Light on Yoga (LOY) Summary of Part 1 - Introduction by Charissa Rigano
Note: Although it may say him or his throughout this summary - it means him OR her and his OR hers.
Light on Yoga by B.K.S Iyengar is considered by many, the bible on the Iyengar method of yoga. The main part of the text contains more than 600 photographs depicting yoga positions or asanas and breathing or pranayama. The introduction, which is outlined here, describes yoga and its history as well as the stages of the practice.
What is Yoga? (pp.19-21)
Iyengar begins Light on Yoga by comparing the word ‘yoga’ to a well cut diamond with many facets, each facet reflecting a different shade of meaning and revealing different aspects of the human journey to win inner peace and happiness. Some of the explanations of the term yoga include:
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The word Yoga is derived from the Sanskrit root yuj meaning to bind, join, and attach or yoke, to direct and concentrate one’s attention on, to use and apply. Yoga also means union or communion and is the true union of our will with the will of God.
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Yoga is one of six orthodox systems of Indian philosophy, as organized by Patanjali in the Yoga Sutras. The system of yoga teaches the means by which the individual human spirit (jivatma) can be limited to, or be in communion with the Supreme Universal Spirit (Paramatma or God). One who follows the path of Yoga is a yogi or yogin.
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In the Bhagavad Gita, Krishna explains to Arjuna the meaning of Yoga as a deliverance from contact with pain and sorrow. The Bhagavad Gita gives other explanations of the term yoga and stresses Karma Yoga (Yoga by action).
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Yoga has also been described as "wisdom in work or skillful living among activities, harmony and moderation."
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The Kathopanishad describes Yoga as "…steady control of the senses and mind …"
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In the Yoga Sutras, Patanjali describes yoga as ‘chitta vritti nirodhah’ which can be translated as restraint (nirodhah) of mental (chitta) modifications (vrtti) or as suppression (nirodhah). (which is discussed later in the Introduction)
The Stages of Yoga (pp.21-23)
Patanjali discusses the means for the quest of the soul as the eight limbs or stages of Yoga.
The first two stages control the yogi’s passions and emotions, and keep him in harmony with his fellow man:
- Yama (universal moral commandments)
- Niyama (self purification by discipline)
The third stage keeps the body health and strong, and in harmony with nature:
- Asana (posture)
The first three stages are the outward quests as they allow the yogi to conquer the body and render it a fit vehicle for the soul.
The fourth and fifth stages, also known as the inner quests, teach the aspirant to regulate the breathing, thereby controlling the mind and freeing the senses from the objects of desire:
- Pranayama (rhythmic control of the breath)
- Pratyahara (withdrawal and emancipation of the mind from the domination of the senses and exterior objects)
The last three stages, which are called the quest of the soul (antaratma sadhana), take the yogi to the innermost recesses of his soul. The yogi goes IN to find God.
- Dharana (concentration)
- Dhyana (meditation)
- Samadhi (A state of super-consciousness brought about by profound meditation, in which the individual aspirant (sadhaka) becomes one with the object of his or her meditation - Pramatma or the Universal Spirit.)
The eight limbs are discussed in detail at the end of the reading.
In the quest for the soul, one can travel different paths (margas) to meet his Maker:
- through work and duty (Karma Marga)
- through devotion to and love of a personal God (Bhakti Marga)
- through knowledge (Jnana Marga)
- through control of mind (Yoga Marga)
One who has conquered his mind is a Raja Yogi. This path of yoga (Yoga Magra) is the foundation for the other three paths. This in order to become a Raja Yogi, one must understand what prevents us from controlling the mind.
Chitta Vritti (Causes for the Modification of the Mind) (pp. 23-24)
Patanjali describes yoga as chitta vritti nirodhah, which may be translated as the restraint of mutual modifications or a suppression of the fluctuations of consciousness. Yoga is the method by which the restless mind and is calmed and the energy is directed into constructive channels. There are five classes of chitta vrtti which create pleasure and pain.
