purana, that even after four decades the awareness to go into the pose, and to reach
remains fresh in my mind and guides me in my the purpose of it.2
daily practice: “The aspirant must undertake the
practice always with a good mood”. 2. Sthiti, maintaining or: how to stay in the pose.
This is the stage where the very effects of the
Iyengar Yoga News No. 24 - Spring 2014

3. Vinyasa or the proper sequencing: asana are created. The students of yoga who visit
It is indispensable to respect a proper sequencing Pune and observe our Guruji’s practice, are
to reach the desired asana and to choose a right amazed to see the stability and the deep
method to realise through that desired asana the introspective state with which the master stays in
desired effects or states inherent to it. each pose. We can almost consider this stage as
Etymologically vinyasa means “arrangement”, asana-jaya or the conquest of the pose.
“order”, “putting in”, “placing down” or “position
(of the limbs)”. Most probably the term was used 3. Upasamhara3, the end, the conclusion, the
in the ancient art of jewelry as the art of recapitulation or, how to conclude the pose.

6
7
Iyengar Yoga News No. 24 - Spring 2014
 How to prepare the body and its compo- great ease (I saw the children in the backyard of
nents for the practice of asanas the monastery having fun, balancing in Kandasana
Once I have read in one of the Puranas (most with the heels under the throat!). I witnessed also
probably in Visnu Maha-Purana) that in old times a Kalaripayyattu5 master of Nair clan who through
the guru, before initiating a disciple into a new diet, full rest in a dark room and long sessions of
asana, used to give him proper mantras which oil massage, created such a softness in the body
prepared the specific parts of his body to get the tissues of his disciples that he could adjust even
pose without effort. the scoliotic spines, before re-muscling the body
again, curing deformity.
Prashantji has studied deeply the effects of
vibrations of Sanskrit alphabet on the body and How Guruji’s words ignited in me the
mind and I am sure that readers who have had reflection over the preparation of the body
the good luck of participating in his classes have for asanas
been amazed realising the powerful effect of these Two incidents particularly made me think of
vibrations on their body, breath and mind.4 finding the way to prepare the body for entering
in a specific asana: During the years when Iyengar
In the early 1970s when I was travelling as a yoga was beginning to be spread in the world,
student of yoga, I saw in a yoga community how many people used to practice with Light on Yoga.
they fed the aspirants, from childhood, with a Sometimes they used to write to Guruji about
special diet (with a completely secret recipe) for their injuries caused by practice or their failures
about twelve years. This, along with three sessions in getting some advanced asanas. It was amazing
of practice a day, created a full disposition in their to see how quickly Guruji used to answer them: if
bodies to get the most complicated asanas with a the injury came while practicing a pose, it was
because another
pose, which
was on a
lower hier-
archy in Light
on Yoga, has
not been well
practiced. If
one did fail in
getting a new
pose, it was
because the
preparatory
poses in
Iyengar Yoga News No. 24 - Spring 2014

preceding
weeks of the
programme
have not been
well
mastered.

The second
incident
happened
8
when a senior student of He could open the body and changing the body, vital energy,
Guruji asked him about the mind of all of us within a few mind, senses of perception, and
apparent incoherency of some minutes with a few very well lightening the intelligence and
of the advanced sequences of chosen points and then have us “I”-consciousness (ego) is
Light on Yoga. Guruji answered doing the most difficult asanas called pratiloma vinyasa,
that he could himself go from with ease, comfort and whereas returning from
any pose into any other pose pleasure. I will never forget that complicated to simple asana
through linking the inner tech- hot evening of April 1980 when and pacifying the complete
nical points of the poses, he walked in and asked us to system of the body and
whereas we should search the go directly in an intense consciousness is called anuloma
'linking asanas' according to the variation of Viparita vinyasa. This way, the alertness
structure of the poses and Dandasana. That day he showed of activity and passivity in the
needs of our body, to complete us that he could also prepare body are increased or
the programmes. the body for an asana, through decreased, which helps to open
the asana itself.6 Indeed, as told the horizon of the mind.”1
Guruji’s method of me once by the late Vanda
preparing the body for Scaravelli, “he did himself the Aum Sri Gurubhyo Namah ||
asanas poses for us, within us, making
This became the beginning of a us believing that we were doing 1 Sri B.K.S Iyengar, Astadala Yogamala, Vol.2.
2 Sri Prashant Iyengar’s article: 'Our System'
new era of in Yoga for a New Millennium.
reflection for 3 Sad-Linga: Six marks to be noticed in
understanding of the Vedas.
me. Having ...alertness of activity and 4 See, also, the outstanding research works of
participated passivity in the body are increased Sir John Woodroffe in his Garland of
letters.
for so many 5 The South Indian martial art, most probably
years in the
or decreased, which helps to open a synthesis of Dhanur-Veda and Ayur-Veda.
6 Sri Prashant Iyengar, ABC of Trikonasana.
classes taught the horizon of the mind 7 According to Prashantji, the aim of
by Guruji, advanced poses is to prepare body to get
better main poses.
Geeta and Prashant I began to them by ourselves”, breaking
think about the preparations this way our psychological and
they used to give in their mental barriers. I learned to
classes and their methods of ponder over the pose that I
linking. In October 1989, during was going to do or to teach
a walk one very cold evening in and, inspired by Guruji’s
Moscow, Guruji granted me sequencings, I started to
with a few precious guidelines prepare the body gradually
to think about the hierarchy of through the other simple (and
asanas and about the prepara- sometimes more difficult)7
Iyengar Yoga News No. 24 - Spring 2014

