2016 – Yoga Enjoy

Karma Yoga and Equanimity of Mind

December 5, 2016

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Developing equanimity that remains steady under all circumstances whether favourable or hostile is a paramount teaching of the Gita. At the same time, cultivation of equanimity is indispensable for practising Karma Yoga. Attainment of liberated status of soul that remains unmoved by what happens in the outer life is the end of all yogic pursuits. This free status of self is attained when one develops the power to remain immersed in his inner life completely surrendered to the Divine. In case of Karma Yoga, one can perform actions in life as given to him by the Divine without being distracted by the outer life disturbances from his immersion in soul life.

Equanimity is difficult to attain, given constitution of human nature. We, the humans, are egoistic, emotional beings. We principally deal with the world emotionally as the power of reasoning is still a very weak force in our life.

However, as we progress in yoga our detachment with life deepens. As we grow increasingly detached, the normal reactions to the life situations fall off from our nature and consequently, equanimity becomes stronger in us. The Gita says that true equanimity comes straight from the soul. Equanimity attained through mind is unstable.

Karma Yoga in its true sense cannot succeed if we fail to attain the free status of our self that is ever unmoved by the caprices of outer life. This free status of self is not affected in the least even if we are dynamically involved in multifarious activities of life.

The Gita is emphatic on the point that one cannot do yoga, much less Karma Yoga unless one acquires the power of conquering life’s normal reactions to pleasurable and painful situations, suffering and enjoyment, love and hatred etc. These are the dualities of life and one who practises yoga must be free from these dualities and relativities and remains settled unshakably in the yogic consciousness that does not grumble while suffering and does not rejoice while enjoying.

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Jnana Yoga

The Jnana Yoga of Adi Shankara

November 24, 2016

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Sri Adi Shankara is considered to have shaped the Hindu religion for the 1200 years following his disappearance from the world at age 32 in the early part of the ninth century. Having brought forth the advaita philosophy in its fully systematized and polished form, he is considered one of the greatest Jnana Yoga teachers. Swami Yoganandaji was the first person to be initiated by Swami Satchidananda into the Holy Order of Sannyas. Later, Swami Yoganandaji devoted his life to the study and dissemination of the teachings of Sri Shankara.

Integral Yoga Magazine: How did you meet Gurudev Swami Satchidananda, and could you share some memories of your early discipleship?

Swami Yogananda: I began my spiritual quest around the age of 14 when I discovered the practice of Hatha Yoga, while I was living in Paris. Three or four years later, I heard about Gurudev from a friend of mine who had met him at the Ramakrishna Vedanta Center near Paris in 1966, during Gurudev’s very first visit to Paris. I met Gurudev the year after, and I immediately felt he was of a divine nature. He gave mantra diksha [initiation] to me in 1969. A few months later, I went to India and stayed with a sannyasi (monk) in Rishikesh. From there, I wrote to Gurudev that I wished to utter the vow of complete renunciation, as I deeply felt there was no other way to attain peace. In due time, Sri Gurudev graced me with sannyasa diksha in 1971, at his Ashram in Kandy, Sri Lanka. I was 22. I spent one full month with Gurudev during my stay at his Tapovanam in Kandy. On that occasion, he saw that I was already trained in Yoga asanas, pranayama, shat kriyas and so on, and he asked me to teach the same at his ashram for a few months. I learned from him how to chant Sanskrit slokas and kirtans. After I returned to France, I was blessed to spent time with Gurudev whenever he visited Paris.

IYM: What inspired your interest in the teachings of Sri Adi Shankara?

SY: In Belgium, one or two years later, I met Sadananda Sarasvati, a sannyasi from Kerala. He asked me whether I would translate his talks in Paris. Gradually he taught me Sanskrit and introduced me to Vedanta through the teachings of Sri Shankara. What drew me to Vedanta was the quest for the absolute Truth, and that became of primary interest to me as I discovered more and more the greatness of Vedantic scriptures like the Upanishads, the Brahma Sutras and the Bhagavad Gita. Sri Shankaracharya is the greatest representative of the Vedanta tradition. I drew two important things from this renowned sage: the way he made the most difficult teachings easy to understand and the way he analyzed every word and sentence in a given Sanskrit passage. This is also how I deepened my study of Sanskrit grammar and Vedanta philosophy. Shankara rendered the difficult Upanishadic teachings easy with his peerless commentaries which refute wrong interpretations, solve all apparent contradictions and give most convincing conclusions. Also, Shankara had the unique ability to give the essence of these lofty teachings in short, versified works of his own which are most inspiring.

IYM: What is the essence of the Upanishads according to Sri Adi Shankara?

SY: The essence of all Upanishads has been put beautifully by Shankara in a famous half verse of 16 syllables as follows: Brahma satyam jagan mithyaa, jeevo brahmaiva naaparah, which means “Brahman or the Absolute is real. The world is a myth. The individual is Brahman alone, not different.” Such is the Vedanta Dindima or striking message of the Upanishads, whose powerful and meaningful drum beating awakens sleepy ears to knowledge of Truth.

