Live free yoga

Liberated living through the sadhana of yog; enlivened realisations by the grace of the Guru.

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of Alignment and Misalignment on Lunar Eclipse


Last night was full moon and lunar eclipse, it was also Kartik Purnima, Dev Deepavali and Gurpurab. Yes, a pretty auspicious time for many. Yogis to purohits to devotees all use this period to meditate, worship, shower adulations or pray, each according to their own understanding and devotion, as do the lovers of astronomy. I was fortunate to be in Tubac, Arizona for yesterdays event experience, with clear cloudless skies, no light pollution and an unhindered open horizon. As the shadow of the earth progressed over the bright full moon and cloaked the earth with darkness, the stars shined ever so much more brilliantly until the moon now totally eclipsed, turned crimson. Much to be grateful about.

First the alignment

As a yog practitioner, I have for many decades now viewed an eclipse as an alignment of the earth, the moon and the sun according a unique opportunity to align those centres in our own body that correspond to them. The Vedic pind-brahmand philosophy lays much emphasis on the microcosm carrying in entirety the blueprint of the macrocosm and while some revere the external others turn their awareness inwards at such moments using the event to take a leap to understand the universe within.

Before I go further there’s something I need to make clear.  I always write propelled by my own experience and realisations strongly believing that no sadhak should take as absolute others realisations. The layers of the mystical are profound and the joy of self discovery can never be understated. Texts and philosophical literature are someone else’s Truth and have only an intellectual value for me and easy to disregard if they don’t pass my self scrutiny. We each one of us have to find our own truth without a need for validation, I sincerely believe. To move on on this path of self discovery with confidence towards what makes us truly happy all we need is a will to do so and the tools to take us forward appear magically. Of course all results are greatly influenced by the fruits of our past karma and present personal efforts.

Here I will note down some musings on these physical eclipse occurrence and how I understand it to affect our body, emotions and mind. These applied realisations have greatly enabled me to bring balance in my life. I have also included a link to a meditation I recorded after this event at the end of this section.

As mentioned earlier during an eclipse, whether full or partial, there is a corresponding full or partial alignment of the sun, the earth and the moon and this reflects in our body in different ways, I have found. Our left and the right naadis in yogic terms the Ida and Pingala correspond to the Chandra (moon) and Surya (sun), connecting to the two polarities in our brain- the right and left hemispheres. The earth corresponds to our mool prakriti, the innate nature of our body, While consciously aligning these spheres during the eclipse we enable ourselves to flow with the circadian rhythm of the universe reducing conflict in our emotional and mental body- the manomaya kosha. Living without conflict with nature ones nature becomes that of stillness and the physical body receives the benefit of health of such peaceful living without stress.

Another realisation I experienced is that of the moon, the sun and the earth aligned along the spine. The moon in the Agnya Chakra indicating the mind, the Sun in the Anhad Chakra as distributor of Pran and the earth on the muladhar representing everything physical, earth, water, fire air and the space occupied when alive, in death all these return to the source.

Finally, as the moon corresponds to the mind, and it is well known how the lunar cycle effects our mind, when the shadow of the earth passes over the moon enveloping it fully and then the moon reemerges as the shadow passes, it as if a veil is removed, a veil of ignorance and the mind full of awe rebirths into a clarity facing the brilliant sun. This outer light is reflected in the inner transformation of the yogi practitioner.

click this 👉🏽 Practicing Alignment on Eclipse Days


Misalignment Galore

-my God/Guru is greater than yours

Of course after this wonderful alignment with nature and the sun and the moon and the earth, I had to open my phone! Being a festive day, I had received many forwards, wishes for Kartik Purnima, for Dev Deepavali, and Gurpurab, usually I delete them all without seeing but I had to open this one didn’t I 🤷🏻‍♀️, a forward for Gurpurab. Gurpurab is the birth centenary of Guru Nanak Devji, the first Sikh Guru. It was originally from a UK based Sikh organisation, forwarded many times WhatsApp informed me and now forwarded to me by a well meaning friend and it caught my attention. It had a picture of Nanak’s father holding baby Nanak in his arms, and in front of them stood bowing in supplication, many divine beings, of whom I recognised Brahma because of the multiple heads, Vishnu because of the blue body, and Shiva because of the snake around the neck and many other Devi’s and Devata’s, all from the Hindu diaspora. It wasn’t a very well executed picture but it started a flow of thought as to why to make our own Guru or God greater we have to show others down as inferior to them?