- Pramana (standard or ideal)
- Viparyaya (mistaken view which is observed to be such after study)
- Vikalpa (fancy or imagination, resting merely on verbal expression without any factual basis)
- Nidra (sleep, where there is an absence of ideas and experiences)
- Smrti (memory, the holding fast of the impressions of objects that one has experienced)
There are five causes of chitta vrtti creating pain (klesa)
- Avidya (ignorance)
- Asmita (the feeling of individuality which limits a person and distinguishes him from a group which may be physical, mental, intellectual or emotional)
- Raga (attachment or passion)
- Dvesa (aversion or revulsion)
- Abhinivesa (love of or thirst for life)
These causes of pain remain in the mind of the yogi and as long as they are not controlled and destroyed, there is no peace. The yogi learns to live in the eternal present. The mind is stilled by constant study and freeing of desires. The eight stages of Yoga teach the yogi the way.
Chitta Viksepa (Distractions or Obstacles) (pp. 24-26)
The distractions and obstacles which hinder Yoga practice:
- Vyadhi - sickness which disturbs physical equilibrium
- Styana - lack of metal disposition
- Samsaya - doubt or indecision
- Pramada - indifference or insensibility
- Alasya - laziness
- Avirati - sensuality
- Bhranti Darsana - false or invalid knowledge
- Alabdha Bhumikatva - failure to attain contunity of thought
- Anavasthitattva - instability in holding on to concentration
There are 4 additional distractions:
- duhkha - pain or misery
- daurmansya - despair
- angamejayatva - unsteadiness of body
- svasa-prasvasa - unsteady respiration
To win a battle or conquest of the self, the Yogi plans the conquest of the Self. This section describes how to remove each of the distractions and/or obstacles that were described.
Patanjali offers several remedies to overcome the obstacles and win unalloyed happiness. The best of these remedies is the fourfold remedy of:
- Maitri - friendliness and a feeling of oneness with others
- Karuna - compassion coupled with devoted action to relieve the misery of the afflicted
- Mudita - a feeling of delight at the good work done by another, even a rival
- Upeksa - disregard for a person who has fallen into vice and a self-examination to find out how one would have behaved which faced with the same temptations.
This fourfold remedy has a deeper significance in that it cannot be felt by an unquiet mind. Iyengar states that the way to achieve a quiet mind is to work with determination on two of the eight stages of yoga mentioned by Patanjali, asana and pranayama.
Sisya and Guru (Pupil and a Master) (pp. 27- 29)
The study of yoga involves a special relationship between a Guru (teacher) and a Sisya (pupil), transcending that between a parent and child, husband and wife, or friends. A Guru can help remove the obstacles, trials and tribulation in the path of Yoga. The word Guru is from the Sanskrit ‘gu’ meaning darkness and ‘ru’ meaning light. A Guru is often thought of one who removes darkness and brings enlightenment. A Sisya should treasure love, moderation, and humility.
Pupils or aspirants are divided into 4 classes.
Mrdu (feeble)
This student often lacks enthusiasm, criticizes teachers, is inclined to bad
action, and eats too much. The Guru (teacher or Master) guides this student
on a path of Mantra Yoga only. Mantra is from the rook "man" which
means to think. Mantra means sacred thought or prayer to be repeated with full
understanding of meaning.
Madhyama (average)
This average student is one of even mind, capable of bearing hardship, speaking
gently, and being moderate in all circumstances. The Guru teaches Laya yoga.
Laya means devotion, absorption or dissolution.
Adhimatra (superior)
The superior seeker is a virile, independent, noble, and truthful. The Guru
teaches Hatha yoga.
Adhimatratama (the supreme one)
The supreme student is full of enthusiasm, good looking, courageous, and free
from fear. This Sisya is fit for all forms of yoga.
Sadhana (A Key to Freedom) (pp. 29-31)
Iyengar re-emphasizes Sadhana or Abhyasa which means constant practice. Sadhana is a spiritual endeavor, not just study of Yoga texts.
