BKS IYENGAR YOGA BOOKS PDF

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PDF Drive is your search engine for PDF files. As of today . Download BKS Iyengar Yoga: The Path to Holistic Health Free Books Download BKS Iyengar Yoga. BKS IYENGAR. The. FOREWORD BY YEHUDI MENUHIN. Illustrated. Light on Yoga. An Easy-to-follow Version of the Classic. Introduction to Yoga. FOR SALE. Distributed by Pantheon Books, a division of Random. House, Inc., New York. Library of Congress Cataloging in Publication Data. Iyengar, B.K.S. Light on.


Bks Iyengar Yoga Books Pdf

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BKS Iyengar has been teaching and demonstrating yoga for more than 50 This book, The Illustrated Light on Yoga, introduces 57 key √§sanas and provides a. Yoga Rahasya nvilnephtalyca.gq Book shop: Heidi Napflin [email protected] nvilnephtalyca.gq Library: Jyoteeka Cummings [email protected] authored by B.K.S Iyengar had beautiful photographs, an attractive layout and papers .. Years later when I met Guruji while translating his book, 'Yoga Sutra.

As a breeze ruffles the surface of a lake and distorts the images reflected therein, so also the chitta vrtti disturb the peace of mind. The still waters of a lake reflect the beauty around it. When the mind is still, the beauty of the Self is seen reflected in it.

The yogi stills his mind by constant study and by freeing himself from desires. The eight stages of Yoga teach him the way. Chitta Viksepa Distractions and Obstacles The distractions and obstacles which hinder the aspirant's practice of Yoga are: 1. Vyadhi - sickness which disturbs the physical equilibrium 2. Styana - languor or lack of mental disposition for work Sarnsaya - doubt or indecision Pramada - indifference or insensibility Alasya - laziness Avirati - sensuality, the rousing of desire when sensory objects possess the mind 7.

Bhranti Darsana - false or invalid knowledge, or illusion 8. Alabdha Bhumikatva - failure to attain continuity of thought or concentration so that reality cannot be seen 9. Anavasthitattva - instability in holding on to concentration which has been attained after long practice. There are, however, four more distractions: a duhkha - pain or misery, b daurmanasya - despair, c angamejayatva - unsteadiness of the body and d svasa-prasvasa - unsteady respiration.

To win a battle, a general surveys the terrain and the enemy and plans counter-measures. In a similar way the Yogi plans the conquest of the Self. What is Yoga? It will be noticed that the very first obstacle is ill-health or sickness.

To the yogi his body is the prime instrument of attainment. If his vehicle breaks down, the traveller cannot go far. If the body is broken by ill-health, the aspirant can achieve little. Physical health is important for mental development, as normally the mind functions through the nervous system.

When the body is sick or the nervous system is affected, the mind becomes restless or dull and inert and concentration or meditation become impossible. A person suffering from languor has no goat no path to follow and no enthusiasm.

His mind and intellect become dull due to inactivity and their faculties rust. Constant flow keeps a mountain stream pure, but water in a ditch stagnates and nothing good can flourish in it. A listless person is like a living corpse for he can concentrate on nothing.

The unwise, the faithless and the doubter destroy them- selves. How can they enjoy this world or the next or have any happiness? The seeker should have faith in himself and his master.

He should have iaith that God is ever by his side and that no evil can touch him. As faith springs up in the heart it dries out lust, ill-wilt mental sloth, spiritual pride and doubt, and the heart free from these hindrances becomes serene and untroubled.

A person suffering from pramada is full of self-importance, lacks any humility and believes that he alone is wise. No doubt he knows what is right or wrong, but he persists in his indifference to the right and chooses what is pleasant. To gratify his selfish passions and dreams of personal glory, he will deliberately and without scruple sacrifice everyone who stands in his way.

Such a person is blind of God's glory and deaf to His words. To remove the obstacle of laziness, unflagging enthusiasm virya is needed. The attitude of the aspirant is like that of a lover ever yearning to meet the beloved but never giving way to despair.

Hope should be his shield and courage his sword. He should be free from hate and sorrow. With faith and enthusiasm he should overcome the inertia of the body and the mind. This is the tremendous craving for sensory objects after they have been consciously abandoned, which is so hard to restrain. Without being attached to the objects of sense, the yogi learns to enjoy them with the aid of the senses which are completely under his control.

By the practice of pratyahara he wins freedom from attachment and emancipation from desire and becomes content and tranquil.

