Yoga for Householders (grihasta)

According to Krishnamacharya's biography, the Yoga Korunta contained not only the vinyasa system but also the Yoga Sutra of Patanjali and its commentary, Yoga Bhasya. These were bound together in one volume. This means that, in ancient times, what today is regarded as two systems that only share the same name--the Ashtanga Yoga of Patanjali and the Ashtanga Vinyasa Yoga of the Rishi Vamana--were in fact one.

Vinyasa Yoga is one of the authentic representations of Patanjali's sutras that is still alive. This system is significant and relevant today because it was conceived by the ancient seer Vamana, the author of the Yoga Korunta, especially for householders. The Vinyasa Yoga described in the Korunta text was thought to be the ideal form of Patanjali Yoga for householders, since it required only around two hours of practice per day. Essentially, nearly all of us contemporary yogis are householders, somebody who has a job and family, and lives and works in society as opposed to a monk, hermit of ascetic. Some forms of yoga are designed for hermits who have no social responsibility and can be engaged with meditation techniques all day long.

The eight limbs of yoga are interwoven into the vinyasa practice, in the moving meditation, in the constant change of form, which we never hold on to. It is itself a meditation on impermanence. As with the other limbs of yoga, the 7th limb meditation, dhyana, occurs in all stages of vinyasa practice. First we meditate on the position of the body in space, which is asana. Then we meditate on the life force moving in the body, which is pranayama. Moving through each stage, to meditating on the senses through drishti and listening to the breath, pratyahara, ultimately meditating on the binding together of all aspects of the practice, we find concentration, dharana. Through this practice the mind becomes like a clear jewel, reflects faithfully what it is directed at and does not just produce another simulation of reality. The highest state of Samadhi arises when the inner breath, prana enters the central channel and truth or deep reality suddenly flashes forth.

The Bhagavad Gita explains, "One who outwardly performs his/her social duties but inwardly stays free is a yogi." If everybody ceased performing their social responsibilities, the Gita tells us, this world would be ruined, for obvious reasons. So we need not be disturbed if responsibilities keep us from devoting more time to our practice, since fulfilling one's duty is also practice. But what is important is how we practice. How do we spend the precious time we can allocate to practicing?

Adapted from Gregor Maehle, Ashtanga Yoga Pratice & Philosophy