Limbs and Diamonds

First week of every month is usually intense with standing asanas but this week has gotten off to a solid start. Class last evening, today morning and evening. My legs are toast. Bedtime is going to see a long Supta Virasana to meet tomorrow with fresh legs. The limbs are the first organs we work with and it seems apt to have them open every month. Of course the treatment varies through the year factoring the seasons, stage of academic session etc.

This morning was interesting as we spent a significant amount of time in Uthita Hasta Padasana and a few standing asanas before tying it all up in some lolasana, tolasana etc. Padmasana is still tough for me so some of the asanas are not completely available at the moment but it was cool to play with simply getting the palms to join in garba pindasana.

Later in the evening, the teacher referenced a beautiful sutra (3.47). Every time I hear that one, I am instantly reminded of some of the images of Guruji’s poses in his prime. There is such sharp clarity, like the vajra mentioned in the sutra.

Asanas are like sculptures in the sand. They are temporary and yet artists spend significant time and effort in creating their beautiful shapes, imbue it with a certain aesthetic or grace and the entire edifice has an integrity which holds it all together.

Yesterday’s class touched upon the noumenal. At the end of 24 hours and 3 different classes, it feels like a continuum rather than 3 separate sessions. Note to self from sutra 3.14 “‘Point Zero’ indicates the point of balance and harmony at which we can unlock and liberate the knotty confusion of matter and emotion. It also conveys the importance of finding the exact centre of the meeting points of vertical extension and horizontal expansion in body, breath & consciousness.

Holiday Practice – Garudasana

RIMYI follows an academic calendar from June to April. May is simply too hot for class. Usually, I’d feel mildly bereft but this year, I have been looking forward to this month. The last couple of years has been packed with classes and the last one in particular was intense with the additional commitments. So, this time off from structured class has been much needed.

Today’s practice was meant to be inversions but had to abandon it midway as the body was uncooperative. But, it was good as the enquiry into a shaky Ardha Chandrasana found me in Garudasana. There was no conscious sequence followed, it was more of play and exploration. Long story short, Garudasana was what I needed to practise. Inversions didn’t get thrown out completely though. I did end up in Sarvangasana that was tall, steady and comfortable. Even the Ek pada Sarvangasana had leftover imprints of the earlier pose.

While in Garudasana, I thought about the name as I was getting into the pose and that changed the texture of the asana. Simply invoking the idea of the bird invoked power, stability, control and an effortlessness. A mythical bird that features in the epics, it belongs to the raptor family like kites and eagles and epitomize elegance. It is a pleasure to watch them in the sky, whether they’re riding the thermals or swooping down. They embody power and effortless grace in their control and speed. Rupa, Lavanya, Balam.

The sutra says, रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् . Guruji’s translation reads, ‘Perfection of the body consists of beauty of form, grace, strength, compactness, and the hardness and brilliance of a diamond’. In most of the commentaries, there is barely anything on this sutra. The Garuda Purana though has a lovely section (15) that unpacks the body, physical and esoteric. It provides a tidy account of the human embodiment which points to the way in which the body can be made fit for yoga. It is paradoxical at times how much the study of the body is really a study of the self beyond the confines of matter.

Practice is like a walk, you never quite know what you will discover. No matter how the body and mind behave, there is something revealed. I’ve been in a bit of a slump on the professional front. Part of the perils of working independently. But, these times also provide an opportunity for immersion in things that bring a sense of contentment and fulfilment. Practice, the written word, walks, trees and skies. Somehow, I find it harder to do work which does not sync with the rest of my life and that makes it a very narrow road to walk. Some days like today are a complete surrender to the Guru, the subject and silence. The answers will come, they usually do.

Notes

Supta Tadasana, Urdhva Hastasana, Trikonasana, Vira bhadrasana 1, Ardha Chandrasana, Supta Padangushtasana, Uthita Hasta Padangushtasana supported, Sirsasana, Supta Virasana, Supta Padangushtasana 2, Upavishta Konasana, Ardha Chandrasana, Garudasana, Ardha Chandrasana, Chair supported independent Sarvangasana, Ek pada sarvangasana, Vipareeta Karani, Savasana.

Hybrid

​After almost 2 years, I was in the big hall again. This time with a few teachers as part of a pilot project on hybrid yoga classes. It was simply wonderful to be back in the hall, same and yet different. Zoom has become so much a part of the way yoga classes are conducted that most of us present also did the thumbs up to acknowledge comprehension. It was cute. There is some unlearning as well as some new learning in the way this moves forward.