Sometimes these representations are malicious, but often it is just the devotion of the devotee to showcase their own as somehow better, greater and grander. Everyone has done this in history and still continue to do so, Vaishnavites show Vishnu as superior to Shiva, followers of Gorakhnath show Krishna washing Gorakhs feet, the worshippers of Shakti show her as more than Shiva, saying Shiva is Shav without Shakti, amongst disciples there is always a rush to prove their own gurus as the true one. This is just within the boundary of one religion, my father once told me how when they were kids in the late 1930’s, Christian missionaries would come to their small village in Kerala and demonstrate how an idol of Krishna sinks when thrown into the well but the idol of Jesus Christ floats. The idol of Krishna was made of metal and Jesus of wood! All the children watching could see that and found it quite foolish. Wonder how many tenets of the religion is broken whith these actions? I am mostly amused by this show, but it is a point to be noted and care taken not to fall into this trap ourselves in the rush to preach and share.

I feel this maybe one of the reason that I found myself pulled towards yog sadhana, where all these concepts can be on a different level of understanding. The body becomes the temple, and all the deities are accommodated within, Shiva and Shakti, Brahma and Vishnu, Ganesh and Hanuman; The Ganga, Yamuna and Saraswati, all equally important or not, their roles dictated by the state the practicing yogi is in. A journey of Self-discovery untainted by the external show. All the forms reveal an inner symphony without any discordant note, to the one who is sensitive.

Removing the veil

Finally, for the yogi, these deities if present, losing their physical attributes amalgamate into Still Love, as they did for me. A core centre of stillness that only translates as Love, shorn of all rites and rituals internal or external. The inner and the outer Guru can stand alone, without support of validation, comparison and or competition.


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āyulife channel- a nascent step

After a few months of hiatus, I recently started a process very close to my heart, sharing some simple yogic practices arising out of my sadhana on an open platform. Along with the written word on my blogs and book, I have now included the spoken via my YouTube channel- ayulife.


www.youtube.com/ayulife

Yog is a very private and personal journey, in my understanding. Even though thousands may receive the same set of practice, may practice the same Asans, Pranayam and methods of Dharana, it flowers in each of us uniquely because we are each unique and one of a kind. Even though the final result may be the same of Self-Realisation, the path will vary dictated by our individual nature and set of karma.

ayulife is a sincere and joyful attempt at expressing my deep felt and realised understanding of yog, which is one of the six systems- the shad-darshana of Vedic Sanatan way of realisations. System is a very limiting way of describing what is really ‘seeing’ with an inner eye, in-depth and without filters.
The six are each in themselves a vast insight into the philosophy on which is based the present day Hindu “religion’ itself a limiting term for this ocean of enlightened text. I am just giving a brief by line here which according to me is a very inadequate explanation of such profound subjects, but just a taste of the brilliance of the Indic intellect and its range and what it has offered to those like us on the path to savour and explore and discard. All 6, with many sections and sub sections overlap each other and influence the practitioners of one or the other.
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The shad- darshanas and their originator.
1. Nyaya Darshana- the path of logic and reasoning, removing of ignorance brings an end to suffering, right knowledge brings liberation to the human soul. Rishi Gautama
2. Vaisheshika Darshana- metaphysics, the study of atom (anu), of materials from gross to subtle, of their similarities and differences, of those that exist and the lack of existence, the eternal and non-eternal and Karma- action and reaction, creation and dissolution, to name a few. Rishi Kannada Kashyapa
3. Yog Darshana- the path of uniting the individual spirit to the universal spirit via the 8 limbs of yam, niyam, asan, pranayam, pratyahar, dharana, dhayn and samadhi. Rishi Patanjali
4. Samkhya Darshana- a non-theistic path of dualism, there’s no room for Isvara or God here. The study of Purusha and Prakriti- the moving and unmoving principles, of evolution from material and external pleasures to pure consciousness. Rishi Kapila and IsvaraKrishna
5. Purva-Mimamsa Darshana (Karma Kanda)- Establishes the authority of the Vedas, the magical power of mantras and yagnyas, potency of rituals, the existence of a soul, duties and obligations, embodying the philosophy of Karma Yoga and requirement to move through the 4 varna ashram of brahmacharya, grihasta, vanaprastha and Sanyasa. Rishi Jamini
6. Vedanta Darshana ( Uttara Mimamsa)- Focussing on the Upanishads, emphasising the importance of a Guru, rather than the ritualistic components. Vedanta actually means the end or the conclusion of the vedas. It’s like a synopsis of the 4 vedas Rig, Yajur, Sama and Athrva, taking the nectar from these. It includes the concept of dvait (dualism), advaita (non dualism). Rishi Badarayana

