BOOK: “Gheranda Samhita” Trans by. Srisa Chandra Vasu

Gheranda SamhitaGheranda Samhita by Srisa Chandra Vasu
My rating: 4 of 5 stars

Available online – Terebess.hu

The Gheranda Samhita is said to be one of three surviving foundational texts of Hatha Yoga (along with Hatha Yoga Pradipika [HYP] and Shiva Samhita.) This is the first known edition of the Gheranda Samhita to include an English language translation. (It does retain the Sanskrit, as well.) This edition does not include commentary or elaboration (with the exception of the occasional footnote;) it’s just the shloka of the original and a translation, thereof.

The translation is clear and readable. The book does sometimes assume a basic vocabulary of terms that exist only in yoga and – therefore – do not have English language counterparts, but these can usually be easily looked up if the reader is not familiar with them. (And there is probably no good way around this because if one didn’t use the Sanskrit term one would have to give a longwinded explanation of the concept that would be painful reading for those who do have a basic yoga-related Sanskrit vocabulary (i.e. which is more likely the case for a reader of canonical texts.)

The book is arranged into seven lessons that cover Shatkarma (cleansing practices,) Asana (postures,) Mudra (“seals,”) Pratyahara (sensory withdrawal,) Pranayama (breathwork,) Dhyana (meditation,) and Samadhi (unified consciousness.) As with Hatha Yoga Pradipika [HYP] one sees cleansing practices (Shatkarma) elevated to essential elements of a practice, whereas Yama, Niyama (together the ethics of yoga) and Dharana are not afforded the status of “limbs” of practice. While there are similarities between HYP and Gheranda Samhita content there are differences as well. For example, the latter felt like it raised the importance of breathwork (pranayama) in part because it speaks of how crucial such practices are and also because it moves pranayama closer to samadhi in the progression of practice.

I’d highly recommend yoga teachers and students interested in the evolution and progression of Yoga read this text.

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BOOK: “Hatha Yoga Pradipika” by Swatmarama [Commentary by Muktibodhanada Saraswati]

Hatha Yoga PradipikaHatha Yoga Pradipika by Swatmarama
My rating: 5 of 5 stars

Publisher – Yoga Publications Trusk

Hatha Yoga Pradipika [HYP] is one of the foundational documents of Hatha Yoga and is said to date to the 15th century. This edition, from the Bihar School’s Yoga Publications Trust, is the most popular one (at least among those offering English language translation and commentary; Note: the original text is also included in Sanskrit.) The book offers clear and detailed commentary on each shloka. (Sometimes one commentary per shloka, but other times a few are addressed at one go, as seemed logical to the editor.)

The book’s 389 shloka are divided into four parts: asana & lifestyle (e.g. diet;) pranayama & shatkarma (cleansing practices;) mudra & bandha; and meditation & samadhi. People are sometimes surprised to find that asana (postures) are barely mentioned in Patanjali’s Sutras (and none specifically,) given how central postural yoga is to our present-day conception and practice of yoga. In HYP, we see an expanded focus upon asana, but still only to a modest level. While the text mentions that Shiva taught 84 asana, HYP discusses less than 20 (mostly grounded postures — i.e. seated and supine or prone reclined.) The second part discusses breathwork (i.e. pranayama) that will be familiar to many present-day yoga practitioners and cleansing practices (i.e. shatkarma) practiced by relatively few. Readers may find it interesting that the greatest number of shlokas are devoted to mudra and bandha, techniques often only taught in the pranayama or asana in which they are employed. The final section is on Samadhi, which is not a surprise given that it is the goal of yoga and its discussion features in all the classical yoga texts.

This edition has several ancillary features of note. First, there is an extensive introduction to set the stage for a modern-day reader. Second, there are many line drawn graphics to clarify the text. Third, there are appendices including listings of the shloka — both a Sanskrit and an English list (making it easier to find what one is looking for without wading through interspersed commentary) and a glossary of useful Sanskrit terms (Romanized.)

Not only was this book interesting for its tidbits of information about yogic technique and philosophy, it also offered insight into the evolution of yoga over time. The latter is a topic which I’ve been researching of late, and this is a crucial text for understanding the subject.

I’d highly recommend this book for students and teachers of yoga, particularly those interested in the philosophy and evolution of technique, and for understanding how Hatha Yoga is distinguished from the broader body of Yoga.

