Every day, I start my Yoga practice with a short chant written by T. Krishnamacharya, the teacher of my teacher's teacher. I am continually inspired by this humble master, whose lifelong goal was to spread Yoga's greatest truths and share its many benefits with all mankind. To that end, T. Krishnamacarya made three major contributions.

THE BIRTH OF MODERN YOGA
First, he taught women. Prior to Krishnamacharya, Yoga was seldom taught to women, and rarely in public. Not only did TK instruct women openly, but also he predicted they would bring the dharma of Yoga to the West. Second, he modified and adapted the strenuous classical postures taught to healthy young boys. The focus on function over form allows people in any condition to experience and enjoy Yoga asana. Most remarkably, Krishnamacharya unraveled the three tightly woven strands of Yoga, Hinduism, and Indian culture.

Throughout Yoga's first five thousand years, all practitioners were Indian, all were Hindus. Thus, while sitting on the floor is an Indian custom (a lunch pose more than a Yoga pose), this position can be difficult for Westerners and is not a requirement for Yoga. Therefore, many of TK's Western students did breath work, meditated and rested while comfortably seated on chairs.

Because all Yogis were Hindus, the translations of the Yoga Sutras were by Hindu teachers for Hindu students. For these Hindus, whose ultimate goal is oneness with Brahma, the highest purpose of Yoga is to help achieve union with God. With the striking exception of T. Krishnamacharya's work, nearly all translations of the Yoga Sutras (and the teachers who teach them) reflect this Hindu perspective.

In actuality, the Sutras state that the practice of Yoga can help anyone attain their own highest, most satisfying goal, whatever that may be. For the many Westerners with confused values (too much freedom, not enough guidance), simply knowing what their true goals are may be the first step.

To illustrate, imagine a devout Christian watching the movie ET, insisting that the movie was a Christian film. He would understand that ET stood for Jesus Christ, and that ET going home was really about Jesus returning to his heavenly father. This person would find scenes and dialogue to support his belief and explain to his friends and family the true meaning of this deeply religious film. While this interpretation of the film would be rewarding and reaffirming, it's just not what the director had in mind.

In fact, Patanjali's Yoga Sutras is a metaphysical psychology text, which explores the nature of reality, suffering and the mind. The source of all sorrow, according to Yoga, is misperception (avidya), and actions that follow from wrong knowledge. Distinct from not knowing the truth, avidya is knowing, for sure, something which proves to be incorrect.

Recently, my wife commented on the length of my last article. Her exact words were, "It could have been a little shorter". Having once endured merciless criticism at the hands of perfectionist parents and teachers, what I heard her say was, "You're a terrible writer and your article is flawed." As I was absolutely sure of what I heard, I reacted to her response. She responded to my reaction. Suffering ensued.

NOBODY'S PERFECT
Fortunately, Yoga is a highly effective system for reducing the negative effects of this pervasive human tendency for getting it precisely wrong.

Unfortunately, there is an increasing amount of avidya around Yoga itself. This wrong knowledge occludes Yoga's essence, subverts its effectiveness, and in many cases, prolongs or increases suffering for even the most earnest practitioners.

In the modern West, many perceive and practice Yoga as another 'no pain, no gain' exercise system. Every day, hundreds of teachers encourage thousands of students to contort their bodies into various shapes, explaining (or implying) that to benefit from Yoga, they must obediently conform to pre-set postures and sequences. The forceful lunges and precarious arm balances of handsome models in calendars and magazines have become advertising shorthand for Yoga's transformative power.

Others, sensing that there must be more to Yoga, exposed to the aforementioned HIndu-ized interpretations of the Sutras, maintain that the true purpose of Yoga is 'union with God'. This notion, although deeper and more expansive than 'Yoga equals posture', is equally incorrect. Combining these two myths leads to the questionable conclusion that through arduous exercise one can achieve union with a higher power, that we can stretch our way to God. If this were true, then all dancers and gymnasts would be saints and avatars. Cirque du Soleil's contortionists would be enlightened masters. In fact, the only benefit guaranteed from stretching the body is a well-stretched body.

IT'S THE MIND
According to the Sutras, the source of suffering is the disturbed, distorted mind. Therefore, Yoga's primary aim is to cultivate a mind that is clear and stable (sattvic). Whatever the individual's goal, a mind free from misperception and unshaken by life's inevitable changes is essential to make progress on the path. Patanjali's Sutras offer a vast array of techniques and strategies for achieving a sattvic mind, as well as descriptions of a mind in this condition.

