- Āsana and Prāṇāyāma Practice Planning - - Āsana and Prāṇāyāma Theory -

- Yoga Sūtra Study -

Personal Study Project

This short study project aims to further interest in the search for: • Guidance in nourishing and refining our personal practice so that it

continues to support both our outer and inner life journeys.

• Deeper appreciation of the primary principles of Haṭha practice which underpin, inspire and inform Rāja Yoga.

• Insight into and from the important Yoga teachings on the relationship between the Psyche and Awareness.

• Familiarisation with Yoga Sūtra Psychology theory, Dhyāna practice techniques and Awareness processes.

This material is offered in the spirit of stimulating learning, or even unlearning, in our journey towards svatantra.

“As the spider moving upward by the thread obtains free space, thus assuredly the meditator, moving upward by the Mantra,

obtains Svatantra (independence).” - Maitrī Upaniṣad Chapter 6 verse 22

With appreciation for the many years of personal lessons

in India with my teacher, TKV Desikachar.

Paul Harvey September 2013 Not © though acknowledgement of the source could be appropriate

info@yogastudies.org www.yogastudies.org

 

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Āsana and Prāṇāyāma Practice Planning Question 1.

Plan a practice which focuses on Śalabhāsana and Nāvāsana.

 

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Āsana and Prāṇāyāma Practice Planning Question 2.

Plan a practice which focuses on Vasiṣṭhāsana and Eka Pāda Rājakapotāsana for a capable student.

 

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Āsana and Prāṇāyāma Practice Planning Question 3.

Plan a practice which focuses on linking Uttānāsana and Urdhva Mukha Śvānāsana with a ratio of 1.2.1.0. in Nāḍī Śodanam.

 

 

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Āsana and Prāṇāyāma Practice Planning Question 4.

Plan a practice where the Pradhāna or crown is working dynamically in the Pūrṇa form of Eka Pāda Uttāna Mayūrāsana.

 

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Āsana and Prāṇāyāma Practice Planning Question 5.

Plan a practice leading to Sarvāṅgāsana with a crown of 12 breaths 1.1.1.1. Justify your choices.

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Āsana and Prāṇāyāma Practice Planning Question 6.

Plan a practice which focuses on Vīrabhadrāsana and Upaviṣṭa Koṇāsana.

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Āsana and Prāṇāyāma Practice Planning Question 7.

Plan a practice which supports 12 Breaths 1.1.2.1 in Sthiti Paścimatānāsana.

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Āsana and Prāṇāyāma Practice Planning Question 8.

Plan a practice to include staying 6 breaths each side Tiryaṅgmukha Ekapāda Paścimatānāsana and staying 12 breaths in Paryaṅkāsana.

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Āsana and Prāṇāyāma Practice Planning Question 9.

Plan a practice to stay 12 breaths each side in Mahā Mudrā choosing and justifying the ratio used within it.

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Āsana and Prāṇāyāma Practice Planning Question 10.

Plan a practice to stay 12 breaths each side in Mahā Mudrā with Uḍḍīyāna Bandha, choosing and justifying the ratio used within it.

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Āsana and Prāṇāyāma Practice Theory Question 1.

Compare the function, application and risks for Uṣṭrāsana and Dhanurāsana.

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Āsana and Prāṇāyāma Practice Theory Question 2.

Compare:

Paścimatānāsana, Januśīrṣāsana, Upaviṣṭa Koṇāsana and Baddha Koṇāsana.

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Āsana and Prāṇāyāma Practice Theory Question 3.

Develop the concepts of Sṛṣṭi, Sthiti and Antya Krama.

What is their significance in relationship to the practice of Āsana? Reading Suggestion: Medicine_Mastery_and_Mystery.pdf

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Āsana and Prāṇāyāma Practice Theory Question 4.

What are the Haṭha Yoga principles that inform the viniyoga of inverted Āsana?

What are the criteria that determine whether or not a practitioner should, even if they can, practice these postures?

What are the means of verifying this?

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Āsana and Prāṇāyāma Practice Theory Question 5.

Discuss the structural and/or systemic functions of Matsyendrāsana, basing your response on the teaching in the Haṭha Yoga Pradīpikā.

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Āsana and Prāṇāyāma Practice Theory Question 6.

Which techniques unique to Prāṇāyāma are used whilst practising Āsana?

What are the advantages?

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Āsana and Prāṇāyāma Practice Theory Question 7.

What are Kapālabhāti and Bhastrikā?

Compare and discuss their effects on Prāṇasthāna and Apānasthāna.