One must remember that the Indic Sanatan philosophy has a strong base of accepting and refuting deep rooted systems and this right is extended to every student of these systems.

I was introduced to these concepts as a child just by being born into a family in which these topics were the norm at home. Discussions and debates amongst my elders revolved around these topics. At a very early age I had started discarding many of these “truths” and was clearly gravitating to the path of Yog, which I find very liberating in its simplicity. I met my Guru Yogiraj Siddhanath from the lineage of Kriya Yoga of Mahavatar Babaji in 1998, first in a vision and then in person. I was under his tutelage and taught the evolutionary practice of Kriya Yoga for 23 years. I have recollection of my years with Lahiri Mahasaya, when I was first initiated into this practice. I am sharing this here because education continues from lifetime to lifetime and expresses and fructifies in this life as per the efforts put in lives past.

You will find many of the concepts from the other darshanas that have influenced me not by reading but directly through realisations, in my writing as well as on my channel.

In ayulife it will be my sincere effort to share those techniques that have helped me over the decades to come to a state of clarity, equilibrium and equipoise and hope it helps others too. The nature of the open platform being such, I am bound to exercise some discretion on the content, for more advanced practice I will be launching an online platform soon. Once again I share the link here. Do subscribe and I thank you all in advance for your support.

www.YouTube.com/ayulife





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the inner essencetial Guru


A Recap

Over the years I notice that I have pondered much on the subject of the Guru/shishya, Master/disciple principle; though not premeditated I see in myself a fascination with this phenomenal bond in the spiritual arena. Of course this bond exists in normal teacher/student relationships too. Even those who are not actively on the path of spiritual discovery might see in themselves an influence by a teacher or professor, a mentor whose guidance has brought them to the present stage of life.

An example of my predisposition with this topic is the title of my book One Master one disciple which chronicles my journey in the Presence of my Guru, a journey that began with a mystical meeting in 1998; four years ago I wrote a blog on Gurus, shishyas and the Satguru and now here I am once again on a topic that is as intricate as it is mystical, fraught with strong opinions, understandings and misunderstandings bordering on the vacuous or intellectual. Yet, I am compelled to continue after my usual reiteration that the realisations here are mine alone and opposing views and realisations are equally valid- for those who have them, as these are for me. As noted earlier, my blogs are a way of light conversation, a time out from sadhana, in fact the topic is often the result of the sadhana- inner introspection.

The Principle Guru

I now realise that as my sadhana takes roots, my understanding of this Guru principle is deepening. It takes me towards a state of clarity unclouded by external factors or inner turmoil, I acknowledge this inner presence that reflects the outer presence of the Guru. This learning is for me, a great step towards true discipleship. Yogiraj in his book Babaji, the lightning Standing Still has included a chart with two headings, World Teacher and World King. In my humorous way I have always imagined a third column in this chart, that of ‘world disciples’ for those who would like to come in every lifetime to accompany these Teachers and Kings and are happy in that role and content to fill that column in every life! Ah a whimsical thought accompanied by a humble pranam 🙏🏽.

