The practice of Ashtanga Yoga, as taught by the late Sri K. Pattabhi Jois his son, Manju Jois, his grandson Sarath and all the Senior teachers,encompasses asanas, chanting as well as philosophy.

About Ashtanga Yoga Eastern Integrative, Complementary, Therapeutic Practice

The ultimate goal of yoga practice is to move our whole being toward a state of higher consciousness, but without good health and a strong, mind-body-energy balanced system that’s free from disease, it is very difficult to find the equanimity for this to happen. One of the purpose of taking a daily yoga physical- āsana practice is to enhance the functions of our whole self ( mental, emotional, spiritual, physical, intellectual) as therapy for the many different conditions and ailments that can affect our entire state of being. When breathing correctly and moving the postures accordingly in a meditative state as prescribed , the breath, meditation, postures- āsanas are able to heal and rectify imbalances and make the system strong, stable and resilient. As a result its integrative complementary therapy has been shown of curing disease and bringing oneself into balance, we are then able to progress in living healthier lives.

Pattabhi Jois’ teaching, which he explains in his book Yoga Mala: “Physical strength, mental strength, and the strength of the sense organs—all these are very important. Without them, one cannot attain spiritual strength…body and mind are inseparably linked, one to the other. If pleasure and pain are experienced by either the physical body or the sense organs, the mind will experience them as well…to learn how to achieve such concentration the body must first be purified and then mental strength developed. The method for purifying and strengthening the body is called āsana …” (pg 34, second English edition 2000, published by Eddie Stern / Patanjali Yoga Shala).

The Primary Series of Aṣṭāṅga yoga “yoga cikitsā” meaning disease therapy and “cikitsā vibhāga” meaning therapy section. It specifically focuses on therapeutic- healing as a preparation for yoga sādhana ( daily spiritual practice ) It is therapy for everyone, even for those who are in good health since it not only cures, but also helps to maintain and revitalize the system at all levels keeping life with youthfulness, longevity, prevention, strength and wellness.

Ashtanga Yoga is a systematic practice of yoga that follows fixed series of asanas, or postures, and is characterized by 'vinyasa’, ‘moving meditation’. This is a sequence of asanas, practiced in time with the breath synchronizing to each movement of the posture. Students develop great awareness and control over the breath, body and mind through regular practice in a Mysore style class.

Led Guided and Mysore style independent practice classes are suitable for everyone, from complete beginner to experienced practitioner when one is ready. Shala Santosha Ashtanga Yoga & Wellness offers new practitioners - students to Ashtanga Yoga an opportunity to first begin with the 4 week Intro to Ashtanga Yoga Foundation Course . Once ready, the teacher will advise how to begin your Mysore practice. Other options could be possible with One on One sessions. This is the traditional method of learning the yoga practice and is the way that it is taught in Mysore, India – ‘Mysore style’. In a self-practice class each student receives individual attention as they work at their own pace with assistance and adjustment from the teacher when and where necessary very much like a private lesson in a small group class situation.

The Ashtanga series are learnt best with a committed regular practice. This is for the growth of memory of posture by posture, with new postures being added when the student is ready naturally and gradually so that most of the time the student begins to practice without being ‘led’ by a teacher but instead growing independently. Mysore style Self-practice classes, therefore, have students arriving, taking practice from a mixed levels of practice. All are welcome.

The main components of Ashtanga Yoga

The following are aspects that Pattabhi Jois emphasizes as the main components of Ashtanga Yoga.

Vinyasa: Vinyasa means breathing and movement system. For each movement, there is one breath. For example, in Surya Namskar there are nine vinyasas. The first vinyasa is inhaling while raising your arms over your head, and putting your hands together; the second is exhaling while bending forward, placing your hands next to your feet, etc. In this way all asanas are assigned a certain number of vinyasas.

TRISTANA:

This means the three places of attention or action: posture, breathing system and looking place. These three are very important for yoga practice, and cover three levels of purification: the body, nervous system and mind. They are always performed in conjunction with each other. Asanas purify, strengthen and give flexibility to the body.

Ujjayi Breathing is rechaka and puraka, that means inhale and exhale. Both the inhale and exhale should be steady and even, the length of the inhale should be the same length as the exhale. Breathing in this manner purifies the nervous system.

Dristhi is the place where you look while in the asana. There are nine dristhis: the nose, between the eyebrows, navel, thumb, hands, feet, up, right side and left side. Dristhi purifies and stabilizes the functioning of the mind.