tions of the body. However, it poses to get that required

took me almost eight years of pose.
practice, teaching and observa-
tion to reach to a satisfactory Guruji calls this method the
classification, approved by pratiloma vinyasa of samputana
Master. kriya (ascending sequence of
encasement action) and calls
I had always understood and the returning method as
admitted with humility that anuloma vinyasa. He explains
none of us could be Guruji! very beautifully: “This way of
9
 Interview with Rajvi Mehta:
Self-Practice and Experiences
in Iyengar Yoga
Interview by Cecilia Harrison

What led you to Iyengar yoga and what Thursday of the next week! Once in a while, I
has been the course of your studies in would open up the Light on Yoga to “try out some
Iyengar yoga? different poses.” But that was not very often.
My entry into the field of yoga (which to me is
only Iyengar yoga) and my studies in yoga just I recollect that the first time that I must have
happened. I did not start doing yoga with any tried to seriously practice on my own was when
motive or purpose. I had no idea what yoga was we were to give a group demonstration to music
all about or what it was supposed to lead to or on the occasion of Guruji’s 70th birthday. It was a
the benefits it would give. I would say that it is very big event with 16 or 17 of us. We practiced
chance, grace, destiny and blessings that got me for nearly six months. A few of us were to do
and my other siblings into yoga. challenging asanas in the centre and the others
would form the backdrop. The “backdrop” was
My father has a lot of interest in yoga and such expected to stay for long duration in an asana to
sciences. He incidentally met a German student of make it a stable sthira backdrop.
Guruji. Out of curiosity, he went to see Guruji’s
class and he was immediately given permission to In one of the “sequences” a small group was
attend his Sunday morning classes in Mumbai. This doing the balancing asanas and the “backdrop”
was way back in 1971. were to stay for long duration in Urdhva Prasarita
Padasana and other abdominal asanas. I found it
He felt that this was something “good” which his very difficult and painful to be stable in these
children should also get exposed to and learn. He poses for so long so I opted for the “arm
first asked Guruji’s permission for my elder sister balancing asanas”. I was not too good in these
Neeta and brother Birjoo. A few years later I too… and kept losing balance. A few weeks
started and then my youngest sister Arti. None of before the final demonstration, I was given an
us had any idea about yoga. The first ever yoga ultimatum by my seniors and colleagues that I
class that I attended was with Guruji. would have to move to the backdrop if I kept
Iyengar Yoga News No. 24 - Spring 2014

losing balance as that would spoil the demonstra-

I went because I was asked to go and I have no tion! I remember that I spent the whole of next
idea or any explanation as to what made me day trying the arm balancing… I tried and tried. I
continue. It just became very much a part of life. attempted many things and adjustments to retain
balance. I started realising how subtle adjustments
Can you describe your earliest experiences had to be made to get the balance. Balance was
of “self-practice”? my sole motive then. It was like trial and error
For several years, my “practice” would be from and I started learning the role of subtle adjust-
Sunday to Sunday in the class. Of course, the ments. With hindsight I would say that this must
“effect” of the class with Guruji would last until
10
 I was given an ultimatum by my
seniors and colleagues that I would
have to move to the backdrop if I
kept losing balance as that would
spoil the demonstration!