Bhrdnii Darsana. A person afflicted by false knowledge suffers from delusion and believes that he alone has seen the true Light.

He has a powerful intellect but lacks humility and makes a show of wisdom. By remaining in the company of great souls and through their guidance he sets his foot firmly on the right path and overcomes his weakness.

Alabdha Bhumikaioa. As a mountain climber fails to reach the summit for lack of stamina, so also a person who cannot overcome the inability to concentrate is unable to seek reality. He might have had glimpses of reality but he cannot see clearly. He is like a musician who has heard divine music in a dream, but who is unable to recall it in his waking moments and cannot repeat the dream.

A person affected with anavasthitattva has by hard work come within sight of reality. Happy and proud of his achievements he becomes slack in his practice sadhana. He has purity and great power of concentration and has come to the final cross-roads of his quest.

Even at this last stage continuous endeavour is essential and he has to pursue the path with infinite patience and determined perseverance and must never show slackness which hampers progress on the path of God realization.

He must wait until divine grace descends upon him. It has been said in the Kathopanisad: 'The Self is not to be realized by study and instruction, nor by subtlety of intellect, nor by much learning, but only by him who longs for Him, by the one whom He chooses.

Verily to such a one the Self reveals His true being. To overcome the obstacles and to win unalloyed happiness, Patafijali offered several remedies. The best of these is the fourfold remedy of Maitri friendliness , Karuna compassion , Mudita delight and Upeksa disregard. Maitri is not merely friendliness, but also a feeling of oneness with the object of friendliness atmiyata.

A mother feels intense happiness at the success of her children because of atmiyata, a feeling of oneness. Patanjali recommends maitri for sukha happiness or virtue. The yogi cultivates maitri and atmiyata for the good and turns enemies into friends, bearing malice towards none.

Karuna is not merely showing pity or compassion and shedding tears of despair at the misery duhkha of others. It is compassion coupled with devoted action to relieve the misery of the afflicted. The yogi uses all his resources - physical, economic, mental or moral- to alleviate the pain and suffering of others. He shares his strength with the weak until they become strong.

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He shares his courage with those that are timid until they become brave by his example. He denies the maxim of the 'survival of the fittest', but makes the weak strong enough to survive.

He becomes a shelter to one and all. Mudita is a feeling of delight at the good work punya done by another, even though he may be a rival. Through mudita, the yogi saves himself from much heart-burning by not showing anger, hatred or jealousy for another who has reached the desired goal which he himself has failed to achieve. Upeksa: It is not merely a feeling of disdain or contempt for the person who has fallen into vice apunya or one of indifference or superiority towards him.

It is a searching self-examination to find out how one would have behaved when faced with the same temptations. It is also an examination to see how far one is responsible for the state into which the unfortunate one has fallen and the attempt thereafter to put him on the right path. The yogi understands the faults of others by seeing and studying them first in himself. This self-study teaches him to be charitable to all.

The deeper significance of the fourfold remedy of maitri, karuna, mudita and upeksa cannot be felt by an unquiet mind. My experience has led me to conclude that for an ordinary man or woman in any community of the world, the way to achieve a quiet mind is to work with determination on two of the eight stages of Yoga mentioned by Patafijali, namely, asana and pranayama.

The mind manas and the breath prana are intimately connected and the activity or the cessation of activity of one affects the other. Hence Patanjali recommended pranayama rhythmic breath control for achieving mental equipoise and inner peace. They are 1 mrdu feeble , 2 madhyama average , 3 adhimatra superior and 4 adhimatratama the supreme one. The last, the highest, is alone able to cross beyond the ocean of the manifest world. The feeble seekers are those who lack enthusiasm, criticize their teachers, are rapacious, inclined to bad action, eat much, are in the power of women, unstable, cowardly, ill, dependent, speak harshly, have weak characters and lack virility.

With much effort, the sadhaka can reach enlightenment in twelve years.

The word mantra is derived from the root 'man', meaning to think. Mantra thus means a sacred thought or prayer to be repeated with full understanding of its meaning. It takes a -long time, perhaps years, for a mantra to take firm root in the mind of a feeble sadhaka and still longer for it to bear fruit. Of even mind, capable of bearing hardship, wishing to perfect the 9 10 The Illustrated Light on Yoga work, speaking gently, moderate in all circumstances, such is the average seeker.