IYM: According to Sri Shankara, the world is relatively real (Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). Please elaborate.

SY: The world may be a relative truth, but its substratum called Brahman is the absolute Truth, like the rope is for the illusory snake. There is no duality whatsoever between an illusory snake and the rope. So also, there is no duality between the relative world and Brahman, for the world is a mere superimposition on Brahman. It comes and goes, appears and disappears, so to say, but Brahman is unchanging. The absolute Truth is ever the same. It is One only and non-dual (Ekam-evaadviteeyam).

IYM: If someone wanted to study Advaita Vedanta, where would one begin?

SY: To begin, one may study Shankara’s short works like Atmabodha. To get a thorough understanding of Vedanta, however, one should study the threefold basis known as Prasthana-traya, consisting in the Upanishads, Brahma Sutras and Gita, along with Shankara’s commentaries. Reading the Bhagavad Gita with Shankara’s commentary is a good way to begin the study of Vedanta. Actually, the main Vedantic practices are listening to (shravanam), reflection on (mananam) and deep meditation (nididhyasanam) on the great sayings of the Upanishads. As a way of preparation, the Bhagavad Gita propounds 20 means of knowledge such as humility, non-ostentation and so on, in the 13th chapter (verses 7-11).

IYM: Is there a specific path or sadhana prescribed by Sri Adi Shankara?

SY: According to the Shwetashwatara Upanishad (III, 8), Self-knowledge is the only way to get rid of ignorance and to attain liberation (tam-eva viditvaatimrityum-eti, naanyah panthaa vidyate’yanaaya). For this sake, Shankara advocates a fourfold sadhana: sharp discrimination (viveka), burning dispassion (vairagya), the sixfold wealth (shat-sampatti, namely, mind control, sense control, withdrawal, endurance, faith and meditation) and aspiration for liberation (mumukshutva). These four sadhanas from different passages of the Upanishads such as the Mundaka, Brihadaranyaka and other Upanishads have been brought together and explained by Shankara.

Actually, viveka is the result of purity of mind acquired through the practice of Karma Yoga, or selfless action. When the mind is free from expectation or “mineness,” one can see the distinction between the real and the unreal, the eternal and the transient. And when this is seen, there arises dispassion or vairagya for this world and the next. Then automatically the mind, as well as the senses, is under control. One becomes indrawn and enduring, which means one will have full faith in the words of the teacher and the scriptures and be constantly meditating upon the teachings of Vedanta.

IYM: Does Sri Shankara give specific instructions for how to develop the “sixfold wealth?”

SY: It all begins with Karma Yoga, which is the decisive factor in spiritual life. So once this first step is made, all other steps come one after the other, and one is led gradually to the final step from which there is no return to the bondage of ignorance. Karma Yoga instills a higher spirit in what is normally a cause of bondage, by prescribing that one offer the results of all actions to God without expectation. One cannot go directly from bondage to liberation, because bondage is the result of mineness and I-ness in actions. So, before renouncing all actions, one has to give up attachment to results and be free from passion (raga) and aversion (dvesha). When the mind is free from these feelings and is thus purified, one acquires all virtues such as the sixfold wealth, thereby becoming fit to follow the Vedantic path itself.

IYM: Is the fourfold sadhana something done as a formal practice or is it practiced also during the day more informally? How can we cultivate greater awareness of the Self?

SY: Both the formal and informal approaches are necessary, for practice without theory is impossible, and theory without practice is of not much use. A formal session means sitting at the feet of the teacher to hear the truth again and to deepen one’s understanding by asking questions or by studying his teachings with co-disciples. Daily practice is a constant reminder that the world is transient and that Brahman, alone, is ever lasting. This is the way of cultivating awareness of the Self.

IYM: It seems that all the great jnanis were bhaktas (devotees), including Adi Shankara. His poems are considered to be some of the greatest devotional poetry ever written. What is the relationship between jnana and bhakti?

SY: According to the Bhagavad Gita (III, 3), Karma Yoga and Jnana Yoga constitute the two main paths, and they are referred to as bhakti or devotion throughout the Gita. This is because Karma Yoga is impossible without devotion to God, and Jnana Yoga or knowledge of God is the culmination of that devotion. So, even though Shankara spoke mainly of the highest knowledge, it was quite easy and natural for him to address devotional hymns to God that inspire seekers of moksha (liberation), thereby leading them to knowledge gradually.

Actually, bhakti is part of the main paths known as Karma Yoga and Jnana Yoga. With reference to Karma Yoga, bhakti is the performance of daily duties in a spirit of surrender to God for the sake of purity of mind, without expecting any reward here or hereafter. Then with reference to Jnana Yoga, bhakti is deep inquiry into the nature of God and, when the non-dual nature of Brahman is attained as one’s own true Self, it is called para bhakti, or supreme devotion. This is the relationship between bhakti and both Karma Yoga and Jnana Yoga. Therefore, both the karma yogi and the jnani are considered as bhaktas, although the jnani is said to excel on account of having attained oneness or non-duality (see Bhagavad Gita VII, 17-18). Don’t position them hierarchically.