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BOOK: “Swami Kripalu’s Ladder of Yoga” by Richard Faulds

Swami Kripalu’s Ladder of YogaSwami Kripalu’s Ladder of Yoga by Richard Faulds
My rating: 4 of 5 stars

Publisher Site – Monkfish

Release Date: April 7, 2026

This book discusses the organizational structure of yoga as described by prominent 20th century yoga guru, Swami Kripalu, an approach that draws on (but distinguishes itself from) the 8-limb (Ashtanga) framework outlined by Patanjali in the Yoga Sutras. Swami Kripalu deemphasized yogic ethics (Yama and Niyama,) and put great emphasis on hierarchy among the elements of yoga — i.e. that one must pass through the lessons of some limbs before you can begin to move up to the next. (This idea is certainly taught in Patanjali’s Sutras, but not with the same emphasis — hence Kripalu’s “ladder,” rather than “limbs” — making clear that these are not independent elements but rather are completely dependent.)

The greatest strength of this book is in distinguishing concepts like dhyana (meditation) from samadhi, distinction of which is often given short shrift with simplistic soundbite-like definitions in books on yoga. The book is not the usual yoga text in that it spends a great deal of time discussing the “higher limbs” of yoga (to resort back to Patanjali’s formulation.) Faulds adds benefit by discussing his own subjective experiences, the lack of access to subjective understanding often gives even students actively training with teachers doubts about their experiences.

I should point out that the book does also spend a good deal of page count (perhaps more space than any other subject) on pranayama (breathwork,) both covering it over several chapters in the book’s midsection and then further in a couple appendices that get into the physiology of breathwork.

One nice feature is that almost all of the chapters end with sections entitled “Be a Discerning Student” and “Applying this Chapter in Practice” to help readers with practical insights into what is by and large a philosophical discussion. There are also several appendices (the most useful one to me was a discussion of the shifting understanding of the term “samadhi” over time and across disciplines.)

If you want to explore what the higher limbs are and how they are distinguished, I’d recommend this book. (As I said, it also deals with Pranayama in some detail, but that will likely offer less new insight for students and teachers of yoga who’ve received an education in [and maintain a practice of] yoga.)

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BOOK: “Breath” by James Nestor

Breath: The New Science of a Lost ArtBreath: The New Science of a Lost Art by James Nestor
My rating: 5 of 5 stars

Author’s Book Site

In this book, James Nestor takes an immersion journalism approach to reporting on the art and science of better breathing. In addition to participating in trainings on particular breathwork (e.g. Tummo / Wim Hof, Buteyko breathing, Sudarshan Kriya, the DeRose method, etc.,) he participates in a scientific studying involving closing off his nostrils for a few weeks and then systematically nose breathing for a few more. (The first half of which he describes as torturous.) In between discussions of his own experiences, he explores both ancient breathwork teachings and the discoveries of modern science.

While there’s not really anything new in this book, it does a good job of presenting the information in a clear and readable form. In truth, it would be hard to say something both profound and new on the subject, given that yogis, tantrics, Daoists, and others have been systematically observing and altering breath for centuries to improve health, concentration, and emotional poise. Even the seemingly modern systems are by-and-large variants of the old ways (e.g. Wim Hof breathwork adapts the Tummo of Vajrayana Buddhism, DeRose worked from ancient yoga teachings, and Andrew Weil’s 4-7-8 breathing is pretty much the 1:2:2 vrtti pranayama that yogi’s have practiced for centuries.) Still, despite the basic information in the book being widely available, there remains a crisis of bad breathing and the cascade of ill-health that results, therefrom, and so it is a valuable book. (The key takeaways are: nose breathe, breathe slowly and deeply, hyperventilate only consciously and occasionally, and elongate exhalation to facilitate relaxation.)

The newest information to me, personally, was that of Chapter 7, which dealt with the role that shifting to softer, cooked foods played in humanity’s proclivity for breathing problems. Chapter 1, which deals with humankind’s unique breathing issues, also provides insight into why people have so many problems with something so fundamental to life as breathing. Nestor also presented some of the breath-relevant insights of Albert Szent-Györgyi, a Nobel-winning biochemist whose work offered some insight into the connection between electrons and both cancer and aging. So, in addition to some nice reminders and references, I did learn a thing or two as well.

This is a fine overview of breath and how to improve it for better living, and I’d recommend it for anyone looking to learn more on the subject.

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PROMPT: Relax

Daily writing prompt
How do you relax?