Recognizing these qualities, the Guru teaches him Laya Yoga, which gives liberation. Laya means devotion, absorption or dissolution. Of stable mind, capable of Laya Yoga, virile, independent, noble, merciful, forgiving, truthful, brave, young, respectful, worshipping his teacher, intent on the practice of Yoga, such is a superior seeker. He can reach enlightenment after six years of practice.

The Guru instructs this forceful man in Hatha Yoga. Of great virility and enthusiasm, good looking, courageous, learned in scriptures, studious, sane in mind, not melancholic, keeping young, regular in food, with his senses under control, free from fear, clean, skilful, generous, helpful to all, firm, intelligent, independent, forgiving, of good character, of gentle speech and worshipping his Guru, such is a supreme seeker, fit for all forms of Yoga.

He can reach enlightenment in three years. Although the Siva Samhitii and the Haiha Yoga Pradipikii mention the period of time within which success might be achieved, Patanjali nowhere lays down the time required to unite the individual soul with the Divine Universal Soul. According to him abhyasa constant and determined practice and vairagya freedom from desires make the mind calm and tranquil. He defines abhyasa as effort of long duration, without interruption, performed with devotion, which creates a firm foundation.

The study of Yoga is not like work for a diploma or a university degree by someone desiring favourable results in a stipulated time. The obstacles, trials and tribulations in the path of Yoga can be removed to a large extent 'with the help of a Guru. The syllable gu means darkness and ru means light. He alone is a Guru who removes darkness and brings enlightenment. The conception of a Guru is deep and significant.

He is not an ordinary guide. He is a spiritual teacher who teaches a way of life, and not merely how to earn a livelihood.

He transmits knowledge of the Spirit and one who receives such knowledge is a sisya, a disciple. The relationship between a Guru and a sisya is a very special one, transcending 'that between parent and child, husband and wife or friends. A Guru is free from egotism. He devotedly leads his sisya towards the ultimate goal without any attraction for fame or gain.

He shows the path of God and watches the progress of his disciple, guiding him along that path. He inspires confidence, devotion, discipline, deep understanding and illumination through love. With faith in his pupil, the Guru strains hard to see that he absorbs the teaching. He encourages him to ask questions and to know the truth by question and analysis. A sisya should possess the necessary qualifications of higher realization and development. He must have confidence, devotion and love for his Guru.

The sisya should hunger for knowledge and have the spirit of humility, perseverance and tenacity of purpose.

He should not go to the Guru merely out of curiosity. He should possess sraddha dynamic faith and should not be discouraged if he cannot reach the goal in the time he had expected. It requires tremendous patience to calm the restless mind which is coloured by innumerable past experiences and sarnskara the accumulated residue of past thoughts and actions.

Merely listening to the words of the Guru does not enable the sisya to absorb the teaching. This is borne out by the story of Indra and Virochana. Indra, the king of Gods, and Virochana, a demon prince, went together to their spiritual preceptor Brahma to obtain knowledge of the Supreme Self.

Both stayed and listened to the same words of their Guru. Indra obtained enlightenment, whereas Virochana did not.

Indra's memory was developed by his devotion to the subject taught by the love and faith which he had for his teacher.

He had a feeling of oneness with his Guru. These were the reasons for his success. Virochana's memory was developed only through his intellect. He had no devotion either for the subject taught or for his preceptor. He remained what he originally was, an intellectual giant. He returned a doubter. Indra had intellectual humility, while Virochana had intellectual pride and imagined that it was condescending on his part to go to Brahma. The approach of Indra was devotional while that of Virochana was practical.

Virochana was motivated by curiosity and wanted the practical knowledge which he believed would be useful to him later to win power. 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.

Sddhand A Key to Freedom All the important texts on Yoga lay great emphasis on sadhana or abhyasa constant practice. It is a spiritual endeavour. Oil seeds must be pressed to yield oil. Wood must be heated to ignite and bring out the hidden fire within. In the same way, the sadhaka must by constant practice light the divine flame within himself.

Success will follow him who practises, not him who practises not. Success in Yoga is not obtained by the mere theoretical reading of sacred texts. Success is not obtained by wearing the dress of a yogi or a sanyasi a recluse , nor by talking about it. Constant practice alone is the secret of success. Verily, there is no doubt of this.

It is by the co-ordinated and concentrated efforts of his body, senses, mind, reason and Self that a man obtains the prize of inner peace and fulfils the quest of his soul to meet his Maker. The supreme adventure in a man's life is his journey back to his Creator. To reach the goal he needs well developed and co-ordinated functioning of his body, senses, mind, reason and Self.