Iyengar Yoga News No. 24 - Spring 2014

11
 have been my very first serious experiments are with reference conduct yoga classes for indi-
attempt at “self practice.” to therapy. I observe a patient viduals with Parkinson Disease.
and “imitate” him/her and then Since we were to get an entire
Later, for many years, I used to start sensing/feeling their prob- group of 30 individuals with the
spend several weeks in lems/complaints. Then, I would same problem we decided on
Bangalore. Then, I missed my think about what changes doing “research” and assessing
regular Sunday classes which should I do to myself to get the benefits if any on these
were so much a part of my life ‘relief’. Then, I think on what patients with the practice of
till then. It was then that I are the asanas that need to be yoga. I was very excited with
became more serious about done; recollect what I have the prospect of research and
practicing on my own. seen at the Institute. If I don’t we took Guruji’s blessings and
feel anything or cannot sense advice and embarked on a two
How did the work in your anything then I will not try it week programme. By the end
“self-practice” relate to on anybody. of the first four days, I got very
your experiences in classes nervous. We could see some
with your teacher(s)? For example, one day we were minor change in these people
I would say it is a two way approached by the Parkinson but would it be significant when
process. When I am attending a Disease and Movement assessed objectively? My worry
class with any of my teachers Disorder Society of India to was not as much about not
then sometimes what they tell
or make me do or the
experiences I get gives me
some idea of practice which I
attempt later on. Sometimes,
there are certain ideas or
feelings that one gets in one’s
own practice and you find that
your teacher has explained or
articulated that very clearly for
you. So, it is a two way process.

Sometimes, what has been

taught in the class inadvertently
surfaces when you practice on
your own. Sometimes what you
practice or have experienced is
corroborated and explained by
Iyengar Yoga News No. 24 - Spring 2014

the teachers.

How do you structure

experiments on yourself in
your self-practice? Can you
please give an example?
When did you first have
courage to do this
experimenting?
I think most of my intentional
12
being able to help the patients but about the
“label” that this study could lead to… “Iyengar
I find working with and
yoga does not benefit individuals with Parkinson’s through the skin very fascinating.
Disease.” It would be not Iyengar yoga but my It seems to be opening out areas
inability that would be ‘’reflected’ as Iyengar yoga. I
then started critically studying the structure of
which for me were unexplored.
these patients and at the same time reading about
the disease. Logically, it appeared to me that Again practice varies by the day. In some poses on
something was not right in the back brain and we some days I am a raw beginner and in some I am
had to access that area, but how? It had to be able to get more awareness. It is a continuous
Sarvangasana and its variations. I experimented on process where one moves forward and back-
myself on how to get these 30 odd patients with wards.
their typical “structure” to get into
Sarvangasana… and then with the help of my At the moment, I find working with and through
fellow teachers – we did manage to make most of the skin very fascinating. It seems to be opening
them do Sarvangasana. To our utter surprise, the out areas which for me were unexplored. It is not
tremors just stopped and the patients were so anything new. Guruji has been teaching and talking
comfortable. That was a big booster for us. This is about it several decades ago. But now I seem to
how I would say that I experiment. understand, experience and appreciate the
element of space in the skin. It opens out new
Can you describe the method that you now avenues and a different level of absorption.
follow in your self-practice?
I must admit that I have no specific structure or How does the face effect practice? Can you
method. I practice sometimes on the ideas and describe something of the changing aware-
links given in the classes that I attend. Sometimes, ness in this attuning to facial muscles in
it is for a condition that I maybe in and some- your posture work?
times some “idea” that comes in and I try it. I don’t think that the face affects the practice but
Sometimes, I may read Guruji’s work, his it is how you practice that reflects on your face.
philosophy and try to see whether I can get a
glimpse – some experience – of what he If an asana is done with force then that reflects as
describes in my practice. He may have said some- tension in the face, hardness in the temples,
thing long ago but I am able to understand it or clinching of the lips and teeth and holding of the
implement it only now. breath. All this may happen unknowingly. When we
start working with greater sensitivity, with feeling,
Deepening Self-Practice with increased awareness then there is no change
Can you please describe the move from in the facial expressions. As Prashantji often says,
working “muscle to bone” towards internal “We do one asana with many faces but if you
look at Guruji then he does all asanas with the
Iyengar Yoga News No. 24 - Spring 2014

