My practice of non-attachment

Since last few months, I have been doing manana (manana is a Sanskrit word for reflection, understanding, thoughtfulness, meditation) on attachment or rather non-attachment. Anytime, I'm out at the mall and something attracts my eyes, I'm able to stop myself and ask this question, "Would owning this thing make me more complete?". Of course the answer is always no and so I move on without buying it. 


I've notices a shift in my personality because of this. Last week I found that my yoga eye bag that was a gift from one of my favorite yoga teachers was destroyed. Normally, that would have made me very upset or bummed for days. I was shocked to see it destroyed but I also was able to calmly pick it up and trash it. I was happily surprised at my reaction or lack of it. A few weeks ago, my other eye bag was destroyed as well. So now I'm left with no eye bags. a year ago I would have ordered a new one right away or would have began thinking about what kind of eye bag should I get next. That thought hasn't crossed my mind yet.


When Apoorva, our son, moved out in October the first few days felt really weird knowing he will not come back at night. I again surprised myself as how quickly I was able to let him go.


Oh about the eye bag that was a gift, I threw it in the trash can of our bathroom. every time I stepped into the bathroom I was able to look at it without getting bummed. My little practice on non-attachment brought a smile to my face. Is this attachment to non-attachment? Is that even possible? I don't know.


I sincerely wish I can continue this practice and bring in to the other bigger aspects of personal and professional life.


Namaste!
नमस्ते! 

Yoga Sutra 2:7 and 2:8

Sutra 2:7
Sukha anusayi ragah सुखानुशयी राग:

Pleasure is accompanied by attachment

Sutra 2:8
Dukha anusayi dvesah दुखानुशायी द्वेष:

Sorrow is accompanied by aversion

This two stutras go hand in hand, attachment and aversion are two root causes of happiness and sorrow. Shri Kirshna has explained this very well in Bhagvad Gita (post on this later). We are happy when we get the things we want, an outcome we want when we don't get it it causes sadness and pain. We need to bring our minds (by meditation) to a state where it is neither attached nor averse. This doesn't mean a yogi doesn't feel happy or sad, she just doesn't get overwhelmed with the happiness or sadness. She is stithapragya, when she gets something she doesn't      get overly elated and when she doesn't get it she isn't sad as well. You can only create this state of mind by knowing Self (brhaman - ब्रह्मा or  atman आत्मन), realizing that you're that Self and not different from the Self. You're complete the way you are (more on my experience on this practice in the next post). This knowledge has to be constantly with you and that comes from meditation. Meditation practice connects you with that awareness.

Here's what B. K. S. Iyengar has to say on these two sutras:

2:7 
Dwelling on pleasurable experiences ignites desire and a sense of attraction, which creates attachment. Pleasurable experiences generate greed and lust, which strengthens attachment and stimulates a greater craving, as one always wants more and more. One becomes absorbed by the pursuit of pleasure, and addicted to gratification of the senses.


2:8
Pain, sorrow and misery triggers a chain of hate or aversion. Recollecting lost pleasures, tormented by desires unfulfilled, man is led to sorrow. 
A discriminating person strives to acquire knowledge so that he may strike a balance between sukha and dukha and live at the mercy of neither pleasure nor pain.


B. K. S. Iyengar has used the word discriminating person here for stithapragya.

Yoga Sutra 2:46

Sutra 2:46

Sthira Sukham Asanam स्थिर सुखम आसनं

The posture (asana) for Yoga meditation should be steady, stable, and motionless as well as comfortable.

The western exercise regime believes in "no pain no gain", whereas yoga philosophy says, "no pain no pain". The asana needs to be steady and filled with ease. I believe this applies in the real life, no matter what the situation your mental state needs to be sthira and sukha. You learn it on the mat, practice with your physical body and then apply it off the mat.

This sutra in a way re-iterates 1:2, yoga chitta vritti nirodh. Yoga is control of the modifications of the mind. You control modifications of the mind by bringing steadiness and easy in your thoughts, words and actions.

