Lesson 22: Online Education in Iyengar Yoga

This lesson begins with understanding the distinction between the mind and c̣itta. C̣itta is a wider concept as compared to mind. Because of c̣itta we have manas, buddhi, ahamkara. Therefore, it is called mind stuff. Then is explained the difference between types of vṛttis and classes of vṛttis. This is the functional classification for yoga. Explanation why the word mind should not be used for c̣itta. Mind is manas and not c̣itta. There is a difference between mano vṛtti and c̣itta vṛtti. C̣itta vṛtti has an ocean depth. Mano vṛtti has the depth of a pond. Mano vṛtti can oscilate. But c̣itta vṛtti subsumes and consumes an individual. There is no oscillation. Then comes the understanding of sensely acts or sensory acts, the indriya kriyās. Eg. Different eye sensations in sirs̍āsana or urdhava dhanurāsana or sarvāngāsana. An important study to conceive indriyā kriyā which are extra sensory acts of the senses. ‘Sensology’ is a very important subject in yoga. About breath: Breath does not have any genetic, karmic, etc. baggage or limitations. Breath is taken for granted. We never thank breath. As students of yoga, you must know your breath and its contribution. There is a lot of injustice on our part. So, schematise the breath when you understand. Instead of breathing any which way, better plan a scheme In neo yoga, there is a mockery of praṇāyāma. Asked to just watch the breath. It is not even a run-up to praṇāyāma. Respiratory breath is to keep our autonomous system functioning and us living. Breath has enormous force, power. Breath has its own muscle, its conative and its cognitive aspect. Yoga makes use of a pristine agency. Breath is the major material in all aṣṭānga yoga. Breath is an omnipotent agency in us.