If the effort is not co-ordinated, he fails in his adventure. In the third valli chapter of the first part of the Kaihopanisad, Yama the God of Death explains this Yoga to the seeker Nachiketa by way of the parable of the individual in a chariot.

The senses, they say, are the horses, and their objects of desire are the pastures. The Self, when united with the senses and the mind, the wise call the Enjoyer Bhoktr. The undiscriminating can never rein in his mind; his senses are like the vicious horses of a charioteer. The discriminating ever controls his mind; his senses are like disciplined horses. The undiscriminating becomes unmindful, ever impure; he does not reach the goal, wandering from one body to another.

B. K. S. Iyengar

The discriminating becomes mindful, ever pure; he reaches the goal and is never reborn. The man who has a discriminating charioteer to rein in his mind reaches the end of the journey - the Supreme Abode of the everlasting Spirit. Greater than the senses is the mind, higher than the mind is the reason What is Yoga? Discipline yourself by the Self and destroy your deceptive enemy in the shape of desire.

To realize this not only constant practice is demanded but also renunciation. As regards renunciation, the question arises as to what one should renounce. The yogi does not renounce the world, for that would mean renouncing the Creator. The yogi renounces all that takes him away from the Lord. He renounces his own desires, knowing that all inspiration and right action come from the Lord. He renounces those who oppose the work of the Lord, those who spread demonic ideas and who merely talk of moral values but do not practise them.

The yogi does not renounce action.

He cuts the bonds that tie himself to his actions by dedicating their fruits either to the Lord or to humanity. He believes that it is his privilege to do his duty and that he has no right to the fruits of his actions. While others are asleep when duty calls and wake up only to claim their rights, the yogi is fully awake to his duty, but asleep over his rights.

Hence it is said that in the night of all beings the disciplined and tranquil man wakes to the light. The first deals with samadhi, the second with the means sadhana to achieve Yoga, the third enumerates the powers vibhuti that the yogi comes across in his quest, and the fourth deals with absolution kaivalya. Yama The eight limbs of Yoga are described in the second chapter. The first of these is yama ethical disciplines - the great commandments transcending creed, country, age and time.

They are: ahimsa non-violence , satya truth , asteya non-stealing , brahmacharya continence and aparigraha non-coveting. These commandments are the rules of morality for society and the individual, which if not obeyed bring chaos, violence, untruth, stealing, dissipation and covetousness. The roots of these evils are the emotions of greed, desire and attachment, which may be mild, medium or excessive.

They only bring pain and ignorance. Patanjali strikes at the root of these evils by changing the direction of one's thinking along the five principles of yama. The word ahimsa is made up of the particle 'a' meaning 'not' and the noun himsa meaning killing or violence. It is more than a nega- tive command not to kill, for it has a wider positive meaning, love. This love embraces all creation for we are all children of the same Father the Lord. The yogi believes that to kill or to destroy a thing or being is to insult its Creator.

Men either kill for food or to protect themselves from danger.

But merely because a man is a vegetarian, it does not necessarily follow that he is non-violent by temperament or that he is a yogi, though a vegetarian diet is a necessity for the practice of yoga. Bloodthirsty tyrants may be vegetarians, but violence is a state of mind, not of diet. It resides in a man's mind and not in the instrument he holds in his hand.

One can use a knife to pare fruit or to stab an enemy. The fault is not in the instrument, but in the user. Men take to violence to protect their own interests - their own bodies, their loved ones, their property or dignity. But a man cannot rely upon himself alone to protect himself or others. The belief that he can do so is wrong.

A man must rely upon God, who is the source of all strength. Then he will fear no evil. Violence arises out of fear, weakness, ignorance or restlessness. To curb it what is most needed is freedom from fear. To gain this freedom, what is required is a change of outlook on life and reorientation of the mind.

Violence is bound to decline when men learn to base their faith upon reality and investigation rather than upon ignorance and supposition. The yogi believes that every creature has as much right to live as he has.

He believes that he is born to help others and he looks upon creation with eyes of love.

Yoga _ Light on Pranayama - b k s Iyengar

He knows that his life is linked inextricably with that of others and he rejoices if he can help them to be happy. He puts the happiness of others before his own and becomes a source of joy to all who meet him. As parents encourage a baby to walk the first steps, he encourages those more unfortunate than himself and makes them fit for survival.