Here's what B. K. S. Iyengar has to say:

Asana is perfect firmness of bidy, steadiness of intelligence and benevolence of spirit.


Performance of the asana should be nourishing and illuminative. In any asana the body has to be toned and the mind tuned so that one can stay longer with a firm body and a serene mind.


Usually the mind is closer to the body and to the organs of action and perception than to the soul. As asanas are refined they automatically become meditative as the intelligence is made to penetrate towards the core of being.


Each asana has five functions to perform:

1. Conative - conative action is the exertion of the organs of action
2. Cognitive - cognitive action is the perception of the results of that action. when the two are fused together the discriminative faculty of the mind acts to guide the organs of action and perception to perform the asanas more correctly; the rhythmic flow of energy and awareness is experienced evenly and without interruption both centripetally and centrifugally throughout the channels of the body. A pure state of joy is felt in the celss and the mind. The body, mind and soul are one. This is the manifestation of dharna धरना and dhyana ध्यान in the practice of asana. 
3. Mental
4. Intellectual
5. Spiritual

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Here's a link to the article in YJ on this sutra from Linda Sparrow

http://www.yogajournal.com/practice/893 

This is by Judith Lasater

http://www.yogajournal.com/wisdom/45

Today

We had a icky day today, freezing rain, icy sleety roads and lots of accidents on the roads. I decided to stay in and nurse my horrendous headache that has been going on since about past 3 weeks. It was nice! Especially after the past few crazy months. It was a quiet, slow and introspective day.

As a child, I was shy and an introvert by clinical definition. I had had a few close, didn't (couldn't) mingle with a large crowd. Married an extrovert, I thought he (my husband Sunil) brought me out of my shell. He loves to mingle, draws energy from large groups and absolutely dislikes being alone. After marriage I was like him (or at least I though I was) for years. Since last few years,I have begun to doubt that. I like being alone, with my thoughts and my favorite things to do. I prefer being with a few close friends rather than a big group. 

I'm wondering if I have come back a full circle or is it my yoga practice! Wish I'd have more days like today.

नमस्ते!

Namaste! 

Yoga Sutra 1:27 - Aum

1:27

Tasya vachakah pranavah तस्य वाचकः प्रणव 

The sacred word designating this creative source is the sound ॐ, called Pranava.

A scientific study has shown that chanting Aum for about 15 minutes everyday increases theta waves in your brain. When theta waves are predominant your mind is quiet and peaceful. A newborn baby has the most theta waves in her brain. Chanting and meditating on Aum, brings your brain in the state of a newborn baby, no thoughts, no likes or dislikes, no stress, just being!

Theta is the border between the conscious and the subconscious world, and by learning to use a conscious, waking Theta brain wave we can access and influence the powerful subconscious part of ourselves that is normally inaccessible to our waking minds. While in the Theta state, the mind is capable of deep and profound learning, healing, and growth - it is the brain wave where our minds can connect to the Divine and manifest changes in the material world.

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Aum is composed of three syllables, a, u, m. Without these three sounds, no word can begin, resound or end in any language. these three sounds are universal, they are the seed (bija) of all words.

The letters, a, u, m symbolizes speech (vak), mind (manas) and the breath of life (prana). As leaves are held together by a twig, all speech is held together by aum. Aum is the everlasting spirit, a symbol of serenity, divinity, majestic power, omnipotence and universality.

Aum as a whole stands for the realization that liberates the human spirit from the confines of body, mind, intellect and ego. By meditating upon Aum, the sadhaka remains steady, pure, and faithful. He becomes a great soul (mahatma). He finds the presence of Supreme Spirit within, and earns the peace which is free from fear, dissolution and death.

~ B. K. S Iyengar

"Om is the one eternal syllable of which all that exists is but the development. The past, the present, and the future are all included in this one sound, and all that exists beyond the three forms of time is also implied in it"

~Mandukya Upanishad

"The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence … is Om. This syllable Om is indeed Brahman. Whosoever knows this syllable obtains all that he desires. This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma."
~ Katha Upanisha

Yoga Sutra 1:2

One of my favorite sutra is 1:2

Yoga chitta vritti nirodhah - योग चित्त वृत्ति निरोध 

Yoga is the control (nirodhah, regulation, channeling, mastery, integration,

coordination, stilling, quieting, setting aside) of the modifications (gross and subtle

thought patterns) of the mind field.