IYM: What is most important in order to attain knowledge of the Self?

SY: Though study, hearing and understanding play a very important role in this attainment, the Mundaka Upanishad (III, ii, 3) says that seeking for the Self to the exclusion of everything else is of utmost importance, as it is only to such a seeker that the Self reveals itself. Therefore, until sleep and until the very end of life, one should spend all one’s time thinking of Vedanta, without giving room to maya (illusion).

Sri Swami Yogananda is the founder of Kaivalya Ashrama in France. He lectures throughout Europe on advaita philosophy and Sri Shankara. Sri Swamiji is fluent in Sanskrit and creates devotional poetry and compositions in Sanskrit verse. He contributed commentary and scriptural references for the names listed in the Dictionary of Sanskrit Names (Integral Yoga Publications). His many works in praise of Swami Satchidananda have been reprinted in Integral Yoga Magazine and published as booklets. The Hymn of 108 Holy Names of Sri Swami Satchidananda, composed by him, is chanted at Satchidananda Ashram during Guru Puja.

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Jivamukti Yoga

Jivamjkti Yoga: What can you expect from a class

October 5, 2016

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Of the many different branches in the yoga tree, Jivamjkti Yoga may well be one of the lesser understood types of class. Created in 1984 by David Life and Sharon Gannon, it has gained a huge amount of popularity in a short space of time, and has spread worldwide – but what exactly is it, and what should you expect from a Jivamukti yoga class?

It is one of the most powerful and structured practices for experiencing yoga. As well as an intense physical asana practice, it incorporates many spiritual aspects of yoga – making it both physically and emotionally challenging and stimulating.

A Jivamukti session encompasses the 5 core tenets of the Jivamukti practice. From learning more about ancient scripture (Shastra), to offering your intent of devotion (Bhakti), the practice also focuses on practising kindness to others and yourself (ahimsa). We especially love the focus on music (nada) and meditation (dhyana).

What many love about Jivamukti yoga is the richness of the practice. Many teachers start their practice with a scripture of choice, demonstrated in a form of chanting and reading. Even if you are not used to chanting, it is a great way to experience by being in a room of people who are comfortable doing so. Use it as a chance to immerse yourself in the vibes of music and let go a little.

After the initial opening, a class will then move on to warming up to an energetic and stimulating flow of sequences. A Jivamukti sequence is a really great mix of energies – it’s less structured than an Ashtanga class, but has more of a structure than a Hatha or Vinyasa class where classes can be wildly different from teacher to teacher and week to week.

Top tips for a Jivamukti class:

Don’ts

Don’t practice on a full stomach – it is a vigorous and cardio-based experience, and you don’t want to end up with indigestion while you’re in your first down dog!

Don’t be intimidated by the chanting or by the spiritual side of things – be open to all ideas and see what you come away with!

Don’t feel that Jivamukti is for very advanced yogis – it is open to all levels, and to anyone who would like to enjoy a fantastic workout for mind, body and soul.

Do’s

Do give everything a go – Jivamukti has an emphasis on giving everything a go, and if you fall on your face? Your mat will catch you.

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Iyengar Yoga

IYENGAR YOGA SELF-PRACTICE SEQUENCE

September 9, 2016

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The ability to practise yoga alone in your own space, in your own time, at your own pace, with your own feelings and reflections, is beneficial in evolving and deepening one’s practice. Here an Iyengar practice sequence is provided that can be used to develop a self-practice routine.

Benefits of self-practice

Practising within the energy of a group in a class environment, in a dedicated yoga space, and with the direction and assistance of an experienced teacher, is necessary in the beginning, and is vital for generating the impetus, confidence and maturity to practice alone. Moreover self-practice is not something that everyone one wants to pursue. For some, life is busy, and attending classes regularly is aspiration enough! Depending on one’s circumstances, however, self-practice may be more viable for some, and perhaps seem a natural evolution from attending classes.

Practising alone allows for a level of reflection that may not be as possible to achieve within a class context. For the most part, in a class, students are guided by the teacher, both in terms of the sequence and where to direct one’s attention within the pose. Of course, this is all necessary for at least the first few years of one’s yoga journey, to become acquainted with how to do the poses with a sense of competence and what adaptations may be required for one’s individual circumstances. At some stage, however, for the practice to become a true yoga practice space is needed for the reflective (or vairagya) aspect to evolve.

