Preparation

The Yoga sUtra begins with the phrase अथ योगानुशासनम् which translates to 'Now, the instruction of Yoga'. The phrase  अथ 'Now' implies that something has gone before. This is the preparation that is necessary for the aspirant or sAdhaka to receive the instruction of Yoga. In this article I will discuss some of these preparatory practices that are useful for a beginning aspirant. The proper practice of Yoga brings about a complete change in lifestyle and outlook, and only then does the practice of Yoga bear the desired fruit. In order to accomplish this successfully, preparation is needed in the following aspects of life:

1. Diet

2. Exercise and physical conditioning

3. Mental conditioning

4. Practice of yamas and niyamas

5. Stabilization of external life so there is a regular routine and time can be set aside for sAdhanA

These are described below.

Diet

The first of these preparations relates to the aspirant's diet. Food is an extremely important aspect of sAdhanA, and is often neglected in modern Yoga practice. The Upanishads clearly state that the finest portion of food becomes the mind, and this connection is realized in meditation practice. However, only a few Yoga teachers and practitioners are aware of the deep connection between Ayurveda (an upaveda, or subsidiary study to the Veda, that is concerned with the knowledge of the span of human life) and Yoga. Ayurveda gives several useful guidelines for regulating one's diet such that it supports Yoga practice. 

The sAdhaka needs to ascertain his or her dosha balance, ideally through the examination of a qualified Ayurvedic vaidya (doctor) who examines the nADi of the patient. This is loosely referred to as Ayurvedic pulse examination. Dr. Vasant Lad discusses the nADi examination in his book The Secrets of the Pulse. Ayurveda classifies the human constitution according to the relative strength of three doshas (or defects): vAta, pitta, and kapha. These doshas are closely connected to the guNas (constituents of sAmkhya and Yoga) and also to the panca mahAbhUtas (five great elements). An individual's Ayurvedic constitution or dosha balance determines how they assimilate food, and that in turn determines what food types are supportive of sAdhanA. In Ayurveda, food is also classified according to its rasa (taste), vIrya (inner essence) and vipAka (resultant fruit or outcome). Through this careful matching process, each person can select a diet that enhances their sAttvic qualities. This is in direct contrast to modern diets that classify food only by calorie content and balance of proteins, fats and carbohydrates. The modern approach takes no cognizance of the fact that the same food produces different effects when consumed by different people. There is far more wisdom in Ayurveda that the world has yet to discover, and the sincere sAdhaka will take advantage of this ancient wisdom.

Since the finest (most subtle) aspect of food forms the mind, the sAdhaka will quickly realize that eating sAttvic food is most conducive to meditation and sAdhanA. Food is classified as sAttvic, rAjasic or tAmasic according to the Bhagavad GItA in verse 8, adhyAya XVII as:

Ayuh sattva balArogya sukha prIti vivardhanah

rasyAh snigdhAh sthirA hRdyA AhArAh sAttvikapriyAh

The foods that augment life, sattva, strength, health (freedom from disease), happiness, and enhance joy, juicy, oleaginous (not dry but not oily either, but rather consisting of, or cooked in ghee), nourishing, and agreeable are preferred by the sAttvic temperament.

These recommendations have to be interpreted in the modern context. For instance, caffeinated drinks tend to promote rajas rather than sattva. A simple change that the sAdhaka may find useful is to substitute morning coffee or tea with almond milk (follow link for recipe). This could be followed by cooked oats accompanied by dried fruit such as figs or dates.

Exercise and physical conditioning

Abhyanga, or Ayurvedic self-massage using oil (sesame oil, or mahAnArAyaNa tailam, or dhanvantarI tailam) before bath using the following procedure is very useful. If possible warm the oil slightly before applying. Ideally this should be done daily before morning bath, or at least as often as feasible. In each section of the massage you should try to feel the prAnA flowing in the appropriate nADI. Once kuNdalinI is awakened, this will be felt quite easily.

1. First apply some oil on the forehead at the AjnA cakra and using all five fingers trace a line up to the fontanel at the top of the head and continue as far behind to the back of the neck along the line dividing the skull in a bilaterally symmetric fashion. Repeat thrice saying Om sushumnAyai namah.

2. Using the thumb and third finger dipped in oil, gently massage the root of the eyebrows above the top end of the nose bridge and continue upward tracing two symmetric paths on the left and right side of the dividing line ending as far behind to the back of the neck as possible. Say idA pingalAbhyAm namah. 

3. This can be repeated starting from a midpoint on the eyebrow.

4. Third repetition is starting from the outer end of the eyebrow and and ending at the temples.

5. Again dipping thumb and third finger in oil, place gently over the closed eyelids and say gAndhAri hastijihvA

6. Dip fingers in oil, and place all five fingers of each hand around the periphery of the ear and say pUshA yashasvinI

7. Now using the same thumb and third finger combination locate a pair of nADIs right near the base of the nasal bridge. These correspond to the termination of two sinuses.

8. About a quarter inch outward are two more nADIs that are useful to locate. Stimulating these nADIs brings a lot of relief to those who suffer from chronic sinus congestion.

9. Bring both fingers down along the bridge of the nose to the location just below the nostrils. Above the lip and internally near the front teeth are located two important nADIs. Say idA pingalAbhyAm namah. 

10. Using all five fingers of both hands, start from the base of the jaw and gently feel the nADIs as you traverse along the lower part of the jaw bone ending at the chin.

11. Using the right hand only with little finger in the middle, thumb on left and middle finger on right, place firmly above the chin and press lightly against the area below the lower lip until you feel the gums of the lower set of teeth. Again locate 3 important nADIs here.

12. Trace with all five fingers of the right hand from the base of the chin all the way down the throat to the base of the throat and locate the vishuddhi cakra. Say vAc vahnih, srOtram digdevatA, shabda tanmAtra AkAsha

13. Dip all five fingers of the right hand again in oil and trace down the front of the chest from the vishuddhi cakra to the anAhata cakra. Say pANou indrah, tvacA vAyu, sparsha tanmAtra vAyu

14. Dip all five fingers of the right hand again in oil and trace down the front of the chest from the anAhata cakra to the navel and locate the maNipUra cakra. Say pAdou vishNu, netre sUryah, rUpa tanmAtra agni

15. Dip all five fingers of the right hand again in oil and trace down the navel to the place between the hips and locate the svADhiShThAna cakra. Say upasthA prajApati, jihve varuNah, rasa tanmAtra apah

16. Dip all five fingers of the right hand again in oil and trace down the place between the hips to the perineum and locate the mUlAdhAra cakra. Say pAyoh mRtyu, ghrANe ashvinau, gandha tanmAtra pRthvI

This concludes the abhyanga. Now take your bath in warm (not hot) water.

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