This section goes on to describe the importance of practice in study of yoga. It includes a quote from Hatha Yoga Pradipika (Chapter I, verses 64-66) describing the results of practice, "…obtain perfection in Yoga by constant practice. Success will follow him who practices, not him who practices not….Constant practice alone is the secret of success. Verily, there is not doubt of this."
Astanga Yoga - Eight Limbs of Yoga (pp. 31-53)
The heart of the Introduction to Light on Yoga is a detailed discussion of the eight limbs of yoga, as described in the second chapter of the Yoga Sutras of Patanjali.
- Yama (ethical disciplines)
These ethical disciplines are commandments which are the rules of morality for society and the individual. If these are not obeyed it brings chaos, violence, untruth, stealing, dissipation, and covetousness. Greed, desire, and attachment are believed to be the roots of these evils. Patanjali presents the five principles of yama as a tool for changing the direction of thinking and targeting the root of these evils.
Ahimsa (non-violence)
From ‘a’ meaning not and ‘himsa’ meaning
killing or violence. It is more than a command not to kill, it has a wider
positive meaning to love. An interesting paragraph which discusses violence
and fear is found on page 32 of LOY. It begins "Violence arises out of
fear, weakness, ignorance or restlessness. To curb it what is most needed is
freedom from fear…"
Along with ahimsa goes abhaya (freedom from fear) and akrodha
(freedom from anger). Freedom from fear comes to those who lead a pure life.
Satya (truth)
It is the highest rule of conduct or morality. "If the mind thinks
thoughts of truth,… then one becomes fit for union with the Infinite."
It is described further on page 34 of LOY, "Then one who is established
in truth prays with a pure heart, then things come to him when they are really
needed…."
Asteya (non-stealing)
From ‘a’ which means not and ‘steya’
which means stealing. The desire to possess and enjoy what another has, drives
a person to do evil deeds. The yogi is described to have different cravings
from other men who may crave wealth, power or fame; "…the yogi has
one craving and that is to adore the Lord."
Bramacharya (continence)
The word bramacharya means the life of celibacy, religious study
and self-restraint. This DOES NOT mean that the philosophy of Yoga is meant
only for celibates. Without experiencing human love and happiness, it is not
possible to know divine love. In the last paragraph of this section on page
35 of LOY it says "When one is established in brahmacharya, he
develops a fund of vitality and energy, a courageous mind and a powerful intellect
so that on can fight any type of injustice…"
Aparigraha (non-coveting)
Parigraha means hoarding or collection. Aparigraha is to
be free from hoarding - it is another facet of asteya (non-stealing).
As part of aparigraha, the yogi makes his life as simple as possible
and trains his mind not to feel the loss or lack of anything. A promise made
by Krishna to Arunja is quoted from the ninth chapter of the Bhagavada Gita.
"To those who worship Me alone with single-minded devotion, who are in
harmony with Me every moment, I bring full security. I shall supply all their
wants and shall protect them for ever."
- Niyama (self purification by discipline)
While Yama rules are universal, niyama are the rules that apply to individual discipline.
Saucha (purity)
Purity of the body is essential for well being. While we bath to purify the
external body, asana and pranayama cleanse the body internally.
Asanas tone the entire body and remove toxins and impurities. Pranayama
cleanses the lungs, oxygenates the blood, and purifies the nerves. More important
than the cleansing of the body is cleansing the mind and intellect. Disturbing
emotions including hatred, passion, anger, lust, greed, delusion, and pride
as well as impure thoughts can be removed by internal cleansing.
There is also a discussion of food, the cleanliness of food we eat, the preparation, the taste. It is said that character is molded by the type of food we eat and how it is eaten. "Men are the only creatures that eat when not hungry and generally live to eat rather than eat to live."
Santosa (contentment)
Contentment has to be cultivated; a mind that is not content cannot concentrate.
The Yogi feels the lack of nothing and so he is naturally content. This contentment
gives bliss and as a result the Yogi knows truth and joy.