Hastagra: Look towards the hand

Bhrumadhya: Look towards the Third eye ( Ajna Chakra)

Padhayor-agra or Padhangusthta: Look towards the toes

Parsva: look towards the side ( right and left)

Nasagra: Look towards the nose

Urdhva or Antara: Look upwards

Angustha Madhya or Angushtha: Look towards the thumb

Nabi Chakra: Look towards the navel

Adho: Look towards the floor

Bandhas An important component of the breathing system is mula and uddiyana bandha. These are the anal and lower abdominal locks which seal in energy, give lightness, strength and health to the body, and help to build a strong internal fire. Without bandhas, breathing will not be correct, and the asanas will give no benefit. When mula bandha is perfect, mind control is automatic. This info is from the Ashtanga Yoga Research Institute

Moolabandha

Mula bandha is the force or energy created by lifting the pelvic floor and controlling the breath. It is the root lock and calls the fire within that causes everything to come alive, to move. Mula bandha increases flexibility and stimulates heat. By contracting the perineum and drawing the energy up from the base of the spine, one can intensify and direct the life energy, cultivating a sense of heightened awareness and increasing vitality

Uddiyanabandha

By contracting the lower abdomen and pulling it inward and upward, toward the spine, a powerful toning effect and internal strengthening occurs. This lifting helps push up the diaphragm and expel the breath. Uddiyana bandha, the abdominal lock, also eliminates strain by helping to control the breath. Control of the breath controls consciousness. Bandhas are a means of extending control over the breath and thus are a means to extend our access to consciousness.

By pressing the chin to the chest, prana is captured, pre-venting it from escaping the upper body. Many major nerve fibers pass through the neck; when Jalandharabandha is performed it exerts pressure on them and the flow of nervous impulses to the brain is restricted. These impulses collect in the cervical plexus, and when the bandha is released they flood into the brain. The force of these impulses helps to activate higher centers in the brain, those that function with creativity and intellect.

Philosophy

“Practice and all is coming” – Sri K. Pattabhi Jois

Origins of Ashtanga Yoga

Ashtanga Yoga is an ancient system of Yoga that was taught by Vamana Rishi in the Yoga Korunta . This text was imparted to Sri T. Krishnamacharya in the early 1900’s by his Guru Rama Mohan Brahmachari, and was later passed down to Pattabhi Jois during the duration of his studies with Krishnamacharya, beginning in 1927.

this information is from the Ashtanga Yoga Research Institute

Yoga

Union, communion; the union of our will to the will of God which enables us to look evenly at life in all its aspects; the method to achieve this – the word yoga is derived from the root yuj meaning to join, to yoke. - B.K.S. Iyengar

Vinyasa

Vinyasa means breathing and movement system. For each movement, there is one breath. For example, in Surya Namskar there are nine vinyasas. The first vinyasa is inhaling while raising your arms over your head, and putting your hands together; the second is exhaling while bending forward, placing your hands next to your feet, etc. In this way all asanas are assigned a certain number of vinyasas.

this information is from the Ashtanga Yoga Research Institute site.

Parampara is the knowledge that is passed down from guru to shishya, from teacher to student, through many generations.

It is at the heart of the lineage; the honorable succession of teachings, based on direct and practical experience. Like other classical teachings, yoga instruction, in order to be true to the philosophy, traditions, teachings to be complete and fully understood, the learnings should come from parampara.

To teach this lineage, one should not be learned through books and videos, but from an authentic teacher who has spent years in practice and devotion to their own sadhana (practice towards a spiritual goal).

True knowledge, or jnana, is passed on in the form of verbal, physical and personal relationship with your Guru through years of dedicated practice to whom the student has surrendered.

In western culture, the idea of surrendering ourselves to someone else is often thought to be out of the normal and perhaps disempowering because our culture today is not natural to submit to others as old school was.

However, in eastern culture, this idea of surrendering oneself, and surrendering one’s fears, is what allows us to transcend our perceived limitations and gain true spiritual wisdom, growth and development.

In following parampara, the dharma, or duty, of the student is to practice that which has been imparted by his or her teacher with diligence and faith. Knowledge grows from practice and experience, and from the mutual love and respect that is cultivated in one’s relationship with their teacher over time. Traditionally, when a guru took on a student, this meant taking on the student’s karma as well (one’s deeds and actions, both good and bad, and the consequences thereof), and accepting responsibility for their spiritual evolution and progress. The relationship of guru and shishya is not one which is taken lightly, and entered into with a sense of great commitment and responsibility.

The teacher’s dharma is to teach the method just as he or she learned it from his or her guru. The teacher should lead by example, and present the teachings with sincerity and good intentions, in such a way that the student may eventually master the knowledge that the guru embodies. In modern times, many teachers are trying to create new traditions, renouncing or changing their guru’s teachings in favor of their own ways. Surrendering to parampara, however, is like entering an ancient river of teachings that has been flowing for thousands of years, which age old masters have followed into an ocean of wisdom. Those who enter such sacred river do so with deep respect, humility and devotion, honoring their teachers and the lineage from which these ancient traditions were born.