All these days, classes were in a capsule, the energy that of the household or space where one practised. Zoom yoga is a very silent activity as there is only the teacher’s voice and the odd person asking for clarification. In the hall, there is movement and sounds of props, chatter as practitioners exchange thoughts or help each other. There is a larger space where you move to a wall or column or grill. At home, it is a tight dance around available space. Today, we chanted the invocation together loudly. At home, I often chant it silently with the teacher but it was good to feel my voice as part of the other voices. Another change, not the usual call and response but a chanting together in the interest of those attending remotely.

Although it was a class, it felt like practice. Perhaps, it was a remnant from the class the previous evening which was a silent one with no instructions but an opening that invited us to consider what it meant to be human, what it meant to be alive. My teacher touched briefly upon the yamas and the niyamas as well as our being and becomings. I chose to simply stay with the thought of the yamas as we went through the asanas. And simply considering the words- ahimsa, satya, asteya, brahmacharya and aparigraha through the cycle of poses led to a very reflective and quiet experience, one that spilled over into today too. The surrender in Uttanasana and Prasarita Padottanasana was very different.

While in the hall today, I found myself at home, at ease unlike before when I wondered what I was doing hanging around in the therapy class. Today as we helped each other learn certain actions, I found myself assisting teachers as we learned together. The previous me would have been horrified about how could I give teachers a hand. The thought didn’t cross my mind this morning. I still can’t do many asanas and am not driven enough to chase poses so probably have no business being there but I love the place and will simply keep showing up as long as they will have me. Another interesting observation was how I was able to consider and measure the extent of action that the teacher asked us to do. Often the repetition of cues would see me overdo because I wasn’t able to process enough to gauge what was the right extent.

The Iyengar yoga system can be compared to any of the old classical disciplines of Indian dance or music or martial arts. Tough, very little validation and a lot of pushing hard. As a beginner, I remember wanting to do the best pose and do everything perfectly. I was willing to push hard and wanted validation that my efforts were correct although I didn’t want to ask for it. So, I made a lot of mistakes but kept asking the questions of myself and over time, they got answered. Injury taught me patience and gave me time to observe. This kind of learning has been slow but quite rich as the lines between asana and life blurred until it simply became a whole system of living.

It is a changed world, this Covid one. In the past two years, the journey on the mat has been a wide one. In sheer asana proficiency, I progressed well till I could do some of the asanas much better than I could pre-pandemic but then had to scale down due to certain conditions. There were also unexpected finds such as asanas that I had never attempted coming very easily. And more recently a complete halt with Covid and a slow finding my way back to an active practice.

Covid Recovery

I had almost 2 weeks of no asana at all when I was recovering from the second bout of Covid. Post that it was a slow re-entry with plenty of supported forward bends gradually moving towards twists and reintroducing the other categories of asanas. During those days, the body simply didn’t want to even consider inversions or backbends or standing poses. They are now available albeit to a much smaller degree but the capacity is definitely increasing. Recovery is an interesting phenomenon whether of body, mind or emotion. I don’t fall sick easily and the odd time that I do, the bounce back is quick. This time around, I still feel like I’m convalescing. It is a different experience to be short of breath and not really trust your body to do certain things.  Each day is a mindful exercise in managing tasks around energy levels. But today, I am happy and thrilled at having been in beloved RIMYI and lying down on the cool floor of the big hall post class. Maybe that powered me through a long day.

Sthira Sukham Asanam

While in savasana today, there was a thought about how balance is not about balance but balancing. Sort of like homeostasis. It is a set of moments of steadiness which makes it a balance. What we seek or should seek is not balance but a steadiness, a comfort with the act of being steady, moment after moment. Sthira. Sukha. Asanam. Asana is a shaping of space in time, until it is free from the constraints of both.

I miss the hall at RIMYI

I’ve been observing classes this week since getting the Covid bug. I watch tiny squares with bodies in different stages of entering, staying and exiting the poses. And I see fatigue in many students, the fatigue of an isolated practice. It must be hard for the teachers too. Everyone doesn’t enter the pose at the same time, camera angles are different, internet glitches etc mean that even the teaching is mostly a one way street. How much harder it is to unify energy that is dissipated across so many homes? And yet, there has been progress for many thanks to the class coming home. 