For a wrong done by others, men demand justice; while for that done by themselves they plead mercy and forgiveness. The yogi on the other hand, believes that for a wrong done by himself, there should be justice, while for that done by another there should be forgiveness.

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He knows and teaches others how to live. Always striving to perfect himself, he shows them by his love and compassion how to improve themselves.

The yogi opposes the evil in the wrong-doer, but not the wrong-doer. He prescribes penance not punishment for a wrong done. Opposition to evil and love for the wrong-doer can live side by side. A drunkard's wife whilst loving him may still oppose his habit.

Opposition without love leads to violence; loving the wrong-doer without opposing the evil in him is folly and leads to misery. The yogi knows that to love a person W whilst fighting the evil in him is the right course to follow. The battle is won because he fights it with love. A loving mother will sometimes beat her child to cure it of a bad habit; in the same way a true follower of ahimsa loves his opponent. Along with ahimsa go abhaya freedom from fear and akrodha freedom from anger. Freedom from fear comes only to those who lead a pure life.

The yogi fears none and none need fear him! Fear grips a man and paralyses him. He is afraid of the future, the unknown and the unseen.

He is afraid that he may lose his means of livelihood, wealth or reputation. But the greatest fear is that of death. The yogi knows that he is different from his body, which is a temporary house for his spirit. He sees all beings in the Self and the Self in all beings and therefore he loses all fear. Though the body is subject to sickness, age, decay and death, the spirit remains unaffected.

To the yogi death is the sauce that adds zest to life. He has dedicated his mind, his reason and his whole life to the Lord.

When he has linked his entire being to the Lord, what shall he then fear? There are two types of anger krodha , one of which debases the mind while the other leads to spiritual growth.

The root of the first is pride, which makes one angry when slighted. This prevents the. The yogi, on the other hand, is angry with himself when his mind stoops low or when all his learning and experience fail to stop him from folly. He is stern with himself when he deals with his own faults, but gentle with the faults of others. Gentleness of mind is an attribute of a yogi, whose heart melts at all suffering. In him gentleness for others and firmness for himself go hand in hand, and in his presence all hostilities are given up.

Satya or truth is the highest rule of conduct or morality. As fire burns impurities and refines gold, so the fire of truth cleanses the yogi and burns up the dross in him.

If the mind thinks thoughts of truth, if the tongue speaks words of truth and if the whole life is based upon truth, then one becomes fit for union with the Infinite. Reality in its fundamental nature is love and truth and expresses itself through these two aspects.

The yogi's life must conform strictly to these two facets of Reality. That is why ahimsa, which is essentially based on love, is enjoined. Satya presupposes perfect truthfulness in thought, word and deed. Untruthfulness in any form puts the sadhaka out of harmony with the fundamental law of truth.

Truth is not limited to speech alone. There are four sins of speech: abuse and obscenity, dealing in falsehoods, calumny or telling tales and L hat i s Y a g a? The tale bearer is more poisonous than a snake.

The control of speech leads to the rooting out of malice. When the mind bears malice towards none, it is filled with charity towards all. Iyengar has devoted his life to the practice and study of yoga. It was B. Great wisdom, difficult read By S. Cormier I have read just about all of B. Iyengar's books for their wisdom and insight. Ad veri latine efficiantur quo, ea vix nisl euismod explicari. Mel prima vivendum aliquando ut. Sit suscipit tincidunt no, ei usu pertinax molestiae assentior.

Eam in nulla regione evertitur. Dico menandri eum an, accusam salutandi et cum, virtute insolens platonem id nec.

Ut habeo summo impedit has, sea eius tritani sapientem eu. Vel laudem legimus ut, consul nominavi indoctum ex pri. Falli omnesque vivendum eos ad, ei hinc diceret eos. Nam no nonumes volumus quaerendum, cu meis graeci audiam vis.The word mantra is derived from the root 'man', meaning to think.

Ebook Download. By studying the tradition he tries to improve the understanding of his own way, giving clear priority to experience in practising and teaching: The 0 21 22 The Illustrated Light on Yoga moon is full when it faces the sun.

It is difficult to practise in a distant country away from home , in a forest, in a crowded city, or where it is noisy. The yogi uses all his resources - physical, economic, mental or moral- to alleviate the pain and suffering of others. Finally it would be particularly interesting to know the reasons he gives for the peculiarities of his method.

The yogi stills his mind by constant study and by freeing himself from desires. Brahmacharya is the battery that sparks the torch of wisdom.