Very early on I had understood that one of the foremost accomplishment of the external Satguru is to turn the disciple inwards towards the inner guru. In fact, by their very nature Guru’s perform this act of revelation; stopping and reversing the flow of attention from the external to the inner Guru. Of course each disciple makes this journey at their own pace. This process of reversal and inner wisdom is a part of the yogic path, as layers of the koshas, from gross to subtle are purified through the given practice, the inner guide starts to shine forth. As the veil dissolves the disciple realises the externally present and their inner Guru to be of the same essence.

The Flux Motion

As the yogi practitioners apply themselves to the practice given by their Satguru, a process is put into motion similar to the process of the germination of a seed. As the disciple is saturated with the Satgurus grace the dormant and or latent seed of the Vivek Buddhi in the disciple awakens and begins to expresses itself. The practice and the presence of the living master works like the water and sun helping the disciple to realise their full potential. There are of course many permutations and combinations to this development, the fertility of the soil, the receptivity of the seed itself, the surrounding environment and climate of the society in which the disciple interacts. But I have realised that when the seed is ready to sprout the water and the sun- the Satguru will find them to start the process of awakening.

As the seed sprouts it not only germinates and moves up towards the sun but also puts down roots to harness nourishment from the soil. Ditto with the disciple encouraged and nourished by the grace and loving guidance of the master and the rooting into the practice of the given technique of inner understanding, the disciple expresses the spiritual radiance in all their actions, manifested and unmanifested. This is a great learning experience and many years and lifetimes may go in this process, as one lifetime may not be enough to accomplish the required level of inner wisdom to finally let go, the ego of it all.




The Veil of the Panchakoshas

Often I hear people referring to how they listen to their inner guide for all matters spiritual and that they don’t need an external Guru or a practice for guidance. But, according to me, it’s not an easy matter to be able to connect to this inner guide, or to be sure the guidance that is coming is not dictated by one’s own desires or wants.

The body is made up of 5 layers or koshas, the annamaya physical body of food, the pranamaya body of breath/pran, the manomaya the body of mind and emotion, the vignyanamaya body of intellect and the anandamaya body of intuition, each contributing to refraction of information received and executed, all influencing one another and the five senses that collect information. Beyond these is the soul, also covered with its samskars and past karmas. Within this multilayered shell is the hidden spark of the inner guru.

For the inner Guru to shine forth unhindered the external layers have to reach a state of clarity and stillness unhindered by turbulence. To accomplish this, many tools are used by those on this path- various pranayam techniques, mantra frequencies, chakra sadhana etc. For practicing yogis a natural adherence to the 8 limbs of yog sadhana. In some cases sitting in the Presence of a master aids in accomplishing this state, depending upon the stature of the Master and readiness of the disciple this can be speedy or slow. Only conscious effort brings the disciple to this stage of unperturbed equilibrium is my realisation.

The wonder is that as the outer Satguru’s grace and our own effort with the practice builds the bridge from out to in, the already present inner Guru expresses in to out completing the formation of the bridge. On a lighter note my mind conjures up the building of the Eurotunnel, where work began on both ends and the Chunnel then met perfectly in the middle. Of course no spiritual pun intended…about France and UK, about who is Master and who disciple, lets leave it to the football teams to decide that 😂

The Final Turnabout

In the end we return to the seed that has sprouted and grown roots and shoots akin to the disciple fully nurtured with all the inner wisdom, expressing it in all facets of their lives. The final service the Satguru does is to now reverse the process to a withdrawal where the seed pulls back into itself its outer manifestations and the disciple moving inwards rests in the inner Nothingness, knowing that it is of the same essence as the essence of the external Satguru and Master. The disciple during practice may have already become aware of this similarity of essence, of the clear stream of consciousness that connects the innermost core of the Satguru with their own innermost core, devoid of all external paraphernalia. Nay the disciple may have already learnt to ‘listen’ internally to this essence of the Satguru, the true gnosis. But in the final retracing and resting in this state is the purpose of the yog sadhana accomplished.

This seems to be the primary function of the Satguru, to assist in forming the bridge that transports the disciple to the inner guru and rest in THAT.

For this great service a disciple can never repay the SatGuru.

Note* This germinating seed is just one of my analogies, there are and can be many as this whole process of the Guru/disciple phenomena is very fascinating and has as many permutations combinations as there are Gurus and shishyas. My realisation of the Outer & Inner Guru, however remains constant.