Patanjali has summed up the entire philosophy of yoga in the second sutra (aphorism). This converges with the stithapragya (the man of steady wisdom) described by the lord Krishna in Bhagvad Gita in the second chapter.

This is the ultimate goal of yoga, following eight limbs of yoga prepares you for this stage. By calling it goal, I don't mean you reach there and that's it. This goal is also a journey, you reach there and stay there. It's a way of life.

Here's what B. K. S. Iyengar has to say about this sutra:

This vital sutra contains the definition of yoga. Yoga is the cessation of all vibrations in the seat of consciousness.

Restraining the fluctuations of the mind is a process which leads to an end; samadhi. Initially, yoga acts as a means of restraint. When the sadhaka has attained a total state of restraint, yogic discipline is accomplished and the end is reached: the consciousness remains pure. Thus, yoga is both the means and the end.

Wonderful!

Cervical spine in Bhujangasana

Most often students extend the cervical spine in Bhujagasana by lifting the chin, this is not true extension of cervical spine. To understand this, while sitting, flex your neck so you're looking down. Place your fingers on upper and lower cervical spine. Now backbend your neck from the top of your cervical spine only by lifting your chin a few inches. You will ntocie your lower cervical are in flexion while upper is in extension.

To practice Bhujangasana, ensure you lift using your back muscles (can keep your hands off the floor to bring awareness to your back muscles). To practice even extension, make sure the top of the head is facing the opposite wall instead of jutting the chin forward.

Cervical spine in backbends

The cervical curve and the lumbar curve are secondary curves, they develop after birth. The cervical curve develops when the baby begins to hold her head up and the lumbar curve develops when the baby while she is learning to stand. Both these curves are less stable. These curves are called sympathetic curves i.e. when you flex your neck there is a tendency to flex your lumbar spine and when you extend your lumbar spine you will often extend your neck. You can try this either laying on the mat or standing with one hand on your neck and the other on your lower back. Try flexing and extending your lower back and notice the effect on your cervical spine.

It is very important to remember this while practicing forward folds and back bends.

Based on YogaBody by Judith Hanson Lasater

What is yoga?

Generally, people relate yoga with asana (physical postures) but asana are 1/8th part of yoga. Here are couple of verses from Bhagavad Gita on yoga:

6-18 - When the disciplined mind rests in the Self alone, free from desire for objects, then is one said to be established in yoga.

6-19 - As a lamp in a windless place does not flicker - this is the simile used for the disciplined mind of the yogi practicing concentration on the Self.

Desire in itself is not bad, if you possess desire and not let it possess you. The benefit of yogaabhyaasa is that in that state, the mind is like a fortress that cannot be penetrated easily by internal and external desires. A yogi having a balanced attitude towards raga and dvesha slips into meditation very easily and enjoys communion with his own Self. It is difficult to collect the mind together in the face of external and internal desires, but a disciplined yogi is able to do this because he is free from the longing of all objects of desire. In this sense, he is said to be accomplished in yoga and his contemplation has been successful.

Bhujangasana - Cobra

Yesterday for the first time I tried this pose with elbows straight. It felt amazing! I have always practiced the pose with elbows bent. Almost all books, article, teachers I have read or practiced with have taught it with elbows bent. I had never thought of practicing with straight elbows until I read instructions from BKS Iyengar in his book, Light on Yoga. I couldn't believe how light it felt in the lower back!

Some other tips to try:

• Lift one leg at a time and stretch towards the wall behind you before lifting up in the pose. This gets your legs in internal rotation so that the legs are resting on top of the thighs.
• While coming up, lead with your heart and not head. Most students bring the head up before lifting shoulders and back. Instead, keep your head and neck aligned with your spine and let it rise along with your body.

More about alignment of cervical spine in backbends next time.

Namaste!

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