This evening, I watched the class I demonstrate for and was reminded again of why we spend so much time in ‘straightening’ the hands and legs, ‘extending’ the spine, ‘lifting’ the chest. I remember my early struggles especially in Adho Mukha Svanasana. Recently in one of the classes, my teacher gave an interesting analogy of a 4 wheel drive in the pose. It made for an experiencing of the actions in each of the 4 limbs differently and to see how they all come together in one unified movement, despite their differences. Fine tuning like the old radios, again an analogy by the same teacher.

Back to balance, for example ardha chandrasana was always a tricky pose to maintain. The minute I thought I had it, I would lose balance. It was not a matter of practice, it was a matter of approach to understand how ‘sthira‘ and ‘sukha‘ were not just characteristics of asana but also a mind and breath space to inhabit them. And in the process, control came, balance was established and the joy of the asana was experienced. ‘Imagine a vast ardha chandrasana‘ like my teacher mentioned in one of the classes a couple of months ago. 

Observing classes is so different for me now from what it was even a couple of years ago. Back then, it was an intellectual understanding, now I’m able to tap into memory to remember sensations of the different actions. But that was a necessary stage, to learn to look and hear. It allowed me to see and listen beyond just the shapes and observe quietness, activity, dullness, luminosity, etc. The sutras 46 to 48 in sadhana pada talk about this at a more exalted level of the soul, which is light years away for the likes of me. But even at the level of body, breath and mind, it is joyous. 

Sometimes forced breaks are good. The pandemic gave me 5 classes a week plus time on the mat. A lot of input, doing and experiencing but not as much time devoted to articulating it. That too is necessary as one creates a lexicon of asana through one’s own understanding. We each do this differently, through the lens of our passions and interests whether music, art, literature, science, nature, etc. This period of doing nothing but observing in savasana has been good to allow the cream of various lessons to come to the surface. As always, I feel incredibly lucky to have come across this system of study which is at once so simple and so deep in its enquiry. There is something for everyone.

Word of the year

It has been long since I wrote a blog post. Correction. I wrote many but shifted it into my notes instead. Perhaps, it was a sense of sharing that happened within a physically virtual world rather than reflections broadcast to an invisible world. But when I go back to the reasons for beginning this web notebook, I feel the need to document the ongoing unfolding.

Every year, I have a word. 2021’s word was Guruji. At the beginning of the year, I read a lot about his life, experiences of other people etc. and it was evident that most of them had covered his life from sickly teenager to yogacharya extensively. I thought I could make my own notes and as the year progressed found myself pivoting time and time again to what Prashantji mentions, ‘Iyengar’s yoga’. At year’s end, I see how that word shaped a lot of my everyday living. The word ‘Guruji’ became my reference point of responses to life situations.

2021 continued to be a pandemic year and one of many unexpected changes in my personal life. There was travel, closures and new beginnings and an overall ease even in stressful situations. If there has to be one significant discovery, it was that I found how to make time elastic. I have my teachers to thank for this change. Asanas are wonderful props to make acquaintance with oneself. I learned to stay in uncomfortable situations and watch thoughts and emotions rise and respond with ease. There was space for decisions to be made without reacting. This was possible as the ‘softness and firmness’ one of my teachers speaks about seeped into my day off the mat. And that translated to being able to make time.

One of the lovely things that happened to me through the year was the opportunity to demonstrate for one of the teachers in the online classes for beginners. These twice-a-week sessions have been such an immersion. Without fail, I log in 20 minutes before to set up and chat with P. She is a generous teacher, loved to bits by all her students. The regulars show up class after class and in the odd moments that I see them do their asanas, I see how there is joy, vigour and eagerness. I’ve loved beginner classes all along and participating in one like this has been a gift.

It was a full year of online classes and through the course of the months, I found myself at ease in asanas I had never attempted before while I lost some asanas to physical conditions. Both were simply observations. This freedom happened as I learned to soften the belly and brain. I got glimpses of the vast spaces inside as well as the darkness that exists in much of my body and mind. I was able to experience the energy that my teachers spoke about. I received glimpses of the touch of breath in pranayama. It remains very much a rudimentary learning of the alphabet. But, it is progress nevertheless and endlessly fascinating.

One of the unexpected gifts of 2021- Niño who came into our lives one November evening.