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Is Kriya Yog the best path for a seeker?


As a sadhak living the way of the kriya breath and sharing this with others for over 20 years in this life, I am often asked this question in my teaching tours – Is kriya yoga the best and only path? My answer to this question is always the same…Yes it is, for me! Every sadhak has to determine for themselves the path most suited for them.

To clarify, when I speak of Kriya Yoga it is specifically referring to the Kriya Yoga of the lineage of Mahavatar Babaji, with a very unique, codified and specific technique for speedy spiritual evolution and self realisation of the human soul.

Masters come from time to time to enliven and initiate sincere seekers into this evolutionary practice. Yogiraj Siddhanath is one such master who initiated me into this practice in 1998 and authorised me as a teacher to share it with others in 1999. Some other masters of this lineage who preceded him are Lahiri Mahasaya, the foremost to share this technique with householder practitioners, Sri Yukteswar Giri and Paramahamsa Yogananda who made this practice a household name in the east and west with his book Autobiography of a Yogi. All of the above have had their personal experiences and darshan of the Mahavatar, as has my Satguru, who writes about this in his book Babaji, the Lightning Standing Still. In this book he has revealed Babaji to be none other than Gorakhnath a spark of the Divine Cosmic phenomenon of Shiva.

The 3 Margs and the 4 Yogas

The Spiritual path is broadly divided into the Karma, the Bhakti, and the Gnyana marg as the three paths for seekers to walk on as per their predominant individual nature. For me the path of Kriya Yoga includes all three, the path of devotion, the path of right action and the path of realised knowingness. This makes it a universal practice for anyone to explore for final salvation.

The four paths of yog or union to realise moksh– enlightenment are the Bhakti, Karma, Gnyana and the Raja Yoga. Once again for me, Kriya Yoga is inclusive of all four yoga. Kriya Yoga is a kingly offering of the eight fold path of the Patanjali yoga sutra, the Raja Yoga. In the practice of Kriya Yoga is included the means to inculcate the qualities of love and devotion -Bhakti, of executing the right action -Karma and unblemished gnosis- Gnyana. In Kriya Yog all four flower majestically leading the individual spirit of the practitioner to merge into the divine spirit effortlessly.

Kriya Yoga the spiritual expressway

Humorously, to me spirituality and pop yoga today often feels like the Indian traffic, there’s a lot of noise and honking, blowing the trumpet of their own schools of thought; jostling for space by ‘gurus’ of all hues; unexpected roadblocks on the path set up by fear of sharing authentic information; bullying by bigger vehicles read mightier well heeled organisations; and the fear of meandering into narrower and narrower bylanes of spiritually arid and bigoted mindsets with no possibilities of u-turns; add to this a complete disregard for traffic lights signalling no discipline and you get the picture of the chaos. Of course some would love to immerse in this scenario and may even benefit from it to glean some nugget of spiritual spark. My hats off to them and the best of wishes.

But for others bent on a more direct path discovering the practice of authentic yog sadhana comes as a relief and a means to rise above this melee onto a highway for a smoother less hindered flow. The practice is relatively individual and requires less props.

Now taking this to another level imagine being suddenly released from all restraints of traffic and moving into a fast lane bullet expressway with extremely few regulations, what a relief that would be for some! For me the practice of Kriya Yoga is that super expressway, the autobahn of spiritual path, where ensconced alone in my body temple I am free to move unhindered, propelled by the technique and grace of my satguru towards the goal of self-realisation. Never a fan of intellectual dissemination minus spiritual experience I am happy to stay well above the traffic snarl of the textually intelligent.

Why I practice Kriya Yoga

(The following is an excerpt from my book One Master one disciple- peeling of an onion, Chapter 10, Kriya Yoga The Antidote)

The essential appeal

There are some core fundamentals of Kriya Yoga that attract me personally and which as a teacher helps me to guide students into a practice that is so universal.