Yoga's many tools are offered merely as suggestions, and often introduced with the Sanskrit word ‘va’ meaning 'or'. This freedom to choose from optional tools reflects Yoga's inherent relativity. The result is a system which respects the uniqueness of each practitioner and acknowledges the need for individual adaptation. Not all tools are appropriate for everyone, so we need to select (with the help of a teacher) whatever works best for us.

BEFORE WE BEGIN
First, however, the Sutras describe two preconditions for any tools to be effective: commitment to a teacher, and faith. Sutra 1:1 emphasizes the need for a teacher, highlighting the paradox that, while Yoga promotes self-empowerment, a supportive student/teacher relationship is the context for this process. Because of the mind’s inherent tendency towards self-delusion, a clear vision and strong voice from outside oneself reduces the risks of misperceiving and continually leaning toward our imbalance.

In addition, a sutra is actually shorthand, like a lecture note. A knowledgeable teacher is needed to unfold and articulate the incredibly condensed phrases, providing the most relevant interpretation (Sanskrit has many levels of meaning), again, customizing the teachings to each student's needs.

The second requirement, presented in Sutra 1:20 is sraddha or faith. The practitioner must have some conviction that they can do the practice and that the practice will work. The strong connection between the mind and reality runs throughout the sutras, teaching that what we believe possible, is possible, and what we believe cannot happen, will not.

THE GOD OF CHOICE
Sutra 1:23 offers the first of many tools for creating a stable mind. Patanjali presents ‘Isvarapranidhana’, or, devotion to higher power, in a simple but revolutionary manner.

First, God is optional. Unlike most organized religions, where God is the fundamental reality, and belief is a requirement, Isvara pranidhanad-va says that for some individuals, linking with a higher power helps to achieve a sattvic mind. For others, not so much.

Also, while the ultimate goal of religion is some variation of 'union with God' (going to heaven, being saved, etc.), Patanjali presents Isvarapranidhana as a means to an end. Like lengthening the exhale, meditation, visualization or sound, linking with a higher power is another tool for creating a mind which is stable and free.

SHOW ME THE WAY
Sutras 1:24-126 offer suggestions for choosing the right god, as misplaced devotion could have negative effects.

First, your higher power must be free from errors of judgment. Choose a wise god, as the possibility that the one ' in charge' might be making mistakes could actually increase anxiety.

Second, we should choose a god that is all knowing. As suffering, according to Yoga, results from our limited knowledge, it makes sense to align ourselves with a god that knows everything.

Third, Sutra 1:26 describes Isvara as the source of learning, the ultimate teacher. Inasmuch as all Yoga is presented within a student/teacher model, God is described as the source from whom all teachings flow. Distinct from the loving patriarchal God of the Judeo-Christian religions or the creator, sustainer, destroyer of the Hindu tradition, this quality of Isvara emphasizes self-empowerment, allowing the devotee to continue to learn and grow from their relationship with a higher power.

HOW TO DO GOD
Having clarified what kind of higher power will best stabilize the mind, the next three Sutras offer practical suggestions for creating a link with God.

First, according to Patanjali, we should choose an appropriate name or 'pranava' for our higher power. To a Hindu translator, the word, pranava is identical with Om, Hinduism’s sacred syllable. Pranava, however, is not just Om. (Considering the incredible succinctness of the Sutras, Patanjali would not have chosen a three-syllable word, pranava, when he could have gotten by with the one syllable Om.) Pranava is any name for God appropriate to the individual. Again, Yoga offers the freedom/responsibility to choose the name of our own higher power. On a practical level, it is easier to focus on, identify with, and relate to, that which has a name than something which cannot be spoken of.

Secondly, we are told to repeat the name of our higher power while reflecting on its qualities. If linking with God is the goal, continually repeating his/her/its name (through prayer, chanting, discussion, etc.) and focusing on his/her/its transcendent qualities will result in a deeper, more meaningful connection.

THE ULTIMATE TOOL
Finally, Sutra 1:29 explains that the benefits of Isvarapranidhana include a more profound knowledge of oneself and a graceful ease of living (even in an arm balance) With over seventy years of experience studying, practicing and teaching Yoga, T. Krishnamacharya observed that for those with an inborn faith in a higher power, no other tools are necessary. Nice.

UNTIL NEXT TIME
This is the last installment in the ten part series on Yoga for Life, the Sutras of Patanjali. You can download the entire series at www.yogtimes.com. We hope you have been, as have we, touched and inspired by these great teachings.

If you have any feedback, or wish to study Yoga and its Sutras in greater depth, please contact longexhale@mac.com. Deepest thanks to my wife, teacher and students, whose compassion and generosity allow me to be all that I can.