Over the years, I see how it appears that this system is all about sequence, asanas as solutions to problems, precision etc. but that is missing the forest for the trees. As the pandemic continues, I see how Iyengar yoga is many fruits, many fruitings according to the inherent tendencies of its practitioners and teachers. As for me, I remain a devoted student of the subject but find that perhaps calling it Iyengar yoga is limiting. It is yog, as Guruji says. Staying with his thought and reading about him, his works, listening to his family and students through the year that passed taught me patience. In situations of distress or doubt, it was easier to pause and consider how he may have made his choices. More often than not, the answer sprung from Sutra 1.33, one of my favourites.

Despite the pandemic making life more virtual, mine became less so. The first year of pandemic saw a lot of connection via technology while the second one saw more time spent in the company of trees and a few people. I am grateful to have this space to share and receive even if it has been an erratic presence. It’s been about 7 years since the beginning of this blog and in some sense, it is probably no longer a space that answers some of the questions that I had as a beginner. But, it remains a space to put markers like a reminder that the word for this year is ‘slow’.

Reflection on Yama

A conversation earlier in the day made me think of how the foremost precept in medicine or yoga is ‘Do no harm’. It also ties in with the first of the great vows.

I finished reading the yamas in the book (Ashtanga Yoga of Patanjali) and have been reflecting on their mahavrata nature. It has been some time since I sat with different sets of contemplation, like vrittis or kleshas etc. Coming around to it now, it strikes me how different this reading has been. Repetition and a consciousness of these ideas have seeped through the mind over the years and let understanding evolve differently- almost as a gentle undercurrent, not seen but felt both deeper and wider. Moral dilemmas and ethical concerns now start to be examined with consideration and not in absolute terms. There is clarity at the existing level while also a consciousness of a subtler layer that would need a different application. 

Yamas are commonly regarded as restraints, injunctions or observances. But the sutra says these are ‘sarvabhauma mahavratam’, universal great vows. Implicit in its resounding sureness is its absolute nature, the highest standard. In the order of the sutras, yama and niyama are placed before asana and pranayama, yet we always begin at asana. We begin where we are, how we are. It doesn’t matter if one is returning after a long gap or is a complete novice. It has been one of the most beautiful aspects of yoga and Iyengar yoga in particular. It reminds me of artists who painstakingly create sand sculptures on a beach, fully aware that a wave will wash over it and there will be nothing left. What if we could be both artist and sculpture, fully devoted to making our lives as beautiful in a spirit of service with the full awareness of our transience? What if we could truly embrace aparigraha? This last one has caught my attention this time as the book invites considering why the phala of this particular yama is a knowledge of one’s past and future lives.

In one of his classes last week, Prashantji mentioned that “the embodiment is like a text book” and that like textbooks which are read repeatedly, one needs to learn to read one’s own embodiment. The yamas speak differently now, a little less rigidly despite their almost thunderous injunction of non-negotiability. If there is one thing this pandemic has taught us, it has been that we never know another completely and so do not have the context of their choices. 

These have been days of reflection, mulling over the question of how best do I apply the principles of ahimsa, satya, asteya, brahmacharya and aparigraha in my life. There are no easy answers for the likes of me, caught in the spin of everyday living. At best, it is a thin watered down version of what Sage Patanjali might have had in mind. The more I read, the more I realize how woefully insufficient it is to rely on translations alone. One needs to understand the language in which it was written, the health of our embodiments before considering yog. No wonder the need for the trifecta of treatises on grammar, medicine and yoga. No wonder the need to invoke samarthyam like Srineet mentioned in one of his classes. Ability and a worthiness, both of which the likes of us have to develop over a long, uninterrupted abhyas. Sometimes, it does feel like seeing through a kaleidoscope, the tumble of pieces throwing a different kind of connective pattern every single time.

Endless the possibilities.

Practitioner vs. Sadhaka

It’s been a month since I’ve been attending virtual classes and they’ve settled into a nice rhythm, providing an anchor to the week. It has the rigour of a physical class but with a little extra caution since each of us students have to be responsible for our own safety in the confines of our homes. I’m glad this avenue exists to continue learning but I also miss many things about a regular class.

