BKS IYENGAR YOGA BOOK PDF

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BKS IYENGAR. The. FOREWORD BY YEHUDI MENUHIN. Illustrated. Light on Yoga. An Easy-to-follow Version of the Classic. Introduction to Yoga. FOR SALE. BKS Iyengar has been teaching and demonstrating yoga for more than 50 This book, The Illustrated Light on Yoga, introduces 57 key äsanas and provides a. 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 Book Pdf

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Foreword by B.K.S. Iyengar 6. Preface 7 - Introduction 8 About this Book P A R T I: T H E B O D Y 1 1. The Asanas 12 Standing Poses 17 - Sitting Poses sequel to the author's Light on Yoga which is now widely recognised as a classic text on the practice of. Hatha Yoga. The present book is also practical and. Yoga Rahasya ciofreedopadkin.ml Book shop: Heidi Napflin [email protected] ciofreedopadkin.ml Library: Jyoteeka Cummings [email protected]

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.

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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.

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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. The discriminating becomes mindful, ever pure; he reaches the goal and is never reborn.

The 10 Best Iyengar Yoga Books

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. 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.

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.

B.K.S. Iyengar Yoga Wisdom and Practice

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. He who has learnt to control his tongue has attained self-control in a great measure. When such a person speaks he will be heard with respect and attention.

His words will be remembered, for they will be good and true. When one who is established in truth prays with a pure heart, then things he really needs come to him when they are really needed: he does not have to run after them.

The man firmly established in truth gets the fruit of his actions without apparently doing anything. God, the source of all truth, supplies his needs and looks after his welfare.

The desire to possess and enjoy what another has, drives a person to do evil deeds. From this desire spring the urge to steal and the urge to covet. It thus includes misappropriation, breach of trust, mismanagement and misuse. The yogi reduces his physical needs to the minimum, believing that if he gathers things he does not really need, he is a thief.

While other men crave for wealth, power, fame or enjoyment, the yogi has one craving and that is to adore the Lord. Freedom from craving enables one to ward off great temptations.

Craving muddies the stream of tranquillity. I love yoga, and have many different yoga books. Most of them are about the asanas or poses. For Iyengar, yoga is a way of living; yoga includes poses, breathing pr B. For Iyengar, yoga is a way of living; yoga includes poses, breathing pranyama , disciplining of the mind, ethics, meditation and much, much more. Nor can I explain how thoroughly Iyengar discusses so many different aspects of yoga. I bought it as a special gift to myself two or was it three?

There is so much here I am almost stumped about what to include here in my review. Westerners have turned to yoga to get fit, and to get beautiful bodies.

If they diligently practice yoga, they will achieve both. But for Iyengar, yoga is primarily a spiritual practice. You cannot do yoga without becoming aware of your body, your moods, your passing thoughts, your desires, your emotional aches and pains, your physical aches and pains etc Doing yoga changes a person because asanas give us the gift of awareness.

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Properties and Selection: My Story: It s Cursed! Volume 1: Solutions Manual By - John Y. Athens in B. Treatment and Reuse By - Inc. A History of the World: Download [PDF] 12 Strong: Download [PDF] 1:The yogi stills his mind by constant study and by freeing himself from desires.

The yogi believes that every creature has as much right to live as he has. Fear grips a man and paralyses him. It turns out very often in such cases that each side hits the other where it hurts.

Yes, I have B.

According to Sri Vinoba Bhave the leader of the Bhoodan movement , svadhyaya is the study of one subject which is the basis or root of all other subjects or actions, upon which the others rest, but which itself does not rest upon anything. Hatha Yoga and Raja Yoga complement each other and form a single approach towards Liberation. The sacred books of the world are for all to read. As a man casting off worn-out garments takes on new ones, so the dweller within the body casting aside wornout bodies enters into others that are new.

In order to see why, according to Iyengar himself, this was not the case, we now have to get through to the core of his interpretation of the eight-limbed path.

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