One, the simplicity of the initiation took my breath away at my first introduction to this practice by Gurunath. Coming from a brahminical background where much ado is made of secretly giving the gayatri at the overlong upanayanam ceremony, mind you only to the boys, I found the simple introduction by the master into such a powerful path refreshing. Kriya yoga does not discriminate; it’s given freely to all who want to invest their time in pursuing this yogic path. This simplicity in fact flows into all the other aspects that follow.

Two, I see Kriya Yoga as an inner discipline where the yogi practitioner contained in the physical body temple realises themselves to be the immaculate spark of divinity. External forms of worship are redundant and Kriya Yoga does not demand any external ritual to be effective. Practicing the technique is most supreme and keeps the disciple truly attuned with the master.

Three, Kriya Yoga stands alone needing no other supportive practice to take the disciple to the highest states of enlightenment.

Four, the energy of Kriya Yoga is love, its practice supports ones becoming love and radiating love. Gurunath leads us into this state by connecting us with our inner fountainhead of love. The advanced seeker knows the quality of this love is not conditional, regional or limited and transcends human frailties.

Five, by dedicated sadhana, the disciples increase their gravity and move gracefully through life. As the disciple becomes more constant life under any circumstances becomes more full of ease for them. Ishwar pranidhan the surrender to the guru comes naturally to them. Mind you this surrender is not the mindless abject surrender of the piteous rather a surrender in full realisation.

Six, by steadfastness in practice and utter connection with the master the disciple becomes self-reliant and connects with the core of their inner knowingness as Gurunath calls it. The external physical master introduces the disciple to their inner essential master. This is an advanced stage that I know comes to all disciples eventually. As disciples we just need to keep the connection with the satguru as this process can go on for a while as layers upon layers of ignorance are peeled away, hence the peeling of an onion.”

End of quote.


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From Yog to Yoga

From yog on rustic cotton mats laid out on an earthen floor under a hay roof to Yoga in swanky über temperature controlled yoga studios with branded accessories, this practice has leapt to a different level altogether. The multi billion-dollar yoga industry today is a far cry from the simple akahada gurus who would sweep the floor and lay out the mats to make the space ready for the students and accept calmly what now seems a paltry remuneration for the teaching. A routine and disciplined study, it involved much more learning than developing a beach ready body or a flawless facade.

Yoga today has taken on many hues and those who develop a particular style of Yoga hugely define its practice today. A 200-hour teachers training gets a certificate and a traditional Hindu name for a practice that took yogis lifetimes to even make progress. Patanjali and his yoga sutras, each of which can be pondered upon for months is taught in five easy lessons.

Though elated at the status this practice has achieved in the world today one has to wonder whether somewhere along the way a very scientific and well documented practice to realise the Self has been diminished to a glamour quotient for movie stars and studios.

For many born in India in the 50’s and 60’s and earlier, yog sadhana was a way of life, learnt often from watching our parents. Formal training sometimes started in school and study of the first two tenets of yama and niyama by example from adults around us.

The five Yamas are, Satya (truthfulness), Ahimsa (non-violence), Asteya (honesty), Brahmacharya (popularly sexual restraint) and Aparigraha (non hoarding).

The five Niyamas are, Shaucha (personal hygiene), Santosha (contentment), Tapa (austerity) Swadhyaya (self study) and Ishwar Pranidhan (surrender to divine will).

Yoga instructions today often either ignore or gloss over the yamas and niyamas as do’s and don’ts. Rather they may even be subverted in the race to achieve ‘success’ in this field. To build a brand, to lease out franchises, to woo students, to manufacture products, to become popular, to weed out competition, yoga practitioners and teachers may and often do trample upon many of these tenets with impunity.

These two tenets however become a natural way of being for the sincere practitioner of yog sadhana, herein lies the beauty of yoga to transform the sincere practitioner despite poor instructions from unqualified yoga teachers.

Yoga today popularly refers to the practice of asanas and to some extent pranayama. Little surprise as most often the step towards yoga is taken either for reasons relating to physical health and or mental stress both of which are taken care of by the practice of asanas and pranayama. Here ends the journey of many who venture into yoga as a practice today.