I usually don’t find it too difficult. I find reading and free writing conducive to relaxation. In cases in which I’m wound up, I move and / or exercise intensely. If I ever need to achieve relaxation expeditiously, I use Visama Vritti Pranayama or PMR (progressive muscle relaxation.)

Kevala [Free Verse]

breath ceases
and the body is quiet
and the mind is calm

and there is nothing
no world
no throngs
no hordes
no disasters

breath returns
&
so does the world

BOOK REVIEW: Yoga Anatomy, 3rd Ed. by Leslie Kaminoff and Amy Matthews

Yoga AnatomyYoga Anatomy by Leslie Kaminoff
My rating: 5 of 5 stars

Amazon.in Page

This book has several competitors, and so this review will focus on a few of the features that I believe make it one of the best books on yoga anatomy, and the most appropriate for many users. To clarify, H. David Coulter’s “Anatomy of Hatha Yoga” has some advantages over this book, but Coulter’s book is also denser and will send neophyte readers to the glossary / internet / library much more often. On the other hand, some of the other yoga anatomy books fixate entirely on postural yoga and treat it entirely as a matter of skeletal alignment and muscular engagement. While a lot of this book (and any such book, really) focuses on skeletal alignment and muscular engagement, I appreciated the books exploration of breath and the nervous system – topics that are often neglected. In short, this book offers a mix of reader-friendliness and detail that makes it at once approachable and tremendously informative.

One important feature of this book is that it avoids the dogmatism of some yoga texts, encouraging experimentation and recognizing that a one-size-fits-all approach to bodies is bound to fail. This can best be seen in the “Cueing Callout” boxes that explore the pithy adjustment directives for which yoga teachers are famous (and often satirized,) advice that is often misunderstood in ways detrimental to a student’s progress.

A second key feature involves keeping anatomy and physiology distinct from the folk science of yoga / ayurveda. While Kaminoff and Matthews do refer to ideas like prana and apana, they do so in a broad, conceptual way that doesn’t conflate said ideas with science. A common problem in yoga texts is conflation of science with folk science such that confused readers are left with a muddle of puzzle pieces that don’t belong to the same puzzle.

Finally, as one who’s found pranayama (breathwork) to be one of the most profoundly transformative elements of a yoga practice, I appreciated that the book not only had a chapter on breath dynamics, but that all the posture discussions included a “breath inquiry” section that encouraged readers to reflect upon the effect of the posture on breathing, as well as suggesting ways in which a practitioner might experiment to improve one’s breathing.

The only criticism I have is that many of the text-boxes in the early chapters seemed to contain random information that could have been incorporated into the text, into footnotes, or edited out altogether. [In contrast to the aforementioned “Cueing Callout” boxes that had a clear and distinct purpose.] If you’re a yoga teacher or dedicated practitioner without a deep scientific background, you’d be hard-pressed to do better than this book for learning about the anatomy of yoga.


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Thoughts of a Traveler Traveling Amid the COVID-19 Pandemic

I just returned from a week of traveling in Rajasthan and Punjab for Holi and Hola Mohalla, respectively. Because my trip involved only domestic travel within India, there were no formal disruptions, but evidence of concern about the virus was widespread.

The first thing one notices is that instead of a few East Asian tourists protecting themselves against the poor air quality of megalopolises, at least a third of those traveling were wearing masks. Some unknown percentage of these travelers presumably have sound, medically-directed reasons for donning the masks (e.g. they have some sort of infection, they have compromised immune systems, etc.) but for many they are merely a security blanket. I suspect the reason that “wear masks” isn’t a part of the advice of public health experts has to do with the two types of masks that one sees:

First, the type that are to keeping out virus as a chain-link fence is to keeping out mosquitos.

Second, the type that will keep out virus (if worn / changed as directed,) but which — because they are expensive and hard to come by — are worn far too long, such that they become a nice warm, moist petri-dish pressed up against one’s face.

I don’t begrudge anyone a security blanket. In fact, a lot of what I’m suggesting herein are ways to maintain a confident and positive attitude so your immune system can be its awesome self — whatever that takes. My worry about the mask phenomena is that some people seem to believe that if one little viral agent makes it inside their body they are doomed. That’s simply not the case. If a viral marauder gets into your body, its chances of being escorted right back out by your body’s mucosal bouncers, swallowed whole by a macrophage, dissolved in your stomach’s acid bath, or otherwise being discovered and destroyed by your body’s sentry force is quite good.