Iyengar yoga and self practice

While Iyengar yoga has many positives and is the gold standard when it comes to the refinement of the poses, it does not have a set sequence that practitioners can familiarise themselves with and follow when practising alone. (BKS Iyengar does provide a 300 week course of sequences at the back of his famous book Light On Yoga, however for most people this course is not viable, both due to the length of the sequences, and the complexity of the asanas within the sequences. In his later years Iyengar even said that he should have added an extra zero to the length of the course, meaning it should probably have been a 3000 week course!) In fact, chances are when attending Iyengar yoga classes that one will never do the same sequence twice! There are many reasons for this, including BKS Iyengar’s insistence that one’s practice should not become a habit, but rather an invigorating, creative experience. Nevertheless, when starting out it can be very encouraging and useful to have a set sequence to follow.

Iyengar yoga and sequencing

While the Iyengar system may lack clear, defined sequences to follow it does have a methodical approach in terms of what types of poses are introduced, and when.

The standing poses are introduced in the beginning of a sequence. They are dynamic, and when done diligently, remove lethargy and generate energy. In the standing poses one particularly learns how to work the feet and the legs correctly. For most poses the feet and the legs form the base of the asana, and as any architect knows, a solid foundation is necessary to support a structure. In the same way an understanding of how to work the feet and engage the legs is necessary to create a solid base for the rest of the asana.

The sitting poses are introduced next, and this includes forward bends and twists. Once access to the hamstrings, hips, groins and the base of the spine has been gained from correct feet and leg action in the standing poses, the sitting poses can be worked on and accessed. In forward bends one learns to lengthen and extend the spine and spinal muscles. In twists the spinal muscles are stretched and strengthened, in preparation for the backbends. The backbends can be considered the pinnacle of the practice. They open the chest, strengthen the arms, and make the spine flexible. They are invigorating, uplifting the spirit and generating energy.

From the peak of the practice the spine and nervous system needs to be neutralised. Inversions and restorative poses can be taken to create this effect. In Iyengar yoga inversions are considered to be the backbone of the practice. They can be practised intensely or quietly, but either way they refresh the whole system. Along with restorative poses, they draw the energy generated from the more active asanas inward and bring the mind into a self-reflective state. Inversions and other restorative type poses are not simple poses, and in fact, require proficiency in the active asanas for their effectiveness to be absorbed and appreciated on a cellular level.

It is traditional for Iyengar yoga schools to teach classes in a monthly cycle, with a focus on a different category of pose each week. Standing poses are focused on in the first week of the month, sitting poses (including forward bends and twists) in the second week, backbends in the third, and restorative/ inversions/ pranayama in the fourth. Occasionally there will be a fifth week, and this is usually regarded as a miscellaneous week, where less common poses are focused on.

Self practice sequence

The sequence given below combines all the categories into the one practice. It assumes that one has been attending Iyengar yoga classes regularly (twice a week or more) for a minimum of one year, and requires about an hour to go through thoroughly. Some basic props would be useful, such as a strap, a brick, a blanket, and ideally a bolster. Adaptations can be made according to level of proficiency, time constraints, prop availability, and to provide some variation, although this one sequence can be practised over and over again as presented.

Salamba sirsasana and salamba sarvangasana have been omitted, however according to time available, can be added to the sequence. Salamba sirsasana could be taken before the standing poses (after the first two poses), after the standing poses (before the sitting poses), or toward the end after supta padangusthasana I. Factors determining this would be the time of day the practice was taken, and level of compentancy in inversions. Salamba sarvangasana would go before halasana, and if taken, halasana could be taken in the more traditional manner immediately after salamba sarvangasana. Working up to 10 minutes in each of these poses would be ideal.

Scroll to the bottom of this page for a downloadable PDF of the poses in this sequence.

1. Adho Mukha Svanasana

Begin with this pose. It can be considered a prostration before the practice begins, as well as taking the brain from a mundane to a ‘yoga practice’ state. Repeat twice in combination with the next pose.

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2. Uttanasana

Walk the hands back from adho mukha svanasana, keep feet hip width apart. Adho mukha svanasana prepares the arms, whereas uttanasana prepares the legs. It also has a similar effect on the brain as adho mukha svanasana. Repeat twice with adho mukha svanasana.

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3. Tadasana

This is the base pose. It is a blueprint pose for all the other poses. Keep returning to tadasana between each standing pose. Look to further refine it each time you return to it, before moving to the next standing pose.

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4. Trikonasana

Jump, or step, the legs apart. Turn to the right and do the pose. Come up. Turn to the left and do the pose. Come up. Jump, or step, back to tadasana. Spend 45 – 60 seconds on each side.

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5. Parsvakonasana

Jump, or step, the legs apart. Turn to the right and do the pose. Come up. Turn to the left and do the pose. Come up. Jump, or step, back to tadasana. Spend 45 – 60 seconds on each side. Take the bottom arm to the inside of the front leg and use it from the shoulder to to work the bent knee back if tight in the hips and groins. Use a brick under the front arm hand if the back leg is dull in its extension.

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6. Virabhadrasana I

Jump, or step, the legs apart. Take arms up before turning to each side, or as an easier alternative, take hands on hips when turning to each side. Jump, or step, back to tadasana. Spend 30 – 45 seconds on each side.