Tapas (ardour or austerity)
Tapas comes from the root ‘tap’ which means to blaze, burn,
shine, suffer pain or consume heat. It means a burning effort to achieve the
definite goal in life. It is the conscious effort to achieve ultimate union
with the divine and burn up all desires which stand in way of this goal.
There are three types of tapas, they are:
- body (kayika) which include continence (brahmacharya) and non-violence (ahimsa)
- speech (vachika) including using words which do not offend
- mind (manasika) developing mental attitude and as a result the Yogi remains tranquil and balanced in joy and sorrow
By tapas, the Yogi develops strength in the body, mind and character.
Svadhyaya (study of the Self)
‘Sva’ means self and ‘adhyaya’ means study
or education. Svadhyaya is the education of the self. Sri Vinoba Bhave
describes it as "the study of one subject which is the basis or root of
all subjects or actions, upon which the others rest, but which itself does
not rest upon anything."
Isvara pranidhana (dedication to the Lord)
Isvara pranidhana is the dedication of one’s actions and will to
the Lord. The mind should be emptied of desires and personal gratification
and filled with thoughts of the Lord. The yogi has learned the art of dedicating
all of his actions to the Lord so they reflect the divinity within him.
- Asana (posture)
- Pranayama (rhythmic control of the breath)
- inhalation or inspiration which is known as puraka or filling up
- exhalation or expiration which is called rechaka or emptying lungs
- retention or holding the breath here there is no inhalation or exhalation and is called kumbhaka
In Hatha yoga kumbhaka is also used to include all processes (inhalation, exhalation, and retention).
"It is the oneness of the breath and mind and so also of the senses and the abandonment of all conditions of existence and thought that is designed Yoga."
- Pratyahara (withdrawal and emancipation of the mind from the domination of the senses and exterior objects)
This fifth limb of yoga is where the senses are brought under control. According to Hindu philosophy, consciousness manifests in three qualities gunas (qualities or attributes:
- Sattva is an illuminating, pure or good quality which leads to clarity and mental serenity (sattva-guna)
- Rajas is the quality of mobility or activity which makes a person active and energetic, tense and willful (rago-guna).
- Tamas which is the dark and restraining quality which obstructs
and counteracts the tendency of rajas to work and sattva to reveal
(tamo-guna).
Yogis who are human are affected by the three gunas. "With unceasing effort he weeds out and eradicates such thoughts as are prompted by tamas and he works to achieve a sattvika frame of mind. When the sattva-guna alone remains, the human soul has advanced a long way towards the ultimate goal."
- Dharana (concentration)
Mental states are classified into five groups:
- The ksipta state is when there are scattered mental forces and in a state of disarray and neglect. Here the rago-guna dominates
- The viksipta state is when the mind is agitated and distracted. The capacity to enjoy ones efforts are not controlled
- The mudha state is when the mind is foolish, dull and stupid and the tamo-guna dominates.
- The ekagra state where ‘eka’ means one and ‘agra’ means foremost. Here the mind is closely attentive and mentally faculties are concentrated and focused. Sattva-guna prevails. The ekgra person has superior intellectual powers and knows what he wants. There is a danger of becoming egotistical so the Yogi needs bhakti (adoration for the Lord) and concentration on divinity to keep mental equilibrium.
- The last mental state in niruddha where the mind (manas), intellect (buddhi) and ego (ahamkara) are restrained and the faculties are offered to the Lord for His use and service.
- Dhyana (meditation)
- Samadhi (a state of super-consciousness brought about by profound meditation, in which the individual aspirant (sadhaka) becomes one with the object of his or her meditation - Pramatma or the Universal Spirit)
This is considered the end of the student’s quest. At the peak of meditation, the student passes through the state of samadhi where there is only the experience of consciousness, truth and unutterable joy!
Suggested Questions:
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What does yoga mean to you? Think about why you first began, why you practice yoga, and what it adds to your life (both spiritual and physical)
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Question about the 8 limbs of yoga
Discuss one of the 8 limbs outlined above and what it means to you.
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