In short, a mask isn’t your last line of defense. It’s a first line of defense that’s followed by an immune response that is swift and deadly to foreign invaders. It should be noted that nose-breathers already have a kind of mask, in the form of the nose and nasal passages. When you breath through your nose, your natural filtration system is at work. If you tend to breath through your mouth (particularly during inhalation) you have a lessened defense.

If you have trouble maintaining nose-breathing under all circumstances, I’d recommend a pranayama (yogic breathing exercises) practice. I don’t know how well it’s established by study, but I’ve found that I breath much more effectively and consistently through my nose since I’ve regularly practiced pranayama. Another helpful yogic tool is kechari mudra, which has helped me to even run without mouth breathing. (Kechari mudra involves curling the tongue so that the bottom of the tongue rests against the soft palate at the back of the roof of one’s mouth. This seems to reduce turbulence that would be created by air swirling in one’s oral cavity, and makes more of a direct line of travel for the breath in and out through the nasal passageways. At a minimum, it focuses one’s attention on the area the breath is passing through, and makes one aware of the breath.)

All this talk about one’s immune system keeping one safe may seem a bit pollyannaish or over-optimistic. Don’t get me wrong, I follow and would recommend others follow all the basic precautions regarding washing one’s hands and minimizing hanging out in high density environments — particularly high density environments with high-risk individuals. (i.e. for the asymptomatic [or alternatively-symptomatic individuals, i.e. those who have something but probably not COVID-19] who think they absolutely must be tested to have peace of mind, realize that you are likely walking into a high-risk environment and increasing your chance of self-fulfilling prophecy. Just sayin’. If you are able to rest comfortably, you might want to consider doing so.)

Back to the issue of being irrationally optimistic or a Pollyanna. My response is: fair enough. But there is an upside to being overly optimistic (if cautious) but none-whatsoever to being a worrier. Again, by being “a worrier” I’m not talking about taking precautions, I’m talking about obsessing or being needlessly pessimistic about the bodily systems (e.g. your immune system, your lymphatic system, your digestive system, etc.) that are keeping you safe all day and everyday.

I’d say if there is an upside to the pandemic, it was in reminding me to practice gratitude toward my body, my immune system, my gut bacteria, etc. — all of which keep me feeling excellent 99.9% percent of the time. Does that mean I think I can’t catch infection? No, it doesn’t, but it does mean that if I catch one my body will be much more effective at defending itself.

So when people ask me why I’m not worried about traveling, it’s because my immune system is awesome and I’m thankful for it every day.

A couple of post-scripts:

– I’ve been seeing the swarm of memes about toilet paper shortage in the US. Having moved to a part of the world that recognizes that wiping one’s backside with dry paper isn’t the height of sanitary practice, all I can say is: “You might want to look into what most of the world does most of the time.”

– I understand that there is a desire to curtail a wider spread of the virus, but this easily tips into a form of xenophobia — “a your COVID-19 is worse than our COVID-19.”  If a person is without symptoms, being Chinese (or from any other country with many cases) doesn’t mean that they are Typhoid Mary.

An App for That: Profound Yogic Practices You May Not See in Class

To the average person, yoga consists of a series of poses that stretch the muscles and strengthen the core.  In truth, often the most profound and life-altering experiences had by yoga practitioners involve only a seated or lying posture. If you practice yoga, you’re probably aware that postural practice, or asana, is just only one element of yoga, and perhaps you’ve experienced some of the other elements of yogic practice. However, it’s not always easy to access such training at the local studio.

 

These days there’s another way. These practices can be accessed through apps such as EKA.

 

Below are five powerful yogic practices that you might not find taught at your local yoga studio, but that you’ll find on EKA.

 

5.) Yoga Nidra: Yoga Nidra translates to “yogic sleep.” It’s a practice in which one stays in the mind-state between wakefulness and sleep, i.e. hypnagogia, for an extended period while working through a sequence of practices. Yoga nidra is extremely relaxing, but also allows one to access the subconscious in a manner similar to that of self-hypnosis. This makes the practice useful both for people who have trouble with sleep or settling into rest, but it also allows one to influence the subconscious so that one can make changes in areas where subconscious influence is strong.

 

For example, a person seeking to lose weight understands that they need to be careful about what they eat. However, the subconscious isn’t always on the same page as the conscious mind, and cravings for sugary or fatty foods may win the battle. In yoga nidra, we use sankalpa — a resolution, to help win the subconscious over. We also use practices like visualizations to gain insight into what is happening outside the bounds of conscious thought, and to exercise influence over it.