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7. Virabhadrasana II

Jump, or step, the legs apart, with arms extended, before turning to each side. As an easier alternative, take hands on hips when turning to each side. Jump, or step, back to tadasana. Spend 30 – 45 seconds on each side.

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8. Parsvottanasana

From tadasana take the arms into paschinamaskar (or reverse prayer position). Jump, or step, the legs apart. Turn to the right and do the pose. Come up. Turn to the left and do the pose. Come up. Jump, or step, back to tadasana. Spend 45 – 60 seconds on each side. If paschinamaskar arms is not viable, do paschima baddha hasta (or arms bent behind catching the opposite arm above the elbow). As an easier alternative take the hands to the floor, or bricks, either side of the front leg foot.

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9. Prasarita Padottanasana

Jump or step the legs apart. Go into the pose, making sure to extend the spine once the hands are taken to the floor, before taking the head down. Come up. Jump, or step, back to tadasana. Spend 60 seconds or more in the pose.

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10. Adho Mukha Vrksasana

Kick up with the support of a wall behind you. Press the palms and extend up through the legs. Hold for 45 seconds. Come down and rest. Repeat. Learn to alternate the leg you lead with when going up and coming down. If the full pose is not viable place the palms a leg length’s distance from the wall and walk up until the legs are parallel with the ceiling. Press the palms to keep the shoulders stacked vertically over the wrists, and lift up through the sides of the torso.

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11. Pinca Mayurasana

Place the forearms on the floor with the elbows shoulder width. Kick up. Press the forearms and extend up through the legs. Hold for 45 seconds. Come down and rest. Repeat. Learn to alternate the leg you lead with when going up and coming down. Use a brick between the hands to keep the wrists apart, and a strap around the upper arms to keep the elbows in. If the full pose is not viable, keep the feet on the floor and walk in. Take the hips over the shoulders while pressing the forearms to keep the shoulders over the elbows.

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12. Triang Mukha Eka Pada Paschimottanasana

Start in dandasana (sitting on the floor with both legs extended straight). Bend the left leg into virasana keeping the right leg in dandasana. Raise the arms and extend forward, catching the foot. Lift up and maintain this for some time before extending forward along the thighs. Hoid for 1 – 2 minutes before coming up and changing sides. Return to dandasana between sides and after completing the second side. Make sure you support the straight leg buttock with a well folded blanket to prevent tilting to the straight leg side. Use a strap to connect to the foot if hamstrings are tight, and work more on the lift than the forward bend.

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13. Janu Sirsasana

Start in dandasana. Bend the left leg out to the side. Raise the arms and extend forward, catching the foot. Lift up and maintain this for some time before extending forward along the right leg. Hoid for 1 – 2 minutes before coming up and changing sides. Return to dandasana between sides and after completing the second side. A folded blanket can be placed under both buttock bones to facilitate the lift of the torso out of the pelvis. Use a strap to connect to the foot if hamstrings are tight, and work more on the lift than the forward bend.

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14. Bharadvajasana I

Start in dandasana. Sweep the feet to the right, crossing the right foot over the left. Swing the left arm behind to catch the right arm from behind. Take the right hand to the outside of the left thigh down toward the knee. Lift the chest and turn to the left, looking over the left shoulder. Stay in the pose for about 60 seconds. Return to dandasana between sides and after completing the second side. Place a folded blanket under the buttock of the side you are turning toward to prevent over tilting of the hips. A stronger twist can often be attained when the binding of the arms is not taken.

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15. Marichyasana III

Start in dandasana. Bend the left leg into a marichyasana orientation. Swing the right arm across the left leg and use this leverage to turn the torso to the left. Rotate the arm around it so that you can take the left arm behind and bind. Lift the chest and turn more to the left. Stay in the pose for about 60 seconds. Return to dandasana between sides and after completing the second side. Place a folded blanket under the buttocks to enhance the torso lift. As in bhradvajasana I, often a better twist can be gained by not binding. Use the fingers of the arm you are turning towards to take the sacrum in and lift the spine. Use the other arm as a lever against the leg you are turning towards to generate the rotation.

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16. Dhanurasana

Start in a prone position. Bend the legs and catch the ankles from the outside of the legs. Press the sacrum down and lift the ankles. Draw the outer thighs in, roll the shoulders back and open the chest as you raise your gaze. Stay for 30 seconds. Release and rest in a prone position. Repeat.

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17. Urdhva Mukha Svanasana

Start in a prone position. Place the hands beside the chest. Press the hands to lift the torso and draw the chest between straight arms as you extend back through the legs. Draw the shoulders over the wrists. Stay for 30 seconds. Release and rest in a prone position. Repeat. Place the hands on bricks or a rolled blanket to enhance the chest lift. Tuck the toes under and extend back through into the heels if lower back pain is acute.