I miss the hard wooden props like the Vipareeta Dandasana bench, the trestle as well as the ceiling ropes, grills and the like. I miss the callouses on my palms from the ropes. I miss the call and response of the invocation, there is an energy to the whole class reciting together which is absent in this format. I miss the silence and air in the large hall during practice, the noise of props being moved during therapy class and most of all the hands on assistance that would often teach in leaps. Perhaps, not very yoga worthy to miss things but it is how I feel. RIMYI is home.

Studying like this has been a more introspective and slower way of practice for me. I find myself working with breaking down asana actions into regions, currently it is the upper back. There is hesitation in some of the inversions and back bends, the easy familiarity with them has become distant with a summer practice of less energetic poses. This morning, it was like playing lego with lots of books and a few bricks to find that upper back action and some back bends. It’s so easy to slide but the body also remembers and comes back with a little nudging. Despite the rustiness, I see a natural progression.

Last week one of the classes had some prep work for pranayama and I found heaviness and resistance. I asked my teacher about it later and he recommended using the support of a prop. So, I played with bricks, bolsters, a combination of bolsters and blankets and found that bricks work best for me now, maybe something else will later. It was the same earlier too, the hard wooden props reassure me more than the softness of bolsters. Maybe it is a preference for the edge of a little discomfort?

Lately, I’ve been re-reading the Core of the Yoga Sutras, it’s a beautifully nuanced rendering of the Yoga Sutras in an interlinked manner. Yesterday, I was reading the chapter on Sadhana Krama – Method of Practice.

The second sentence, ‘Sadhaka must be a skilled and accomplished practitioner of sadhana’, made me pause and think about the name of this blog, anonymous sadhaka and how it is not entirely appropriate if I had to follow the definition! Practitioner would be more like it.

Guruji speaks about four aspects of Sadhanaśodhana, śosana, śobhana, śamana and ties it in with Sadhana Kriya of Tapas, Svadhyaya and Ishwara Pranidhana culminating in bhakti.

Sadhana demands an investigating and examining mind if the action is to purify (śodhana). Dessication and absorption (śosana) are needed to remove the body’s defects and for an auspicious presentation (śobhana). When the effortful efforts transform into an effortlessness state then one experiences the calm and soothing state of śamana.

These are juxtaposed with the kosas and nature of sadhana as bahiranga, antaranga and antaratman. Therein I find the beauty of these texts, layers upon layers, at once a progression and a composite. Finally, he ties up the chapter by enumerating the pillars of sadhana – Sraddha, Virya, Smrti, Samadhi Prajna in Sutra 1.20 – Practice must be pursued with trust, confidence, vigour, keen memory and power of absorption to break this spiritual complacency.

Last week, I was invited to be part of an event that was celebrating the achievements of that organization. It got me thinking about how different it is from asana practice. there are no annual celebrations or milestone markers. Sometimes there is thrill of getting into a pose that was unattainable earlier but it is momentary and there is no specific outcome save the process. Again, I found myself asking myself, why do I practice? It is for the sake of practice, I never know what the mat brings me, both while on it and after.

Having limited work has meant more time for asana practice and plenty of outdoors, especially long ambles in the woods. The world outside continues to burn in more ways than one- environmental disasters, natural calamities and human cruelty alongside a pandemic that continues to run its course. Life is uncertain, always has been just that this time around it has been a collective experiencing of the same. At some point, this page will turn and it may be for the better or worse, it is hard to say considering how much we’ve battered ourselves as a species as well as the planet we call home. All that we have is the number of breaths we will take here and maybe that can be in the spirit of an offering.

In gratitude for the blessings of yoga

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Asana practice is a bit like playing with lego. Build, unbuild, rebuild. Repeat.

Aparigraha in a pandemic

Guruji was born during an influenza epidemic and his life was a difficult one for many decades. Even his early yoga journey was fraught with pain and hardship. He lived through pre-Independence India, poverty, ill health, loss, fame and prosperity. The one constant through it all was yoga and his sadhana went on to make him a household name. Despite all the accolades, he remained a student of the subject till the very end. Yoga was him and he was yoga. Period. For the likes of me, it is not as complete an immersion but we try to the best of our life situations.

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This morning I spent time with Pada 2 of the sutras and came back to 2.39 on aparigraha. Reflecting on it, I saw that it was basically talking about de-conditioning.

Quoting from the commentary in Light on the Yoga Sutras of Patanjali,

Aparigraha means not only non-possession and non-acceptance of gifts, but also freedom from rigidity of thought. Holding on to one’s thoughts is also a form of possessiveness, and thoughts, as well as material possessions should be shunned. Otherwise they leave strong impressions on the consciousness and become seeds to manifest in future lives.”