 

4.) Kaya Sthairyam: Kaya Sthairyam translates to bodily stillness, or steadiness. If you’ve done any meditation, you were probably taught to adopt a position in which you could be as still as possible throughout the practice. The reason for this is that even subtle movements can distract one, weaken one’s concentration, or have a stimulating effect. In yoga, kaya sthairyam is used to achieve a state of maximum stillness. If one wishes to increase one’s ability to concentrate for extended periods, one must build one’s capacity to remain still. That said, kaya sthairyam need not be thought of as only a prelude to meditation. The tranquility that arises from these practices make them worthwhile in their own right.

 

3.) Bija Mantra: In India, chanting is a very popular practice among yoga practitioners, and many have found great clarity in it. In one of my early classes teaching yoga to children, I found that as soon as the kids sat in a cross-legged pose many of the younger children spontaneously started softly reciting the gayatri mantra. That’s how intense was their association between sitting down cross-legged and chanting.

 

In the West, mantra chanting is less familiar. The six bija mantra, or seed mantra, are a beautiful way to introduce oneself to mantra chanting because of their simplicity. Because the bija mantra (LAM, VAM, RAM, YAM, HUM, and AUM) are all monosyllabic, easily pronounced, and are related sounds, they can be picked up quickly and easily.

 

2.) Witnessing Meditations: The yogic teaching that has had the most life-changing effect on me has been dispassionate witnessing. While it’s not a complex idea, it requires some explanation.

 

Let’s first consider what minds usually do in the face of a problem. There are two common responses that are not particularly healthy.

 

The first is to distract oneself from the problem. In some cases, this distraction can be an unhealthy activity — such as drug abuse, but it might also be something neutral like watching television. However, even if you distract yourself with a wholesome activity like volunteering at a soup kitchen, the problem is still there and it will have its say. If not directly, then indirectly through nightmares, indigestion, or a stress-induced illness.

 

The second option is obsessing. The brain tries to lessen the sting by anticipating the worst possible scenario. The trouble with this obsession is that to find our worst case scenario — we have to hang toxic labels on all possible events and invent possibilities that are so unlikely as to be nearly impossible. And having invented such dire cases, we often give them too much weight. As Mark Twain put it, “I’ve had a lot of worries in my life, most of which never happened.”  The negativity piles up and causes stress and anxiety to balloon out of control.

 

In dispassionate witnessing, we don’t ignore or distract ourselves, but we also don’t strap on value judgements or build worst cases. We simply recognize what we are feeling, acknowledge it, but don’t feed our anxieties.

 

One of the most basic witnessing practices involves watching sensations in the body. Imagine you’re doing this practice and you feel an ache in your back. If you try to ignore the sensation, the mind may turn up the intensity to get your attention.  If you obsess, you’ll soon convince yourself that this sensation is really an ache… no, a pain… no, it’s agony… oh no, could there be a tumor growing on my spine? [That may be exaggerating a bit, but you see the point.] However, if you focus your attention on the sensation without labeling it, you’ll probably find that the sensation passes. In essence, the body says, “Hmm, the brain examined this sensation and didn’t think it was anything to be concerned about, let’s move on.”

 

1.) Pranayama: Probably the most under-rated yogic practice is pranayama, or breathing exercises. By controlling one’s breath, one can influence one’s emotional state, one’s physiological processes, and the state of agitation in one’s mind. Breath practices are the most direct means to counteracting the stress response. However, despite constantly breathing — day in and day out — most people remain unaware of the incredible power of consciously controlling the breath.

 

There are a variety of types of breath exercises. There are breaths that have a stimulating effect on the body and mind, and those that have a calming effect. Scientific evidence has accumulated that there are benefits to practicing slower and deeper breathing, and pranayama offers a systematic approach to building this capacity. No matter what kind of pranayama one is doing, there is a side benefit from holding one’s focus on one point, the breath.

 

Pranayama is a great lead-in to meditative practices. It helps achieve a state of mind which is neither drowsy nor agitated. That said, pranayama is also beneficial on its own.

 

If you’re interested in exploring any of these practices, the EKA app is a great place to start.

 

HAIKU OF BREATH

F56802D5-FFD7-4436-88DC-8BB06B89C43B


at the seashore
breath syncs to lapping waves
sea teachings


in between
the inhale and exhale
lies stillness


a breath missed
life takes a moment’s pause
mind is void


slow the breath
drawing each instant out
slow your world


breath control
lets one drop the sails
in rough seas