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18. Ustrasana

Stand on your shins. With hands on hips arch back as you lift through your lumbar spine. Take the back ribs in to support the lift of the chest as you look back. Take the hands onto the heels and keep the shins pressing so the thighs remain vertical, hips over the knees. Stay for 30 – 45 seconds. Lead with the chest when you release to come up. Sit on the heels and rest. Repeat twice. Take the hands onto upright bricks either side of your ankles, or place a bolster across the heels if it is too much to reach the heels with the hips over the knees.

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19. Supta Padangusthasana I

Lie on your back. Bend your right leg, raise your right foot, and clasp your shin with interlocked fingers. Draw the shin towards the thigh and squeeze the thigh towards your torso. Catch the right foot and extend the leg straight. As you work the thigh back to keep the leg straight draw the foot towards the head side. Stay for 1 – 2 minutes. Release the leg and repeat on the other side. Use a strap to connect the hands to the foot if required.

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20. Halasana

Place a bolster lengthways into a wall. Place the crown of your head on the floor in front of the bolster with the back of the skull right up against it. With palms supporting either side of the head a little further away from the wall, raise the knees and roll onto the bolster so that the top of the shoulders are supported on the bolster and the back of the skull is on the floor. Rest the forearms on the bolster with the arms bent at a right angle. Space the feet hip width and slightly suck the heads of the thighs into the hip sockets. Stay for 5 minutes before rolling into the next pose. Do this pose in the traditional manner with feet against the wall or toes tucked under on the seat of a chair if required and the necessary props are available.

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21. Viparita Karani

From halasana roll into viparita karani. Keep the buttocks flush to the wall but create a small gap between the bolster and the wall for the buttocks to slightly dip into. Stay, with legs slightly separated, for 3 minutes with eyes closed. Then slowly bend both legs simultaneously and roll over to the right side.

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22. Savasana

Lie out on your mat with a folded blanket supporting the back of the skull. Align yourself with your mat and make sure the legs and arms are evenly spaced. Close the eyes, draw inwards, and savour the effects of your practice. Stay for at least 5 minutes.

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Hot Yoga

What Is Hot Yoga For?

August 12, 2016

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As the temperature drops and the stress of school, darkness, and squeezing back into fall jeans closes in upon us, I’ve been on a streak of showing up to a very (very) warm room to do yoga. It is calming, and exceedingly pleasant. And it has me wondering: Why did we start doing yoga in a hot room? Is this a wellness trend on the level of, say, Peloton or working out in a cold room, that is expensive and gimmicky but perhaps worth embracing nonetheless? Or is the “hot” in hot yoga actually doing something for you?

Hot yoga was invented by Bikram Choudhury, a man from Kolkata, India, with a directive to spread yoga throughout the world and a distaste for shivery rooms. He opened up a studio in San Francisco in the ‘70s, made his name synonymous with the exercise, and gathered followers from Lady Gaga to George Clooney, according to a 2011 GQ profile that dubbed his “cult” both “overheated” and “oversexed.” With a penchant for yelling things like “Miss Teeny Weeny Bikini” (and more explicit) to address students, Clancy Martin writes, Choudhury’s persona made some sense for popularizing his take on yoga in America, where we love a personality shouting at us to move in a certain way.

Choudhury has been embroiled in scandal since allegedly raping a student, and then in turn allegedly harassing his former attorney for trying to look into it (the attorney was awarded $7 million; Bikram has since decamped to Acapulco, Mexico—where he still teaches, according to HuffPost). But there are even more reasons to be frustrated with Bikram yoga besides its founder’s misdeeds: Classes are 90 minutes, they consist of the same tiresome sequence of poses, the room must be outfitted in a specific way. “We refused to put carpet down,” says Ted Grand, who co-owned a couple of Bikram studios in Toronto. “It got us in a lot of trouble.”

Tired of feeling “demonized” by a strict set of brand expectations, he and his business partner Jessica Robertson shed the Bikram name and founded Modo yoga in 2004. One thing they kept was the Bikram method’s call for a hot room—though they did their classes in a slightly less hot room (Bikram calls for 105 degrees Fahrenheit). They also integrated different poses and allowed some classes to be donation-based. By Grand’s estimation, they were the first hot yoga studio that wasn’t under the Bikram brand. Today, they have 75 studios all over the world. (A point of pride: Their first studio in the United States was in north Kentucky because that’s where a teacher who wanted to open one happened to live.) Other hot yoga studios have defected, too, with Manhattan’s first Bikram studio changing its focus and name in 2017 after Choudhury was ordered to pay the $7 million. These days, there are plenty of places to seek out hot yoga divorced from Bikram, including those at the luxury gym Equinox, which has helped slot hot yoga into the world of branded boutique workout classes geared toward rich people.

This turn, for yoga to become an exclusive activity, goes hand in hand with the cultural appropriation of the 2,500-year-old spiritual practice, as yoga teacher and researcher Rina Deshpande explains in Self. “Yoga, a practice based in large part on self-awareness, self-love, and freedom from material trappings, is now mostly depicted with stylish athletic apparel and spun toward white populations.”