Yoga Philosophy The word “ashtanga” means eight limbs.

All eight limbs carry value and importance equally. Although asana, the physical moving practice of the postures, is for all purposes and serves as the best place for any student to begin to explore and experience Yoga. 

Ashtanga, as described by the sage Patanjali, is comprised of eight limbs:

Yama:moral codes

Niyama:self observation

Asana:posture

Pranayama:breathing techniques

Pratyahara:sense withdrawal

Dharana:concentration

Dhyana:meditation

Samadhi:a state of joy and peace

Yama

Yama contains the principle of ahimsa, or non-violence, satya, or truthfulness, asteya, or freedom from greed, brahmacharya, or control of sensual pleasure and aparigraha, or non-covetousness.

A. Ahimsa is more than just lack of violence. In every situation we should adopt a considerate attitude. It means not causing injury to anyone, including animals, in any form, at any time or for any reason in word, thought or deed.

B. Satya means to speak the truth. Speak the truth which is pleasant. Do not speak unpleasant truth, do not lie, even if the lies are pleasing to the ear. If one follows the truth in this manner, all one?s words will become true and all one?s desires will be fulfilled.

C. Asteya is the opposite of stealing ? to take nothing that does not belong to us. This includes not stealing the possessions and property of others. Being envious of or vengeful of another; cheating someone with sweet words; gaining selfish ends under guise of truthfulness: all are to be abandoned.

D. Brahmacharya suggests that we should form relationships that foster an understanding of the highest truths. It does not necessarily imply celibacy. Rather, it means responsible behaviour with respect to our goal or of moving towards the truth.

E. Aparigraha means to take onl means to take only what is necessary and not to take advantage of a situation.

Niyama

Niyama, compared with yama, are more intimate and personal. They refer to the attitude we adopt towards ourselves. The niyamas are shaucha, or cleanness, santosha, or modesty and contentment, tapas or the desire to keep the body fit, swadhyaya, or the study of the self, ishwarapranidhana, or surrender to God.

A.Shaucha has both an inner and outer aspect. Outer cleanness simply means keeping ourselves clean; inner cleanness has as much to do with the healthy, free-functioning bodily organs as with the clarity of our mind. Practicing asanas or pranayama are essential means for attending to this inner shaucha.

B.Santosha is the contentment of keeping the mind focused in a single direction, always being happy, and never feeling regret for any reason. It also means to accept what happens. It is about ourselves, what we have and how we feel about what we have been given.

C. Tapas literally means to heat the body and by so doing to cleanse it. Behind the notion of Tapas lies the idea that we can get rid of the rubbish in our body.

D. Swadhyaya is the study of the self from the skin of the body to the core of the being. Therefore, it means to get close to yourself; to study yourself.

E. Ishwarapranidhana means carrying out all our actions, spoken or unspoken, without desiring their fruit. Let it suffice that we know we have done our best. We can leave the rest to a higher power.

Asana

Asana means posture, which is the art of positioning the body as a whole, with a physical, mental and spiritual attitude. The pose is re-thought and re-adjusted, so that the various limbs and parts of the body are positioned in their places in a proper order and feel rested and smoothened, and the mind experiences the tranquillity and calmness of bones, joints, muscles, fibres and cells. If asana is practiced in accordance with established rules, then diseases related to the body and sense organs can be prevented.

Pranayama

Pranayama is the practice of various breathing techniques. Prana is energy, ayama is creation, distribution and maintenance. Pranayama is the science of breath, which leads to the creation, distribution and maintenance of vital energy. It is only by bringing body, breath and mind into unison that we realize the true quality of an asana. The first step of our yoga practice is to consciously link breath and body. In pranayama we focus our attention on the breath. The true aim of the various techniques of breathing in pranayama is first and foremost to give us many different possibilities for following the breath. When we follow the breath, the mind will be joined into the activities of the breath. In this way pranayama prepares for the stillness of meditation.

Pratyahara

Pratyahara is usually translated as withdrawal of the senses. The word ahara means nourishment. Pratyahara translates to withdraw oneself from that which nourishes the senses. The moment the mind becomes silent, the self rests in its abode and the mind dissolves. Similarly, when the muscles and joints are rested in their position, the body, senses and mind lose their identities and consciousness shines in its purity.

Dharana

Dharana is concentration or complete attention. It is therefore the condition in which the mid focuses and concentrates exclusively on one point. The point can be anything at all, but it is always just a single object.

Dhyana

In dhyana, one becomes involved with a particular thing and a link is stablished between self and object. In other words, you perceive a particular object and at the same time, consciously communicate with it. Dharana must precede dhyana because the mind needs focus on a particular object before a connection can be made. Where dhyana is, there must be asana, where asana is, there must be dhyana.