Aparigraha is the subtlest aspect of yama, and difficult to master. Yet, repeated attempts must be made to gain pure knowledge of ‘what I am’ and ‘what I am meant for’.”

Constant inquiry is an integral part of learning yoga at RIMYI, it’s always dynamic and evolving. Never static and despite the curriculum remaining the same, the approach and teaching incorporate new elements. In a more personal context, I am reminded of what my teacher said about ‘seeds of weeds’. By working beyond just the apparent relief of body and heart, there was a reset in established patterns of thought and behaviour, a rewiring. That the mind can be addressed through the body is now internalized knowledge and not just theoretical.

It’s easy to get caught in fixed ways of thinking and feeling both on and off the mat and this clinging on prevents one from a deeper understanding of any situation. I also see it in asana as I explore beyond the actions required to assume a pose. As long as I am just repeating the instructions I have learned, I limit myself. Of course, the initial repetition is essential to internalize the method but the unfolding is in the personalizing of its interpretation. A bit like improvisation in music. Once you learn the notes and practise the scales for a suitable length of time, you can break the rules to explore and then the subject begins to also teach you.

I still remain cautious in asana but there’s an experimental feel to it as I correlate lessons from class and home practice. This week both the classes worked actively with the groin area and today’s home practice was a passive exploration of the same region from my knee therapy routine. And it taught differently. It got me thinking about how right from day 1 of a beginner’s class, the body is systematically prepared to open to its fullest capacity, literally and figuratively. Strangely, I found the beginner’s class harder than the intermediate one and it made me glad that I chose to retain the former. I guess I’m probably always going to remain a chronic beginner.

Asanas take up a small part of my day and its lessons are not about the body’s ability or progress as much as it is about mental, emotional and spiritual stretching. It is about endurance, resilience, patience, fortitude, good humour, playfulness, compassion and a whole host of other traits that allow us to live through good times and rough times with the same steadiness. These times are despairing with both a pandemic and mindless human violence. But there also exists solidarity and kindness that unite people even in these uncertain days. It may seem unbearable at the moment but all periods of transformation are difficult, individually and collectively. Eventually, we see that old ways have to evolve and adapt to meet the changing needs of a present and it calls for aparigraha. Now more so than ever.

De-conditioning

Five years ago, I was a new student at RIMYI, excited and nervous. Prior to applying, I scoured the internet to understand more about what I could expect as a beginner and found that there was very little for a rookie. Most of the material was written by those who had been practicing for a long time, many of them senior teachers in the system. It was also interesting to note that there was more material by international practitioners than by Indian ones. Five years since then, I’ve been a regular student at the Institute and still feel the same excitement at the start of a new academic year. It seems a bit surreal to have a virtual session considering how much physical adjustments have been an essential part of learning and therapy. And uncannily, the thought for June from last year’s calendar is ‘Yoga is deconditioning’.

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RIMYI shut down early March and the break from a teacher led learning forced me to pay more attention to exploring rather than just practicing. Most days, there would be some kind of a general direction be it standing poses, or forward extensions etc. But lately, it became exploration of a class of bodily regions like the groins in say Supta Padangushtasana 2 and Ardha Chandrasana. The actions themselves have begun to be less forceful and aggressive and softer in the nature of a curious watching. In the bargain, I find that I move further in the pose with less effort. I spend less time overall but it feels more intense.

Up until last year, I felt like Eklavya (here’s an earlier post) on the fringes of class, never reaching out or being part of the community. I stayed deep inside my limited self, terribly tongue-tied and hesitant to ask for help or answers. That began to change slowly although I still tended to lurk in the shadows at the back. But my teachers drew me out and I started to learn to loosen up.

In the last five years, my body went through different phases of fitness, injury, rehabilitation and health. Along the way, I discovered pride, arrogance, impatience, fragility, willingness, resilience and a host of other traits, some useful, others not so desirable. I’m not a hardcore practitioner and there are days I skip because of a day going unruly or then plain procrastination but not for too long. However, there was a time I was incapable of getting on the mat for days. It’s no longer guilt over not practicing but a need to set right the mind that brings me back to work with the body. Yoga is forgiving that way. No matter how long one is away, there is always a renewal and muscle memory is quick to activate.