Another part of the problem, Deshpande wrote, is that yoga is often understood as a physical activity, which is far from how it started. Yoga teacher Vikram Jeet Singh, grew up in Dehli, India, where “you would go to the park, there would be groups of people practicing yoga there,” he says. “Yoga is breathwork, community-oriented.” It was in the West that yoga “meant movement.” Singh started doing yoga himself in 2006, when he was living in Canada, working at a corporate job, and his then-boss suggested it. After signing up for an intro week of unlimited classes for about $20 (a common deal at yoga studios, and a great thing to take advantage of), he was hooked, eventually training to become a teacher. And even though it looks different than the yoga he saw growing up, he explains how movement can still support yoga as a larger way of existing in the world: “To me, the focus of your physical asana”—or posture—“is to keep your body healthy, and then in space you’re creating, you’re hoping to find some clarity of your mind.” Still, told me he wishes people focused more on the aspects of yoga outside of movements and how well they’re doing them. “There’s better workouts than what can you get in a yoga class,” he adds.

That’s true for even hot yoga, for all its excessive, un-ignorable sweating. As yoga booms in popularity—it’s now a $16 billion industry—researchers like Rachael Nelson at Central Michigan University are working to figure out how the practice fits into the larger world of exercise so that doctors and guidelines can recommend it appropriately. She and her colleagues had 14 participants complete short yoga classes in a hot room, and in a regular room. While heart rate and perceived exertion went up during the hot class, the actual intensity (as measure by a standard called maximal oxygen consumption) wasn’t notably different. Yoga, hot or not, is low-intensity in terms of a workout. That uptick in heart rate in hot yoga comes from your body shifting blood around to keep its core temperature stable (and cool enough). Nelson and colleagues are also working on a larger study to confirm these results.

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Hatha Yoga

Hot Hatha Yoga: Your Inner Fire and Transform Your Life

July 22, 2016

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In the bustling world we live in today, finding a sense of balance and tranquility is more important than ever. One way to achieve this harmony of mind and body is through the practice of yoga. In this article, we’ll delve into the world of hot hatha yoga, compare it to other yoga styles, and explore the benefits it offers. So, roll out your yoga mat, put on your comfortable attire, and let’s embark on this enlightening journey.

What Is Hot Hatha Yoga?

this is a variation of traditional hatha yoga that takes place in a heated room, typically at temperatures ranging from 90°F to 105°F. The practice incorporates a series of physical postures (asanas) and breathing exercises (pranayama) to promote flexibility, strength, and relaxation.

The Origin of Hatha Yoga

Hatha yoga has its roots in ancient India and has been practiced for centuries. The term “hatha” finds its origins in the Sanskrit words “ha” (representing the sun) and “tha” (representing the moon), signifying the equilibrium between contrasting energies.

Key Differences: Hatha vs. Yin Yoga

Before we dive deeper into the world of hot hatha yoga, let’s clarify some common misconceptions by comparing it to another popular style, Yin yoga.

Hatha Yoga

Focuses on active, physical postures.

Promotes strength and flexibility.

Incorporates controlled breathing techniques.

Suitable for all fitness levels.

Aims to balance mind and body.

Yin Yoga

Emphasizes passive, seated postures.

Targets deep connective tissues.

Involves prolonged holds (3-5 minutes).

Enhances flexibility and relaxation.

Complements a more dynamic yoga practice.

The Hot Hatha Yoga Experience

1. Sweating It Out The high temperature in hot hatha yoga studios induces profuse sweating, which aids in detoxification by eliminating impurities through the skin. This deep cleansing effect leaves you feeling rejuvenated and revitalized.

2. Enhanced Flexibility The heat warms up your muscles, making them more pliable. This allows you to perform poses with greater ease and reduced risk of injury. As you continue your practice, you’ll gradually witness a remarkable enhancement in your overall flexibility.

3. Increased Calorie Burn Hot hatha yoga is known to boost metabolism, leading to increased calorie expenditure. It’s a fantastic way to complement your fitness routine and support weight management.

4. Stress Relief The combination of physical postures and controlled breathing in hot hatha yoga calms the nervous system. This helps reduce stress levels and promotes mental clarity and focus.

5. Holistic Wellness Hot hatha yoga offers a holistic approach to health, addressing both physical and mental well-being. It encourages self-awareness, mindfulness, and a deeper connection with your inner self.

Hatha Yoga Centers: Where to Practice

Consider these guidelines when selecting the ideal option:

Check for experienced instructors with proper certifications.

Inquire about the studio’s cleanliness and hygiene practices.

Read reviews and testimonials from other students.

Evaluate the studio’s commitment to safety and well-being.