Samadhi

Samadhi means to bring tSamadhi means to bring together, to merge. Sama means balance or in harmony. When the soul, which is the cause of existence, diffuses and harmonizes everywhere, that is Samadhi. A state of joy and peace.

all above information are from excerpts of: B.K.S. Iyengar, The Art of Yoga T.K.V. Desikachar, The heart of Yoga Sri. K. Pattabhi Jois, Yoga

vande gurunam charanaravinde sandarshita svatma sukhava bodhe

nih shreyase jangalikayamane samsara halahala mohasantyai

abahu purusharakam sankhachakrasi dharinam

sahasra shirsam svetam pranamami patanjalim

English Translation

I bow to the lotus feet of the gurus,

The awakening happiness of one’s own self revealed,

Beyond better, acting like the jungle physician,

Pacifying delusion, the poison of samsara.

Taking the form of a man to the shoulders,

Holding a conch, a discus, and a sword,

One thousand heads white,

To Patanjali, I salute

MANJU JOIS CHANTING

svasti prajabyah paripalayantam nyayena margena mahim mahishah

gobrahmanebyah shubamashtu nityam lokasamasta sukhinobavantu

English Translation

May all be well with mankind.

May the leaders of the earth protect in every way by keeping to the right path.

May there be goodness for those who know the earth to be sacred.

May all the worlds be happy.

MANJU JOIS CHANTING

Saha Navavatu (Call & Response Group Chanting)

Asato Ma (Call & Response Group Chanting)

Sham No Mitra (Call & Response Group Chanting)

Purnamidah (Call & Response Group Chanting)

Bhadram Karne (Call & Response Group Chanting)

Gayatri Mantra (Call & Response Group Chanting)

Namo Brahmane (Call & Response Group Chanting)

Tachai Yo

Yashchandasa

Surya Namaskara A

Surya Namaskara B

Padangusthasana

Padahastasana

Utthita Trikonasana

Utthita Pasrvakonasana

Parivritta Parsvakonasana

Prasarita Padottanasana A

Prasarita Padottanasana B

Prasarita Padottanasana C

Prasarita Padottanasana D

Parsvottanasana

Utthita Hasta Padangusthasana A

Utthita Hasta Padangusthasana B

Utthita Hasta Padangusthasana C

Utthita Hasta Padangusthasana D

Ardha Baddha Padmottanasana

UtkanasanaVirabhadrasana A

UtkanasanaVirabhadrasana B

Dandasana

Paschimottanasana A

Paschimottanasana B

Paschimottanasana C

Pyrvoyyanasana

Ardha Baddha Padma Paschimottanasana

Trianga Mukhaikapada Paschimottanasana

Janu Sirsasana A

Janu Sirsasana B

Janu Sirsasana C

Marichyasana A

Marichyasana B

Marichyasana C

Marichyasana D

Navasana

Bhujapidasana

Kurmasana

Supta Kurmasana

Garbha Pindasana

Baddha Konasana

Upavishta Konasana

Supta Konasana

Supta Padangusthasana A

Supta Padangusthasana B

Supta Padangusthasana C

Chakrasana

Ubhaya Padangusthasana

Urdhva Mukha Paschimottanasana

Setu Bandhasana

Urdhva Dhanurasana

Paschimottanasana A

Salamba Sarvangasana

Halasana

Karnapidasana

Urdhva Padmasana

Pindasana

Matsyasana

Uttana Padasana

Sirsasana A

Sirsasana B

Yoga Mudrasana

Padmasana

Uttplutihi

Savasana

Pashasana

Krounchasana

Shalabhasana A

Shalabhasana B

Bhekasana

Dhanurasana

Parsva Dhanurasana

Ushtrasana

Laghuvajrasana

Kapotasana

Supta Vajrasana

Bakasana A & B

Bharadvajasana

Ardha Matsyendrasana

Eka Pada Sirsasana A

Eka Pada Sirsasana B

Eka Pada Sirsasana C

Dwi Pada Sirsasana A

Dwi Pada Sirsasana B

Yoganidrasana

Tittibhasaba A

Tittibhasaba B

Tittibhasaba C

Tittibhasaba D

Pincha Mayurasana

Karandavasana

Vrishchikasana

Mayurasana

Nakrasana

Vatayanasana

Parighasana

Gomukhasana A

Gomukhasana B

Supta Urdhva Pada Vajrasana

Baddha Hasta Sirsasana A

Baddha Hasta Sirsasana B

Baddha Hasta Sirsasana C

Baddha Hasta Sirsasana D

Mukta Hasta Sirsasana A

Mukta Hasta Sirsasana B

Mukta Hasta Sirsasana C

Traditional Closing Sequence