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Āsana and Prāṇāyāma Practice Theory Question 8.

Compare the techniques and functions and applications for Śītalī and Sītkārī.

Especially with regard to their effects on Agni.

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Āsana and Prāṇāyāma Practice Theory Question 9.

Compare and discuss the effects of Samavṛtti and Viṣamavṛtti breathing ratios

on Prāṇasthāna and Apānasthāna.

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Āsana and Prāṇāyāma Practice Theory Question 10.

Explain the theoretical progression within the different Prāṇāyāma techniques.

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Yoga Sūtra Study Question 1.

The first four verses of Chapter One of the Yoga Sūtra Chapter One are said to

encapsulate the essence of the whole chapter. Summarise them in a way so as to interest someone who knows little about Yoga.

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Yoga Sūtra Study Question 2.

The concepts of Abhyāsa (Practice) and Vairāgya (Dispassion) in Yoga Sūtra

Chapter One verses 12-16 are co-essential in the teaching of Patañjali. Discuss their relationship and

list and comment on the attitudes that support their practice.

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Yoga Sūtra Study Question 3.

Place the term Śraddhā, from Yoga Sūtra Chapter One verses 20-23,

in the teaching of Patañjali. Show the difference between this notion

and that of Īśvara Praṇidhāna.

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Yoga Sūtra Study Question 4.

Explain and develop the context of Antarāya in Yoga Sūtra C1 v29-30.

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Yoga Sūtra Study Question 5.

Explain and develop the context of Ṛtaṃ Bhara in Yoga Sūtra C1 v48.

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Yoga Sūtra Study Question 6.

Translate and develop Yoga Sūtra C2 v6

dṛg darśana śaktyoḥ eka ātmatā iva asmitā

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Yoga Sūtra Study Question 7.

Show how Yoga Sūtra C2 v10 and v11 play a pivotal role in the evolution of the teachings in the Sādhana aspect of chapter Two.

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Yoga Sūtra Study Question 8.

Show how The word Hāna in Yoga Sūtra C2 v25 has the meaning ’giving up’.

What is the ’giving up’ in question? How is it obtained?

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Yoga Sūtra Study Question 9.

What does Patañjali mean by Pratipakṣa Bhāvanam in Yoga Sūtra C2 v33?

Discuss.

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Yoga Sūtra Study Question 10.

Explore and discuss the concept of Dvandva in Yoga Sūtra C2 v48, by relating it

to the definition of Āsana in Chapter One of the Haṭha Yoga Pradīpikā.

- Teaching quotes extracts from studies with my teacher, TKV Desikachar - Even in the case of Śikṣaṇa Krama the ancient had cautions:-

• Yukta Śikṣaṇa (skilful instruction) The teaching must be appropriate to the intelligence of the individual.

• Grahaṇa Śikṣaṇa (grasping instruction) Also able to absorb correctly what you have understood.

You must test them, confuse them to see if they have. • Yukta Smaraṇa (skilful remembering)

The teacher should find out how much the person remembers what they have understood.

• Yukta Abhyāsa (skilful practice) is how much a person practices what he is given. To see if he has learnt, understood and practiced.

• Yukta Anubhāva (skilful becoming) Even practice can be mechanical, even if it is regular.

So how much you have learnt from the practice. What it has taught you. • Yukta Pracāram (skilful spreading)

Finally, you ask the person to transmit what they have received. This is viniyoga.

If what is given is mechanical it is not viniyoga. That is why the viniyoga spirit is very important these days.

Unfortunately, many people are not able to differentiate between Yoga and Hinduism. This is the biggest blunder I have seen in many institutions.

I think, that all those who want to practise Vedic chanting must be able to do so, provided there is no confusion with Patañjali’s Yoga.

Therefore one must be clear when one speaks about Yoga: as far as we are concerned, we refer mainly to Patañjali’s Yoga.

Otherwise, quoting various texts, one can justify almost anything in the name of Yoga. The original essence of the Yoga Sūtra was passed on by oral tradition.

By learning to recite the Sūtra it was clear that you were earnest in wanting to learn their meanings. This would take many years.

Thus these days it’s difficult to expect to understand the Sūtra from a book or a course. Recognising and accepting one’s Duḥkham (Suffering) is the first Prajñā.

Once you have accepted this you are free to find out where it is coming from. No medicine can reduce Duḥkha, only Kriyā yoga.

For something to work you must participate positively. A busy mind is always telling you where to go.

A quiet mind can be told where to go. Meditation (Dhyānam) is the process of moving backwards.