Hot Hatha Yoga Books: Expanding Your Knowledge

Here are a few recommendations:

“The Hot Yoga Handbook” by Gabrielle Raiz

“Bikram’s Beginning Yoga Class” by Bikram Choudhury

“Hatha Yoga Illustrated” by Martin Kirk and Brooke Boon

Conclusion

Incorporating hot hatha yoga into your fitness routine can be a transformative experience. It offers numerous benefits, from increased flexibility and calorie burn to stress relief and holistic wellness. So, step into the heated studio, embrace the challenge, and let hot hatha yoga guide you towards a healthier, more balanced life.

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Bikram Yoga

WHY RUNNERS NEED BIKRAM YOGA

June 21, 2016

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I spent my high school years running indoor track and cross-country, and while I was never very fast, I loved running because it was something I could do anywhere, anytime, and all I needed was my sneakers.

Running could be social time where I would chat away with my friends or it could be more of a reflective opportunity for me to be alone with my thoughts.

And no matter what, it always gave me a great workout.

From the time I was five-years-old, I watched the Boston Marathon every spring. The runners would race through my hometown en route to Boston, and the energy from the crowds, year after year, rain or shine, helped carry them to the finish line.

The Boston Marathon + my high school running days was the perfect equation to make me want to run a marathon…

And want I did. During my junior year in college I started following a marathon training plan. I logged a lot of miles that fall, and sadly never made it to any starting line due to a stress fracture in my tibia.

Major bummer.

This injury was frustrating, because I wasn’t in a cast and I didn’t feel super hurt, but I was and running would hurt me more.

The next year, I got my act together and applied to raise money for a Boston charity in exchange for a number to run the Boston Marathon. I was official! And I’d be damned if I was going to get hurt again.

It was during this time that one of my college roommates invited me to attend my first Bikram Yoga class. I was intrigued, especially because she said it was the best workout of her life and that you would sweat like crazy. That seemed hard for me to believe seeing as though I was running several miles a day and incorporating hills into my routes as well.

To make a long story short, I went to my fist Bikram Yoga class, it was the hardest workout I had ever done, and I did sweat like crazy!

The experience also opened my eyes to what I had been missing in my marathon training the year before: STRETCHING.

Ninety minutes of dedicated time to stretch and recover. I started to notice that a lot of other people at the studio seemed like runners too. The sneakers, the clothes, the tight hamstrings…. they were on to something!

I’m grateful to report that in April of 2007, I completed the Boston Marathon injury-free. Running that historic race was a highlight of my life, and I am convinced that four months of practicing Bikram Yoga leading up to race day helped me get to the starting and finish lines healthy.

If you’re a runner, here are five ways that Bikram Yoga will help you in your running career:

STRETCHING

My own mentality as a runner was intense. I liked the workout. I didn’t like stretching because it didn’t feel like anything was happening. By dedicating 90 minutes once or twice a week to Bikram Yoga, you will achieve that same “runners’ high” in class, but you’ll be stretching. In short, running tightens and stretching loosens.

HEAT TOLERANCE

April weather is unpredictable in Boston. Some years Marathon Monday can be freezing and rainy, other years it can be sunny, hot, and humid. Practicing Bikram Yoga allows runners to build up stamina in preparation for running in the heat. My runner students tell me they felt great during their marathon/half marathon/10K/5K/etc. even when the outside temperatures are sweltering. They’re able to control their breathing and pace themselves since they had learned how to do so in class.

INJURY PREVENTION

This one really hits home for me. I’ve had three running-related stress fractures (one that I mentioned above and two in high school). Running can pound on your joints – your knees, back, ankles, and feet all take a beating. And that’s the nature of the sport and it’s ok, but Bikram Yoga prevents the pounding from side-lining you. In every posture, we stretch. This stretching creates space – actual space – between the joints. The heat, along with the stretching, help to increase blood circulation throughout your entire body, so you can rest assure that you’re receiving blood flow to otherwise ignored places. Training for a race only to get injured is such a bummer. Even if you’re a weekend warrior who just enjoys being outdoors and running with friends, you still want to be able to have that time and not let a running injury get the best of you.

MENTAL STRENGTH

No matter what level of runner you are, having mental strength helps. Bikram Yoga is another physical activity that will push you to your limits and challenge you not to let anything steal your peace. Think of your yoga practice as your mental strength training. You’ll be able to carry that strength out onto the road.

IT’S A WORKOUT AFTER ALL

Chances are you enjoy exercising if you’re a runner. You love the heart pounding, mental challenging, sweat- producing workout. Running provides stress relief and at the same time keeps your body in shape. It’s both meditative and tough. Take it from a runner, from a Boston Marathon finisher in fact, that Bikram Yoga is all of these things too. It satisfies every aspect of that desire for a hard workout, while it equally and simultaneously repairs and recharges your mind and joints.

If you’re a runner and you need to add a little something into your routine to take you to the next level or simply keep you at the level you’re at, give Bikram Yoga a try. Take class a few times a week for a month. See how you feel, see if it’s helping.

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