Geeta Iyengar at the 2009 UK Convention, monday conference
This was a brilliant conference in which Geetaji dealt with the process of purification of the yogic practice (sadhana) and the need of creating and keeping proper tendencies (samskaras) to eradicate the afflictions (klesas) that disturb consciousness.
This was the conference that most touched me in the whole week and also the one that made me think about several aspects that I will now try to summarize.
Geetaji started remarking that some people asked her on the difference they see between the study of Patanjali’s Yoga Sutras and their own personal practices. It seems that what Patanjali says has little to do with our utthita trikonasanas and the corrections in the asana. It is as if the practice and the theory were two different things.
The importance of the tendencies or imprints (samskaras) in the yoga study
Geetaji states that one can be considered as a yoga practitioner only after 15 or 20 years of regular practice with the aim of leaving the sediments of the good marks and imprints The cumulative imprints and tendencies of other lives are needed if one wants to study yoga.
We all usually mix imprints and tendencies that either get us closer to the yoga path or make us move away from it. If we pay attention to the big yogis and wise men and women we can easily notice that they had clearly marked tendencies since they were very young and know very well what they want, and then they decide and rule out what is not fundamental and makes them move away from the chosen path. This can be checked just by having a look at BKS Iyengar’s life.
The opposite of Yoga’s road (path) would be bhoga, which is understood as indulgence, the enjoyment of the senses as an aim. Yoga’s path seeks freedom and we can always be inclined to knowing our real nature. This tendency will always exist.
This is the reason why these tendencies and imprints (samskaras) will lead each individual to searching either freedom or slavery. And that is why we need a sound accumulation of leading and favorable imprints.
Hindu religion bears this in mind even while being born in the nama sanksara ritual. At the age of 12, any person profoundly interested in this freedom went to a teaching institution (a gurukula) where he/she lived with a master who taught all the favorable aspects to this search.
In the same way, yoga practice entails a great purification and accumulation of positive impressions that are necessary when the person wants to go into depth in this study and spiritual step forward.
Practicing asanas leads to profound samksaras
When we practice asanas there are corrections and adjustments to be done. There is a guide, there is a road. These new imprints must go in, there must be internalized. When the corrections are introduced in negated areas without consciousness, the student must manage to bring them inside. This struggle creates an imprint, a deep mark. This does not mean that by just introducing the corrections we have done it all does not mean that the corrections themselves are the most important or that the student is crooked. No. This is not what it means.
If we need to introduce correction elements to reform ourselves we must alow that those imprints, enter us and correct our body, senses and mind.
It is not just a technique or a posture of the body: we must let that the correction enter us so that it allows an internal reform.
This process of attracting the samskaras is a purification process, to create and accumulate with the yoga samskaras and decrease the bhoga samskaras.
How much can we construct with the yoga samskaras to diminish the bhoga samskaras?
Through these yogic practices the non-favorable actions diminish or are neutralized. Moreover, Geetaji added that corrections in the asana are subtle and affect the cerebral fluid and the subtle body, which creates even subtler impressions.
The Purification Process in order to eradicate afflictions.
The deeply-rooted wishes that generate the actions (karma) and that have not yet beard fruit make us to be born again in another body. I will hereunder bring in a brief comment over the afflictions (klesas) according to BKS Iyengar in his book “Light over the Yoga Sutras”:
“According to wise Patanjali, there are up to five basic afflictions that are the source of any sorrow or unhappiness: ignorance or lack of comprehension (avidya), pride or selfishness (asmita), attachment (raga), aversion (dvesa), clinging to life or fearing death (abhinivesa). The two first ones are intellectual, third and fourth are emotional and the last one is instinctive. They can be latent, weakened or very active. Ignorance is the mother affliction from which the other ones are born. The wishes emerge from these afflictions and sow the seeds of sorrow.”
Geetaji has emphasized on the necessity of introducing these internal reforms in ourselves by using all the components of Patanjali’s Ashtanga yoga method. She again attracts our attention by telling us that by practicing yoga we are not just doing asana and pranayama but that we are starting this entire process of internal reform.
Samksaras in Yama- Niyama, Asana, Pranayama
Geetaji stated there is a road for creating positive samskaras through the various elements of the yama and niyama, pointing out that we must not think that we are just creating them only in asana and pranayama.
In yama, for example, one might think it is not possible to follow the rules of conduct Patanjali recommends, but this only owes to a fear complex.
For example, a smoker who believes that he/she cannot stop smoking because he/she thinks not to be able to stop doing so.
Geetaji recommends letting that person smoke but do setubhanda. This way the negative samskaras will be decreased and positive samskaras will be created and will eventually eradicate the negative.
Purifying, positive samskaras are created by following the yama principles. A very subtle state of mind is required to see the difference between the correct and incorrect yama principles.
For instance when eating: if you eat healthy food to nourish yourself, that food will get you closer to yoga. But if that food is exclusively for your palate it will not be conductive for yoga.
Sensual desire is also very deep-rooted in bramacharya. Geetaji has here recommended that when there is a non-wanted sensual desire that you consider will not bring you anywhere you should practice supta badhakonasana or, if it is a non-wanted mental wish, sirsasana o sarvangasana could be practiced.
We must realize none of these are physical exercises. The physical side is only a part, an aspect, a facet of the asana. The asana definitely helps to reduce or remove the afflictions so that the karma changes in the course of time.
Another way of creating positive impressions is through recitation, japa. By not reciting you cannot discipline your organ of speech. Geetaji says the organ of speech is nowadays indiscriminately used (laughing).
The study (svadhyaya) and consideration of the meaning of the sutras create favorable samskaras . The deep books must be recited and considered once and again to understand their meaning.
In pranayama different pranayamas are used. These initiate different samskaras. They are not techniques only, as you are feeding the pranas and making them strong.
By following all the psychological attitudes of the Yoga Sutra I.33 (cordiality, compassion and joy encouragement, as well as indifference to pleasure or pain, virtue or vice), consciousness adopts a favorable disposition, calm and benevolent. They help in transforming the feeble mind and canalizing the emotions.
Also the vrttis can cause afflictions or be free of them. If the vrittis disturbed and lead to bhoga, we would be moving away from yoga. For example, if the memory (smrti) is conductive it will help to receive those samskaras in the practice.
The purpose of this conference is to say which are the samskaras that must be followed and which are to be avoided, and accept those that will bring us closer to yoga. She states this because she can speak to us as yoga practitioner. It is necessary to pay attention to the aspects that must be observed and accumulate yoga samksaras and reducing and removing negative samskaras.
Sattva quality predominates in consciousness (chitta) when it is lit with the yoga samskaras. When consciousness is leveled to purusa illumination and realization occur. Here Geetji stressed a sentence that attracted my special attention: “Our duty is to watch how the samskaras are really happening. “
When many doubts arise, when one thinks there is a different yoga that might match better this person, or even that a combination of several methods can please more or better, one just moves away and no yoga can occur.