The sutras enumerate the 9 obstacles and 4 distractions and also provide a choice of techniques to address them. But I was too far gone at one point to help myself through their use provided in the subsequent sutras (1.34-1.39). All I did was surrender completely to my teachers and go where they sent me. In retrospect, it was a single deep rooted surrender to this age old science and art. I believed if anything could help me navigate the difficult spaces of my life, it would be yoga. It’s been more than half a year since then and I’m still just about discovering bits and pieces of what happened during those terribly painful sessions. I’ve been revisiting some of my notes from then and it seems like another life. I remember my rough days simply to remind myself to be gentle with others, especially in these times. And so it circles back to my favourite sutra, 1.33.

This morning’s class was such a different one, from the home of my teacher to the homes of all of us students. We worked with basic asanas but in Iyengar yoga fashion, explored them differently, some of them not really asanas as much as a variation of possible movements till a tipping point, literally and figuratively. The Zoom avatar of class is an internal one, devoid of any performative aspect that shows up in a hall full of people. It feels almost like an individual class with just the teacher’s video on screen. In a way, it is a guided self-practice than a class, more inward looking with fewer distractions.

In the confines of my room or out in the woods, I can shut the madly careening world out. There’s much distress out there. As I type, there’s a cyclone making its way to the west coast of this country, one of the worst afflicted as far as the pandemic is concerned. We’ve already had Cyclon Amphan wreak its wrath on the east coast and locusts in the northwest besides the terrible plight of migrant workers trudging home in the most punishing of seasons. Halfway around the world, ignorance and deep rooted biases destroy lives alongside a virus. And through all this Mother Nature continues to adjust and reset indifferent to the fears and anxieties of her human children.

Personally, some of my life plans have had to be indefinitely postponed but there is a calm acceptance of a changed reality. It has also helped me re-calibrate my life to retain what really matters. I remain incredibly grateful for the privilege of safe shelter, food on the table, a stable mind and the ability to provide for my family. Guruji’s words ‘Live happily, Die majestically’ are even more relevant than ever with the awareness of the fragility and uncertainty of life. And as my teacher said today we can’t defeat the virus, we can try to dodge it as best as we can. Simple food, good rest and good exercise is pretty much all that we need, the rest has been non-essential as a 10 week lockdown has shown us.

Pranamami Patanjalim

25 years ago, I heard the invocation to Sage Patanjali for the very first time. It took quite a few sessions before I could recite it along with the others. This was long before access to the internet and we had to wait for class for a repetition. Fast forward to today and I chanted the invocation aloud after a long time.

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There are a few beautiful idols of SagePatanjali in the institute and the artist’s rendition of the form is beautiful. It conveys great potential and stillness at the same time. I’ve mused about it earlier too.

A few months ago, the invocation would make me all teary eyed and so I was told to stop chanting it. Instead, I stayed in Vipareeta Dandasana on the bench and leaked or heaved grief. Over the last few weeks, I’ve silently mouthed the words or whispered it, not trusting myself to remain still. Baby steps.

Invocation is a common feature in traditional studies and all the texts begin with one. It sets the tone for teaching and learning where one leaves all other roles and enters into a time and space of NOW or the ‘atha‘ that the first sutra mentions. As much as there is responsibility on the teacher to impart teaching, there is also an equal effort expected of the student to learn.

The invocation to Patanjali is a standard across Iyengar classes, sometimes accompanied by the Guru Brahma mantra. Often, the teachers draw attention to some part of the body and later that turns out to be the focal point of study through the sequence. A few years ago, it would be a kind of mental game to guess what might be the asanas for the class. Interestingly, class today was almost the same as my home practice yesterday. One of the differences was that I overdid in class while yesterday’s home practice was pushing just beyond the limitations of comfort and fear of injury.
One was an external, display kind of approach while the other was an internal exploration approach.

Around the time, the downward spiral started, I realized that I needed to let myself go completely to come back. It was contrary to a rigid self belief that come what may, I had to continue in a regimented fashion but the body and mind were unwilling and unyielding. I had to learn to receive help and start from the beginning. Funnily, the good habits from then came back naturally once the mind started to empty itself of leftover emotional debris.

In a strange way, the universe binds us all more closely than we realize. After class, I thought of writing about my experience with the invocation and my dear faraway friend’s post about it was just the little nudge I needed to share my thoughts.