work and changing awareness in skin

sensitivity in your practice? How many same face.”
years of practice?
Body, mind and breath – how has the
We always have to start with muscle and bone
experience of training the mind to become
and then move towards working with sensitivity
attentive and aware evolved in your self
with the skin which is the envelope of the body.
practice over years? Is it possible to
All are interlinked. We have to start with muscle
describe this learning curve?
and bone. Working with muscles and getting the
I don’t recollect intentionally changing the way I
internal sense of balance is working with sensi-
practice. To be honest, in the early days I did not
tivity through the muscles.
13
 always understand or even if I theoretically under- always happen when I am on my own. However,
stood what Guruji was saying – I was not able to gradually I find that some of the teachings seep in
implement what he would say. I remember and become part of my practice and teaching. I
decades ago when I started, Guruji would show would say that it just happens and it is not about
us how to move the skin. I was so naïve and raw training the mind.
that I only understood how to move the arms
and legs. I could not really ‘see’ the movement of When did pranayama become a key focus
the skin and had no clue on how to work through for your practice? Can you describe your
the skin. approach to this training of your self?
Pranayama was not a part of my practice for
Over the years from moving the limbs, I could many years. Even during the regular Sunday
move my attention and develop awareness and classes that I attended with Guruji, Geetaji and
sensitivity. The learning curve was definitely not Prahsantji – the last week of the month when the
very sharp otherwise I could be in a position to rest of the class did pranayama – I, along with
pinpoint and say when and how it happened. It is some other ‘youngsters’, were not allowed to do
very, very gradual. it.

I must say that I am very lucky and blessed to I remember Prashantji making us do rope works
have the good fortune and opportunity to in multiples of 50 or Urdhva Dharnurasana or
frequently and regularly learn from Guruji, Geetaji umpteen Urdhva Prasarita Padasana.
and Prashantji and to imbibe the subtleties in
their teachings. I often feel very blessed. Things If I recollect correctly then I must have got intro-
just seem to happen in the class with their duced to pranayama in one of the camps with
instructions and their presence. But it does not Guruji in Khandala. For a couple of years, we
Iyengar Yoga News No. 24 - Spring 2014

14
 How do you relate the concepts "love" and
would have a two to three days residential camp
of the Mumbai students with Guruji. We would "truth" to your practice of Iyengar yoga?
Love is a combination of maitri and karuna to me.
have asana and pranayama classes, questions and
Friendliness and compassion. With these two
answer sessions with Guruji and walks. I distinctly
remember one of the classes in the open air qualities one can resolve many impediments in
where he taught the art of sitting and nadi life. The sutra matiri, karuna, mudita upeksanam is a
shodhan in one of those camps... and then I very helpful and a guiding light. I have seen how
started getting into it and appreciating it. Guruji has often referred to this when people
come with problems.
Can you please say This is what I really learn Practice can evolve these
how you utilise traits in us is what I feel.
breath in your asana
observing Guruji in his
practice? Can you teaching, practice and also in I feel that the practice of
say more about how his day to day life. He is the yoga brings with it clarity of
this came to be thought. It makes certain
perceived in your things transparent and
embodiment of Truth.
self-practice? obvious without the need for
Breath is a very important integral component of analysis and justification. When anything does not
our embodiment. None of our activities are require explanation or justification or support
possible without its involvement. Sometimes it is then that to me is the truth. This is IT.
the master and sometimes we make it the slave.
The body does not exist without the breath. I feel that practice brings these qualities in the
A person has a name, an identity as long as he/she practitioner. There are no facades, masks, dualities
is breathing but the moment the breath goes – or hypocrisy in a true practitioner. They are what
the individual becomes a body! they are under all situations and circumstances!
They are embodiments of honesty and simplicity.
There is no way we can abuse the breath which is Of course, the level of these qualities would
the core of our existence. The more we respect depend upon the intensity (and here I mean
the breath, it is going to facilitate our practice. The qualitative and quantitative intensity) of the prac-
asanas become easier, more sustainable and we titioner.
get more involved when we consciously work
with the breath. We move from the realms of the This is what I really learn observing Guruji in his
annamaya to the pranamaya is what I feel. teaching, practice and also in his day to day life.
He is the embodiment of Truth.
In the Light on Yoga, Guruji is very explicit about
how to use the breath while doing the asanas. If
we consciously follow these instructions with
Iyengar Yoga News No. 24 - Spring 2014

greater emphasis and breath awareness then the

asanas start happening rather than doing. This is
how prayatna can become saithilya.

Can you describe how you use the support

of sound props in your practice?
I have used it once in a while but not much in my
own practice so I cannot describe much on this.

15