Guidance and Practice
The concepts in the sections on “Sisya and Guru” and “Sadhana” in the Introduction to Light on Yoga remind us of the importance of guidance, discipline, and commitment within the practice of Yoga. As with many ancient philosophical studies, we must acknowledge and overcome some of the concepts foreign to our own culture. Male-centric language in the use of “he and him” exclusively in the ancient yogic texts reminds us of the historic emphasis on male practitioners, but does not have to be discarded by the majority female practitioners that exist today. And, the traditional role of “guru” is not one found in Western culture, but we can examine it through our experience of any teacher or teachers that have been significant in our lives.
Currently, there are lively conversations amongst our Iyengar Yoga community about transition and evolution and the challenge of keeping traditional approaches to yoga relevant in this modern age. The historical and cultural “Guru/Sisya” relationship is between individuals with a mutually deep, reverent, and spiritual connection. The guru in Indian culture is “not an ordinary guide”, but a “spiritual teacher who teaches a way of life…transmitting the knowledge of the Spirit”. From now and into the future, generations of Iyengar Yoga students will not have a personal relationship with BKS Iyengar, so to call him “Guruji”, as some of us in the method do, is not applicable or comfortable.
Though we cannot ignore the problematic “gurus” in recent history and across the world, we should also recognize that BKS Iyengar never took the title of “guru” upon himself, but was given this title by his closest students. We must also recognize that the “light” that a “guru” is to shed on any subject has occurred for the practice of yoga because of BKS Iyengar. There is no other teacher that has expounded upon yoga or shared across the world in writing, recording and public teaching more than BKS Iyengar. There would be no “public yoga class” without BKS Iyengar bringing it to the masses. And, from the physical practice to philosophical understanding, to cultural and historical context from India itself, we all have a more complete understanding of yoga sadhana (practice) and all it entails because of his influence.
Here in the West, despite not recognizing the role of “guru” as one that is familiar, there is still a need for guidance on this path and practice of yoga, and we look toward our teachers for that guidance. But, we also have to look within ourselves to find that Spiritual light. The Yoga Sutras of Patanjali teach us that there is a Divinity with us – called our purusa – that is our utmost Guru. The ultimate “guru/sisya” relationship is that of our self with our Self – to search for the Self is to be guided by the Self. With that being a very internal process, our modern Western yoga teacher serves as an external guide to catch us and support us through some of the obstacles (antarayas) that have been previously listed in our reading. They also challenge us when we think we have done and inspire us when we lose our faith or energy.
Along with our teacher’s guidance, we must remain honest (and not judgemental) with ourselves about where we are, what our goal of practice may be, and what stage we may be in that practice, even as it changes over time. Ancient texts such as the Siva Samhita and Hatha Yoga Pradipika recognize levels of students (sisyas) based on their personality or temperament as feeble, average, superior, and supreme. Patanjali also covers these “levels of student” in Chapter I, Yoga Sutra 22, but under less specific instructions and timelines. As with many of the rankings and lists found in Patanjali’s Yoga Sutras, we can use these categories in study to gauge our reactions to obstacles and development of remedies as mentioned in the previous reading. This quest of yoga requires certain characteristics of any student and practitioner, such as dynamic faith, patience, hunger for knowledge, tenacity and perseverance.
“The sisya should above all treasure love, moderation and humility. Love begets courage, moderation creates abundance and humility generates power. Courage without love is brutish. Abundance without moderation leads to over-indulgence and decay. Power without humility breeds arrogance and tyranny. The true sisya learns from his Guru about a power which will never leave him as he returns to the Primeval One, the Source of His Being.”
The last section of these sections cover the general description of sadhana, the actual practice of yoga. For a sadhaka, one seeking knowledge on the path of yoga, we have to understand that sadhana stands outside our basic understanding of “just practice”. Sadhana is not just a “doing of yoga”, but it is a one-pointed and sincere commitment to “light the divine flame within”.
Two aspects of sadhana are our guides in our commitment and/or success on the path. Abhyasa can be translated as simply as “practice”, but it is more a “coordinated and concentrated effort of body, senses, mind, reason, and Self”. Vairagya is not the “renunciation” of life or action, but it is “cutting the bonds that tie us to action by dedicating the fruits to either the Lord or humanity”. BKS refers to abhyasa and vairagya as the two wings of yoga necessary to take flight. As we read on, we will soon discover the depth and details of the 8-limbs of this yoga sadhana.