It’s a disservice to yog though to divest it of its purpose that of uniting the individual spirit with the universal spirit. In their passion to keep out the mystical or the unexplainable yog has been stripped of its real purpose. It’s like giving few ingredients of an exotic dish and keeping away the others. The dish will neither be cooked nor eaten. This may also be because the teachers are restricted by their own progress on this path, which stopped at perfecting the asanas.  

The fifth stage of yog sadhana pratyahar is the withdrawal of sense organs from sense objects. But for many modern practitioners of yoga there is a feeling of discomfort when the word detachment is mentioned. The attitude is of not being ready to give up sensory pleasures yet; they don’t want to venture that far. Systematic practice of yoga stills and reduces the clinginess of the mind to external stimuli, freeing the soul to experience its own divine nature. So once again regular practice of pranayama will get the practitioner to this very exhilarating state sooner or later.

Many practices of Dharana, the art of concentration the sixth stage of yoga is taught by experts, especially to sportspersons and high achievers. These practices taken from yoga texts are separated from the other steps that lead to it. The concentration then becomes a wish to succeed in one’s field rather than a one pointed attention to realise ones innermost core of bliss.

Dhyan and Samadhi being in the purview of a true master, a satguru often is not realised easily by many on this path.

There’s a reason for this very elaborate and codified practice of yoga laid down by Patanjali. The steps followed systematically lead you without fail to the state of self-realisation, no matter what your race, colour, gender or caste is, whether you are an atheist or a believer. Yoga does not discriminate; the sincere is rewarded with results.

Yoga is self-regulatory and an inward path. It involves a bond between the teacher and the taught that is based on an ethical behaviour where they alone judge and witness their motives. The redeeming fact is that since every one who practices any of the eight steps of yoga is evolving along this path, eventually the chitta and the vrittis -fluctuations of the mind will be overcome and Patanjali’s Sutras will bear fruit for that yogi.

This article was first published in the The Pioneer in December 2018.

http://www.pioneeredge.in/the-journey-from-yog-to-yoga/


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Am I a Hindu if I practice Yog(a)?

This blog was inspired by an online post on social media by a western yoga teacher who was postulating how yoga was not religious and could be practiced by anyone from any other faith whilst adhering to their own religion without fear of conversion, a sort of free for all to adopt and adapt.

Does practicing yoga make one a Hindu? As a yog teacher who teaches westerners I come across this oft asked query to which I have a counter question. Do they think of Hinduism as a religion and Hindus as a class of people practicing a set discipline? My reply is based upon their response to this question.

If Hindusim is a religion, yog cannot be divested from it just because people from ‘other’ religions want to practice and reap the benefits of this time tested ancient technique without getting out of the comfort zone of their belief sysytem. They have to understand that yog is part of a great spiritual philosophy now known as Hinduism. It is a culmination of rigourous self-study, self-imposed austerities, deep reflection on the nature of the self and is based on a solid foundation of sustained practice of thousands of years.

Many who are called Hindus today believe the ‘ism’ and the term Hindu was imposed upon them by the Greeks, Mughal and Colonial marauders to put them in a box they could comprehend, as comprehending the diversity of this land they overcame with brute force was impossible for their small limited minds. The present day hindus themselves believe their roots are deep in the Sanatana Dharma philosophy, an eternal way of life that evolved/is evolving, is alive and is the result of extensive study, introspection and realisation into the nature of humankind and their relation to the divine, with many paths and movements branching out from this study, of which Yoga is one. There was never a need to give this a limiting lable of an ism. This system accepts even atheism as a philosophy and they are free to adopt, refute and challenge belief systems of scholars.

The system of Yog is a branch of an enlightened spiritual tradition. It is not an excuse for marketing Yoga as not a religion by giving examples of those adhering to and being faithful to other religions practicing it, to draw in students and incomes.

Therefore to understand that yog is not a religion you have to yourself be realised to that extent. To frivolously mouth yoga is not a religion and that one can continue being a christian or muslim or jew while practicing yog is insulting the universality of yoga and in extension the religion now called hinduism of which its a part.

So yes if you think Hinduism is a religion, then Yoga and its practitioner is Hindu. But if you have broken the shackles of religion in all its limitations then not only yoga but all the paths that have come out of this deep reflective philosophy is not religion but an invitation to explore and realise the Self within.